The relation of the Holy Spirit to the Father and Son is not precisely defined in the New Testament. The first Christians were plainly more concerned with God's presence among them than with meticulous theological formulations. Later Church councils defined the Holy Spirit as the third person of the triune God. There is no distinct term for spirit in the languages of the Bible;Recognizing that the renewal of God's people could come only from God, the prophets came to look for a general outpouring of his spirit (Isa- 32.15)- In no case is the fulfillment of this hope ascribed to the mediation of an expected messianic king; but in the portrayal of this figure in the prophecy of *Isaiah, he is to be the permanent bearer of the spirit (Isa. ii.2; 6i.i)-perhaps in contrast to the charismatic leaders of Israel, such as Saul, from whom the spirit departed. The distinctive mark of the messianic era will be the bestowal of God's spirit on all, high and low, old and young, male and female (Joel 2.28). The designation "holy spirit" occurs only in Psalm 51-1 i and Isaiah 63-10-11- The New Testament announces the fulfillment of the eschatological hope of the spirit proclaimed by the prophets. Two elements are emphasized: the coming of the one who is the permanent bearer of the spirit and the outpouring of'the spirit on "all flesh"; and both are linked. Jesus is identified as the promised one on whom the Spirit will remain (John 1-33). This identification took place at his baptism by the visible descent of the Holy Spirit on him in the form of a dove. The story need not imply that the association of the Spirit with Jesus began at his baptism and that he was at that moment adopted as Son of God; John especially saw in the baptism of Jesus the epiphany of the preexisting Son (John 1.'29-34), the one in whom the prophetic hope was fulfilled. According to Luke (4-16-21), Jesus explicitly claimed this identity in his sermon at Nazareth; and it is indicated in the nativity stories, where the emphasis is on the conception by the Holy Spirit rather than on the virginity of Mary (Matt. 1.18; Luke 1.35).

It is important to speak of the Holy Spirit, the Comforter and Reconciler, with a feminine pronoun. The functions of the Holy Spirit as characterized in Biblical texts are often, but not exclusively, those which have been associated with women: consolation, eschatological groaning in travail of childbirth, emotional warmth, and inspiration.

Jesus left to prepare our place in heaven; The Spirit has come to empower us to continue freeing the hearts of others.

The name which best communicates the reality of the Spirit’s relationship to Christians is simply "Mother" because those who know the Spirit know her as the Mother. Those who experience the Trinity in their hearts know that "a family must be complete. We must have a Father, Mother, and Spouse." God [Christ] is even our dear husband, his Father is our dear Father, and the Holy Spirit is our dear Mother, The family-idea, the oldest, the simplest, the most respectable, the most endearing idea among all human ideas, and which is the true biblical idea. This is language that even a child can comprehend. It is the best language to communicate spiritual reality for all people because it does not depend on abstract reasoning or speculation on unfathomable realities.

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