Hello 37818 & Pentecost,
This is a split from here.
I was referring to the use of "πνεῦμα" throughout Romans 8, which is why I encouraged 37818 to "Have a read of all of Romans 8..."
In anycase you got me thinking. When I replied to 37818 in connection with "Who resurrected Jesus?", I had only done a cursory revision (read) of Romans 8:9-16 and was largely working from memory. So as a remedial excercise I've embarked on a study of Romans 8 and its use of the word "πνεῦμα".
Below is a work in progess but I present it now to give you an insight regarding my thoughts on the Parakletos who Jesus calls the Holy Spirit (John 14:26). I am fully open to correction and guidence, in fact I would welcome such! Well, as long as any criticisms etc are based on appeals to the scriptures and not dogmatics ;-}.
_________________________
Notes on the usage of "πνεύμα" in Romans 8:1-16
I am RCC and so adhere to the Nicean teaching of the Trinity. I'm not alone, most Christian ecclesia adhere to the teaching of the Nicean Trinity which holds that there are three distinct hypostases (persons) that are homoousios (consubstantal), the Father, the Son and the Holy Spirit. It is essential to Nicean teaching that the distinction between the three hypostases (persons) be protected at all times.
Note: Apart from my Orthodox Trinitarian beliefs, the only prejudice I deliver to this study, that pre-empts this study, is that A.Paul was not compiling a book of dogmatics or theological premises but was delivering a pastoral message. So what was his message???
The Scofield Reference Bible of 1967 notes that prior to chapter 8 the Holy Spirit is mentioned only at Romans 5:5. "Romans 3:21-5:11 speaks of the redemptive price; chapter 8 speaks of the redemptive power".
Surveying the entire book of Romans: the id "πνεύματος ἁγίου" = "the Holy Spirit" only occurs at Romans 5:5; 8:9; 9:1; 14:17; 15:13 & 15:16. Otherwise, the word "πνεύμα" = "the spirit" occurs 29 times with different connotations or emphasis. At Romans 2:29 & 7:26 "the spirit" is contrasted with the letter of Moses' law (cp. 8:1-8). At Romans 8:16 we encounter "the Spirit" and "our spirit". At Romans 8:9, 14 & 15:19 we encounter "the Spirit of God". At Romans 8:9 we encounter "the Spirit of Christ". At Romans 8:11 we encounted "the Spirit of Him/His Spirit. We also encounter "my spirit" (1:9); "the Spirit of holiness" (1:4); "the spirit of stupor" (11:8); "the spirit of life" (8:2); "the spirit of bondage" (8:15); "the spirit of adoption" (8:15); "fervent in Spirit" (12:11). That leaves 14 occurances of the word "spirit" that either refer to a motivating force within a person (eg: 8:16) or are obvious references to the Holy Spirit (eg: 8:16, 26, 27).
Surveying Romans 8: the id "πνεύματος ἁγίου" = "the Holy Spirit" only occurs at Romans 8:9. However, it is obvious that 8:16,26 & 27 directly refer to the person (hypostasis) of the Holy Spirit = the Parakletos (see below).
8:1,4,13 walking...according to the spirit
8:2 the law of the Spirit of life in Christ Jesus
8:5 live according to the Spirit
8:9 you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you
8:9 if anyone does not have the Spirit of Christ, he is not His.
8:10 if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness
8:11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
8:14-15 as many as are led by the Spirit of God, these are sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.”
8:16 The Spirit Himself bears witness with our spirit that we are children of God,
8:23 we who have the firstfruits of the Spirit...[are] eagerly waiting [our] adoption = the redemption of our body.
8:26-27 the Spirit intercedes for us
_________________________
Personal Opinion - the "Spirit" in the OT & NT
On the basis of John 7:21 and the fact that scripture depicts the Father, Son, Parakletos and us as distinct hypostases (persons), I advocate that the Father, Son and the Parakletos are extenal to us but the three are intimately active in our lives. In respect of us, our co-inherence (the perichoresis) with the Father and the Son is dependent on the Parakletos' activity amounst us. Imo, in these last days, the Parakletos' role is to educates us, help us to develop the experential knowledge of the Father and the Son, that is required to obtain eternal life (cp. John 17:3), and intervene on our behalf when we waver in faith or actually sin (cp. John 14:16-18, 26; 15:26; 16:7-15).
At John 14:26 Jesus refers to the Parakletos as "the Holy Spirit, whom the Father will send in My name".
In the OT and before Pentecost the Paraclete was invisible to the world, and the world was ignorant of him (cp. John 14:17). The OT largely depicts "the spirit" as an impersonal "active force" - God empowering this one or that according to his disposition.
Consider Numbers 11:17, 25-26, 29 where we learn that the Spirit of God had been fully invested in Moses, but at Moses' request, YHWH relieved Moses of the burdens involved in managing the affairs of state as follows: "[YHWH] took of the Spirit that was upon [Moses], and placed the same upon the seventy elders [that Moses had chosen. Though only 68 elders had turned up at the tabernacle to received the annointing, 70 elders began prophesing]; it happened, when the Spirit rested upon them, that they prophesied, although they never did so again". Two elders, Eldad and Medad, who had been chosen by Moses to be amoungst the seventy, had not gone to the Tabernacle to receive the annointing (see Numbers 11:14-17, 24-29). Never-the-less, we are told that "the Spirit rested upon them". Joshua was so outraged by Eldad and Medad prophesing that he petitioned Moses to stop them! Moses responded "Are you zealous for my sake? Oh, that all YHWH’s people were prophets and that the LORD would put His Spirit upon them!"
Apart from empowering people (usually prophets or Kings), YHWH's spirit is depicted as vexing people (eg: King Saul). In the OT we also read of YHWH responding to the "spirit" of nations, persons, Satan etc. My cursory survey of the OT observes that apart from the idea of "spirit" as an "active force", the word is also used to describe someone's "motivation" or something internal to the person (eg: spirit of jealousy).
On a cursory examination of the OT, I have yet to detect the concept of YHWH endowing anyone with his Spirit for the purpose of personal development or direct engagement with himself. However, from the NT I observe that the Paracletos is a real hypostasis (person) who like Jesus was sent to motivate us to change our lives and attract eternal life...
_________________________
The Parakletos
At John 14:26 Jesus refers to the Parakletos as "the Holy Spirit, whom the Father will send in My name".
There is no consensus as to how the word should be translated into English. The KJV, ESV, ASV, YLT, DBY, WEB render Comforter; NKJV, NASB = Helper; NLT, NET, NIV = Advocate; RSV, HCSB, HNV = Counselor. At 1 John 2:1 most translations render Advocate (DBY = Patron; HNV = Counselor).
Various writers I've come across describe the Parakletos as a "Mr Fix It" (much like a mechanic or electrician). I don't think such fully accords with the scriptural witness. From Jesus' description of the Parakletos' function I see the Parakletos as an educator (cp. John 14:26 "He will teach you all things, and bring to your remembrance all that I said to you"). From John 14:16 with Romans 8:26 I also perceive the Parakletos as our spritual guide, our helper and our advocate as we stand before the judgement-seat.
Many years ago, I thought of the Parakletos as our Lawyer/Barrister, but imu that isn't quite the correct analogy. These days I contemplate him as our "character witness" cp. John 15:26, "...the Parakletos...shall testify about me [Jesus]"; also see 1 John 2:1 where Jesus is described as "the parakletos with the Father". In our case, I contemplate the Parakletos as our "character witness" at our pre-sentencing trial - we've already been found guilty (cp. Rom 3:23), now the recompense is to be determined.
Of interest: At John 14:16 Jesus promises "I will ask the Father, and he will give you another Parakletos to help you and be with you forever." While on earth Jesus was the disciples Parakletos, but he was soon to depart, so he promised another Parakletos would be sent who would remain with them forever. However, if you sin, be comforted, for in heaven, Jesus Christ pleads our case before the Father", just as the Paracletos that was sent to us intercedes between us and the Son.
Imu, the Parakletos has also the function of inspiring us to seek an intimate relationship with the Father and his Son. John 17:3 comes to mind: "this is eternal life, ἵνα γινώσκωσιν σὲ, the only true God, and Jesus Christ whom You have sent."
ἵνα γινώσκωσιν σὲ = that they may γινώσκω you. Ginōskō refers to experential knowledge, not intellectual, intuitive or experimental knowledge. That is: ginōskō refers to a knowledge that can only be derived from the direct experience of participating in an intimate relationship.
Imu, whilst many people are shy of approaching the Son in an intimate manner (and even moreso the Father), should we call on the Parakletos for assistence (cp. Rom 8:26; John 14:26; 16:13-15), the Parakletos will tutor us and give us confidence to take the first steps, and guide us as our relationship matures.
Some "christian" groups perceive the Parakletos as a non-entity, an "active force", an emanation that proceeds from the Father through the Son (cp. John 14:26; 15:26; 16:17) or from the Father and the Son (cp. Rev 22:1), or exclusively from the Father (cp. John 15:26). However, the apostle John makes it plain that the Parakletos has a real and concrete subsistence (has hypostasis). He is sent, just as Jesus was sent, and just as the Son possesses all the Father possesses, so the Parakleos possesses all that the Son possesses (John 16:14-15). Thus the Nicean churches accept scriptures' witness and recognise the Parakletos as having a real and concrete subsistence (has hypostasis), whose source and cause, like the Son, is exclusively of the Father, and as such the Parakletos is homoousios (consubstantial) with the Father and the Son.
There are "christian" groups that accept that the Parakletos has hypostasis but reject the teaching of homoousios. such groups hold that the Parakletos is a creation of the Son (cp. John 1:3).
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Romans 8:1-8
"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. So then they that are in the flesh cannot please God".
Imu, in vs1-8 A.Paul is not refering to the Parakletos (John 14:16-18, 26; 15:26; 16:7-15) but is contrasting the "motivating force" of two distinct types of people: those with a material mindset versus those who have a spiritual mindset. Imo, those with a spiritual mindset are nurtured by the Parakletos (cp. Rom 8:16, 26-27).
Most commentators I've come across make mention that Romans 7 introduces Romans 8 and should be studied as a precursor to understanding Romans 8. At Romans 7:14,22-25 A.Paul says "we know that the law is spiritual, but I am carnal, sold under sin...I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! Who will deliver me from this body of death? I thank God through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin".
I am disposed to considering that the Decalogue which YHWH had handed to Moses, and which Moses smashed to pieces is the "law of God" which A.Paul says he serves, but instead of following it to the letter he obeys the spirit of its intent. When questioned about which is the greatest commandments in the law Jesus answered: "The first is this: you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength. The second is like it: You shall love your neighbor as yourself. There is no other commandment greater than these.” (Mark 12:29-31; Matthew 22:36-40). Imo, the law of God that A.Paul served was/is the law of Love (cp.1 John 4:8,16). Romans 8:28 "And we know that all things work together for good to them that love God...".
Romans 7:5-6 indicate to me that A.Paul considered Moses' ordinances "the law of sin and death", presumably if followed to the letter. Taking literary licence I'll summarise my understanding of chapter 7 via a mixed verse paraphrase: For although we know that the law is spiritual, we are carnal, sold under sin, and so we ignored the intent of the law which was to draw us closer to God and instead set our hearts on following the law to the letter [causing others to stumble us if they missed one iota]. We didn't understand why we did the opposite to what we wanted to do [which was to draw closer to God]. But then we were in the flesh and had put ourselves under the letter of the law, but now we have become dead to the flesh and so dead to the law, through [the death and resurrection of Jesus] Christ, and are now espoused to him, so that we should bear fruit to God. (cp. 7:5-6, 14-15).
Romans 8:2 compares "the law of sin and death" with "the law of the Spirit of life in Christ Jesus" (cp. 1 John 3:). The phrase "Spirit of life" is unique to this verse. However, the sentiment of vs2 is reflected in Galatians 6:8 "For he who sows to his flesh, will of the flesh reap corruption, but he who sows to the Spirit, will of the Spirit reap everlasting life". I think here the "Spirit of life in Christ Jesus" refers to the ecclesia which houses the Holy Spirit (cp Romans 16; 1 Cor 6:19) and "the law" thereof refers to the law of love within the congregation.
What is the law of the Spirit of life in Christ Jesus? I answer the law of love. Contemplate 1 John 3:11 "For this is the message that you heard from the beginning, that we should love one another...We know that we have passed from death to life, because we love our brothers and sisters. He who does not love abides in death."
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Romans 8:9-10
"But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His [NIV: they do not belong to Christ]. And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness.". The NIV renders "the Spirit gives life"; the NASB, HNV renders "the Spirit is alive".
Notice the qualification, we can only be in the Spirit if we have the indwelling of God the Father's Spirit (nb: A.Paul with few exceptions, if any, in all his epistles equates "God" with God the Father, and equates "the Lord" with Jesus Christ. cp. Rom 1:7). Likewise to belong to Jesus Christ we must have the Spirit of Christ indwelling in us. John 17:19-21 comes immediately to mind "...for their sakes I sanctify Myself, that they also may be sanctified by the truth. I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You Father, are in Me, and I in You; that they also may be one in Us..."
Scripture depicts the Father, Son, Parakletos and us as distinct hypostases (persons), so imo John 17:19-21 is not refering to a union of hypostases (persons), but a spiritual communication between us that binds our co-inherence (the perichoresis). I perceive the Parakletos as the glue that maintains our union with the Father and the Son through his various roles in education and support.
You are...in the Spirit, if... the Spirit of God dwells in you. What does this mean? Compare 1 John 4:15-16: "Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him".
if anyone does not have the Spirit of Christ, he is not His. What does this mean? Compare 1 John 3:14,16 "We know that we have passed from death to life, because we love the brethren. He who does not love his brotherfn abides in death...By this we know love, because [the Son] laid down His life for us. And we also ought to lay down our lives for the brethren..."
To be continued...
This is a split from here.
Originally posted by pentecost
In anycase you got me thinking. When I replied to 37818 in connection with "Who resurrected Jesus?", I had only done a cursory revision (read) of Romans 8:9-16 and was largely working from memory. So as a remedial excercise I've embarked on a study of Romans 8 and its use of the word "πνεῦμα".
Below is a work in progess but I present it now to give you an insight regarding my thoughts on the Parakletos who Jesus calls the Holy Spirit (John 14:26). I am fully open to correction and guidence, in fact I would welcome such! Well, as long as any criticisms etc are based on appeals to the scriptures and not dogmatics ;-}.
_________________________
Notes on the usage of "πνεύμα" in Romans 8:1-16
I am RCC and so adhere to the Nicean teaching of the Trinity. I'm not alone, most Christian ecclesia adhere to the teaching of the Nicean Trinity which holds that there are three distinct hypostases (persons) that are homoousios (consubstantal), the Father, the Son and the Holy Spirit. It is essential to Nicean teaching that the distinction between the three hypostases (persons) be protected at all times.
Note: Apart from my Orthodox Trinitarian beliefs, the only prejudice I deliver to this study, that pre-empts this study, is that A.Paul was not compiling a book of dogmatics or theological premises but was delivering a pastoral message. So what was his message???
The Scofield Reference Bible of 1967 notes that prior to chapter 8 the Holy Spirit is mentioned only at Romans 5:5. "Romans 3:21-5:11 speaks of the redemptive price; chapter 8 speaks of the redemptive power".
Surveying the entire book of Romans: the id "πνεύματος ἁγίου" = "the Holy Spirit" only occurs at Romans 5:5; 8:9; 9:1; 14:17; 15:13 & 15:16. Otherwise, the word "πνεύμα" = "the spirit" occurs 29 times with different connotations or emphasis. At Romans 2:29 & 7:26 "the spirit" is contrasted with the letter of Moses' law (cp. 8:1-8). At Romans 8:16 we encounter "the Spirit" and "our spirit". At Romans 8:9, 14 & 15:19 we encounter "the Spirit of God". At Romans 8:9 we encounter "the Spirit of Christ". At Romans 8:11 we encounted "the Spirit of Him/His Spirit. We also encounter "my spirit" (1:9); "the Spirit of holiness" (1:4); "the spirit of stupor" (11:8); "the spirit of life" (8:2); "the spirit of bondage" (8:15); "the spirit of adoption" (8:15); "fervent in Spirit" (12:11). That leaves 14 occurances of the word "spirit" that either refer to a motivating force within a person (eg: 8:16) or are obvious references to the Holy Spirit (eg: 8:16, 26, 27).
Surveying Romans 8: the id "πνεύματος ἁγίου" = "the Holy Spirit" only occurs at Romans 8:9. However, it is obvious that 8:16,26 & 27 directly refer to the person (hypostasis) of the Holy Spirit = the Parakletos (see below).
8:1,4,13 walking...according to the spirit
8:2 the law of the Spirit of life in Christ Jesus
8:5 live according to the Spirit
8:9 you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you
8:9 if anyone does not have the Spirit of Christ, he is not His.
8:10 if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness
8:11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
8:14-15 as many as are led by the Spirit of God, these are sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.”
8:16 The Spirit Himself bears witness with our spirit that we are children of God,
8:23 we who have the firstfruits of the Spirit...[are] eagerly waiting [our] adoption = the redemption of our body.
8:26-27 the Spirit intercedes for us
_________________________
Personal Opinion - the "Spirit" in the OT & NT
On the basis of John 7:21 and the fact that scripture depicts the Father, Son, Parakletos and us as distinct hypostases (persons), I advocate that the Father, Son and the Parakletos are extenal to us but the three are intimately active in our lives. In respect of us, our co-inherence (the perichoresis) with the Father and the Son is dependent on the Parakletos' activity amounst us. Imo, in these last days, the Parakletos' role is to educates us, help us to develop the experential knowledge of the Father and the Son, that is required to obtain eternal life (cp. John 17:3), and intervene on our behalf when we waver in faith or actually sin (cp. John 14:16-18, 26; 15:26; 16:7-15).
At John 14:26 Jesus refers to the Parakletos as "the Holy Spirit, whom the Father will send in My name".
In the OT and before Pentecost the Paraclete was invisible to the world, and the world was ignorant of him (cp. John 14:17). The OT largely depicts "the spirit" as an impersonal "active force" - God empowering this one or that according to his disposition.
Consider Numbers 11:17, 25-26, 29 where we learn that the Spirit of God had been fully invested in Moses, but at Moses' request, YHWH relieved Moses of the burdens involved in managing the affairs of state as follows: "[YHWH] took of the Spirit that was upon [Moses], and placed the same upon the seventy elders [that Moses had chosen. Though only 68 elders had turned up at the tabernacle to received the annointing, 70 elders began prophesing]; it happened, when the Spirit rested upon them, that they prophesied, although they never did so again". Two elders, Eldad and Medad, who had been chosen by Moses to be amoungst the seventy, had not gone to the Tabernacle to receive the annointing (see Numbers 11:14-17, 24-29). Never-the-less, we are told that "the Spirit rested upon them". Joshua was so outraged by Eldad and Medad prophesing that he petitioned Moses to stop them! Moses responded "Are you zealous for my sake? Oh, that all YHWH’s people were prophets and that the LORD would put His Spirit upon them!"
Apart from empowering people (usually prophets or Kings), YHWH's spirit is depicted as vexing people (eg: King Saul). In the OT we also read of YHWH responding to the "spirit" of nations, persons, Satan etc. My cursory survey of the OT observes that apart from the idea of "spirit" as an "active force", the word is also used to describe someone's "motivation" or something internal to the person (eg: spirit of jealousy).
On a cursory examination of the OT, I have yet to detect the concept of YHWH endowing anyone with his Spirit for the purpose of personal development or direct engagement with himself. However, from the NT I observe that the Paracletos is a real hypostasis (person) who like Jesus was sent to motivate us to change our lives and attract eternal life...
_________________________
The Parakletos
At John 14:26 Jesus refers to the Parakletos as "the Holy Spirit, whom the Father will send in My name".
There is no consensus as to how the word should be translated into English. The KJV, ESV, ASV, YLT, DBY, WEB render Comforter; NKJV, NASB = Helper; NLT, NET, NIV = Advocate; RSV, HCSB, HNV = Counselor. At 1 John 2:1 most translations render Advocate (DBY = Patron; HNV = Counselor).
Various writers I've come across describe the Parakletos as a "Mr Fix It" (much like a mechanic or electrician). I don't think such fully accords with the scriptural witness. From Jesus' description of the Parakletos' function I see the Parakletos as an educator (cp. John 14:26 "He will teach you all things, and bring to your remembrance all that I said to you"). From John 14:16 with Romans 8:26 I also perceive the Parakletos as our spritual guide, our helper and our advocate as we stand before the judgement-seat.
Many years ago, I thought of the Parakletos as our Lawyer/Barrister, but imu that isn't quite the correct analogy. These days I contemplate him as our "character witness" cp. John 15:26, "...the Parakletos...shall testify about me [Jesus]"; also see 1 John 2:1 where Jesus is described as "the parakletos with the Father". In our case, I contemplate the Parakletos as our "character witness" at our pre-sentencing trial - we've already been found guilty (cp. Rom 3:23), now the recompense is to be determined.
Of interest: At John 14:16 Jesus promises "I will ask the Father, and he will give you another Parakletos to help you and be with you forever." While on earth Jesus was the disciples Parakletos, but he was soon to depart, so he promised another Parakletos would be sent who would remain with them forever. However, if you sin, be comforted, for in heaven, Jesus Christ pleads our case before the Father", just as the Paracletos that was sent to us intercedes between us and the Son.
Imu, the Parakletos has also the function of inspiring us to seek an intimate relationship with the Father and his Son. John 17:3 comes to mind: "this is eternal life, ἵνα γινώσκωσιν σὲ, the only true God, and Jesus Christ whom You have sent."
ἵνα γινώσκωσιν σὲ = that they may γινώσκω you. Ginōskō refers to experential knowledge, not intellectual, intuitive or experimental knowledge. That is: ginōskō refers to a knowledge that can only be derived from the direct experience of participating in an intimate relationship.
Imu, whilst many people are shy of approaching the Son in an intimate manner (and even moreso the Father), should we call on the Parakletos for assistence (cp. Rom 8:26; John 14:26; 16:13-15), the Parakletos will tutor us and give us confidence to take the first steps, and guide us as our relationship matures.
Some "christian" groups perceive the Parakletos as a non-entity, an "active force", an emanation that proceeds from the Father through the Son (cp. John 14:26; 15:26; 16:17) or from the Father and the Son (cp. Rev 22:1), or exclusively from the Father (cp. John 15:26). However, the apostle John makes it plain that the Parakletos has a real and concrete subsistence (has hypostasis). He is sent, just as Jesus was sent, and just as the Son possesses all the Father possesses, so the Parakleos possesses all that the Son possesses (John 16:14-15). Thus the Nicean churches accept scriptures' witness and recognise the Parakletos as having a real and concrete subsistence (has hypostasis), whose source and cause, like the Son, is exclusively of the Father, and as such the Parakletos is homoousios (consubstantial) with the Father and the Son.
There are "christian" groups that accept that the Parakletos has hypostasis but reject the teaching of homoousios. such groups hold that the Parakletos is a creation of the Son (cp. John 1:3).
_________________________
Romans 8:1-8
"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. So then they that are in the flesh cannot please God".
Imu, in vs1-8 A.Paul is not refering to the Parakletos (John 14:16-18, 26; 15:26; 16:7-15) but is contrasting the "motivating force" of two distinct types of people: those with a material mindset versus those who have a spiritual mindset. Imo, those with a spiritual mindset are nurtured by the Parakletos (cp. Rom 8:16, 26-27).
Most commentators I've come across make mention that Romans 7 introduces Romans 8 and should be studied as a precursor to understanding Romans 8. At Romans 7:14,22-25 A.Paul says "we know that the law is spiritual, but I am carnal, sold under sin...I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! Who will deliver me from this body of death? I thank God through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin".
I am disposed to considering that the Decalogue which YHWH had handed to Moses, and which Moses smashed to pieces is the "law of God" which A.Paul says he serves, but instead of following it to the letter he obeys the spirit of its intent. When questioned about which is the greatest commandments in the law Jesus answered: "The first is this: you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength. The second is like it: You shall love your neighbor as yourself. There is no other commandment greater than these.” (Mark 12:29-31; Matthew 22:36-40). Imo, the law of God that A.Paul served was/is the law of Love (cp.1 John 4:8,16). Romans 8:28 "And we know that all things work together for good to them that love God...".
Romans 7:5-6 indicate to me that A.Paul considered Moses' ordinances "the law of sin and death", presumably if followed to the letter. Taking literary licence I'll summarise my understanding of chapter 7 via a mixed verse paraphrase: For although we know that the law is spiritual, we are carnal, sold under sin, and so we ignored the intent of the law which was to draw us closer to God and instead set our hearts on following the law to the letter [causing others to stumble us if they missed one iota]. We didn't understand why we did the opposite to what we wanted to do [which was to draw closer to God]. But then we were in the flesh and had put ourselves under the letter of the law, but now we have become dead to the flesh and so dead to the law, through [the death and resurrection of Jesus] Christ, and are now espoused to him, so that we should bear fruit to God. (cp. 7:5-6, 14-15).
Romans 8:2 compares "the law of sin and death" with "the law of the Spirit of life in Christ Jesus" (cp. 1 John 3:). The phrase "Spirit of life" is unique to this verse. However, the sentiment of vs2 is reflected in Galatians 6:8 "For he who sows to his flesh, will of the flesh reap corruption, but he who sows to the Spirit, will of the Spirit reap everlasting life". I think here the "Spirit of life in Christ Jesus" refers to the ecclesia which houses the Holy Spirit (cp Romans 16; 1 Cor 6:19) and "the law" thereof refers to the law of love within the congregation.
What is the law of the Spirit of life in Christ Jesus? I answer the law of love. Contemplate 1 John 3:11 "For this is the message that you heard from the beginning, that we should love one another...We know that we have passed from death to life, because we love our brothers and sisters. He who does not love abides in death."
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Romans 8:9-10
"But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His [NIV: they do not belong to Christ]. And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness.". The NIV renders "the Spirit gives life"; the NASB, HNV renders "the Spirit is alive".
Notice the qualification, we can only be in the Spirit if we have the indwelling of God the Father's Spirit (nb: A.Paul with few exceptions, if any, in all his epistles equates "God" with God the Father, and equates "the Lord" with Jesus Christ. cp. Rom 1:7). Likewise to belong to Jesus Christ we must have the Spirit of Christ indwelling in us. John 17:19-21 comes immediately to mind "...for their sakes I sanctify Myself, that they also may be sanctified by the truth. I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You Father, are in Me, and I in You; that they also may be one in Us..."
Scripture depicts the Father, Son, Parakletos and us as distinct hypostases (persons), so imo John 17:19-21 is not refering to a union of hypostases (persons), but a spiritual communication between us that binds our co-inherence (the perichoresis). I perceive the Parakletos as the glue that maintains our union with the Father and the Son through his various roles in education and support.
You are...in the Spirit, if... the Spirit of God dwells in you. What does this mean? Compare 1 John 4:15-16: "Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him".
if anyone does not have the Spirit of Christ, he is not His. What does this mean? Compare 1 John 3:14,16 "We know that we have passed from death to life, because we love the brethren. He who does not love his brotherfn abides in death...By this we know love, because [the Son] laid down His life for us. And we also ought to lay down our lives for the brethren..."
To be continued...
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