Achievements and Conclusions

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
Holy Spirit ◽  
Substantial Agreement ◽  
Christian Churches ◽  
Secular World ◽  
The Holy Spirit ◽  
And Function ◽  
Theology Of Tradition

This book has demonstrated the absence of studies of theological tradition that might have built on the substantial agreement about tradition, which has come to exist between the Christian churches. It has shown the considerable help offered by sociologists to theologians who want to explore the nature and function of tradition. Any theology of tradition should attend to the vast variety of Christian traditions. While Scripture enjoys an essential place in evaluating traditions, Christians who discern traditions should be open to wider criteria, including those supplied by the secular world. At the heart of all particular traditions is the risen Christ, the Tradition (singular and in upper case) made present by the Holy Spirit, the Christus praesens who is not a reality which Christians possess but the person by whom they are possessed.

Para leer la espiritualidad de Agustín. Elementos espirituales

Augustinus ◽  
2020 ◽  
Vol 65 (1) ◽  
pp. 53-78
Author(s):  
Vittorino Grossi ◽  
Keyword(s):  
Holy Spirit ◽  
Saint Augustine ◽  
Second Stage ◽  
Before And After ◽  
The Holy Spirit ◽  
And Function ◽  
Role And Function

The article deals with the key ideas to understand S. Augustine’s Spirituality, setting in its context the figure of the postconstatinian saint, and discussing the topic of the degrees of sanctity in Saint Augustine. Later, it deals with the various spiritual phases in the writings of Saint Augustine, dividing the life of the doctor of Hippo in two moments, before and after his priestly ordination, pointing out in the second stage the role and function of the Holy Spirit as love and principle of holiness. The importance of spiritual man in the period of the anti-Pelagian struggle is also revealed. It also explains what is for Saint Augustine the spirituality of the heart.

scholarly journals A ação do Espírito Santo na eucaristia. A propósito do nº 1333 do Catecismo da Igreja Católica

2019 ◽  
Vol 72 (288) ◽  
pp. 902
Author(s):  
Francisco Taborda
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
The Body ◽  
Espírito Santo ◽  
Christian Churches ◽  
The Holy Spirit ◽  
First Millennium ◽  
Great Tradition ◽  
Eucharistic Prayer ◽  
Espirito Santo

Iniciando o nº 1333, o Catecismo da Igreja Católica afirma que o pão e o vinho se tornam o corpo e o sangue de Cristo “pelas palavras de Cristo e pela invocação do Espírito Santo”. Esta afirmação constitui um progresso teológico e uma volta à grande tradição, superando a tese vigente na Igreja latina da eficácia exclusiva das palavras da instituição, identificadas como “palavras da consagração”. Esse progresso foi possibilitado pela redescoberta da unidade literária e teológica da anáfora ou oração eucarística que não permite isolar as “palavras da consagração” do contexto oracional em que se inserem. A concepção presente no citado texto do Catecismo volta à tradição conservada durante todo o primeiro milênio do cristianismo, cujos resquícios se podem encontrar inclusive nos inícios da Escolástica. Documentos ecumênicos recentes mostram que a importância da ação do Espírito Santo na eucaristia é patrimônio comum das Igrejas cristãs.Abstract: At the beginning of number 1333, the Catechism of the Catholic Church affirms that the bread and wine become the body and blood of Christ “by the words of Christ and the invocation of the Holy Spirit.” This statement is a theological progress and a return to the great tradition, surpassing the thesis prevailing in the Latin Church that affirms the exclusive efficiency of the words of the institution, identified as “words of consecration”. This progress was made possible by the rediscovery of the literary and theological unity of the anaphora or Eucharistic prayer which does not allow the extraction of the “words of consecration” from the clausal context into which they are inserted. The conception prevailing in the Catechism text quoted returns to the tradition maintained throughout the first millennium of Christianity, traces of which can be found even in the beginnings of Scholasticism. Recent ecumenical documents show that the importance of the action of the Holy Spirit in the Eucharist is the common heritage of the Christian Churches.

The Spirit in 1 Corinthians

Pneuma ◽  
2021 ◽  
Vol 43 (3-4) ◽  
pp. 485-495
Author(s):  
J. Ayodeji Adewuya
Keyword(s):  
Significant Role ◽  
Holy Spirit ◽  
Community Formation ◽  
Personal Lives ◽  
The Holy Spirit ◽  
And Function

Abstract The Holy Spirit plays a significant role in 1 Corinthians. Paul discusses the role of the Spirit in personal lives, community formation, and worship, among other aspects of Christian living. Paul’s teaching about the Holy Spirit in 1 Corinthians cannot be understood apart from the situation of the congregation in Corinth. It is not possible to address every issue related to the Holy Spirit in an essay of this length. However, Paul highlights and sometimes elaborates on different aspects of the ministry and function of the Holy Spirit among believers in several passages. Therefore, the approach in this essay is to look at some of the passages and see how much they foster the understanding of the Holy Spirit’s work in 1 Corinthians.

scholarly journals Pentecostalisation. A Catholic Voice in the Debate

Religions ◽  
2021 ◽  
Vol 12 (8) ◽  
pp. 623
Author(s):  
Przemysław Sawa
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
Correct Interpretation ◽  
Hybrid Form ◽  
New Evangelization ◽  
Moral Reality ◽  
Secular World ◽  
The Holy Spirit ◽  
New Type ◽  
The Church

Pentecostalisation is one of several contentious issues in the Catholic Church. While charismatic experience is welcome and refreshing, it is also connected with various spiritual and pastoral abuses, which is very concerning. When set in the context of the new evangelization and the charismatic reality, people become open to a new type of ecumenism, namely an ecumenism relying on forms of living the faith, on permeating pious practices, singing, and literature. Some people may ask if this features an exchange of gifts or rather indicates the rise of a new hybrid form of Christianity. An analysis of how Pentecostal spirituality has developed, particularly in the Catholic communities, does not lead to a conclusion that the new shape of spirituality poses a danger. Obviously, the theological and pastoral mistakes that do occur need to be corrected but a growth of the charismatic sphere that is integrated within a correct interpretation of faith and with the Tradition leads to a renewal of the Church and greater evangelization. The good outcomes of the catholic, i.e., universal, Charismatic Renewal cannot go unnoticed. In the increasingly secular world, it is only a return to the fundamental experience of apostolic evangelization and a testimony to a living faith of the baptized that may inspire non-believers to start looking for Jesus Christ. The Church cannot, therefore, be reduced to the hierarchical, sacramental, doctrinal, and moral reality only. It is necessary that the involvement of lay people increases and that they use charismatic gifts in a responsible and confident manner. For all this to happen, people must be open to new inspirations of the Holy Spirit.

Continuity Amidst Disruption: The Spirit and Apostolic Succession at the Reformation

Horizons ◽  
2002 ◽  
Vol 29 (2) ◽  
pp. 290-298
Author(s):  
William Thompson-Uberuaga
Keyword(s):  
Holy Spirit ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Eastern Orthodox ◽  
Christian Churches ◽  
Fatal Flaw ◽  
Ordained Ministry ◽  
The Reformation ◽  
The Holy Spirit ◽  
Apostolic Succession

What light might a greater attentiveness to the role of the Holy Spirit radiate over the tangled question of apostolic succession and the validity of orders? Here I have in mind the question of orders in the Protestant communities, as understood from a Roman Catholic perspective, although the question is relevant to some of the Eastern Orthodox and other Eastern Christian churches as well. For although it is commonly held, given the teaching of Vatican II (Unitatis Redintegratio, Decree on Ecumenism, no. 15) and later papal teaching (John Paul II, Ut Unum Sint, no. 50), that Catholics recognize the validity of orders of the Orthodox, the recognition is not always mutual.The typical Roman Catholic view of the “Protestant question,” if I may abbreviate it in this way, is that an unbridgeable break—a radical disruption—occurred at the Reformation in both the form and the matter of apostolic succession. That is, the teaching (or doctrine) about orders, as well as the concrete, institutionalized forms of its presence in the threefold diaconate-priesthood-episcopacy, were fatally disrupted at the Reformation. Apostolic succession was thereby fatally flawed, at least as regards ordained ministry. And this fatal flaw was in turn reflected in the liturgical rites and larger ecclesial institutional forms of the Protestant communities.

On the Mystical Rejection of Mystical Illuminations

1966 ◽  
Vol 1 (2) ◽  
pp. 177-184 ◽  
Author(s):  
R. J. Zwi Werblowsky
Keyword(s):  
Holy Spirit ◽  
Formal Structure ◽  
Considerable Part ◽  
Jewish Mysticism ◽  
The Holy Spirit ◽  
Mystical Literature ◽  
And Function ◽  
Literary Output

A considerable part of mystical literature deals with, or reports on, experiences that are of a cognitive and not merely of an emotive nature. Information is alleged to have been received not only from higher spheres but also about these higher spheres. Detailed, and at times highly complex, theories are put forward regarding the nature and evolution of the cosmos, the essence of man and his place and function in the scheme of things. The writings of many mystics reveal mysteries that have been infused from above, or apprehended ‘from below’ by the development and use of special spiritual or mental organs. What all these higher insights have in common in spite of their great diversity, is their discursive, objective and detailed, elaborate character. Mysticism of this type is a kind of supernal science. It is distinct from ordinary science as regards its origin and its emotional charge, but it is similar to science in terms of its formal structure. The Jewish mysticism known as Kabbalah is, I think, an instructive example of this discursive tendency, for the literary output of the kabbalists very largely substitutes a theosophical dialectic for the traditional legal dialectic of the Talmudic rabbis. In the case of the kabbalists this tendency was indebted to the medieval identification of mysticism and prophecy: like prophecy, every illumination by the Holy Spirit was supposed to be a matter of ‘clear and distinct’ contents. But, of course, not every form of cognitive mysticism is related to doctrines of prophecy. Cognitive mysticism can be found everywhere, in the revelation of gnostic mysteries as well as in the quest of modern ‘spiritual’ sciences, such as theosophy and anthroposophy, for hidden and occult truths.

Psychotherapy as “Work in the Spirit”: Thinking Theologically about Psychotherapy

1996 ◽  
Vol 24 (4) ◽  
pp. 284-291 ◽  
Author(s):  
Jennifer Kunst ◽  
Siang-Yang Tan
Keyword(s):  
Holy Spirit ◽  
Human Person ◽  
Raw Material ◽  
New Creation ◽  
Theology Of Work ◽  
The World ◽  
Basic Goal ◽  
The Holy Spirit ◽  
And Function ◽  
God's Work

This article is an exploration of the meaning, value, and function of psychotherapy within a theology of work. Using Volf's (1991) three-fold model of “work in the Spirit,” psychotherapy is seen as cooperation with God, as eschatological work, and as pneumatological or Spirit-centered work. Psychotherapy's most basic goal is to repair the broken personality. The work of psychotherapy is cooperation with God in God's own work of preserving and transforming the original, now-fallen creation. The fruit of such work—the healed and restored human person—will be the raw material from which God will build the new creation. Thus, the work of psychotherapy is God's work in both its intrinsic and instrumental value, as it honors the original creation and makes way for the new. Finally, psychotherapy is seen as God's work in that it is empowered by the Holy Spirit, who gifts, calls, and enables psychotherapists to participate in God's own preserving and transforming work in the world.

Revisiting Affective Knowledge and Connaturality in Aquinas

2005 ◽  
Vol 66 (1) ◽  
pp. 49-68 ◽  
Author(s):  
Thomas Ryan
Keyword(s):  
Holy Spirit ◽  
Thomas Aquinas ◽  
Bernard Lonergan ◽  
Moral Significance ◽  
The Holy Spirit ◽  
And Function

[The author investigates the nature and function of affective cognition through connaturality in Thomas Aquinas. Its modulations are disclosed in the human attraction to happiness, in emotions and their moral significance, in the affective virtues (fortitude and temperance), and in the gifts of the Holy Spirit. Finally, the article notes some convergences between the thought of Aquinas and Bernard Lonergan concerning conversion and intentionality, both epistemological and existential.]

The Pneumatology of Watchman Nee: A New Testament Perspective

2004 ◽  
Vol 76 (1) ◽  
pp. 3-29
Author(s):  
Archie Hui
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Spiritual Maturity ◽  
The Other ◽  
The Holy Spirit ◽  
And Function ◽  
Acts 2

The article discusses the pneumatology of Watchman Nee and the five questions raised by it. First, does the NT distinguish between being ‘filled with the Holy Spirit’ and being ‘full of the Holy Spirit’ in terms of duration (shorter versus longer period of time) and function (power for ministry versus spiritual maturity and life)? Second, does the NT distinguish between the outpoured Spirit (the Spirit coming ‘upon’ a person) and the indwelling Spirit (the Spirit entering ‘into’ and dwelling ‘in’ a person)? Third, does the NT more or less equate baptism in the Holy Spirit with being ‘filled with the Holy Spirit’? Fourth, are there two comings of the Holy Spirit, one at Easter (John 20:22) and the other at Pentecost (Acts 2:1-42)? Fifth, does the NT distinguish the Spirit as an influence (giving converts new life) and the Spirit as a person (enabling believers to enter into a deeper and more Spirit-filled life)? The article concludes that while there are indeed differences between the various phrases, they are not of the kind specified by Nee. More importantly, there are not two comings of the Spirit in the NT.

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