Activation vs Moving in the Holy Spirit in Modern Church Context
The concept of "activation" versus "moving in the Holy Spirit" in modern church contexts often distinguishes between an initial experience or empowerment and a continuous, dynamic walk guided by the Spirit. Scripturally, Paul exhorts believers, "If we live in the Spirit, let us also walk in the Spirit" (Galatians 5:25 Geneva1599) [1]. This verse suggests both a state of being (living in the Spirit) and an ongoing action (walking in the Spirit).
The "activation" of the Holy Spirit can be understood as the initial indwelling or empowering presence of the Spirit in a believer's life. Patristic writers like Augustine discussed the giving of the Holy Spirit, noting that it was not only for "temporal sensible miracles" as in earlier days but also for the extension of the Church [9]. He also emphasized that one cannot seek the Holy Spirit except "in the body of Christ" [3]. Tertullian similarly highlighted the necessity of the entire Trinity's co-operation for salvation, making it impossible to partake of the Father or Son without the Holy Spirit [10]. John Calvin, a key figure in Reformed theology, taught that Christ "baptizes us 'with the Holy Spirit and with fire'" to make us partakers of salvation, regenerating us as new creatures [11]. This initial work of the Spirit is often linked to regeneration, where the Spirit infuses a "real, physical work" in the soul, though the exact mode of operation remains inscrutable [4, 12]. Charles Hodge, another Reformed theologian, noted that while man is passive in regeneration, he is active in repentance, suggesting a distinction between the Spirit's initial work and subsequent human response [5].
"Moving in the Holy Spirit," by contrast, refers to the ongoing, active guidance and influence of the Spirit in a believer's daily life and ministry. This involves a continuous responsiveness to the Spirit's leading. The Jamieson, Fausset & Brown commentary on Galatians 3:3 interprets "begun in the Spirit" as the Holy Spirit ruling one's spiritual life as its "essence and active principle," implying that this beginning should lead to a continued perfection, not a return to "fleshly ordinances" [7]. The Catholic scholastic tradition, as seen in Aquinas, discusses charity not as a created habit in the soul, but as the Holy Spirit Himself dwelling in the mind, with the movement of love originating from the Holy Spirit without an intermediary habit [2]. This suggests a direct and continuous influence of the Spirit in the believer's actions and affections.
The distinction can also be seen in the imagery of the Spirit's presence. John Gill, in his commentary on Ezekiel, describes the "spirit of the living creature" being in the wheels, indicating that the same Spirit that animated the cherubim also animates the churches, leading to movement and activity [6]. This implies a dynamic, rather than static, presence of the Spirit.
Historically, the emphasis on the Spirit's work has varied. While early Church Fathers like Augustine and Tertullian affirmed the Spirit's essential role in salvation and the life of the Church [3, 9, 10], later theological developments, particularly in the Reformation, further articulated the Spirit's role in regeneration and sanctification [8, 11]. Calvin, for instance, criticized the idea that the Holy Spirit is given in baptism for righteousness and in confirmation for an increase of grace, arguing that baptism itself signifies being "buried with Christ" and partaking in his resurrection [8]. This highlights a theological difference in understanding how the Spirit's work is initiated and sustained.
In contemporary contexts, "activation" might refer to specific experiences like spiritual gifts or a renewed sense of purpose, while "moving" implies a lifestyle of obedience and sensitivity to the Spirit's promptings in all areas of life. The continuous "walk" in the Spirit, as Paul describes, is not merely a passive reception but an active engagement with the Spirit's ongoing work [1].
Sources
- Galatians “Galatians 5:25 (Geneva1599) — If we liue in the Spirit, let vs also walke in the Spirit.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Charity, Considered in Itself, Art. 2: Article: Whether charity is something created in the soul? I answer that, The Master looks thoroughly into this question in Question [17] of the First Book, and concludes that charity is not something created in the soul, but is the Holy Ghost Himself dwelling in the mind. Nor does he mean to say that this movement of love whereby we love God is the Holy Ghost Himself, but that this movement is from the Holy Ghost without any intermediary habit, whereas other virtuous acts ar”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 11.--48. But as to what they say, arguing as follows: If we have sinned against the Holy Ghost, in that we have treated your baptism with contempt, why is it that you seek us, seeing that we can (part 2): the righteous judgment of God," [1] he shall not receive forgiveness, neither in this world, neither in that which is to come. 50. But those with whom we are arguing, or about whom we are arguing, are not to be despaired of, for they are yet in the body; but they cannot seek the Holy Spirit, except in the body of Christ, of which”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 139: mind derived from the Word; for by the reasons, motives, and persuasive arguments which the Word affords, are our minds affected, and our souls wrought upon in our conversion unto God, whence it becomes our reasonable obedience. And there are none ordinarily converted, but they are able to give some account by what considerations they were prevailed on thereunto. But, we say that the whole work, or the whole of the work of the Holy Ghost in our conversion, doth not consist herein; but there is a real, physical work, whereby He infuseth a”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 139: sometimes the person of Christ; sometimes his substance; sometimes his divine-human nature, etc. They teach that man is passive in regeneration, but active in repentance. 526 526 See Ebrard, Dogmatik, III. v. 2, § 447, edit. Königsberg, 1852, vol. ii. p. 328. “Man is every moment unspeakably more than lies in consciousness,” says Ebrard. 527 527 Ibid. § 444, vol. ii. p. 319. This is true, and it should teach us that there is much pertaining to our internal life, which it is impossible for us to analyze and explain. Efficacious Grace Irre”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 10:17: When they stood, these stood,.... When the one were inactive, lifeless, and without motion, making no progress in knowledge, experience, and practice, the other were so likewise; See Gill on Eze 1:21; and when they were lifted up, these lifted up themselves also; like people, like priest, whether in things commendable or not, Hos 4:9; for the spirit of the living creature was in them; the same spirit that was in the cherubim was in the wheels; and the same Spirit of God, who is a "spirit of life" (c), as the words may be rendered, is in the churches, as in the m”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:3: begun--the Christian life (Phi 1:6). in the Spirit--Not merely was Christ crucified "graphically set forth" in my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "Having thus begun" with the receiving His spiritual gifts, "are ye now being made perfect" (so the Greek), that is, are ye seeking to be made perfect with "fleshly" ordinances of the law? [ESTIUS]. Compare Rom 2:28; Phi 3:3; Heb 9:10. Having begun in the Spirit, that is, the Holy Spirit ruling your spiritual life as its "essence and active p”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 101: monsters this greasy oil fosters and nourishes. Those anointers say that the Holy Spirit is given in baptism for righteousness, and in confirmation, for increase of grace, that in baptism we are regenerated for life, and in confirmation, equipped for contest. And, accordingly, they are not ashamed to deny that baptism can be duly completed without confirmation. How nefarious! Are we not, then, buried with Christ by baptism, and made partakers of his death, that we may also be partners of his resurrection? This fellowship with the ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 16.--21. But when it is said that "the Holy Spirit is given by the imposition of hands in the Catholic Church only, I suppose that our ancestors meant that we should understand thereby what the : 443 Church. For the Holy Spirit is not only given by the laying on of hands amid the testimony of temporal sensible miracles, as He was given in former days to be the credentials of a rudimentary faith, and for the extension of the first beginnings of the Church. For who expects in these days that those on whom hands are laid that they ma”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. III.--ON THE HOLY SPIRIT. (part 5): what is the reason why he who is regenerated by God unto salvation has to do both with Father and Son and Holy Spirit, and does not obtain salvation unless with the co-operation of the entire Trinity; and why it is impossible to become partaker of the Father or the Son without the Holy Spirit. And in discussing these subjects, it will undoubtedly be necessary to describe the special working of the Holy Spirit, and of the Father and the Son. I am of opinion, then, that the working of the Fath”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 56: say, preaching carrying spiritual quickening along with it. ( 2 Cor. 3:6 ), since teachers would cry aloud to no purpose, did not Christ, the internal teacher, by means of his Spirit, draw to himself those who are given him of the Father. Therefore, as we have said that salvation is perfected in the person of Christ, so, in order to make us partakers of it, he baptizes us “with the Holy Spirit and with fire,” ( Luke 3:16 ), enlightening us into the faith of his Gospel, and so regenerating us to be new creatures. Thus cleansed from ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: He exercises, in a greater or less degree, on the minds of all men, the words of our Lord admonish us to speak with caution. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” ( John iii. 8 .) This teaches that the mode of the Spirit’s operation whether in regeneration or in conviction, is inscrutable. If we cannot understand how our souls act on our bodies, or how evil spirits act on our minds, the one being a fam”