Please cite the verse that you believe makes it so clear.
You replied with:
Please cite the verse that you believe makes it clear that one verse is what makes a doctrine to be a clear and present reality in the scripture.
Do you deny John 3:16?
Furthermore, let's not go twisting words. You clearly understood my comment in Post #86 as being a response to:
The Trinity is also not obscure, but a clear and present reality in the scripture.Please cite the verse that you believe makes it so clear.
Getting back to your comment, I believe doctrine should be based on a body of scripture but where is the body of scripture establishing the Holy Spirit as a distinct divinity like God the Father and Christ?
I will just say we Christ being called the "arm" of the Lord just as the Spirit is called the "breath," yet having personhood also manifest.
We see not the Spirit recording Him being prayed or worshipped, as He inspires it.
As regards personhood, i will just paste a portion from another site:
Summary: Scripture describes the Holy Spirit as having personal characteristics: The Spirit has mind and will, speaks and can be spoken to, and acts and intercedes for us. All these indicate personality in the theological sense: The Holy Spirit is a Person or Hypostasis in the same sense that the Father and Son are. Our relationship with God, which is accomplished by the Holy Spirit, is a personal relationship.
A. Life and intelligence
1. Life: The Holy Spirit “lives” (Romans 8:11; 1 Corinthians 3:16).
2. Intelligence: The Spirit “knows” (1 Corinthians 2:11). Romans 8:27 refers to “the mind of the Spirit.” This mind is able to make judgments — a decision “seemed good” to the Holy Spirit (Acts 15:28). These verses imply a distinct intelligence.
3. Will: 1 Corinthians 12:11 says that the Spirit “determines” decisions, showing that the Spirit has a will. The Greek word means “he or it determines.” Although the Greek word does not specify the subject of the verb, the most likely subject in the context is the Spirit. To find a different subject, one would have to backtrack through five verses and six mentions of the Spirit. But this grammatical leapfrogging is not necessary. Since we know from other verses that the Spirit has mind and knowledge and judgment, there is no reason to reject the conclusion in 1 Corinthians 12:11 that the Spirit also has will.
B. Communication
1. Speaking: Numerous verses say that the Holy Spirit spoke (Acts 8:29; 10:19; 11:12; 21:11; 1 Timothy 4:1; Hebrews 3:7; etc.). Oden observes that “the Spirit speaks in the first person as ‘I’; ‘It was I who sent them’ (Acts 10:20)…. ‘I have called them’ (Acts 13:2). None but a person can say ‘I’” (The Living God, p. 200).
2. Interaction: The Spirit may be lied to (Acts 5:3), which indicates that the Spirit may be spoken to. The Spirit may be tested (Acts 5:9), insulted (Hebrews 10:29) or blasphemed (Matthew 12:31), which implies personal status. Oden gathers additional evidence: “The apostolic testimony applied intensely personal analogies: guiding (Romans 8:14), convicting (John 16:8), interceding (Romans 8:26), calling (Acts 13:2), commissioning (Acts 20:28)…. Only a person can be vexed (Isaiah 63:10) or grieved (Ephesians 4:30)” (Life in the Spirit, p. 19).
3. Paraclete: Jesus called the Holy Spirit the parakletos — the Comforter, Advocate or Counselor. The Paraclete is active, teaching (John 14:26), testifying (15:26), convicting (16:8), guiding (16:13) and making truth known (16:14).
Jesus used the masculine form of parakletos; he did not consider it necessary to make the word neuter or to use neuter pronouns. In John 16:14, masculine pronouns are used even after the neuter pneuma is mentioned. It would have been easy to switch to neuter pronouns, but John did not. In other places, neuter pronouns are used for the Spirit, in accordance with grammatical convention. Scripture is not finicky about the grammatical gender of the Spirit, and we need not be either. We use personal pronouns for the Spirit to acknowledge that he is personal, not to imply that he is male.
all for now