Nevertheless, with the conception of Jesus Christ as the Son of God, a tendency developed early in the church to grant to the mother of the Son of God a special place within the church. That development was sketched quite hesitantly in the New Testament. Only the Gospels of Matthew and Luke mention the virgin birth. On those scanty presuppositions the later veneration of the mother of God was developed. The view of the virgin birth entered into the Apostle’s Creed and became one of the strongest religious impulses in the development of the dogma, liturgy, and ecclesiastical piety of the early church.
Veneration of the mother of God received its impetus when the Christian Church became the imperial church. Despite the lack of detail concerning Mary in the Gospels, cultic veneration of the divine virgin and mother found within the Christian Church a new possibility of expression in the worship of Mary as the virgin mother of God, in whom was achieved the mysterious union of the divine Logos with human nature. The spontaneous impulse of popular piety, which pushed in this direction, moved far in advance of the practice and doctrine of the church. In Egypt Mary was, at an early point, already worshipped under the title of Theotokos—an expression that Origen used in the 3rd century. The Council of Ephesus (431) raised that designation to a dogmatic standard. To the latter the second Council of Constantinople (553) added the title “eternal Virgin.”
The doctrine of the heavenly Wisdom (Sophia) represents an Eastern Church particularity. In late Judaism, speculations about the heavenly Wisdom—a figure beside God that presents itself to humanity as mediator in the work of creation as well as mediator of the knowledge of God—abounded. In Roman Catholic doctrine, Mary, the mother of God, was identified with the figure of the divine Wisdom. That process of treating Mary and the heavenly Wisdom alike did not take place in the realm of Eastern Orthodoxy or of Oriental Orthodoxy. For all their veneration of the mother of God, those churches never forgot that the root of that veneration lay in the incarnation of the divine Logos that took place through her. Within Eastern Orthodox theology a specific doctrine of the heavenly Wisdom, Sophianism, may be found alongside the doctrine of the mother of God. The numerous great churches of Hagia Sophia, foremost among them the cathedral by that name in Constantinople (Istanbul), are consecrated to that figure of the heavenly Wisdom. God the Holy Spirit Contradictory aspects of the Holy Spirit
The Holy Spirit is one of the most elusive and difficult themes in Christian theology, because it refers to one of the three persons in the Godhead but does not evoke concrete images the way “Father” or “Creator” and “Son” or “Redeemer” do. A characteristic view of the Holy Spirit is sketched in The Gospel According to John: the outpouring of the Holy Spirit takes place only after the Ascension of Christ; it is the beginning of a new time of salvation, in which the Holy Spirit is sent as the Paraclete (Counsellor) to the church remaining behind in this world. The phenomena described in John, which are celebrated in the church at Pentecost, are understood as the fulfillment of this promise. With this event (Pentecost), the church entered into the period of the Holy Spirit.
The essence of the expression of the Holy Spirit is free spontaneity. The Spirit blows like the wind, “where it wills,” but where it blows it establishes a firm norm by virtue of its divine authority. The spirit of prophecy and the spirit of knowledge (gnōsis) are not subject to the will of the prophet; revelation of the Spirit in the prophetic word or in the word of knowledge becomes Holy Scripture, which as “divinely breathed” “cannot be broken” and lays claim to a lasting validity for the church.
The Spirit, which is expressed in the various officeholders of the church, likewise founds the authority of ecclesiastical offices. The laying on of hands, as a sign of the transference of the Holy Spirit from one person to another, is a characteristic ritual that visibly represents and guarantees the continuity of the working of the Spirit in the officeholders chosen by the Apostles. It is, in other words, the sacramental sign of the succession of the full power of spiritual authority of bishops and priests. The Holy Spirit also creates the sacraments and guarantees the constancy of their action in the church. All the expressions of church life—doctrine, office, polity, sacraments, power to loosen and to bind, and prayer—are understood as endowed by the Spirit.
The Holy Spirit, however, is also the revolutionizing, freshly creating principle in church history. All the reformational movements in church history, which broke with old institutions, have appealed to the authority of the Holy Spirit. Opposition to the church—through appeal to the Holy Spirit—became noticeable for the first time in Montanism, in the mid-2nd century. Montanus, a Phrygian prophet and charismatic leader, understood himself and the prophetic movement sustained by him as the fulfillment of the promise of the coming of the Paraclete. In the 13th century a spiritualistic countermovement against the institutional church gained attention anew in Joachim of Fiore, who understood the history of salvation in terms of a continuing self-realization of the divine Trinity in the three times of salvation: (1) the time of the Father, (2) the time of the Son, and (3) the time of the Holy Spirit. He promised the speedy beginning of the period of the Holy Spirit, in which the institutional papal church, with its sacraments and its revelation hardened in the letter of scripture, would be replaced by a community of charismatic figures, filled with the Spirit, and by the time of “spiritual knowledge.” This promise became the spiritual stimulus of a series of revolutionary movements within the medieval church—e.g., the reform movement of the radical Franciscan spirituals. Their effects extended to the Hussite reform movement led by Jan Hus in 15th-century Bohemia and to the 16th-century radical reformer, Thomas Müntzer, who substantiated his revolution against the princes and clerical hierarchs with a new outpouring of the Spirit. Quakerism represents the most radical mode of rejection—carried out in the name of the freedom of the Holy Spirit—of all institutional forms, which are regarded as shackles and prisons of the Holy Spirit. In the 20th century a revival of charismatic forms of Christianity, called Pentecostalism and the charismatic movement, centred on the recovery of the experience of the Holy Spirit and necessitated some fresh theological inquiry about the subject. Conflict between order and charismatic freedom
As the uncontrollable principle of life in the church, the Holy Spirit considerably upset Christian congregations from the very outset. Paul struggled to restrict the anarchist elements, which are connected with the appearance of free charismata (spiritual phenomena), and, over against these, to achieve a firm order in the church. Paul at times attempted to control and even repress charismatic activities, which he seemed to regard as irrational or prerational and thus potentially disruptive of fellowship. Among these were glossolalia, or speaking in tongues, a form of unrepressed speech. Paul preferred rational discourse in sermons. He also felt that spontaneity threatened the focus of worship, even though he himself claimed to possess this gift in extraordinary measure and the Apostles spoke in tongues at Pentecost. This tendency led to an emphasis on ecclesiastical offices with their limited authority vis-à-vis the uncontrolled appearance of free charismatic figures.