The Apostles' Creed: The Holy Spiritنموونە

The Spirit’s Relationship to the Trinity: John 16:13

The relationships between the persons of the Trinity have traditionally been described from two different perspectives. Specifically, theologians have spoken of the ontological Trinity and the economic Trinity. Both of these are perspectives on the same Trinity — the Father, the Son and the Holy Spirit. But they emphasize different aspects of the relationships between these three divine persons. 

When we talk about the ontological Trinity, we are focusing on God’s being and existence. From this perspective, the Holy Spirit is equal in power and glory to the Father and the Son. All three of God’s persons are infinite, eternal and unchangeable. And each has the same essential divine attributes, such as wisdom, power, holiness, justice, goodness and truth. 

And when we talk about the economic Trinity, we are considering how God’s persons interact with each other. From this perspective, each person of the Godhead has different responsibilities, different authority, and a different assigned role. The Spirit’s authority is subject to the higher authority of the Father and the Son. And the Spirit’s role is largely to carry out their instructions and to bring them glory.

With regard to the economic Trinity, the Holy Spirit is said to be the third person because he holds the third rank, being subordinate both to the Father and to the Son. The Scriptures indicate his subordination in a number of ways. For instance, he is sent or given by the Father and the Son. Scripture teaches this in passages like Luke 11:13, John 14:26 and 15:26, and Acts 2:33. And when he comes, the Spirit obeys the Father and the Son by doing the work they’ve sent him to do. We learn of this in places like John 16:13, Romans 8:11, and 1 Peter 1:2. 

Of course, even when we say that the Holy Spirit holds the lowest rank from the perspective of the economic Trinity, it is important to emphasize that he is still fully God, and has absolutely sovereign authority over every aspect of creation. Moreover, within the Trinity, there is a sense of mutual deference, since what one person does, they all do. So, the Holy Spirit’s subordination to the Father and the Son does not mean that he is somehow inherently inferior to them — he is not. He is fully equal to them in their essential divinity. 

The Holy Spirit’s personhood is an indispensable part of Christian theology. And as we have seen, we have many reasons to affirm it. The Holy Spirit possesses attributes that clearly mark him as a distinct, self-aware personality. And his relationships and interactions with the Father and the Son leave no doubt that he is a vibrant person and not simply a mindless force or power. We can and should have great confidence in this traditional doctrine.