GOD AS A SPIRIT

The Spirit of God given to our flesh cannot suffer from grief or restraint. Hermes in Shepherd When the Spirit of God descends on a man and overshadows him in the fullness of its outpouring, then the soul overflows with the indescribable joy because the Holy Spirit fills with joy everything he touches. The kingdom of heaven is joy and peace in the Holy Ghost. Get an inner room, and thousands will find you around your salvation. Clenched fist or outstretched hand?

On the walls of the Roman catacombs, it is possible to see the statue of a praying woman, Orantka; I stare to look at them bi, arms outstretched raised palms. It’s one of the oldest Christian icons. Church in heaven about the soul in prayer? Or about all three at once? Let it be interpreted as anyway; this icon displays a basic Christian attitude: invocations or epiclesis, invocations of the Holy Spirit, and waiting for him. Hands and can take three main positions: each of them has its symbolic meaning. The hand can be considered hot, with fists clenched, as a gesture of defiance or effort to grasp and hold firmly. We express aggression or oh fear. How about the second extreme that can hang freely in the hand’s body, neither resisting nor accepting?
The third option can be manually raised, as in Orantka. Not tight, but open, no longer indifferent, but ready to receive the gift of the Spirit. The most important step I understand is to open up fists and open arms on the spiritual path. Every hour and a minute, I have to  appropriate to act of Orantka: invisibly lift to our open hands to heaven and say to the Spirit, “Come.” The goal of the Christian life is to be the bearer of the Spirit, to live in the Spirit of God, breathes the Spirit of God.
Wind and fire
The mysterious and hidden quality is a difficult opportunity to write about him and talk in the Holy Spirit. St. Simeon of New Theology says: It derives its name from the essence on which it rests, and therefore he has no name among the people who would name him described. Elsewhere, St. Simeon writes (true, not though about the Spirit, but its words and can be very well-used to third-party Trinity):
It’s invisible, and no hand can grasp it. Untouchable, and yet it can be felt everywhere … What is it?  What isn’t it? After all, he has no name.
I tried to grasp it in my folly. I shook my hand, thinking I was holding it tight. But it escaped; I couldn’t keep it in my fingers. I opened my grip all sadly, and I saw it again in the palm of my hand. What an unspeakable wonder. What a strange secret! Why are we still worried about vanities?
Why are we all still wandering?
The question of elusiveness is also evident in the symbols that Scripture is used relating (to) the Spirit. It thinks “strong, strong the wind “(Acts 2: 2). The very name of the” Spirit “(Greek 102 “pneuma”) means “wind” or “breath.” I said to Jesus to the coder: “The wind (spirit) blows where it wants, you hear it about the sound, but you do not know where it comes from or where it is blowing. “(Jn 3: 8). We know that the wind is; when we do not sleep at night, we hear it about the sound in the sentences, or we feel it in our faces when I walk on the hills. But when I try to grab it and hold it in my hands – it is away. This is with God’s Spirit. Ghost and we can’t consider and measure; we can’t lock it in a locker. In one of his poems, he compares Gerard Manley Hopkins with the Blessed Virgin Mary to the air we breathe. The same analogy can be applied to the Spirit as long as the air is the ghost source of life, “everywhere present and fulfilling,” always around us, always in us. As for the air itself, it remains invisible to us, but it works as a means by which we see and hear other things, that k and Spirit do not reveal its face to us, but they always show us the face of Christ.

In the Bible, the Holy Spirit is also compared to fire. When on Pentecost, The Advocate descends on the first Christians, falling as “fiery tongues” (Acts 2: 3). The fire is not bad -subtitled and the wind: alive, free, constantly moving, immeasurable, unweighted table, unbounded by narrow borders. We feel the heat of the flames, but we can’t take it and keep it in our hands. Such is our relationship with the Spirit. We are also aware of its presence; I know them about power, but I know about people with us, I can easily imagine. The other person and the Trinity embodies, she lived on earth like a human being. The Gospels and tell us about him about words and deeds; his face looks at us from his icons, so it’s not hard to imagine him in our
hearts. Who the Spirit did not incarnate, he is about the divine person and us it is not revealed in human form. In the case of the second person of The trinity of the term y “birth” or “birth” is used to indicate his eternal origin from the Father, provide ours mind clear at the idea, a specific concept. However, we know that this concept cannot be interpreted literally. But the term we used to denote eternal about the relationship of Spirit and the Father – “going out” or “going out” – does not lead to brightness and accurate idea. Is it a sacred hieroglyph, pointing to a mystery that has not yet been fully uncovered? This expression indicates no relationship between the Spirit and the Father, the same as between the Son and the Father. What can be accurate basically for this about the difference, but we are not told.
And this cannot be avoided because the action of St. Duke cannot be defined in words. It is necessary to live them and direct about to experience. However, in a quarrel with this mysterious quality in the Holy Spirit, Orthodox traditions firmly teach two things about it. First, that Spirit is a person. It is not a “divine breath” (as I am poison nor heard someone the Spirit and describe), is not an inanimate force, but one of the three eternal persons of the Trinity. And so, despite his apparent elusiveness, can be entered with him, and I enter personal about the relationship “I – You.” Next, the Spirit as the third member of the Holy Trinity, coordinates and contemporary with the other two and people. It does not only use functions on them dependent or intermediary used by them. One m for the main reasons why the Orthodox Church refuses to fit the “Filioque” addition into the creed and the Western teaching on the double going. This is an addition; there is a fear that such learning will lead to depersonalization and subordination (subordination!)
Of the Holy Spirit.
The eternity and co-equality of the Spirit are still the opposite themes of orthodox hymns for the Descent of Spirit and saint (Fifty). The Holy Spirit has always been, is, and will be. It has no beginning either
end. He always joins and joins the Father and the Son: Life and the Giver of Life, Light and Light providing, Love itself and the source of love: through him, the Father is made known; through him, the Son is glorified and revealed to all. One is power, one composition, only one is reverence for the Holy Trinity.