The Quest for the Historical Nicodemus

1980 ◽  
Vol 16 (4) ◽  
pp. 481-486
Author(s):  
Laurence Cantwell
Keyword(s):  
Eighteenth Century ◽  
Holy Spirit ◽  
Point Of View ◽  
Historical Jesus ◽  
Narrative Knowing ◽  
The World ◽  
The Gift ◽  
The Holy Spirit

The quest for the historical Jesus was assumed by Schweitzer to have started from Reimarus in the eighteenth century; in fact it began with Mary, John, Peter, Caiaphas and many others in the first, and was found by them to be futile and doomed to frustration. The Gospels are a witness, all the stronger for being unreflective, implicit and probably unwitting, that Jesus was impossible to know as men are known. The Gospels tell you what people heard Jesus say, and what they saw him do. They record the effect he had on people, the things he prompted and provoked them to do and say. They enable you to know about Jesus, about his teaching, his activity and even his emotions. But to know Jesus, to enter his mind and heart, to see the world from his point of view, they recognized to be not susceptible to ordinary human empathy, and therefore to be beyond the scope of their narrative. Knowing Jesus is an act of faith and spiritual recognition or it is nothing. Getting to know others is a human gift, but getting to know Jesus is the gift of the Holy Spirit.

Theology of Religions, Universal Salvation, and the Holy Spirit

2011 ◽  
Vol 20 (2) ◽  
pp. 252-271 ◽  
Author(s):  
Najeeb George Awad
Keyword(s):  
Holy Spirit ◽  
Point Of View ◽  
Theology Of Religions ◽  
Doctrine Of God ◽  
Universal Salvation ◽  
The Bible ◽  
The World ◽  
Triune God ◽  
The Holy Spirit

AbstractThis article is an attempt at viewing the doctrine of salvation from a trinitarian point of view by shifting the focus of the inclusivist theology of religion from a traditional christocentric version into a version that, rather than only being linked to christology, is substantially linked and fundamentally based on a trinitarian doctrine of God. By this focus, I attempt at promoting a theology of religion that is based on the conviction that the non-christian religions can experience God's salvation by means of the particular work of the Spirit and not only by the work of the Son. The purpose is to take christocentric inclusivism into a more biblically comprehensive pneumatico-trinitarian attestation. In the Bible, the saviour of the world is the triune God as the Father, who reconciles the world to Himself particularly by virtue of His Son but universally by virtue of His Holy Spirit.

Spirit-Empowered ‘Walking Alongside’

2018 ◽  
Vol 27 (1) ◽  
pp. 14-36
Author(s):  
Mark J. Cartledge
Keyword(s):  
Civil Society ◽  
Holy Spirit ◽  
Public Domain ◽  
Public Theology ◽  
The Public ◽  
The World ◽  
The Gift ◽  
The Holy Spirit ◽  
John's Gospel ◽  
The Church

The gift of the Holy Spirit to the disciples in John’s Gospel, expressed in the so-called Paraclete sayings (John 14–16), indicates that certain capacities will be given to the disciples of Jesus Christ for the benefit of their witness to the world. This article reflects on these pneumatological texts, brings them into conversation with the discourse of public theology, that is, theology that seeks to address issues in the public domain of wider civil society, outside the sphere of the church. In particular, by taking the metaphor of ‘walking alongside’, this study explores the ways these texts inform the manner in which Renewal (Pentecostal and Charismatic) Christians, believing in the empowerment of the Holy Spirit for service to the world, may frame their pneumatology of engagement for the sake of others.

scholarly journals Perspektif Wesleyan-Arminian terhadap Konsep Dikuduskan karena Posisi dan Implementasinya dalam Kehidupan Orang Percaya

2019 ◽  
Vol 4 (1) ◽  
pp. 89-100
Author(s):  
Yupiter Hulu
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Technology Development ◽  
The World ◽  
The Gift ◽  
The Holy Spirit

In the mid of the world bustle, civilization and technology development, many Christian are ignoring the Biblical holiness standards. Apparently, enthusiasm in discussing, learning and understanding about holiness values and standards is very less. Some people think that it is too hard to be achieved and experienced. God calls His people to be a holy and pleasing in His sight. In New Testament Understanding when God calls His people, He will not let them walk alone. The works of God through the Holy Spirit will help and equip believers to live their life. Through the gift of the Holy Spirit, believers equipped and given a new “position” that might believers grow in it and please God through their new identity.

Concept of freedom in the concept of personality of the ecumenical Patriarch Bartholomew

2019 ◽  
pp. 305-310
Author(s):  
Natalia Mekh
Keyword(s):  
Holy Spirit ◽  
Moral Values ◽  
Important Thing ◽  
The World ◽  
The Gift ◽  
The Holy Spirit ◽  
Deep Meaning ◽  
The Way

The article attempts to comprehend the notion of freedom in the idiolect of the Ecumenical Patriarch Bartholomew. The understanding of this term in the philosophical picture of the world, in the general dictionary is given. The term freedom in the religious picture of the world, in particular, in the Orthodox tradition, is explored. In the philosophical picture of the world, freedom is perceived as one of the main and most difficult categories, reflecting the essence of man, his ability to think and act not as a result of coercion, but freely embodying his intentions and interests. However, the limits of freedom are the interests of another person, society as a whole and nature as the basis of the existence of a society. Patriarch Bartholomew, like other representatives of Orthodoxy, wants to convey an extremely important thing to us. It consists in the fact that we must understand, understand, and understand that without God we can not do anything good. Only by invoking the Holy Spirit in our hearts, in our sincere prayers, only inspired by grace, we are capable of goodness. A believer is aware that she is endowed with God by the gift of freedom that she can choose between the path upward to higher moral values and the way down. However, in the Orthodox tradition, there is an understanding that the “divine image” in a man is obscured, but he is, he does not disappear. We know that even in this sinful world, a person, although in a certain spiritual captivity, is capable of noble deeds, of love, of self-sacrifice and of compassion for his neighbour. However, in the Orthodox tradition, there is an understanding that the “divine image” in a man is obscured, but he is, he does not disappear. We know that even in this sinful world, a person, although in a certain spiritual captivity, is capable of noble deeds, of love, of self-sacrifice and of compassion for his neighbour. Thus, revealing the deep meaning of the notion of freedom in the concept of the personality of the Ecumenical Patriarch Bartholomew, we plunge into the understanding of this term in the religious picture of the world. And that I would particularly like to emphasize, plunged into the notion of freedom in Orthodoxy. This made it possible to try to understand the complex and almost immutable words of a modern person – “Freedom is possible only in God”

scholarly journals Enkele grondbeskouings van Johanna Brandt se denke

1993 ◽  
Vol 49 (1/2) ◽  
Author(s):  
D. J.D. Taljard ◽  
P. J. Van der Merwe
Keyword(s):  
South Africa ◽  
Twentieth Century ◽  
Holy Spirit ◽  
The World ◽  
The Gift ◽  
The Holy Spirit ◽  
Basic Concepts ◽  
God The Father ◽  
The Trinity

Some basic concepts of Johanna Brandt’s thinking Johanna Brandt was the wife of a well-known Transvaal minister of the Nederduitsch Hervormde Kerk during the first half of the twentieth century. During 1916 she had a number of visionary experiences which influenced the rest of her life. She was visited by a ‘celestial messenger’ and finally by the ‘Son o f G o d ’ himself who anointed her with the gift of prophecy and called upon her to devote her life to proclaming the message of salvation and hope to South Africa and the world. She entertained some highly unorthodox theological ideas: She reformulated the Trinity as God the Father, God the Son (Christ) and the Holy Spirit (God the Mother). Apart from God transcendent (explained in pantheistic and naturalistic terms) she also spoke of God immanent, that is in man. Her (mystic) message of salvation was: Man must seek heaven within himself.

scholarly journals Łaska Boża i jej nieodzowna pomoc w utrzymaniu nadziei w codziennym życiu człowieka na przykładzie pism Paulina z Noli

Vox Patrum ◽  
2018 ◽  
Vol 67 ◽  
pp. 499-508
Author(s):  
Jerzy Pałucki
Keyword(s):  
Holy Spirit ◽  
Point Of View ◽  
The Gift ◽  
The Holy Spirit ◽  
The Trinity

Letters and songs of Paulinus of Nola († 431) require a reader to be keen, care­ful and critical to the content its carries, specifically from the dogmatic point of view. Paulinus differentiates God’s the Father Grace, Christ’ Grace, Grace given by the Holy Spirit and finally grace received by people through the intercessions of saints. He never questions the dogma of the Trinity, but he is nonetheless criti­cised by Hieronymus as being too general in his writings, especially in poems. It is important to note that grace (gratia) as perceived by Paulinus of Nola does not only mean sacramental grace, but also the gift that allows one to uphold the virtue of hope and to grow spiritually and intellectually. In addition, the friendship and help given to a friend is a gift from God and manifestation of His grace.

Mysticism and Prophecy in Early Eighteenth-Century Scotland

2019 ◽  
Vol 98 (Supplement) ◽  
pp. 333-360
Author(s):  
Michael B. Riordan
Keyword(s):  
Eighteenth Century ◽  
Holy Spirit ◽  
Spiritual Discernment ◽  
The World ◽  
The Holy Spirit ◽  
Early Eighteenth Century ◽  
The Devil

In 1709 a group of prophets arrived in Edinburgh proclaiming that Christ had appeared to redeem the nations. They attracted the interest of a community of self-described mystics. The mystics maintained that Christians had a duty to turn inwards and follow the holy spirit in all that they did and believed that Christ would soon appear in spirit to convert the world to their beliefs. Some, therefore, accepted the prophets as harbingers of the millennium. But other mystics remained unconvinced and maintained that spiritual reformation would not appear by outward signs and wonders. The paper introduces the development of mysticism in Scotland. It then examines the debate which emerged after a group of mystics became converts to the prophets’ cause. It shows how mystical prophets successfully converted both mystics and prophets to their cause. In order to grasp the importance of the divisions within the movement, it recovers the discourse of spiritual discernment, which has been obscured by debates about reason and superstition. The prophets needed to prove to their mystical brethren that they were inspired by God and not by the devil.

The Integration of Mission Theology and Practice: Zinzendorf and the Early Moravians

2008 ◽  
Vol 25 (2) ◽  
pp. 185-210 ◽  
Author(s):  
Robert Gallagher
Keyword(s):  
Eighteenth Century ◽  
Holy Spirit ◽  
Social Issues ◽  
Historical Context ◽  
Cultural Humility ◽  
Spiritual Renewal ◽  
Mission Theology ◽  
Key Characteristics ◽  
The Holy Spirit

AbstractThis paper explores the key characteristics of Count Nikolaus Ludwig von Zinzendorf's mission theology that influenced the early Moravian missional practice. After discussing the early eighteenth century European historical context and the Spirit-renewal of the Herrnhut community, the paper considers Zinzendorf's theology on the death of Christ, the prominent role of the Holy Spirit, and harvesting the "first fruits." These theological distinctives contributed in determining the motivation and message of these pioneer Protestant missionaries. It then takes into account some of the subsequent methods such as working with the marginalized, practicing the love of Christ in cultural humility, and preaching the gospel in the vernacular. The main contributions of the early Moravians to mission were that they brought an understanding that spiritual renewal preceded mission renewal, the atoning death of Christ is central to mission theology, and a Protestant recognition that it had an obligation to do mission. On the other hand, the foremost negative aspects of Moravian mission were their obsession with the physical death of Christ and an ignorance of the broader social issues that at times resulted in a lack of contextualization, religious syncretism, indifference to social justice, and extreme subjectivism.

John Carroll and the Appeal to Evidence: A Pragmatic Defense of Principle

1988 ◽  
Vol 57 (3) ◽  
pp. 298-309
Author(s):  
Joseph M. McShane
Keyword(s):  
Holy Spirit ◽  
Religious Liberty ◽  
Divine Providence ◽  
Active Intervention ◽  
The World ◽  
The Holy Spirit ◽  
New Republic ◽  
John Carroll ◽  
The Church

Throughout his career John Carroll supported the American religious settlement with surprising and consistent enthusiasm. Indeed, his enthusiasm for the religious liberty of the new republic seemed to be boundless. Thus he never tired of celebrating and advertising its benefits. He assured American Catholics that it was “a signal instance of [God's] mercy” and a product of the active intervention of Divine Providence and the Holy Spirit, who have “tutored the minds of men” in such a way that Catholics could now freely worship God according to the “dictates of conscience.” Flushed with pride, he even predicted that if America were wise enough to abide by the terms of this providential arrangement, the nation would become a beacon to the world, proving that “general and equal toleration…is the most effectual method to bring all denominations of Christians to an unity of faith.” Finally, confident that the extraordinary freedom accorded American Catholics would make the American church “the most flourishing portion of the church,” he urged European states and churches to follow America's inspired lead.

scholarly journals Knowing the Father

2021 ◽  
Author(s):  
David. T. Williams
Keyword(s):  
Holy Spirit ◽  
Historical Development ◽  
Evolutionary Process ◽  
Charismatic Movement ◽  
The Bible ◽  
Greek Thought ◽  
The World ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

The emergence of the Charismatic movement has generated a new awareness and interest in the Person and work of the Holy Spirit, but has also brought a realisation that there is a still-neglected Person of the Trinity, the Father. Part of the reason for this lies in the historical development in the doctrine of the Trinity, which led to a belief that external actions of God are not differentiated between the Persons, and also in the fact that the Father only generally acts in the world by Son and Spirit, so has no clear role. It seems natural to attribute creation to the Father, but even here, the Bible sees the Son as the actual creator. Nevertheless, the Father can be seen as the source of the concepts and means behind the material; interestingly there are hints of this in classical Greek thought and other faiths. This is ongoing, perhaps particularly in the evolutionary process of the world. Thus, paralleling the incarnation, the Father is present in the material universe, as its ethos. He can also be seen to be affected by creation, sharing in its nature in his kenōsis, and in its suffering. Creation then inspires a sense of wonder not only from its existence, extent and nature, but from its interactions and underlying concepts; this is worship of the Father. Sin is then when this is overlooked, or when actions disrupt it; these are an offence to the Father.

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