The Cinderella of Theology: The Doctrine of the Holy Spirit

1957 ◽  
Vol 50 (2) ◽  
pp. 77-89
Author(s):  
G. J. Sirks
Keyword(s):  
Holy Spirit ◽  
Central Place ◽  
Systematic Theology ◽  
Historical Jesus ◽  
Historical Study ◽  
Historical Inquiry ◽  
The Past ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit

More than once the doctrine of the Spirit (Pneumatology) has been called the Cinderella of Theology. If this was so in the past, and is perhaps still, it now requires our full attention. At the risk of viewing the situation through ‘continental’ eyes, but hoping you will recognize this, I would say that the nineteenth century, impressed by the advance of science, confronted theology in the first place with problems raised by natural science. Its first question concerned the nature of God, especially in connection with creation. Scientific historical inquiry paid attention to the Bible, and in the New Testament focussed its interest upon the question of the historical Jesus. This work culminated and came to a temporary halt in Albert Schweitzer's, The Quest of the Historical Jesus. A revival of Systematic Theology and Dogmatics followed, and in the opinion of the dogmatists the connecting lines between theology viewed from a cosmic standpoint and the Gospel were too long. The same thing was seen happening in the historical study of religions which came to cover an ever-widening field. On flle other hand, however, they could not be satisfied with a ‘life of Jesus,’ so that Christology began to occupy a central place which it has held during the last few decades. And, if Pneumatology received any attention at all, its allotted place was small.

scholarly journals Biblical hermeneutics as the structuralist of the poetics of "The Word of Law and Grace" of Ilarion

2019 ◽  
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Eternal Life ◽  
Biblical Hermeneutics ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Law ◽  
Allegorical Interpretation

The article states that, for the purpose of interpreting the Biblical topos of the Law and Grace, Hilarion refers to the genre of the word. Hilarion takes first place in the title, and then in the text of the work God brings out wisdom. By law, he believes the Old Testament, which has already fulfilled its task, and Grace - the New Testament, which outlines the existence of man, his relationship with God, gives hope for eternal life. The subject of the "Word" breaks the sermon into four fragments. In the first of them, we notice the allegorical meaning of reading the Scriptures in relation to the history of mankind. The second part is devoted to the interpretation of the image of Jesus Christ, which appears as a synthesis of God and human nature. The third fragment depicts events beyond the boundary of the Bible. It is devoted to the baptism of Rus. In the fourth fragment Prince Volodymyr is glorified. Following the best traditions of Byzantine oratory prose, the author of the Word simply pours his text into quotations from the Bible and adds to them a predominantly allegorical interpretation, emphasizing that the work is not intended for proclamation, but for reading, which enabled the author to interpret the Scriptures and in the literal, and in allegorical sense. The advantage of the New Testament over the Old Testament is embodied by the author in the images of the free wife of Abraham Sarah - Grace and his servant Hagar - Law. Laconic retelling of God-inspired text, Hilarion interprets the old-czarist images, as those that represent the new covenants at the level of allusions, presented them in the form of additional parallel antithesis. The same anti-colored color is also depicted by the images of their children. Isaac was born from a free woman, which means that he represents freedom, Ishmael is from a slave, hence his image symbolizes slavery. He who receives Grace receives goodness, love, becomes the son of God, and begins to live a new life in the Holy Spirit through which the believer is through. The overcoming of the Law and the perception of Grace means, according to Hilarion, the acquisition of spiritual freedom.

scholarly journals Opwekking binnen de traditioneel- reformatorische kerken: over oprecht verlangen en grote verlegenheid

2006 ◽  
Vol 40 (4) ◽  
Author(s):  
J. Kommers
Keyword(s):  
Holy Spirit ◽  
Central Place ◽  
Word Of God ◽  
Missionary Zeal ◽  
The Past ◽  
The People ◽  
The Holy Spirit ◽  
History Of ◽  
The Church

Revival within churches from traditional-reformed origin: on sincere longing and extreme embarrassment Within churches from reformed origin the debate about revival has become an actual issue. It seems that these churches are becoming smaller and smaller, and that there is a lack of missionary zeal. Many pastors seem to have lost the courage to go on. What is happening in the churches? One can learn something from the history of the church. What was God doing in the past? The Word of God was there and it seems that in those places where revivals broke out, the Word of God was preached faithfully, in the power of the Holy Spirit. From sermons of three revival preachers who worked from 1816 to 1880 in Wuppertal (Germany), one can learn how their sermons contributed to revival in those days.   The missionary-soul caring message struck the people in their hearts, and not only individuals, but also whole regions changed; change took place not only in doctrine and lifestyle, but also holiness occupied a central place in the people’s hearts. When praying for the outpouring of the Holy Spirit, people will repent and turn to God and “times of refreshing may come from the Lord” (Acts 3:19).

scholarly journals Die betroubaarheid van die apostels en hulle getuienis volgens 2 Petrus 1:3-4 en die betekenis daarvan vir die geskrifte van die Nuwe Testament: ‘n Eksegetiese studie

2021 ◽  
Vol 55 (3) ◽  
Author(s):  
Douw G. Breed
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Peter 1 ◽  
Divine Power ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
God's Grace ◽  
2 Peter

The reliability of the apostles and their testimony according to 2 Peter 1:3–4 and its significance for the writings of the New Testament: An exegetical study. In this exegetical article, it is shown that, in 2 Peter 1:3–4, Peter indicates that the apostles were reliable witnesses of Jesus Christ. As the New Testament writings are bearers of the apostolic testimony, 2 Peter 1:3–4 also provides important testimony regarding the Bible and, in particular, regarding the New Testament. The aim of this article is to show that, according to 2 Peter 1:3–4, the apostles and their testimony are reliable and that these testimonies are significant for the writings of the New Testament. This study follows an exegetical method and follows the grammatical-historical model. From 2 Peter 1:3–4, it is clear that the reliability of the apostles is the result of divine power. Jesus Christ worked through his Spirit with divine power in the apostles. Through the Holy Spirit, Jesus Christ provides the apostles with everything that leads to true life, as well as to godliness. To the apostles, this was all given within their intimate and personal relationship with the glorified Christ. According to 2 Peter 1:3–4, Jesus Christ himself called his apostles to proclaim the message of God’s grace. As eye- and earwitnesses of Jesus Christ’s divine power, they could reliably reveal the meaning of what they witnessed of him. In 2 Peter 1:3–4, Peter testifies that the apostles received promises from Jesus Christ. These are great promises that have profound significance for anyone who accepts them in faith.Contribution: The contribution of this article is to show that 2 Peter 1:3–4 gives important information about the reliability of the apostles and their testimony.

scholarly journals Hermeneutiek, Schriftgezag en Triniteit

1999 ◽  
Vol 33 (3) ◽  
Author(s):  
B. Wentsel
Keyword(s):  
Holy Spirit ◽  
The Body ◽  
Body Of Christ ◽  
Word Of God ◽  
The Bible ◽  
The New Testament ◽  
Triune God ◽  
The Holy Spirit ◽  
Specific Meaning ◽  
The Right

Hermeneutics, the authority of Scripture and the Trinity of God In order to evaluate a scholarly theological publication any student has to be conversant with the philosophical, confessional and social-contextual suppositions (prejudices, apriori’s, the so-called “glasses”) forming the background and frame of interpretation as applied by the author. The presence of suppositions is sometimes predominate and clear, sometimes subordinate and hidden. H. Berkhof for instance, applies at least six sets of apriori’s in his interpretation of the Bible (see Christelijk geloof – 1973). Underlying the use of these interpretative “glasses” a student has to locate the deepest religious source, the point of departure. Apriori’s can, however, be bad and good. The author of this article is convinced of the necessity of applying at least twelve suppositions in the interpretation of the Bible. In this article the following suppositions will thus be stressed: (1) The Bible is considered as the book of Gods revelation. (2) The fact that the Holy Spirit inspired prophets, apostles, evangelists and collectors (= theopneustia) is supported. (3) The term “Word of God” has a specific meaning as Logos of creation, prophecy, commandment, gospel and so on. (4) The supposition that the Bible is the book of God’s covenant implies that the berit is uniting all the different books and all loci of the Christian faith. (5) In order to interpret the Bible in a just way it is necessary to be reborn. (6) The right balance between the value of the Old and the New Testament should be upheld. It should also be confessed that Jahweh (= He is present for us) is the triune God. (7) The normativity of the whole Bible should be acknowledged in relation to the main contours of God’s revelation (and not only in isolated texts) and even in relation to changing cultural background of the Pésachfeast, the sacrifice-torah and the structure of the covenant. (9) In our interpretation of the Bible we should be on the alert for influences of the devil in opposition to the Holy Spirit. (10) For twenty centuries we have already been members of the Church, the body of Christ. Individualism within the body of Christ can thus imply an underestimation of the work of the Holy Spirit. (11) We remain one Ekklèsia and must listen to the interpretation of the Bible by all churches. (12) The Lord is king over all domains and spheres of life. He also reigns over (leaders of) political, educational and societal-structural affairs, as well as over heads of industry.

Spirit

2017 ◽  
Author(s):  
Dale B. Martin
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Human Person ◽  
Historical Criticism ◽  
The Bible ◽  
Christian View ◽  
The New Testament ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

When the subject is the Christian view of the holy spirit, it is even more difficult to find an orthodox doctrine of the spirit if the Bible is read only through the method of modern historical criticism. Read historically, the Bible does not teach a doctrine of the trinity, and the Greek word for “spirit,” pneuma, refers to many different things in the New Testament. Moreover, the pneuma was considered in the ancient world to be a material substance, though a rarified and thin form of matter. Yet those ancient notions of pneuma may help us reimagine the Christian holy spirit in new, though not at all unorthodox, ways. The spirit may then become the most corporeal person of the trinity; the most present person of the trinity; or alternatively, the most absent. The various ways the New Testament speaks of pneuma—that of the human person, or the church, of God, of Christ, and even of “this cosmos”—may provoke Christian imagination in new ways once the constraints of modernist methods of interpretation are transcended. Even the gender of the spirit becomes a provocative but fruitful meditation for postmodern Christians.

Christ

2017 ◽  
Author(s):  
Dale B. Martin
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Theological Reflection ◽  
Historical Research ◽  
Christian Faith ◽  
Historical Jesus ◽  
Historical Criticism ◽  
The New Testament ◽  
The Holy Spirit

A view of the nature of Jesus Christ that rises to the level of full Christian orthodoxy, as expressed in such creeds and definitions as the Apostles’ Creed, and the statements of Nicea, and Chalcedon, cannot be responsibly derived from the New Testament if the constraints of modern historical criticism are obeyed. But robust and faithful views of the nature of Christ may be read from the New Testament, and even from the Old Testament, when the text is interpreted via lenses of creative, Christian interpretation, led by the holy spirit, and interpreted with the guidance of love. Moreover, though constructions of “the historical Jesus” may be used for theological reflection, the Jesus of Christian faith is the Christ of Christian creed and confessions, not the Jesus of modern historical research and construction.

scholarly journals Transformasi komunitas misi: Gereja sebagai ciptaan baru dalam Roh Kudus

Kurios ◽  
2021 ◽  
Vol 7 (1) ◽  
pp. 136
Author(s):  
Tony Salurante ◽  
Dyulius Th. Bilo ◽  
David Kristanto
Keyword(s):  
Holy Spirit ◽  
Strong Correlation ◽  
Spiritual Transformation ◽  
Systematic Theology ◽  
The People ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Church ◽  
Missional Community

Transformation is the key to the growth of the church and mission. Transformation is a positive change toward Christ that marks believers’ life, as indicated by Paul’s exhortation in Romans 12:2. The church refers to the people who believe in Christ so they are renewed by the power of the Holy Spirit. That transformation or renewal empowers the church to function as the light of the world, as a missional community through the power of the Holy Spirit. This article seeks to present the strong correlation between the spiritual transformation of the church by the power of the Holy Spirit with her function as a missional community. This article elaborates the meaning of transformation in the New Testament, the meaning of transformation from the perspective of systematic theology, and the strong correlation between spiritual transformation and the function of the church as a missional community. Abstrak Transformasi adalah kunci dari pertumbuhan gereja dan misi. Hal tersebut merupakan perubahan positif yang menjadi ciri kehidupan orang percaya kearah Kristus, sebagaimana nasehat Paulus dalam Kitab Roma 12:2. Gereja adalah orang-orang yang percaya kepada Kristus sehingga dibaharui oleh kuasa Roh Kudus. Transformasi atau pembaharuan tersebut merupakan hal yang memampukan Gereja untuk berfungsi sebagai terang dunia, sebagai komunitas misional oleh kuasa Roh Kudus. Artikel ini melihat relasi yang erat antara transformasi Gereja oleh kuasa Roh Kudus dengan berfungsinya Gereja sebagai suatu komunitas misi. Artikel ini memaparkan makna transformasi spiritual di dalam Perjanjian Baru, makna transformasi spiritual dari perspektif teologi sistematika, dan relasi erat antara transformasi spiritual dengan fungsi Gereja sebagai suatu komunitas misi.

scholarly journals Hannah’s Song: A Foreshadowing of the Magnificat

2021 ◽  
Vol 1 (3) ◽  
pp. 15-24
Author(s):  
James W. Ellis
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Christian Faith ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
Great Relevance

Although women’s words account for a small portion of biblical scripture, the Bible records two related prayerful songs that were sung by female prophets: the song of Hannah, in the Old Testament, and the Magnificat of Mary, in the New Testament. This essay uses typological methodology to explore the songs’ connections, including their shared literary precedents and nearly identical theological themes. Their fundamental similarities suggest Hannah’s song served as a harbinger of the Magnificat. Hannah and Mary’s shared blessing, divinely ordained motherhood, and their shared inspiration, the Holy Spirit, explain the parallels of their prayerful verses and prophetic utterances, which were of great relevance for both covenants of the Judeo-Christian faith.

The New Testament and Intellectual Humility

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Christian Communities ◽  
The New Testament ◽  
The Holy Spirit ◽  
Sacrificial Love ◽  
The One ◽  
The Mind

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

Eating with penitence: An essay on the local church eating responsibly

2020 ◽  
Vol 117 (4) ◽  
pp. 453-463
Author(s):  
David W. Priddy
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Local Church ◽  
Industrial Agriculture ◽  
Specific Program ◽  
The New Testament ◽  
The Holy Spirit ◽  
Local Congregations ◽  
Ecological Concern ◽  
The Church

In this essay, I pose the question, “How might local congregations participate in food reform and agricultural renewal?” Given the problems of industrial agriculture and the wider ecological concern, this question is pressing. Instead of advocating a specific program, I focus on how the Church might address this question while keeping its commitment to being a repentant Church. First, I discuss the significance of attention and particularly the habit of attending to the Word and Sacrament. This posture, I argue, maintains the Church’s integrity, preventing it from merely branding itself or relying on its own resources. Second, I briefly explore the association of eating with the mission of the Church in the New Testament, highlighting the repeated theme of judgment and call to humility in the context of eating. Third, I draw out the importance of continual remorse over sin. This attitude is essential to the Church’s vocation and rightly appears in many historic liturgies. I argue that this posture should extend to the question of eating responsibly. Penitence demonstrates the Church’s relationship to the wider world and testifies to the source of the Church’s own life, the Holy Spirit, who does the work of renewal.

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