Richard Ritenbaugh, reflecting on an article about the widely prevalent condition of congenital blindness in India, mainly developing from untreated cataracts, and on an effort led by Dr. Pawan Sinha to supply inexpensive lenses to alleviate the problem, reports that after restoring sight to thousands of patients, Sinha came to the conclusion that removing the cataracts and implanting the lens was the easy part. It was infinitely harder to retrain or rewire the nervous system, teaching brains to make sense of the incoming data. The lack of this reprogramming causes many patients to develop severe mental problems. This discovery gives us a new appreciation of what Christ did to heal the man blind from birth, healing his mind, as well as his diseased organs. When Jesus read the portion of Isaiah 61 (recorded in Luke 4:16), He gave the mission statement of what God had sent Him to do, recovering both physical and spiritual sight to the blind, liberating them from those false beliefs and doctrines that had previously imprisoned them. Jesus used abundant references to vision and sight throughout His teaching. At our calling, God must perform a major rewiring to our nervous systems, implanting His mind via His Holy Spirit, enabling us to explore, discern, and compare the physical with the spiritual, giving us hindsight (cognizance of the enormity of our sins), introspection (giving us the ability to objectively examine ourselves to see what we really are through the dazzling light of His Holy Spirit and the scalpel of His Word ), foresight (providing a goal of a future world of peace, making life worth living), circumspection (making us aware of the world around us, motivating us to become good examples), and insight (giving us insight into the truths of the Bible, truths not even revealed to angels or the 'wise' of this earth)
John Ritenbaugh, relating four Scriptures pertaining to Pentecost (comprising 700 years in fulfillment), suggests that God does not regard time the same way as we do. Spiritual entities, such as word and ideas, are powerful and potentially dangerous if used for evil purposes. We can be easily manipulated if we do not guard our minds. Politicians and advertisers unscrupulously use the prevailing Zeitgeist to manipulate, trap, and control gullible people. Spirit is an invisible force, the effects of which are abundantly clear by its manifestations. Spirit can be discerned by carefully thinking through and taking stock of its multiple effects. The Holy Spirit can be described as the mind and creative power of Almighty God. The spirit in man is an immaterial quality that empowers, giving the power of intellect, controlling the sensory modalities, giving us the ability to be self-aware. Spirit gives humans the power to think spatially, use language, invent, and plan for the future. We have never seen this spirit, but we use it every day. Words have the invisible power to encode thoughts, motivating people to feel or accomplish something. Words can inspire or defile, motivate or depress. The source of all sin is in the spirit or thought processes. Satan and his demonic forces use words to corrupt the vast majority of humankind, including ourselves. The only antidote to these vile thought processes is the Word of God. We have been mandated to choose to either follow God's pure, liberating, and clean Holy Spirit rather than to choose to yield to Satan's unholy, vile, enslaving, and dirty spirit. We absorb God's Holy Spirit by imbibing in His Word, spending as much time with God as possible.
John Ritenbaugh reiterates that Elohim is a plural noun indicating more than one personality. Elohim could be considered a genus—a God-kind, parallel to human-kind, animal-kind, etc. Jesus Christ, as the second Adam, is the beginning of the spiritual kind. The creation has switched from physical to spiritual as God reproduces His kind. God the Father and Jesus Christ are two separate personalities, with the Father having pre-eminence. The Bible contains no shred of evidence to substantiate a third person in the God family, let alone a third co-equal being in a closed trinity. The Holy Spirit as a person did not enter the Roman Catholic Church until well into the 4th century. The doctrine was developed out of speculation, deduction, and human reason, ignoring and displacing scriptural evidence. The trinity doctrine is read into, rather than read out of the, scripture. The Holy Spirit has been designated as the "power of God" in the angels' announcement to Mary. According to the scripture, people will be immersed in the Holy Spirit, and it will be poured out on people, it will fall in people, it will fill a room, etc. In the salutations in the epistles from Paul, James, and Peter, the Holy Spirit is never mentioned as a personality or a part of the God family, and never mentioned in the chain of command. In Psalm 139, the Holy Spirit was designated as the power of God, the means through which He accomplishes His will, HIS very spirit! The communion of the Holy Spirit makes it possible for us to have fellowship with God and Jesus Christ, and it provides an invisible communication network to connect all of Christ's body simultaneously. When one looks at the figurative applications of the Holy Spirit (metaphor, simile, imagery, personification, anthropomorphism), the idea of the Holy Spirit as a person becomes increasingly absurd.
In discussing the Holy Spirit and the Trinity, John Ritenbaugh reiterates that the Holy Spirit is never venerated as a separate being (Revelation 22:1-3, John 10:30, John 17:3). Spirit (ruach-Hebrew or pneuma-Greek), something never seen, is manifested or personified in many diverse ways such as truth, adoption, anger, courage, grace, faith, (states of mind or emotion, character, or personality) etc. In every instance it is preceded by the words "spirit of." Spirit applies to an invisible force or power within man or beast or angelic being making them unique. Our hope of glory is the "indwelling of Christ" and is used interchangeably with "Spirit of God" and "Spirit of Truth." Jesus promised a spirit of power from on high made available for His disciples (as diverse spiritual gifts) to witness of Him. The Holy Spirit, as a force or power dwelling in us, enables us to keep God's law and to receive our new nature. Pneuma and ruach represent that invisible power applied in many diverse ways manifesting in us the power of God making it possible to have an intimate family relationship with God the Father and Jesus Christ, perfectly unified in purpose and composition, analogous to the relationship of husband and wife—at one in a family relationship. Ruach Ha Kodesh or Pneuma Hagion (Christ in us) provides the metaphoric glue to make this cleavage possible - making our God-family relationship manifest.
Richard Ritenbaugh focuses on Christ's teachings on the Holy Spirit, expanding into its more complex spiritual parameters. Jesus instructs about the function of the Holy Spirit to carry out God's work, including inspiring one to speak the words of God as a witness and to cast out demons and resist the power of Satan. To deliberately attribute these powers to the Devil (to call good evil), willfully denying God's power to save, constitutes blasphemy against God's Spirit—the unpardonable sin. The Spirit sets apart, inspires the preaching of the gospel, provides healing, frees from bondage, and opens the eyes to truth. It plays a major role in enabling one to become born again, motivating, inspiring, and transforming us from lowly, sinful humans to righteous children of God. Our sole means of worship must be in spirit and truth—living in the Spirit—manifesting concrete acts of service and obedience and deploying rivers of living water.
Richard Ritenbaugh, after reading a testimonial of a Charismatic, describing being "filled with the Holy Ghost," leading to barking, laughter, violent jerking, and inebriated behavior (a kind of "Pentecostalism on steroids"), asks us to ponder what the Holy Spirit will actually motivate a person to do. Scripture reveals that the Spirit constitutes the active, creative power and mind of God, 1) motivating God's people to do His will, 2) giving them discernment and wisdom, 3) endowing them with strength to do God's work, 4) enabling them to see truth clearly, 5) setting individuals apart (for specific purposes) by ordination, 6) providing physical and spiritual power to overcome and resist the Devil, 7) inspiring a person to speak God's words clearly, and 8) inspiring fellowship with God and His people. God's Spirit will never prod us to do anything that is not out of godly love, and because it a spirit of a sound mind, it will never motivate us to do stupid or crazy things.
Richard Ritenbaugh, responding to a Trinitarian's objection to the word "it" when referring to God's Spirit, systematically analyzes bogus, Neo-Platonic, philosophical underpinnings of the Trinity doctrine, including the equivocal misapplication of the etymology of hypostasis. Fundamentalist Trinitarians have continual difficulty comprehending the Bible writer's abundant use of personification, metaphor, and anthropomorphic figures of speech when describing God's Holy Spirit. Paul's reference to "grieving the Holy Spirit" can only apply to those converted individuals who have access to (or who are being sealed with) God's Holy Spirit, those who are incrementally putting on the new man. Just as our human spirit can be grieved (or metaphorically deflated by bad news), God is grieved by our disobedience or willful sinful behavior—sullying, suppressing, or stifling the Spirit that identifies us as His.
In this Pentecost message and the conclusion for the "What Does God Really Want?" series, John Ritenbaugh insists that God's Spirit comes first before anyone is empowered to do anything. God's gifts are in reality tools to do His work. In every situation, God provides the gift before it is actually needed so that when it is needed, everything is prepared for the person to do as he has been commissioned to do. As God had handpicked Bezaleel and Aholiab, He knows exactly whom He wants to do His work and will empower that person with spiritual gifts to carry it out.
John Ritenbaugh emphasizes that God's Spirit is the essence of God's mind rather than a third person of a trinity. With this Spirit, God opens our minds, dwells in us, and implants or transfers His Family characteristics into us through His Word (Romans 8:9-10; I Corinthians 2:10; Hebrews 8:10; 10:16). Just as a family member can live on another continent and still literally be in a family, so can Christ, the Father, and His called-out ones be "in one another" (John 17:21-22) united by the same Holy Spirit.
Continuing with the definition of spirit, John Ritenbaugh explains that the preposition 'in'—as in the expressions 'in Christ,' 'in the church,' 'in you," or 'in the spirit'—refer not to literal physical dimensions, but instead our 'concern with' or 'involvement with' something. As being 'in love' or 'in the mood' require no physical location, or having family characteristics requires no family members dwelling literally in us, so Christ in us (Romans 8:10), His Spirit dwelling in us (Romans 8:11), or dwelling in the the body of Christ (I Corinthians 12:27) does not require a third person of the trinity but instead refers to absorbing God's characteristics through His Spirit, transmitted chiefly through life-giving words (John 6:63).
What is the Holy Spirit? What does it do? Who has it? How does it work? What does it produce?
John Ritenbaugh explores the source or origin of sin. God gave us a nature oriented to the physical, having a heavy pull toward self-centeredness, totally ignorant of moral responsibility, but capable of being enlightened. Because of this blindness and ignorance, our human nature has a predisposition toward sin - leading to a continuous indwelling struggle, something God intended us to endure, enabling us to build character by resisting its powerful pull. Though influenced by Satan and the world, sin is still a personal choice rooted in pride and vanity (originated by Satan). Christ's sacrifice and God's Holy Spirit provide our only defense against its deadly pulls.
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