Providence, Power and the Holy Spirit

Horizons ◽  
2002 ◽  
Vol 29 (1) ◽  
pp. 80-93
Author(s):  
Anne E. Carr
Keyword(s):  
Holy Spirit ◽  
Christian Tradition ◽  
New Synthesis ◽  
The Holy Spirit ◽  
The Relationship

ABSTRACTThis essay envisions the meaning of providence according to recent feminist and process theologies of power and attempts to distinguish the meaning of providence from the action of the Holy Spirit in our lives. It compares the classical meaning of providence with those elements in modern and contemporary thought that warrant changes in our understanding of these themes, while it maintains the continuity of Christian tradition. In doing so, it offers some reflection on the relationship between theology and spirituality, and suggests a new synthesis between the immanence and transcendence of God in the experience of Christians today. In light of the biblical idea of justice as right relations, the mystical and political are integrated.

Receptive Ecumenism and Discerning the Sensus Fidelium: Expanding the Categories for a Catholic Reception of Revelation

2017 ◽  
Vol 78 (3) ◽  
pp. 559-572 ◽  
Author(s):  
Ormond Rush
Keyword(s):  
Holy Spirit ◽  
Crucial Role ◽  
Christian Tradition ◽  
Mutual Exchange ◽  
Lumen Gentium ◽  
Sensus Fidelium ◽  
The Holy Spirit ◽  
Primary Focus ◽  
The Way

The benefits of the approach of “receptive ecumenism” are becoming increasingly appreciated within ecumenical circles. A primary focus is the way a particular Christian tradition can learn from another and, in a mutual exchange of gifts, receive gifts that have not been part of one’s own tradition. This essay views this dynamic in terms of recognizing differing “senses of the faith” that the Holy Spirit has brought forth within the baptized of different churches. It proposes that Catholic discernment of the sensus fidelium, as presupposed in Lumen Gentium 12, should also include the sensus fidei of other Christians, and that ecumenical dialogues play a crucial role in that ecclesial discernment.

scholarly journals Political Theology as Theodicy: The Holy Spirit’s Performance in the Economy of Redemption

2021 ◽  
Vol 9 (2) ◽  
pp. 201-219
Author(s):  
Martin Grassi
Keyword(s):  
Holy Spirit ◽  
Political Theology ◽  
Kingdom Of God ◽  
Christian Theology ◽  
The Political ◽  
Inner Life ◽  
Political Dimension ◽  
Political Performance ◽  
The Holy Spirit ◽  
The Relationship

Although Political Theology examined mainly the political dimension of the relationship between God-Father and God-Son, it is paramount to consider the political performance of the Holy Spirit in the Economy of Redemption. The Holy Spirit has been characterized as the binding cause and the principle of relationality both referring to God’s inner life and to God’s relationship with His creatures. As the personalization of relationality, the Holy Spirit performs a unique task: to bring together what is apart by means of organisation. This power of the Spirit to turn a plurality into a unity is manifested in the Latin translation of oikonomía as disposition, that is, giving a special order to the multiple elements within a certain totality. Within this activity of the Spirit, Theodicy can be regarded as the way to depict God’s arrangement of the world and of history, bringing everything together towards the eschatological Kingdom of God. The paper aims at showing this fundamental activity of the Holy Spirit in Christian Theology, and intends to pose the question on how to think on a theology beyond theodicy, that is, how to think on a Trinitarian God beyond the categories of sovereignty and totalization.

The Sacrament of Confession as a Spiritual Event in the Lives of Children and Youth

2019 ◽  
Vol 17 ◽  
pp. 366-376
Author(s):  
Leontin Popescu
Keyword(s):  
Holy Spirit ◽  
Children And Youth ◽  
Self Awareness ◽  
Good Opportunity ◽  
Personal Connection ◽  
Pastoral Identity ◽  
The Holy Spirit ◽  
God's Grace ◽  
The Relationship ◽  
The Church

The Holy Sacraments are works seen, established by Christ the Saviour and entrusted to the Church, by means of which they bestow the grace of the Holy Spirit upon the believer. The sacrament is Christ through His ministers: bishops and priests. The necessity of the Holy Sacraments is undeniable, as they communicate God’s grace, which is the compulsory condition for redemption. The Sacrament of Confession is required by the condition of our life in this world, subject to sin and error of all sorts. We particularly tackle the Sacrament of Confession (of Confession or of Penitence), because it represents the most efficient way of individual catechization, being the Sacrament through which man re-news himself, as it serves to practically re-build the connection between God’s grace and man. Rightfully so, this Holy Sacrament has always been considered as “a good opportunity for individual pastoral identity”. Sitting in the confession chair, the priest or the bishop is not only a sacramental manager, but also “a teacher, an educator and a guide in the lives of the believers” of all ages. Beside its sacramental-therapeutical value, the educational-catechized and formative value of confession is indisputable. That is why confession has been regarded as anefficient means and a good opportunity for individual catechization, which is part of the priest’s activity, providing the chance for a real and honest dialogue, from man to man, between confessor and believer of any age. With children, confession will not be a substitute for the advice of professors or parents, or for school education, but it will have its well-defined role in the child’s life as a beginning of self-awareness. The child’s individual confession is a unique opportunity to cement a lasting personal connection, from man to man, from man to God, where the child can open up spiritually with all his problems, without the stress caused by the relationship professor-student, parent-son.

scholarly journals Veni, veni, o Oriens... die erediens as kommunikatiewe handeling gerig op oriëntering, uitdrukking, verandering en verbintenis

2003 ◽  
Vol 37 (1) ◽  
Author(s):  
E. Kloppers
Keyword(s):  
Holy Spirit ◽  
Communicative Action ◽  
Christian Tradition ◽  
Fundamental Change ◽  
Expression Change ◽  
Symbolic Communication ◽  
Worship Service ◽  
Triune God ◽  
The Holy Spirit ◽  
Communicative Actions

Veni, veni, o Oriens... the worship service as communicative action aimed at orientation, expression, change and commitment Through symbolic communication the experience of faith can be brought about and the Christian tradition actively transmitted in a worship service. In this article it is argued that in the worship service faith is communicated through various communicative actions by means of which symbolic communication on all levels is established. The worship service itself is an encompassing communicative action aimed at orientation, expression, change and commitment. The Triune God is the foundation of the worship service and the point of orientation. The love and presence of Jesus Christ through the working of the Holy Spirit are the conditions under which the expression of faith takes place and all communicative actions become performative. Through these actions commitment is brought about, participants come to a new understanding of faith, and fundamental change is experienced.

John Zizioulas

2018 ◽  
pp. 466-486
Author(s):  
Paul McPartlan
Keyword(s):  
Holy Spirit ◽  
The Gift ◽  
The Holy Spirit ◽  
In Christ ◽  
The Many ◽  
The Relationship ◽  
Further Development ◽  
The Church ◽  
The Trinity

The chapter explores three deeply interlinked aspects of John Zizioulas’s highly influential ecclesiology: the relationship between the church and the Trinity; the relationship between the church and the Eucharist; and finally the consequences of those relationships for the structure of the church. The church is a communion through its participation in the life of the Trinity. In Christ and by the power of the Holy Spirit, it receives and re-receives the gift of communion in every Eucharist, and communion has a shape that reflects the life of God. The Trinity is centred on the Father, and so in the church at various levels the communion of the many is centred on one who is the head. This is the purely theological reason why the synodality of the church requires primacy at the local, regional, and universal levels. The chapter concludes that, while prompting many questions and needing further development, Zizioulas’s proposal has great ecumenical value.

scholarly journals The doctrine on God, as demonstrated and confessed in the Heidelberg Catechism

2013 ◽  
Vol 47 (2) ◽  
Author(s):  
Carel F.C. Coetzee
Keyword(s):  
South African ◽  
Holy Spirit ◽  
Concept Of God ◽  
Bodily Resurrection ◽  
Triune God ◽  
The Holy Spirit ◽  
African Context ◽  
Many Sources ◽  
The Relationship ◽  
Heaven And Earth

Although the Heidelberg Catechism (HC) does not deal with a systematic doctrine on God and although there are not many sources available on the specific subject, it is a most important subject when dealing with the theology of the HC (W. van ’t Spijker). Due to the prescribed length of the article, it only focuses on two aspects of the doctrine on God, namely the Trinity and the relationship between God and the cosmos (reality). Futhermore, today there is an emphasis on a new concept of God, known as Panentheism. In this concept, God and his creation are identified with each other. In the South African context, the article deals very shortly with the viewpoints of Spangenberg, Van Aarde and Müller in this regard. The God confessed in the HC is the triune God: Father, Son and Holy Spirit. In the closest and most logical coherence with this, the HC confesses the deity of Christ and of the Holy Spirit. The HC also proceeds from the premise of the historical, bodily resurrection of Christ from the dead. As far as the relationship between God and creation is concerned, the HC, in agreement with the church of the first centuries, confesses and teaches a personal God, the Father of Jesus Christ, who for the sake of Christ is the Father of the elect. This God is the almighty creator of heaven and earth. He lives in a covenant relationship with his creation, which he sustains and governs at every moment. He is both transcendent and immanent.Alhoewel die Heidelbergse Kategismus (HK) nie ’n sistematiese Godsleer bevat soos sommige van die ander belydenisskrifte nie en bronne oor die spesifieke onderwerp betreklik skaars is, is dit tog een van die belangrikste onderwerpe wanneer daar oor die teologie van die HK gehandel word (W. van ’t Spijker). Vanweë die voorgeskrewe lengte, word daar in hierdie artikel slegs op twee aspekte van die Godsleer gefokus, naamlik die Drie-eenheid en die verhouding van God tot die kosmos (werklikheid). Hierdie twee aspekte is juis besonder relevant in die lig van standpunte wat die leer van die Drie-eenheid in gedrang bring deur onder andere die Godheid van Christus en sy liggaamlike opstanding te bevraagteken. Verder word daar vandag gepleit vir ’n nuwe Godsbegrip, bekend as Panenteïsme, waardeur die grens tussen God en sy skepping vervaag. In die Suid-Afrikaanse konteks word hier kortliks aandag aan die standpunte van van Spangenberg, Van Aarde en Müller gegee. Die God wat in die HK bely word, is die drie-enige God: Vader, Seun en Heilige Gees. In die nouste en logiese samehang hiermee bely die HK die Godheid van Christus en van die Heilige Gees. Wat die verhouding tussen God en die skepping betref, bely en leer die HK, in ooreenstemming met die kerk van die eerste eeue, ’n persoonlike God − die Vader van Jesus Christus wat ter wille van Christus die Vader is van die uitverkorenes. Hierdie God is die almagtige Skepper van hemel en aarde. Hy leef in ’n verbondsverhouding met sy skepping wat Hy elke oomblik onderhou en regeer. Hy is tegelyk transendent en immanent.

Pentecostal Worship and Hermeneutics: Engagement with the Spirit

2017 ◽  
Vol 26 (1) ◽  
pp. 110-124
Author(s):  
R. Jerome Boone
Keyword(s):  
Holy Spirit ◽  
Biblical Interpretation ◽  
Christian Community ◽  
Faith Tradition ◽  
The Holy Spirit ◽  
Book Of Acts ◽  
Key Aspects ◽  
Relationship Of ◽  
The Relationship ◽  
The Church

This article focuses on two key aspects of the Pentecostal faith tradition: worship and biblical interpretation. It illuminates distinctive differences in these two important activities of the Christian community between Pentecostals and the broader Evangelical faith tradition. It addresses the question of the relationship of the book of Acts narrative to a contemporary model for a normative ministry of the church. Pentecostals and Evangelicals recognize the importance of the work of the Holy Spirit in both worship and hermeneutics. Yet, they differ in how they expect the Spirit to engage with members of the Christian community in worship and biblical interpretation. The differences define, in part, the distinctive identity of the Pentecostal faith tradition.

scholarly journals DOA PUASA DI ANTARA KEPEMIMPINAN PENGGEMBALAAN, ROH KUDUS, DAN PERTUMBUHAN GEREJA

2020 ◽  
Vol 4 (1) ◽  
pp. 35-50
Author(s):  
Sewie Elia Huang
Keyword(s):  
Holy Spirit ◽  
Research Method ◽  
Intimate Relationship ◽  
Relationship With God ◽  
Literature Research ◽  
The Holy Spirit ◽  
Relationship Of ◽  
The Relationship ◽  
The Voice ◽  
The Church

Abstract Fasting prayer has a very significant role for the growth of faith and congregation in the growth of the church because fasting prayer is their intimate relationship with God. The purpose of this paper answers the question: What is meant by fasting prayer? What is the relationship between fasting prayer and the Holy Spirit? What is the relationship between fasting prayer and shepherding leadership? What is the relation of fasting prayer in the growth of the Church? The research method uses descriptive literature research. The results of the study are: (1) fasting prayer is abstaining from all physical food for other bodies describing the consequences of fasting, namely: "suffering of the soul". (2) the relationship of fasting prayer with the Holy Spirit is fasting prayer which brings clarity of the way, the voice of the spirit, so that it will be sensitive to the voice of the Holy Spirit to provide guidance in obtaining spiritual and material victory as well. (3) the relationship of fasting prayer with the leadership of the shepherding is a servant of God who truly is a servant of God whose life of prayer is accompanied by fasting. (4) the relation of fasting prayer in the growth of the Church is the pastoral service can help realize the need for maturity and encourage growth in spirituality.AbstrakDoa puasa mempunyai peran yang sangatlah signifikan bagi pertumbuhan iman dan jemaatnya dalam pertumbuhan gereja karena doa puasa merupakan hubungan intim mereka dengan Allah. Tujuan penulisan ini menjawab pertanyaan: Apakah yang dimaksud dengan doa puasa? Bagaimanakah relasi doa puasa dengan Roh Kudus? Bagaimanakah relasi doa puasa dengan kepemimpinan pengembalaan? Bagaimanakah relasi doa puasa dalam pertumbuhan Gereja? Metode penelitian menggunakan penelitian deskriptif literature. Hasil penelitian adalah: (1) doa puasa adalah berpantang dengan semua makanan jasmani untuk tubuh yang lain menggambarkan akibat berpuasa, yaitu: “penderitaan jiwa”. (2) relasi doa puasa dengan Roh Kudus adalah doa puasa mendatangkan kejernihan jalan, akan suara roh, sehingga akan peka dengan suara Roh Kudus untuk memberikan bimbingan memperoleh kemenangan rohani dan materi juga. (3) relasi doa puasa dengan kepemimpinan pengembalaan adalah seorang hamba Tuhan yang sungguh sungguh adalah hamba Tuhan yang hidup doanya disertai puasa. (4) relasi doa puasa dalam pertumbuhan Gereja adalah pelayanan penggembalaan dapat menolong menyadari kebutuhan akan kedewasaan dan mendorong bertumbuh dalam kerohanian.

scholarly journals Syncritism in Pentecost-Charismatic Movement

2020 ◽  
Author(s):  
Fredy Simanjuntak ◽  
Alexander Djuang Papay
Keyword(s):  
Holy Spirit ◽  
Emotional Experience ◽  
Charismatic Movement ◽  
The Public ◽  
Protestant Church ◽  
The Holy Spirit ◽  
History Of ◽  
The Relationship ◽  
The Church

The history of the church notes that to this day the Protestant Church is a family whose history is most often divided. Nevertheless the development is quite significant in the present. The process of developing the church resulted in various streams in the church such as Lutheran, Calvinist, Baptist, Methodist, Pentecostal, Charismatic, Evangelical, Adventist, until Jehovah's Witnesses, in the course of the Pentecostal & Charismatic flow so fertile in today's growth. The flow of Pentecostalism and Charismaticism, in its origin and method, has a unique and phenomenal history in Indonesia. The uniqueness of Indonesia's spiritual context is illustrated by rapid growth. The Pentecostal and Charismatic movements felt their influence in various churches around us. Phenomena such as the ability to speak in tongues, healing, and prophecy and aspects of emotional experience that are so prominent in this movement make the public wonder, is it true that all of this is the work of the Holy Spirit? The purpose of this paper is to provide an observation of facts, spiritual life background, the meaning of faith, and understanding of the role of the Holy Spirit adopted by followers of the Pentecost-Charismatic Movement in the context of the challenges of contextualization and syncretism in the relationship between Pentecostal-Charismatic and Christian spirituality in Indonesia. In light of the significant regional diversity in Indonesian religious thought and experience, the scope of this research is limited to the idea of contextualization also limited to its use in the missiological context.

Syncretism and Christian Tradition

2020 ◽  
Author(s):  
Ross Kane
Keyword(s):  
Intellectual History ◽  
Holy Spirit ◽  
Religious Studies ◽  
Christian Theology ◽  
Cultural Continuity ◽  
Divine Revelation ◽  
Christian Tradition ◽  
The Holy Spirit ◽  
History Of ◽  
Material History

Studying the history of syncretism’s use indicates wider interpretative problems in religious studies and theology regarding race and revelation. It also indicates the importance of seeing “tradition” as adaptive and amalgamating rather than static. In theology and religious studies alike, discourses of syncretism are positioned within racialized perceptions which construct a center and periphery based upon white European knowledge. In Christian theology more specifically, syncretism’s use also shows ways that theologians try to protect the category of divine revelation from human interference, leading to interpretative problems that sidestep material history. The book makes this case through an intellectual history of the word syncretism, tracking its changing associations and especially its pejorative turn in Christianity in the early twentieth century. After diagnosing challenges related to syncretism, the book makes two constructive arguments. First, it defends the concept of “tradition”—for religious studies and theology alike—as a means of understanding cultural continuity amid the perpetual flux of syncretism. Second, in Christian theology specifically, it offers a constructive response to syncretism drawing from theologians Jean-Marc Éla and Rowan Williams. The Holy Spirit, through tradition, builds knowledge of the divine Logos across history often by way of contested religious mixtures with culture. The book concludes by examining positive examples of syncretism in Christianity like the incorporation of ancestor reverencing.

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