Father, Son + Holy Spirit are all God and One

I just can't leave this chaper (13) without some review of the wonderful, logical, dialog which John Calvin uses as a proof of the divinity for both Jesus Christ and the Holy Spirit. In our current age, we would note that his assumption is that the reader of these dialogs has faith that the holy scripture is inspirted by and the actual Word of God. I have a feeling that this was also the case at the time of John Calvin. He seems to address these dialogs not so much to those who do not have faith as to those do have faith but who have various opinions and beliefs which are not consistent with scripture.

With regard to the divinity of Jesus Christ, John Calvin makes the theological argument: “surely there is no obscurity in Isaiah, where Christ is introduced both as God, and as possessed of supreme powers one of the peculiar attributes of God, "His name shall be called the Mighty God, the Everlasting Father, the Prince of Peace," (Isa. 9: 6.) … There can be no doubt, therefore, that he who a little before was called Emmanuel, is here called the Mighty God. Moreover, there can be nothing clearer than the words of Jeremiah, "This is the namewhereby he shall be called, THE LORD OUR RIGHTEOUSNESS," (Jer. 23:6.). … we infer, then, that the only begotten Son is the eternal God, who elsewhere declares, "My glory will I not give to another," (Isa. 42: 8.)”

I find John Calvin's thrologic argument for the divinity of the Holy Spirit both helpful and interesting in that these logical arguments were made at a time when there was quite a bit of contention between various Christian groups, non-Christian philosophy and Jewish interpretation of old testament scripture; actually not too different from our current times if you look at  what various theologians and Christian denominations are putting out on the internet. Note this short segment by John Calvin on the divinity of the Holy Spirit. “In asserting the divinity of the Spirit, the proof must be derived from the same sources. And it is by no means an obscure testimony which Moses bears in the history of the creation, when he says that the Spirit of God was expanded over the abyss or shapeless matter; for it shows not only that the beauty which the world displays is maintained by the invigorating power of the Spirit, but that even before this beauty existed the Spirit was at work cherishing the confused mass. Again, no cavils can explain away the force of what Isaiah says, "And now the Lord God, and his Spirit, has sent me," (Isa. 48: 16,) thus ascribing a share in the sovereign power of sending the prophets to the Holy Spirit. (Calvin in Acts20: 28.) In this his divine majesty is clear. But, as I observed, the best proof to us is our familiar experience. For nothing can be more alien from a creature, than the office which the Scriptures ascribe to him, and which the pious actually feel him discharging, - his being diffused over all space, sustaining, invigorating, and quickening all things, both in heaven and on the earth. The mere fact of his not being circumscribed by any limits raises him above the rank of creatures, while his transfusing vigour into all things, breathing into them being, life, and motion, is plainly divine. Again, if regeneration to incorruptible life is higher, and much more excellent than any present quickening, what must be thought of him by whose energy it is produced? Now, many passages of Scripture show that he is the author of regeneration, not by a borrowed, but by an intrinsic energy; and not only so, but that he is also the author of future immortality. In short, all the peculiar attributes of the Godhead are ascribed to him in the same way as to the Son. He searches the deep things of Gods (1 Cor. 2:10) and has no counsellor among the creatures (Romans 11:34); he bestows wisdom and the faculty of speech (1 Cor. 12:10), though God declares to Moses (Exod. 4: 11) that this is his own peculiar province. In like manner, by means of him we become partakers of the divine nature, so as in a manner to feel his quickening energy within us. Our justification is his work; from him is power, sanctification, truth, grace, and every good thought, since it is from the Spirit alone that all good gifts proceed. Particular attention is due to Paul's expression, that though there are diversities of gifts, "all these worketh that one and the self-same Spirit," (1 Cor. 12: 11,) he being not only the beginning or origin, but also the author; as is even more clearly expressed immediately after in these words "dividing to every man severally as he will." For were he not something subsisting in God, will and arbitrary disposal would never be ascribed to him. Most clearly, therefore does Paul ascribe divine power to the Spirit, and demonstrate that he dwells hypostatically in God.” Pretty good train of logic which I find consistent with my faith; I feel it is faith which enables us to move-on into an ever increasingly deeper relationship with God. Peace, love and joy.