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Holy Spirit (holy + spirit)
Selected AbstractsBetween the Rock and a Hard Place: In Support of (something like) a Reformed View of the EucharistINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 2 2001Douglas Farrow In this article, Calvin's eucharistic theology is re-read in the light of Aquinas, Augustine, Irenaeus, Luther, Jean-Luc Marion, Graham Ward and Catherine Pickstock. It is found to have great strengths, sucessfully avoiding both static ideas of Christ's presence and individual nominalism, while allowing a prominent place for the Holy Spirit and room for the believer's faith. Calvin took account of the doctrine of the Ascension quite differently from Luther by stressing Christ's bodily absence from this world. The article argues that this dialectic of presence and absence would gain from giving it a temporal dimension, giving more weight to eschatology. [source] Baptism and the Soteriology of ForgivenessINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 3 2000George Hunsinger This article examines the relation of Christian baptism to the saving work of God in Christ. In critical conversation with the later work of Barth, the article argues that baptism, as visible word, both attests and mediates divine forgiveness. Consequently, baptism with water and baptism with the Holy Spirit are not to be bifurcated from each other. Believer's baptism is the norm, although infant baptism is not excluded. Baptism exemplifies the koinonia of divine and human action without falling into synergism, and without appealing to inappropriate notions of causality. [source] The Hidden and Triune GodINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 1 2000Robert W. Jenson Luther rightly perceived that God is hidden in his presence. The challenge systematically is to integrate discourse about God's hiddenness with a serious trinitarianism. The attempts by Gregory Palamas and Karl Barth to do just this are judged inadequate. A constructive proposal begins by recognizing that God's hiddenness is an impenetrability of his moral agency in his history with us as Father, Son and Holy Spirit, rather than a correlate of God's ontological uniqueness or our creaturely epistemic limitations. God's hiddenness must be thought of in terms of the sheer factuality of God the Father, which limits theodicy; the suffering of the Son, and thus the rejection of idolatry; and the freedom of the Spirit. [source] Serving God's Mission Together in Christ's Way: Reflections on the Way to Edinburgh 2010INTERNATIONAL REVIEW OF MISSION, Issue 1 2010Jacques Matthey This paper argues that missio Dei theology must continue to provide the basis for an ecumenical missiology, provided certain problems are revisited, in line with themes of the 2010 Edinburgh study process. Among them is the need for emphasizing the vertical dimension of a transformative spirituality, somehow neglected in earlier ecumenical theologies. Only this will prevent an over-estimation of humanity's capacities. Within a missio Dei theology the specific role of the church is to be reaffirmed: there is no way back behind integration, which remains a cornerstone of an ecumenical approach, provided it keeps a critical distance to dogmatic ecclesiologies that tend to hinder progress towards visible unity. The debate on gospel and culture has to be urgently taken up again, through a positive appreciation of syncretism and the related search for criteria in intercultural hermeneutics. This will lead to articulating pneumatological approaches to mission with Christologies. Indeed, the New Testament texts with the most universal horizon refer to Christ as Word or Wisdom and not to the Holy Spirit. The paper moves on to ask whether then the relevance of the biblical wisdom tradition should not feature more in missiology. It could provide fertile approaches to witness in a religiously plural and ecologically damaged world. Ecumenical mission should in future be shaped by wisdom as much as it has been by prophecy, and keep both traditions in creative tension. [source] THE RECONCILING SPIRIT: THE DOVE WITH COLOUR AND STRENGTHINTERNATIONAL REVIEW OF MISSION, Issue 372 2005Kirsteen Kim The dove is used as a symbol of the Holy Spirit, and also of peace and reconciliation. However, the usual depiction of the dove may not be a good representation of the content of reconciliation, or of the nature and work of the Spirit. This article aims to enhance our vision of the Spirit of reconciliation by examining the apostle Paul's teaching in 2 Corinthians about the ministry of the Spirit and the ministry of reconciliation. The article also considers the deliberations of several international meetings, and brings together a number of reflections on the Spirit from India and Korea. The paper concludes that the heavenly bird is not limited to the dove, nor is the imagery of the Holy Spirit restricted to the dove. The Spirit is not white and delicate but colourful and strong, and it is through these characteristics that the Spirit leads us in the way of Christ in the struggle to live together in reconciled life. [source] RECONCILIATION AS A PNEUMATOLOGICAL MISSION PARADIGM: SOME PRELIMINARY REFLECTIONS BY AN ORTHODOXINTERNATIONAL REVIEW OF MISSION, Issue 372 2005Petros Vassiliadis This article underlines the importance of reconciliation and healing in the life and mission of the church. It develops a new theology of mission that is no longer based on the old Christocentric uni-versalism but on a new trinitarian (i.e. pneumatological) understanding of the witness of the church. This is possible nowadays because of the reinforcement of pneumalology into missiologi-cal reflections, which together with the amazing expansion worldwide of the Pentecostal movement, determines the present day Christian mission. The article it based on the assumption that the Holy Spirit in both the biblical and patristic traditions is first and foremost eschatologically- (Acts 2:17ff) and communion- (2 Cor. 13:13) oriented. Since, however, a pneumatological approach of Christian mission cannot be received in the wider Christian constituency unless it is christologically conditioned, the article makes Christology its starting point. It argues that on the basis of Christ's teaching, life and work, the apostles were, and all Christians thereafter are commissioned to proclaim not a set of given reli-gious convict urns, doctrines and moral commands, but the coming kingdom. The message, therefore, is the good news of a new reality of full-scale reconciliation. From the epistemological point of view, the article builds upon the existence of two types of pneumatology in the history of the church. One type is "historical" and is more familiar in the West. It understands the Holy Spirit as fully dependent upon, and being the agent of Christ in order to fulfil the task of mission. The other type is "eschatological", and id more widespread in the East. It understands the Holy Spirit as the source of Christ, and the church in term more of ,coming together', i.e., as the eschatological synaxis of the people of God in hut Kingdom, than of ,going forth'for mission. Taking thu second type of pneumatology one step further, the article argues that mission in the conventional sense is the outcome and not the source of Christian theology. That is why for the Orthodox what constitutes the essence of the church is not her mission but the Eucharist, the divine Liturgy; the mission is the meta-liturgy, the Liturgy after the Liturgy. Nevertheless, reconciliation being the primary precondition of the Eucharist, it also automatically becomes a source of mission. [source] Double-mouthed discourse: Interpreting, framing, and participant roles1JOURNAL OF SOCIOLINGUISTICS, Issue 3 2010Cécile B. Vigouroux In this article I examine multilingual displays in a Congolese Pentecostal church in Cape Town, South Africa. I focus on the simultaneous interpreting of the pastor's French sermon into English. I argue that the interpreting activity performed at church is used as a powerful interactional device to dramatize and shape the pastor's sermon. A close examination of participant roles shows that although these may appear to be predetermined by the interpretee-interpreter format of the sermon, speaking roles are actually fluid and negotiated. I submit that an important role of the church interpreter is to convey the pastor's inspiration from the Holy Spirit and reach out to the potential audience absent from the here and now of the service. His high emotional engagement helps convey this inspiration prospectively to the audience and retroactively to the pastor himself. [source] THROUGH A DIFFERENT LENS: RETHINKING THE ROLE OF SEXUAL DIFFERENCE IN THE THEOLOGY OF HANS URS VON BALTHASARMODERN THEOLOGY, Issue 1 2009BARBARA K. SAIN Sexual difference plays a pivotal role in Balthasar's thought, as an analogy for the Trinity and as an analogy for the relation between Christ and the church. This essay examines the influence of the analogy of being on his interpretations of these analogies, his understanding of created masculinity, and his use of the language of sexual difference for the Holy Spirit. Ultimately many of Balthasar's best insights about human love as an analogy for divine love can be retained without connecting femininity uniquely with creation, and his trinitarian theology provides the best interpretive key for doing so. [source] Signs and Wonders: Investigations of the Nature and Works of the Holy SpiritRELIGIOUS STUDIES REVIEW, Issue 2 2008Myles Werntz First page of article [source] The Narrative Function of the Holy Spirit as a Character in Luke-Acts , By William H. Shepherd, JrRELIGIOUS STUDIES REVIEW, Issue 1 2006Steven R. Matthies No abstract is available for this article. [source] The Trinitarian Metaphysics of Jonathan Edwards and Nicolas MalebrancheTHE HEYTHROP JOURNAL, Issue 2 2002Jasper Reid This paper explores both the striking similarities and also the differences between Jonathan Edwards and Nicolas Malebranche's philosophical views on the Holy Trinity and, in particular, the ways in which they both gave important roles to specific Persons of the Trinity in the various different branches of their respective metaphysical systems,ontological, epistemological and ethical. It is shown that Edwards and Malebranche were in very close agreement on ontological questions pertaining to the Trinity, both with respect to the internal, triune nature of the divine substance (characterising the Three Persons as the divine power, as the consubstantial idea of God which was generated as He eternally reflected on Himself, and as the mutual love which proceeded between the Father and this idea), and also with respect to the various roles these Three Persons played in the creation of the world. In epistemology, Malebranche postulated an illuminating union between the mind of man and the divine Word, insisting on an absolutely direct involvement of the Second Person in all human cognition, both intellectual and sensible. On this point Edwards did differ, endorsing instead an empiricist epistemology which left no room for such a direct union with the Word. However, when it came to ethics, Edwards and Malebranche both gave the Third Person an utterly central role, postulating much the same kind of union as Malebranche alone had postulated in the epistemological case, only now between the will of man and the Holy Spirit. [source] Popular Culture, Power Relations and Urban Discipline: The Festival of the Holy Spirit in Nineteenth-Century Rio de JaneiroBULLETIN OF LATIN AMERICAN RESEARCH, Issue 2 2005Martha Abreu The Festival of the Holy Spirit was considered the most important religious celebration in nineteenth-century Rio de Janeiro. I discuss the popular practices of music, dance and theatre during the festival. By merging European waltz and the African batuque, the heterogeneous public re-created and re-invented a number of new genres that are at the roots of twentieth-century Brazilian popular music. The festival of the Holy Spirit allows an examination of elite strategies and municipal policies regarding popular culture. In this respect, it is remarkable how much political use the Brazilian Empire made of the festival of the Holy Spirit and how its revellers fought for their celebration. [source] | ||||||||||