Holy Spirit (Christian denominational variations)

Christian denominations have variations in their teachings regarding the Holy Spirit.

A well-known example is the Filioque controversy, the debates centering on whether the Nicene Creed should state that the Spirit "proceeds from the Father" and then have a stop, as the creed was initially adopted in Greek (and followed thereafter by the Eastern Church), or should say "from the Father and the Son" as was later adopted in Latin and followed by the Western Church, "filioque" being "and the Son" in Latin.

The majority of mainstream Protestantism hold similar views on the theology of the Holy Spirit as the Roman Catholic Church, but there are significant differences in belief between Pentecostalism and the rest of Protestantism. The more recent Charismatic movements have a focus on the "gifts of the Spirit", but often differ from Pentecostal movements.

Non-trinitarian views about the Holy Spirit differ significantly from mainstream Christian doctrine.

According to Roman Catholic theology the primary work of the Holy Ghost is through the Church. According to the Encyclical of Pope Leo XIII Divinum illud munus: "...the indwelling and miraculous power of the Holy Ghost; and the extent and efficiency of His action, both in the whole body of the Church and in the individual souls of its members, through the glorious abundance of His divine graces. Through the Church's sacraments, Christ communicates His Holy and sanctifying Spirit to the faithful."

Around the 6th century, the word Filioque was added to the Nicene Creed, defining as a doctrinal teaching that the Holy Ghost "proceedeth from the Father and the Son". The holy Council of Florence in 1438 proclaims: "The Holy Ghost is eternally from Father and Son; He has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration. . . . And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son." In the Church, the Western tradition professes the consubstantial communion between the Father and the Son, by saying that the Spirit proceeds in eternity from the Father and the Son (filioque). It says this, "legitimately and with good reason", for the eternal order of the divine persons in their consubstantial communion implies that the Father, as "the principle without principle", is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds." Since the Council of Florence, greater theological discussion between the Roman Catholic Church and Eastern Orthodox Church, has developed a greater sense of agreement on the matter. Both the East and West have agreed that the same essential meaning can be expressed in the belief that the Spirit proceeds from the Father and the Son and from the Father through the Son. Although certain disagreements do continue beyond the Filioque clause on the matters of God's nature, the co-equality of the Trinity, the Eastern belief in a "Monarchy of the Father", and relational Subordinationism. While the Eastern Catholic churches are required to believe the doctrinal teaching contained in the Filioque, they are not all required to insert it in the Creed when it is recited during the Divine Liturgy, so as to use the liturgical text as it was in antiquity.

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