The Fellowship of the Holy Spirit: Trinitarian Pneumatology

1984 ◽  
Vol 37 (3) ◽  
pp. 287-300 ◽  
Author(s):  
J. Moltmann ◽  
Margaret Kohl
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Human Beings ◽  
Christian Church ◽  
Divine Sovereignty ◽  
The Holy Spirit ◽  
Love Of God ◽  
God The Father

‘The grace of our Lord Jesus Christ and the love of God the Father and the fellowship of the Holy Spirit be with us all.’ This is an ancient form of benediction very generally used in the Christian church. I should like to take it up here, asking what is meant by ‘the fellowship of the Holy Spirit’? Does the divine Spirit enter into community with us human beings? Does he admit us into his ‘community’ with the Father and the Son? Why does the benediction not talk about divine sovereignty and absolute human dependence in connection with the Holy Spirit? Why does it so emphatically use the word ‘fellowship’ instead?

scholarly journals MENGENAL PENTAKOSTALISME DI INDONESIA

2019 ◽  
Vol 3 (2) ◽  
pp. 11-24 ◽  
Author(s):  
Hendarto Supatra
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Christian Church ◽  
Pentecostal Movement ◽  
The Future ◽  
The Holy Spirit ◽  
The Face ◽  
History Of ◽  
Pentecostal Churches ◽  
God The Father

The author gives enough introduction of the development of the Pentecostal movement in the history of the Christian Church. The movement of the Pentecostalism was an unique development because the Holy Spirit is believed as the inisiator of the movement. Therefore, the Pentecostal churches really depends on the work of the Holy Spirit (without separated from the work of the work of God the Father and Jesus Christ). Furthermore, this article describes the development of the Pentacostal movement, especially in Indonesian context and observes the unique and positive things of the Pentacostalism, its doctrine and dangerous teachings, especially in Indonesian context. The author believes that Pentecostalism will be the face of Christianity in the future.

scholarly journals Mēden diakrinomenos in Handelinge 10:20 as entscheidenden Wendepunkt-voorskrif van die Gees

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Douw G. Breed
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Christian Church ◽  
The Holy Spirit

Daar word meestal aanvaar dat die woord διακρινόμενος in Handelinge 10:20 vir die betekenis ‘huiwer/twyfel’ gebruik word en dat Petrus volgens hierdie vers die opdrag kry om saam met Kornelius se mense te gaan ‘sonder om te huiwer’. In hierdie artikel word egter aangetoon dat die woord διακρινόμενος in die vers vir die betekenis ‘om onderskeid te tref’ gebruik word en dat die Heilige Gees met die woorde μηδὲν διακρινόμενος aan Petrus en die Christelike Kerk ’n entscheidenden Wendepunkt [belangrike keerpunt]-voorskrif gee. Dit is ’n voorskrif wat aandui dat ’n spesifieke bedeling tot ’n einde gekom het, naamlik die bedeling waarin Israel onderskeid ten opsigte van voedsel en van mense moes tref. Die voorskrif van die Gees μηδὲν διακρινόμενος gee ook ’n aanduiding van ’n nuwe bedeling wat aangebreek het. In die nuwe bedeling hoef mense nie eers deel van Israel te word voordat hulle vir God aanvaarbaar is nie. Hierdie nuwe bedeling het God deur Jesus Christus en sy versoeningswerk laat aanbreek. In die nuwe bedeling is God nie meer net die God van Israel nie, maar is sy Gesalfde Here van almal en Regter oor alle mense van alle tye. In hierdie bedeling ontvang elke mens van alle volke wat in Jesus Christus glo, vergifnis in sy Naam en is almal wat in Hom glo, één.It is generally accepted that the word διακρινόμενος in Acts 10:20 is used for the meaning ‘hesitate/doubt’ and therefore Peter is according to this verse, instructed to go with Cornelius’s people ‘without hesitation’. In this article, however, it is argued that the word διακρινόμενος is used for the meaning ‘to distinguish’ and that the Holy Spirit gives Peter and the Christian Church an entscheidenden Wendepunkt prescript with the words μηδὲν διακρινόμενος. It is a prescript which indicates that a particular epoch has come to an end, namely the epoch in which Israel had to distinguish with regard to food and people. The prescript of the Spirit μηδὲν διακρινόμενος also heralds a new epoch. In the new epoch, people do not need to become part of Israel before they can be accepted by God. This new epoch was brought about by God through Jesus Christ and his work of reconciliation. In the new epoch, God is no longer just the God of Israel; his Anointed is Lord and Judge of all people of all times. In this epoch all people from all nations who believe in Jesus Christ, receive forgiveness in his Name and all people who believe in him, are one.

Precreation Discourse and the Nicene Creed: Christianity Finds its Voice in the Roman Empire

2011 ◽  
Vol 18 (3-4) ◽  
pp. 334-350
Author(s):  
Vernon K. Robbins
Keyword(s):  
Roman Empire ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Fourth Century ◽  
Virgin Mary ◽  
The Holy Spirit ◽  
God The Father ◽  
Nicene Creed ◽  
Heaven And Earth ◽  
Christian Leaders

AbstractExploring the emergence of creedal statements in Christianity about non-time before creation, called precreation rhetorolect, this essay begins with the baptismal creed called the Roman Symbol and its expansion into the Apostles’ Creed. These early creeds contain wisdom, apocalyptic, and priestly rhetorolect, but no precreation rhetorolect. When the twelve statements in the Apostles’ Creed were expanded into the Nicene-Constantinopolitan Creed, the first three statements added precreation rhetorolect. God the Father Almighty not only creates heaven and earth, but God creates all things visible and invisible. Jesus Christ is not only God’s only Son, our Lord, but the Son is begotten from the Father before all time, Light from Light, and true God from true God. Being of the same substance as the Father, all things were made through the Son before he came down from heaven, the Son was incarnate by the Holy Spirit and the Virgin Mary, and became human. With these creedal additions, a precreation storyline became the context for a lengthy chain of argumentation about belief among fourth century Christian leaders.

The Spirit

2019 ◽  
pp. 293-308
Author(s):  
Wolf Krötke
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Karl Barth ◽  
Human Beings ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The One ◽  
Bear Witness ◽  
The Church ◽  
The Trinity

This chapter presents Barth’s understanding of the Holy Spirit as the Spirit of Jesus Christ. It demonstrates the way in which Barth’s pneumatology is anchored in his doctrine of the Trinity: the Holy Spirit is understood as the Spirit of the Father and of the Son, the One whose essence is love. But Barth can also speak of the Holy Spirit in such a way that it seems as if the Holy Spirit is identical to the work of the risen Jesus Christ and his ‘prophetic’ work. The reception of the pneumatology of Karl Barth thus confronts the task of relating these dimensions of Barth’s understanding of the Holy Spirit so that the Spirit’s distinct work is preserved. For Barth, this work consists in enabling human beings to respond in faith, with their human possibilities and their freedom, to God’s reconciliation in Jesus Christ. In this faith, the Holy Spirit incorporates human beings into the community of Jesus Christ—the community participates in the reconciling work of God in order to bear witness to God’s work to human beings, all of whom have been elected to ‘partnership’ with God. Barth also understood the ‘solidarity’ of the community with, and the advocacy of the community for, the non-believing world to be a nota ecclesiae (mark of the church). Further, to live from the Holy Spirit, according to Barth, is only possible in praying for the coming of the Holy Spirit.

Luther, Martin (1483–1546)

2018 ◽  
Author(s):  
M.A. Higton
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Human Beings ◽  
Good Works ◽  
Protestant Churches ◽  
The Bible ◽  
Church Hierarchy ◽  
The Reformation ◽  
Justification By Faith ◽  
The Holy Spirit

Martin Luther was an Augustinian monk who found the theology and penitential practices of his times inadequate for overcoming fears about his salvation. He turned first to a theology of humility, whereby confession of one’s own utter sinfulness is all that God asks, and then to a theology of justification by faith, in which human beings are seen as incapable of any turning towards God by their own efforts. Without preparation on the part of sinners, God turns to them and destroys their trust in themselves, producing within them trust in his promises made manifest in Jesus Christ. Regarding them in unity with Christ, God treats them as if they had Christ’s righteousness: he ‘justifies’ them. Faith is produced in the sinner by the Word of God concerning Jesus Christ in the Bible, and by the work of the Holy Spirit internally showing the sinner the true subject matter of the Bible. It is not shaped by philosophy, since faith’s perspective transcends and overcomes natural reason. Faith, through the working of God’s Holy Spirit within the believer, naturally produces good works, but justification is not dependent upon them – they are free expressions of faith in love. Nevertheless, secular government with its laws and coercion is still necessary in this world because there are so few true Christians. Luther’s theology brought him into conflict with the Church hierarchy and was instrumental in the instigation of the Reformation, in which the Protestant churches split from Rome.

PERAN NABI MUHAMMAD DAN YESUS KRISTUS DALAM SISTEM PERADILAN TUHAN

2018 ◽  
Vol 9 (2) ◽  
pp. 451-486
Author(s):  
Shohibul Adib
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Justice System ◽  
Belief System ◽  
Christian Belief ◽  
Christian Perspective ◽  
Power Difference ◽  
The Holy Spirit ◽  
God The Father

In Christian belief, God’s justice system reflects a perilous justice found in justice in the world. To realize justice in the judicial system of God then acting as a judge is Jesus Christ himself and not God the Father. This implies that in the Christian religion, the role of Jesus Christ so great occupy status as God. At the time, there is no higher authority than Jesus Christ. Who is on trial at the time was everyone from the Christian, Muslim, Buddhist, Hindu and a number of other religions. The main law laid down by Jesus Christ in human judge both of Christianity and non-Christian religions is love and faith in Jesus. It is obvious, that the pressure point is the Christian perspective of love as the main reference for justice law at the time the judge of mankind. From here it would seem that the Christian belief of Jesus Christ seemed to have authority above God the Father and God the Father not only has the power difference as a symbol or symbolic. That is why the Trinity in Christianity is believed to be monotheism. God is three (God the Father, God’s son and the Holy Spirit), but three in a singularity, which is the highest authority in the justice of God in Jesus Christ monopoly. Unlike the case with the Islamic belief system that God later in the justice system that acts as a single judge. The position of Prophet Muhammad can only apply for intercession, pleading for help to God means that man who sought the intercession was forgiven by God. This means that the role of the Prophet Muhammad is no more only as a servant of God and a very long and may not be equated with God’s position. Syafa’at is not necessary for God to grant it. God may grant or deny the intercession of it.

The Christian Conception of Love

1959 ◽  
Vol 12 (3) ◽  
pp. 225-242
Author(s):  
William Lillie
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
The Self ◽  
Dietrich Bonhoeffer ◽  
Human Love ◽  
God's Love ◽  
The Holy Spirit ◽  
Christian Love ◽  
Concrete Action ◽  
Love Of God

All Christian love has its source and exemplar in the love of God. ‘Beloved,’ wrote St. John, ‘if God so loved us, we also ought to love one another’, or again, ‘God is love, and he who abides in love abides in God, and God abides in him.’ St. Paul was equally clear; it is God's love which ‘has been poured into our hearts through the Holy Spirit which has been given to us’, and it is the love of Christ (which is, of course, the love of God revealed in Christ) that constrains us to live no longer for ourselves—the usual way in which our human love is evidenced. Dietrich Bonhoeffer echoed this from his German prison, ‘No one knows what love is except in the self-revelation of God… It is only the concrete action and suffering of Jesus Christ which will make it possible to understand what love is.’ So we must begin with the love of God; and yet our understanding of God's love comes to us through the experience of human love. It was with a picture of an earthly father, surrounded by the human things of home and field, calves and kids, robes and rings, sons and servants, that Jesus made His most vivid portrait of the love of God; and it was not only in dying on Calvary, but also in living in human fellowship with Peter and John, Martha and Mary that Jesus Himself exhibited the Father's love to men.

scholarly journals Głoszenie ewangelii nadziei w świetle adhortacji „Ecclesia in Europa”

2004 ◽  
Vol 57 (4) ◽  
pp. 289
Author(s):  
Henryk Sławiński
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Worth Living ◽  
Human Beings ◽  
Life Worth Living ◽  
Primary Element ◽  
The Holy Spirit ◽  
History Of ◽  
The Waves ◽  
The Church

The article deals with the preaching of hope, taking into consideration the apostolic exhortation of John Paul II, Ecclesia in Europa. The main reasons of the spiritual crisis in Europe and the loss of hope among it’s inhabitants might be seen in: living as if God does not exist, hedonism and consumerism. In consequence a man more fears the future then desires it. In this situation the Church is being urged to fulfil her joyful duty of preaching the gospel of hope, i.e. Jesus Christ the Lord. He is the hope for the whole world. He allows the discovery of the truth and gives the ultimate reason for life worth living. The church gives witness of its hope in Jesus Christ. The preaching of the Church is to be understood not only as the deliverance of some religious information, but as the power of God, because Christ is present in his word and in the Church’s preaching. From a pastoral perspective, preaching is to be considered the primary action of the church, whereas from the perspective of intentionality, the primary element of the church’s activity must be the celebration of the sacraments. The weakness of our preaching lays not in the lack of the orthodoxy, but in too weak an emphasis of the positive aspects of the proclamation of the gospel. The most extensive danger for preaching is the concentration on evil in the world and the fruitless abomination. Only the preaching born with hope may set the preacher and his listeners on fire. Preaching of hope has in itself something from the Holy Spirit, it is dynamic and shows that Jesus is present in his Church and in the history of human beings, although it may seem otherwise, that He is not present or asleep, leaving the boat of the Church to the power of the wrath of the waves.

Gregory of Nazianzus'Poemata Arcana: ἄϱϱηταand Christian persuasion

2009 ◽  
Vol 55 ◽  
pp. 71-96 ◽  
Author(s):  
Fabian Meinel
Keyword(s):  
Holy Spirit ◽  
Boot Camp ◽  
Literary Form ◽  
Human Beings ◽  
Greek Culture ◽  
The Holy Spirit ◽  
Essential Unity ◽  
God The Father ◽  
Unity Of God ◽  
The Relationship

When Gregory of Nazianzus composed thePoemata Arcanain the early 380s AD, he had long been through the ‘moral and intellectual boot camp’ of Greekpaideia. He was both a man of (Greek) cultureanda Christian. He had plucked the ‘roses from the thorny field’ of paganism, and could now turn to the pressing issues of the day: the impieties of heretics. It is important to keep this in mind when reading Gregory'sPoemata Arcana. Written in the form of didactic epic, these poems set forth the orthodox doctrine of the ineffable nature of Godhead and its manifestation in this world. In 713 hexameters, they expound the essential unity of God the Father, God the Son, and God the Holy Spirit (poems 1 to 3), Christian cosmology (poem 4), Providence (poem 5), the relationship to God of human beings and angels (poem 6), the soul (poem 7), and finally the unity of the two Testaments and (the circumstances surrounding) the incarnation of Christ (poem 8). Because of this peculiar combination of Greek literary form with Christian content many modern critics have felt encouraged to pit Christian (content) against pagan (form) and locate theArcanain the context of an on-going struggle of Christian writers anxious to appropriate Greek culture. But this entails not only a misplaced historical emphasis which overplays ‘struggle’ and ‘antagonism’.

scholarly journals JEZUS CHRYSTUS, NASZA NADZIEJA

2018 ◽  
Vol 55 (2) ◽  
pp. 119
Author(s):  
Andrzej Dziuba
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Human Beings ◽  
New Covenant ◽  
New Evangelization ◽  
The People ◽  
Paschal Mystery ◽  
The World ◽  
The Holy Spirit ◽  
The One

Questions about man, his freedom and liberation, are very important for human existence. Jesus Christ and His paschal mystery are the roots of Christian hope. Jesus is hope’s bearer, however He requires our trust. Jesus Christ fulfills in Himself all the Messianic promises, especially the one of salvific newness of life in the New Covenant, also called the new humanity. The central sign of this newness is the coming of God’s Kingdom. The universality of the Resurrection’s gift brings us hope that all human beings might experience new life. The salvific gift refers to the renewal of the world in the renewal of all men. And yet, the voice of the culture of death—which is the negation of man, his dignity and his hope—is loudly heard in today’s world. The culture of life, on the other hand, brings real hope, especially when it is marked by respect for life. The Christian attitude is one of thanking and praising the Lord in the power of the Holy Spirit. Christ is the hope of the people,of the world, and, therefore, of the new evangelization.

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