Martin Luther’s View of Atonement and Reconciliation

2017 ◽  
Author(s):  
Sibylle Rolf
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Communicative Action ◽  
The World ◽  
Triune God ◽  
The Holy Spirit ◽  
Human Aspect ◽  
The Relationship

The inquiry into the nature of atonement (or reconciliation) presupposes a broken relationship. Atonement (or reconciliation) brings about the restoration of the relationship, creating both a change in and renewal of it. Hence, atonement is recognized as a communicative and open-ended process, which needs continual repetition and renewal. Indeed, God reconciled the world with Himself once and for all (2 Cor. 5:19), but this atonement event is reappropriated in faith and put into effect again and again. In Luther’s theology, atonement designates the communicative disclosure of God’s salvation revealed to believers in the person and work of Jesus Christ in two ways: in the proclamation of the gospel and in the existential impartation of the person of Jesus Christ to the believer, who in turn is freed to enter new life, trusting in God, in the process of reconciliation. In this atonement event mediated by the work of the Holy Spirit, sin is overcome; the death and life of Jesus Christ are appropriated by God for the believer, and the person is separated from his or her sin. Therefore, atonement rests completely on the creative, communicative action of the triune God. However, there is also a human aspect involved that anticipates the believer’s death in baptism and transfers the believer into a new life (2 Cor. 5:17–19).

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.

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.

The Future of Mission in the World Council of Churches: The Dialogue between Lesslie Newbigin and Konrad Raiser

2004 ◽  
Vol 21 (1) ◽  
pp. 97-111
Author(s):  
Michael Goheen
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
World Council Of Churches ◽  
The World ◽  
The Future ◽  
The Holy Spirit ◽  
World Council ◽  
The Cross ◽  
General Secretary

AbstractIn this article, Michael W. Goheen summarizes and evaluates a debate between ecumenical pioneer Lesslie Newbigin and former WCC general secretary Konrad Raiser. Raiser exemplifies a trinitarian approach to ecumenism and mission that recognizes the universal presence of the Holy Spirit among all peoples and religions, and so would cease to have a Christocentric focus. For Newbigin, while a trinitarian approach to ecumenism and mission is of paramount importance, an abandonment of the centrality and universality of Jesus Christ is something that cannot be abandoned. In the end, says Goheen, the differences between Raiser and Newbigin are differences revolving around the meaning of Jesus Christ and his atoning work on the cross.

Dua Tangan Allah Merangkul Semesta

2018 ◽  
Vol 5 (1) ◽  
pp. 24-41
Author(s):  
Joas Adiprasetya
Keyword(s):  
Holy Spirit ◽  
Christian Theology ◽  
Triune God ◽  
The Holy Spirit ◽  
The Creation ◽  
The Relationship ◽  
The Universe

This article proposes a Trinitarian imagination that demonstrates the embrace of the whole universe by the Son and the Holy Spirit, the two hands of God, through the creation and perfection of the universe. Both divine acts take place in the incarnation of the Son and the inhabitation of the Holy Spirit. The Trinitarian perichoretic principle also applies to the relationship between God and creation in such a way that, not only is the whole universe in the Son (panentheism), but so too the Holy Spirit permeates the whole universe (theenpanism). As a result, Christian theology offers a comforting pastoral message, namely, that the universe is never entirely separable from the loving communion of the Triune God.

Reply to Irving, “One Word, many wordings”

2019 ◽  
Vol 131 (6) ◽  
pp. 257-261 ◽  
Author(s):  
Robert G. Brown
Keyword(s):  
Twentieth Century ◽  
Jesus Christ ◽  
Holy Spirit ◽  
The Bible ◽  
Divine Inspiration ◽  
The Holy Spirit ◽  
The Relationship

Alex Irving has written a considered and informed response, from the perspective of a systematic theologian, to my own initial article which challenged several British evangelical organisations to specify exactly which books and wordings are the products of divine inspiration. Irving’s response consists of two key arguments. Firstly, he argues that the theory of revelation which I think is held by evangelicals is flawed. However, as I think that my understanding of Evangelicalism’s view of the relationship between the Bible and revelation is correct, it seems to me that Irving is actually critiquing the movement he theoretically represents. Secondly, Irving argues for a ‘personalist’ theory of the relationship between the Bible and revelation. His theory parallels twentieth-century neo-orthodoxy in that it views the Bible as a witness to revelation and a vehicle through which the Holy Spirit reveals Jesus Christ; which stands in contrast to the evangelical belief that the Bible is itself revelation. Thus, whilst his own theory may be very good, it is decidedly not ‘evangelical’ and therefore misses the point of my initial article, i.e., it does not justify how the evangelical doctrine of scripture can be maintained in light of the challenges I raised.

Foursquare Missions: Doing More With Less

Pneuma ◽  
1994 ◽  
Vol 16 (1) ◽  
pp. 63-80 ◽  
Author(s):  
John L. Amstutz
Keyword(s):  
Hong Kong ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Good News ◽  
Canadian Woman ◽  
Aimee Semple Mcpherson ◽  
God's People ◽  
The World ◽  
The Holy Spirit ◽  
The U.S

Abstract"Around the world with the Foursquare Gospel." With these words Aimee Semple McPherson focused the mission and message of the denomination her ministry spawned. The mission of world evangelization was birthed in the heart of this Canadian woman as a teenager. In 1910 at age 20, she, with her husband Robert Semple, went to China as missionaries. After less than a year of ministry Robert died of malaria and was buried in Hong Kong. Heartbroken, Aimee returned to the U.S., but her vision for world missions remained. God's people must be challenged with a vision for the lost, a vision for reaching those yet unreached. The vision was clear. And the message was equally clear. It was a message about Jesus Christ. This message was dramatically focused for Mrs. McPherson during a citywide evangelistic meeting in Oakland, California in 1922 as she was preaching from Ezekiel 1:10. In the faces of the four living creatures she saw a fourfold picture of Jesus Christ as Savior, Baptizer with the Holy Spirit, Healer and Coming King. This "Foursquare Gospel" was the good news that must be proclaimed around the world1

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.

scholarly journals PROPHETESSES MAXIMILLA AND PRISCILLA WOMEN’S HERESIES IN THE PATRISTIC PERIOD

2019 ◽  
Vol 18 (1) ◽  
pp. 17-26
Author(s):  
Edison R.L Tinambunan
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Great Influence ◽  
The Other ◽  
Absolute Truth ◽  
The World ◽  
The Future ◽  
The Holy Spirit ◽  
The Absolute ◽  
The Church

On his journey, the Church faces many heresies which try to deviate the orthodoxy teaching. One of these heresies was founded by Montanus and his teaching is known as Montanism. Montanus together with Maximilla and Priscilla claimed that they were filled by Holy Spirit and called themselves as a prophet and prophetesses who had to be followed and heard. The main teaching of this heresy is the promise of the second coming of Jesus Christ, and the promise of the end of the world. This theme is always interested by many people. The reason people attracted to the teaching of this heresy is the establishment of the coming of Jesus Christ which was promised by himself. Many of their followers became disappointed, because though the promised date had passed, Jesus Christ did not come yet. The other teaching of Montanism is about prophecy of the future which actually blinded the followers. If the prophecy failed to happen, it was because of the fault of the followers who lived less ascetic life and did many sins. The Prophets of Montanism had enthusiasm given by the Holy Spirit. It made them have to be obeyed and heard. They even claimed that the absolute truth was on their hand. Therefore, the hierarchy of the Church had to submit themselves to their teaching. Maximilla and Priscilla are two false prophetesses who had great influence in the Montanism period. In this heresy time, the Church had to work hard to fight Montanism teaching and prophecy, especially to defend its orthodoxy teaching of the Church from the false prophetesses.   Sepanjang perjalanan, Gereja menghadapi banyak eresi yang berusaha mendefiasikan ajaran resmi. Salah satu di antara eresi yang banyak itu dikembangkan oleh Montanus yang alirannya dikenal dengan Montanisme. Ia bersama dengan Maximilla dan Priscilla mengaku kepenuhan Roh Kudus dan menyebut diri mereka sebagai Nabi yang harus diikuti dan didengarkan. Ajaran pokok mereka adalah menjanjikan kedatangan Kristus yang mau tidak mau juga menjanjikan akhir dunia yang biasanya diminati oleh banyak orang. Salah satu alasan ketertarikan orang lebih akan ajaran eresi ini adalah penetapan kedatangan Kristus yang dijanjika-Nya, walau akhirnya banyak orang menjadi kecewa, karena waktu yang ditetapkan tidak kunjung datang. Ajaran mereka lainnya adalah ramalan masa yang akan datang yang berusaha mengelabui pengikutnya. Jika ramalan tidak terpenuhi atau tidak kunjung datang, maka kesalahan berdada di tangan para pemohon karena kurang askese dan disposisi diri tidak baik. Para nabi ini memiliki sikap antusiasme berlebihan yang menekankan peran Roh Kudus yang mereka terima. Dengan alasan ini, mereka harus ditaati dan didengarkan. Bahkan kebenaran absolut berada di tangan mereka, bahkan pemimpin Gereja sendiri harus tunduk pada pengajaran mereka ini. Maximilla dan Priscilla adalah dua nabi perempuan yang sesat. Mereka sangat berpengarauh pada periode Montanisme. Gereja harus berjuang keras pada periode mereka untuk meluruskan ajaran dan ramalan Montanisme, terlebih membela ortodox Gereja dari nabi perempuan yang palsu tersebut.

Erasmus and Luther

2021 ◽  
pp. 38-46
Author(s):  
Miikka Ruokanen
Keyword(s):  
Holy Spirit ◽  
Fair Play ◽  
Human Being ◽  
New Creation ◽  
Moral Decisions ◽  
Triune God ◽  
The Holy Spirit ◽  
Two Kingdoms ◽  
Eternal Salvation ◽  
The Relationship

For Erasmus, the relationship between God and the human being is rationally and morally acceptable fair play in which both parties have their responsibilities. He follows the teaching of Nominalism: God has promised to grant his grace to anyone who does the minimum that he/she naturally can for receiving grace. “Free choice” means that the human being has the capability of applying him/herself to the things which lead to eternal salvation or turning away from them.Impenitence is a sin that can never be forgiven; moral deeds “attract” grace. For Luther, freedom in moral decisions plays a crucial role in the human community “in front of the world and people,” in relation to the “things below oneself.” But the human being is not free in his/her relation to the “things above oneself,” “in front of God,” or facing the power of unfaith, sin, and demonic evil. Should there be any change in the human’s relation to the realities “above oneself,” it is always a work of God’s prevenient grace effected by the Holy Spirit. Faith is a “new creation” infused into human hearts by God’s Spirit; sola fide is fully a Pneumatological reality for Luther—a fact overlooked in Luther research. The Spirit establishes an intimate union between the Triune God and the human being. Luther creates a massive defense of God’s sovereign grace, sola gratia. The doctrine of two “kingdoms” is the backbone of Luther’s thinking. Erasmus did not make such a distinction; consequently, law and gospel get mixed.

The Relationship between Christ and the Spirit in a Christian Theology of Religions

2012 ◽  
Vol 40 (3) ◽  
pp. 263-280
Author(s):  
Benno Van Den Toren
Keyword(s):  
Holy Spirit ◽  
Roman Catholic ◽  
Christian Theology ◽  
Theology Of Religions ◽  
Religious Traditions ◽  
Triune God ◽  
The Holy Spirit ◽  
The One ◽  
The Relationship ◽  
The Church

This article explores the recent turn in the theology of religions, visible in diverse quarters, to pneumatology as a way to foster a greater openness to the work of God the Holy Spirit in non-Christian religions. It gives particular attention to the work of Jacques Dupuis (Roman Catholic), George Khodr (Orthodox) and Clark Pinnock (Evangelical Protestant). It argues that recognition of the work of the Holy Spirit allows for an exploration of a variegated activity of God outside the boundaries of the church that cannot be reduced to his presence as Creator or as non-incarnate Word. It, therefore, also allows for dialogue in which commitment to God's supreme revelation in Christ can be combined with an openness to learn from other religious traditions. It does at the same time point to the need to frame the attention for the wider work of the Spirit in the context of the one plan of salvation of the triune God such as not to separate the “two hands of God.” It argues that the work of the Spirit outside the boundaries of the church remains directed to the eschatological salvation inaugurated by Christ and, therefore, also to the church as the “first fruits” of the eschaton and as the community where this salvation is proclaimed and embraced.

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