Instigator / Pro
1522
rating
7
debates
85.71%
won
Topic
#5886

The Bible supports the notion that God the Father and God the Holy Spirit are distinct Persons.

Status
Debating

Waiting for the next argument from the contender.

Round will be automatically forfeited in:

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Parameters
Publication date
Last updated date
Type
Rated
Number of rounds
3
Time for argument
One week
Max argument characters
30,000
Voting period
Two weeks
Point system
Multiple criterions
Voting system
Open
Minimal rating
None
Contender / Con
1408
rating
403
debates
44.17%
won
Description

The ultimate goal of this debate is to advance the pursuit of truth. Regardless of who wins or loses, the real victor is the one who gains new knowledge. This debate will examine what the Bible has to say about whether God the Father and God the Holy Spirit are the same Person or whether they are distinct. This debate is not about the authenticity or validity about the Bible, it is merely to explore what it has to say on this topic.

The maximum character limit is 30,000 only to allow writing liberty without being limited.

Rules:

1. For consistency, the NRSV Bible will be used as the reference when citing scripture.
2. In the final round, only counterarguments addressing previous points will be allowed; no new arguments may be introduced.
3. Failure to comply with rule #3 will result in an automatic forfeiture.

Round 1
Pro
#1
INTRODUCTION.

Welcome and thank you for joining this critical examination of today’s topic. The debate will focus on the concept of the Godhead, specifically whether the Bible supports the idea that God the Father and God the Holy Spirit are distinct persons. For those unfamiliar with my debate style, I prefer to structure my discussions logically. I always begin with an introduction, followed by a prerequisite (usually to address specific issues or clarify the debate’s scope). The main body of the debate consists of two rounds. In the first round, I present my initial arguments, while in the second round, I counter my opponent's arguments. Regardless of which round, I will always conclude by summarizing the arguments I've made and offer any closing remarks I may have.

The debate topic was kindly suggested by my opponent, Mall. For months, they have been trying to engage me in this topic and I am excited to finally take part in this discussion. For this reason, I would like to offer my sincerest gratitude to Mall for making this debate happen.

PREREQUISITE.

Before delving into the substantive arguments, let us clarify the scope of the debate as I find it is very easy to get carried away with this topic. Per the debate's description, it will only focus on whether or not God the Father and God the Holy Spirit are distinct persons. It is not about whether or not they are a part of the Blessed Trinity. I will be taking the affirmative position, supporting the notion that they are distinct. 

Let us review the rules agreed upon for this debate. We will always cite Scripture using the NRSV (New Revised Standard Version) Bible. This rule is designed to prevent individuals from selectively using different Bible translations for various verses to manipulate the wording in support of their position. The second rule prohibits either side from presenting entirely new arguments in the final round. This ensures that both sides have an opportunity to respond to each other’s arguments. Consequently, only counter-arguments addressing previously raised points will be permitted in the final round.

MAIN BODY.

The Holy Spirit is a Person distinct from the Father and from the Son. The first evidence that attests to this is by the Trinitarian Formula of Baptism in Matthew 28:19, which states: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." In this verse, Christ commands the formula of baptism. This emphasizes that the shared use of the singular 'name' ('in the name of the Father, and of the Son, and of the Holy Spirit') signifies the equal divinity and unified essence of the three Persons. If the Holy Spirit were a creature or subordinate, it would not be included in such a solemn declaration alongside the Father and the Son. Instead, its inclusion signifies a personal distinction. In addition to the Trinitarian formula, the distinct personhood of the Holy Spirit is evident in how the Spirit acts independently from the Father and the Son in other key moments. Romans 8:26-27 clearly indicates the Holy Spirit and the Father are distinct. Specifically, when it reveals that the Holy Spirit intercedes on our behalf to God the Father:  "Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words" (Romans 8:26-27). If the Holy Spirit were just an impersonal force, or the power of God, it would be unable to intercede on our behalf. Yet, we find the Holy Spirit acting distinctively from the Father. Some may argue that the Spirit's intercession reflects a function rather than a distinction. However, the Spirit’s distinct action of intercession implies a personal agency separate from the Father.

The unity and distinctiveness of the Father, Son, and Holy Spirit are also affirmed in Ephesians 4:4-6: "There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all." In this passage, Paul highlights the “one Spirit,” “one Lord” (a reference to Jesus Christ), and “one God and Father.” While emphasizing the oneness of God, Paul distinguishes the roles of the Spirit, the Lord, and the Father. This reinforces the concept of unity in essence but distinction in personhood. If the Holy Spirit were merely the power or essence of God, Paul’s explicit mention of "one Spirit" alongside "one Lord" and "one Father" would seem redundant. It is important to note that distinction in personhood does not contradict the unity of the Godhead. The Father, Son, and Spirit share the same essence but operate in relationally distinct roles.

The Holy Spirit also appears under a special symbol at the baptism of Jesus in Matthew 3:16-17: "And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, 'This is my Son, the Beloved, with whom I am well pleased.'" In this verse, all three Persons of the Trinity are mentioned. God the Son (Jesus), who is getting baptized, the Holy Spirit descending like a dove, and God the Father who speaks from heaven. If the Holy Spirit was not distinct from the Father, the clear distinction in this verse would not occur. Yet, the Bible makes a distinction: the Holy Spirit descends like a dove while the Father speaks from heaven. This descent is a distinct action of the Holy Spirit, not performed by the Father or the Son. The Father sends the Spirit to anoint the Son. This relational sending only makes sense if the Holy Spirit is distinct from the Father. This corresponds with other biblical passages where the Spirit is described as being "sent" by the Father or the Son (cf. John 14:26, John 15:26).

In the parting discourses of Jesus, the Holy Spirit is distinguished as one who is given or sent, from the Father and the Son who send Him. Consider John 14:16-17: "And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you." In this verse, the Holy Spirit is given a name: Advocate. This is a title that belongs to a person only, which tells us that the Holy Spirit is not simply the spiritual Nature of God or an impersonal Divine Power, but a real person (The Greek term paraklētos typically refers to someone who "comes alongside" or "advocates on behalf of another," implying personal agency). In fact, this is evidently seen in Acts 13:2 ("While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.”") where the Spirit speaks to the apostles, clearly acting as a person. This is further reinforced by the fact that personal attributes are ascribed to the Holy Spirit; for example, the teaching of truth (John 14:16; 16:13), the giving of testimony for Christ (John 15:26), the knowledge of the mysteries of God (1 Cor. 2:10), the forecasting of future events (John 16:13; Acts 21:11), and the installation of bishops (Acts 20:28). In 1 Corinthians 2:10–11, we are told the Spirit has knowledge, which is characteristic of a person.

CONCLUSION.

Having examined the scriptural evidence and its contextual implications, the conclusion is clear: The Bible consistently presents the Holy Spirit as a distinct Person from God the Father. This distinct personhood is not a peripheral or ambiguous feature of the New Testament; rather, it is woven into the fabric of key passages ranging from Matthew 28:19 to Romans 8:26–27 and beyond. The Holy Spirit’s inclusion in the baptismal formula, His independent actions such as interceding on behalf of believers, and His being sent by the Father (and the Son) in a manner befitting a personal agent all affirm His identity as more than an impersonal force or mere power of God. Additionally, New Testament authors such as Paul carefully preserve both the unity of God’s essence and the relational distinction of the Spirit in passages like Ephesians 4:4–6, indicating that God’s oneness does not negate the Spirit’s personhood.

From the Holy Spirit’s role in Christ’s baptism to the explicit depiction of His speaking, guiding, and appointing leaders in the early Church, Scripture attributes actions and attributes to the Spirit that are inherently personal. These passages collectively challenge any view that would reduce the Holy Spirit to a metaphor or the Father’s impersonal influence. Instead, they underscore a vibrant relational dynamic in which the Holy Spirit acts intentionally in coordination with, yet distinctly from, the Father and the Son. It is important to emphasize that recognizing the Holy Spirit as a distinct Person from the Father does not jeopardize the oneness of God’s divine nature; rather, it upholds the biblical witness that the Godhead comprises a unity of essence while maintaining genuine personal distinctions. These scriptural affirmations, therefore, strongly support the position that God the Father and God the Holy Spirit are indeed distinct Persons, each fully participating in the divine life and work of God.
Con
#2
Thank you and thank you readers.

Now my position is according to the scriptures, Father God is the Holy Spirit. Which the opposing side can interpret as Father God not being a distinct person from the Holy Spirit . I believe that was not clear to the opposing side in our communication.
Father God is the Holy Ghost. It is not even my position that it's one person. My position doesn't contain the concept or doctrine of a person, persons or personhood or personalities. It's just , Holy Spirit being Father God period. I understand that the common differences that one side argues for at least are two persons while the other argues for one person. I'm for one spirit, no persons , so that is a vast opposition here that may have not been clear before.

Is Father God the Holy Spirit? That was really the essence of it in all.

Ok, so now that clarity has been drawn, moving forward with my position. I argue for one spirit because I can only argue based on what the scripture says and teaches. As the scripture says if any man speak, let him speak as the oracles of God.

Scripture say all scripture is God breathed so we have a scripture in the book of 1 Corinthians where we can read words God breathed and speaks the oracles of that.

In chapter 8 and at verse 6.

"But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him."

One God , who is he? The Father. So it says one God , that's one spirit. True or false.

Let's check with a witness from John . Let's see what John has to say about this.

John 4:24

"God is a Spirit: and they that worship him must worship him in spirit and in truth."

God is a spirit so one God , one spirit.

So God who is spirit , that one spirit is the father. That father is what?

Back to John this time in chapter 17 and at verse eleven.

"And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast."

That father is holy . This is pretty much 1 John 5 and 7 broken down. Now I've heard it argued that what I'm saying here is a misuse of words . However, when we read these words as is without adding or taking away, we just have what is written. This is what we learn from the scriptures as the scripture say whatsoever ever things were written before time were written for our learning.

I have to make judgment of the trinity doctrine. It is a doctrine that adds to more than what is written and takes away when denying Father God to be the Holy Ghost.

I yield with my case and address the opposing points.

"Let us review the rules agreed upon for this debate. We will always cite Scripture using the NRSV (New Revised Standard Version) Bible. This rule is designed to prevent individuals from selectively using different Bible translations for various verses to manipulate the wording in support of their position."

This is where I do have to call out the first inconsistency perhaps and it is not barely touching the debate topic. This says "We will always cite Scripture using the NRSV"

Scripture say by your words you are justified and by them you are condemned. This does not match the description that states  "the NRSV Bible will be used as the reference when citing scripture."

Do you follow? Does everybody bear witness of this? 

The statement states what will be used. Then it is changed to what we will always cite. Now what will be used is still possible without "we" . 

So I'm technically legal to proceed as I have. If the opposing side is much learned and knows the scriptures, this individual will be able to reprove and give a successful admonition regardless.

After looking over what the opposing side stated, much was stated from the opposing side without really the scriptures backing it up. I should be able to read the explanation that the opposing side is giving from the scriptures. I should be able to read it in scriptures. The trinitarian doctrine is formed from a lot of dogma and concepts in human terms. Not being able to understand one spirit doing all these operations, interceding, giving gifts, giving the utterance, giving power, etc., you appeal to your own understanding and you begin to use earthly concepts to equate them to Christ. Scripture says my thoughts are not your thoughts so you use the terminology of persons. We can't find any where in scripture that the Father is one person, Holy Spirit is another.

I'm going to ask these questions to the opposing side to progress this thing along.

You quoted the scripture in Ephesians about there being one spirit. Is the Father in the Godhead only, not throughout scripture, but in divine power only, is the Father one spirit in the Godhead and is the Holy Spirit that is also in the Godhead another spirit?


Just that plain. I don't think we even have to go any further.

Is the Father in the Godhead only, not throughout scripture, but in divine power only, is the Father one spirit in the Godhead and is the Holy Spirit that is also in the Godhead another spirit?




Round 2
Pro
#3
INTRODUCTION.

Thank you, Mall, for presenting your arguments. I appreciate you communicating your stance, which, as you’ve stated, is that "Father God is the Holy Spirit," rejecting the notion of distinct persons or even the concept of personhood entirely. However, many of my arguments from R1 contradict the notion that God the Father is the Holy Spirit. Yet, most of them remain unaddressed. While I respect the sincerity of your approach, I find that your argument diverges significantly from both the debate topic and the rules we agreed upon (the topic being: "The Bible supports the notion that God the Father and God the Holy Spirit are distinct Persons.").

PREREQUISITE.

My opponent cites 1 Corinthians 8:6 using the KJV (King James Version). To those planning to vote, please refer to the debate's description, where you will find the rules for the debate, which, in participating, my opponent accepts. The first rule states, "For consistency, the NRSV Bible will be used as the reference when citing scripture." By using the KJV, my opponent has unfortunately broken this rule, which warrents their conduct criterion to be assesed accordingly when voting.

In order to prevent arguments, when citing the verses my opponent has, I will be swapping the verse for the agreed upon version. This is to be prevent arguments claiming that I inadvertly cite the KJV when quoting my opponent.

PRIMARY ARGUMENTS.

Regardless, 1 Corinthians 8:6 states, "yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist." My opponent equates "one God, the Father" with "one spirit" and uses this to argue that the Father is the Holy Spirit. Not only does Scripture not support this conclusion, but it speaks against it in Romans 8:26-27, which remains unaddressed from R1. The verse reads: "Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God." This passage clearly portrays the Spirit interceding to God. If the Holy Spirit were simply the Father, this intercession would be nonsensical. How can one "intercede" to oneself? The act of intercession presupposes distinction.

Similarly, my opponent uses John 4:24 ("God is spirit, and those who worship him must worship in spirit and truth.") in the exact same way, equating God's spiritual nature with "one spirit." The verse describes God's nature as spiritual but it does not address the relational distinction within the Godhead. While the Father is spirit by nature, this does not preclude the distinct personhood of the Holy Spirit as revealed elsewhere in Scripture (see R1).

My opponent further cites John 17:11, which states "And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one." Then, they explain, "That father is holy . This is pretty much 1 John 5 and 7 broken down" and emphasize the importance of reading Scripture "as is, without adding or taking away." Regarding John 17:11, it is worth noting that this verse is not found in the earliest and most reliable Greek manuscripts of the New Testament and is widely regarded by scholars as a later addition. However, even if we use it for discussion, the verse affirms unity ("these three are one") while maintaining distinction among the Father, the Word (Son), and the Holy Ghost (Spirit). It does not equate the Father and the Holy Spirit but rather identifies them as distinct witnesses to the truth of God. My opponent's position does not account for the distinctions laid out in R1, which are consistently presented across Scripture.

As for reading "without adding or taking away," we must also interpret Scripture within its broader context, as individual verses cannot be isolated from the whole. 


SECONDARY ARGUMENTS.

My opponent disputes the rule which instructs us to cite Scripture using the NSRV:

 "the NRSV Bible will be used as the reference when citing scripture." ... The statement states what will be used. Then it is changed to what we will always cite. Now what will be used is still possible without "we" . 
The distinction between "what will be used" and "we will always cite" is purely semantic and does not impact the substance of this debate nor does it change the fact that this command was placed under 'Rules.' Both phrases convey the same intent: that the NRSV will serve as the sole reference for all scriptural citations in this discussion. Any attempt to exploit this minor wording difference is unnecessary and detracts from the primary focus of the debate. Please adhere to the rule in following rounds.


After looking over what the opposing side stated, much was stated from the opposing side without really the scriptures backing it up. I should be able to read the explanation that the opposing side is giving from the scriptures. I should be able to read it in scriptures. The trinitarian doctrine is formed from a lot of dogma and concepts in human terms. Not being able to understand one spirit doing all these operations, interceding, giving gifts, giving the utterance, giving power, etc., you appeal to your own understanding and you begin to use earthly concepts to equate them to Christ. Scripture says my thoughts are not your thoughts so you use the terminology of persons. We can't find any where in scripture that the Father is one person, Holy Spirit is another.
The Trinitarian doctrine is drawn from Scripture’s manifold witness—albeit in a veiled, unfolding manner—rather than from mere human constructs. Jesus explicitly commands Baptism “in the name of the Father and of the Son and of the Holy Spirit” (Mattew 28:19), suggesting three distinct subjects who share the one divine Name. Elsewhere, we see Father, Son, and Holy Spirit all active yet distinguished: Jesus prays to the Father (John 17), the Father sends the Holy Spirit in Jesus’ name (John 14:26), and Paul blesses believers with “the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you” (2 Corinthians 13:13). While the Bible does not employ the modern term “persons,” these passages and others reveal a tri-personal unity. The Church’s doctrinal language (admittedly imperfect) seeks to describe the mystery Scripture proclaims: one God, revealed eternally as Father, Son, and Holy Spirit.


Is the Father in the Godhead only, not throughout scripture, but in divine power only, is the Father one spirit in the Godhead and is the Holy Spirit that is also in the Godhead another spirit?
Although the Father, Son, and Holy Spirit share one divine nature, they remain truly distinct Persons. The Father is not the Son, the Son is not the Holy Spirit, and the Holy Spirit is not the Father. Each Person relates uniquely to the others (e.g., the Son is begotten of the Father, and the Holy Spirit proceeds from the Father and the Son), but they are never separated in essence or power. This is the heart of Trinitarian doctrine: one God in three distinct Persons.


CONCLUSIONS.

Thank you, Mall, for sharing your viewpoint and engaging in this debate. Throughout our exchanges so far, I have underscored that Scripture presents a consistent picture of the Father and Holy Spirit as distinct, while still sharing the one divine nature with the Son. This claim is rooted in passages like Romans 8:26–27, where the Spirit intercedes to God rather than being God the Father; and in Matthew 28:19, where Jesus distinctly names the Father, Son, and Holy Spirit as the source of one divine Name. Moreover, the New Testament repeatedly shows the Father sending the Holy Spirit in the Son’s name (John 14:26), and the apostles speaking of God’s distinct bestowal of grace, love, and fellowship through Father, Son, and Holy Spirit (2 Corinthians 13:13).

In light of these biblical witnesses, equating the Holy Spirit solely with the Father collapses the scriptural distinctions and undermines Christ’s direct teaching. While God is indeed spirit by nature, acknowledging that truth does not erase the personal distinctions among Father, Son, and Holy Spirit. Instead, as the Church has recognized from its earliest centuries, these distinctions underscore the mystery of one God who has revealed Himself tri-personally. Any interpretive approach that minimizes or conflates this distinction runs counter to the broad sweep of scriptural testimony and the careful, rule-based structure of this debate—including the agreed-upon use of the NRSV text. Ultimately, while human language struggles to capture the full reality of God, Scripture’s testimony to the Trinity—Father, Son, and Holy Spirit—commands a respectful adherence to its revealed distinctions.

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