Divine Revelation and the Holy Spirit

2021 ◽  
pp. 138-153
Author(s):  
William J. Abraham
Keyword(s):  
Holy Spirit ◽  
Narrow Range ◽  
Prima Facie ◽  
Future Research ◽  
Divine Revelation ◽  
Holy Trinity ◽  
Triune God ◽  
The Holy Spirit ◽  
The Trinity ◽  
Representative Material

Ponder an immediate dilemma. The propositional content of divine revelation generally includes reference to the Trinity, and thus includes reference to the Holy Spirit. To be specific, the Holy Spirit is understood to be a Person in the Trinity, that Person, in contrast to the Father and the Son, who proceeds eternally from the Father. This vision of the triune God is clearly grounded in part in divine revelation. So any appeal to the activity of the Holy Spirit as critical in claims about divine revelation will already assume the existence of the Holy Spirit; hence, the whole operation is prima facie hopelessly circular. We appeal to divine revelation to underwrite claims about the existence of the Spirit as one Person in the Holy Trinity; we then appeal to the Holy Spirit to articulate and underwrite our claims about divine revelation. How can this be? After resolving this dilemma, this chapter proceeds as follows: first, it develops and deploys a schema for thinking through the relation between revelation and the action of the Holy Spirit; secondly, it suggests that representative material on the work of the Holy Spirit systematically operates on a reductionist and narrow range of issues; finally, it offers a diagnosis of what has gone wrong and makes a handful of suggestions for future research.

Pentecostal Understanding of Sanctification from a Pentecostal Perspective

2009 ◽  
Vol 18 (1) ◽  
pp. 95-110
Author(s):  
Hollis Gause
Keyword(s):  
Holy Spirit ◽  
Divine Revelation ◽  
Word Of God ◽  
Holy Trinity ◽  
Social Nature ◽  
The Social ◽  
New Birth ◽  
The Holy Spirit ◽  
Fruit Of The Spirit ◽  
The Trinity

AbstractThe doctrine of the Holy Trinity is the product of divine revelation, and is a doctrine of divine worship. The expressions of this doctrine come out of worshipful response to divine revelation demonstrating the social nature of the Trinity and God's incorporating the human creature in His own sociality and personal pluralism. The perfect social union between God and the man and woman that he had created was disrupted by human sin. God redeemed the fallen creature, and at the heart of this redemptive experience lies the doctrine of Holy Trinity, with the Holy Spirit as the communing agent of all the experiences of salvation. The Spirit is especially active in the provision and fulfillment of sanctification, which is presented here as the continuum of 'holiness-unity-love'. He produces the graces of the Holy Spirit – the fruit of the Spirit. He implants the Seed of the new birth which is the word of God. He purifies by the blood of Jesus. He establishes union and communion among believers and with God through His Son Jesus. This is holiness.

scholarly journals The centrality of the trinity. Exploring the significance for christians, catechists and deacons

2019 ◽  
Vol 17 (1) ◽  
pp. 9-15
Author(s):  
Daniel Goodey
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
Christian Faith ◽  
Holy Trinity ◽  
The Core ◽  
The People ◽  
Triune God ◽  
The Holy Spirit ◽  
The Temple ◽  
The Trinity

‘The mystery of the Most Holy Trinity is the central mystery of Christian faith and life ... the source of all the other mysteries of faith, the light that enlightens them.’ This passage from the teaching of the Catechism of the Catholic Church (CCC) (234) on the profession of faith identifies the core principles and underlying recognition of Catholics regarding belief in a triune God – one God existent in three Persons: Father, Son and Holy Spirit. In addressing the people of Ephesus, St. Ignatius of Antioch (also known as Theophorus) said, faithful Christians were ‘being stones of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God.’ (Ignatius of Antioch, 2014, loc. 4027.) St. Ignatius goes on to say, ‘the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord’. The point St. Ignatius was making is that the three Persons of the triune God are integrally connected, and it is through the grace of the three-in-One that salvation is gained. Hence, the Trinity is the core of the Christian faith, but from the very beginning the faithful relied on metaphor to explain and help others understand how Three could be One

Trinity

2018 ◽  
Author(s):  
Peter van Inwagen
Keyword(s):  
Holy Spirit ◽  
Essential Element ◽  
Christian Theology ◽  
Holy Trinity ◽  
De Doctrina Christiana ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Face ◽  
The One ◽  
The Trinity

The doctrine of the Holy Trinity is a central and essential element of Christian theology. The part of the doctrine that is of special concern in the present entry may be stated in these words: the Father, the Son and the Holy Spirit are each God; they are distinct from one another; and yet (in the words of the Athanasian Creed), ‘they are not three Gods, but there is one God’. This is not to be explained by saying that ‘the Father’, ‘the Son’ and ‘the Holy Spirit’ are three names that are applied to the one God in various circumstances; nor is it to be explained by saying that the Father, the Son, and the Holy Spirit are parts or aspects of God (like the leaves of a shamrock or the faces of a cube). In the words of St Augustine: Thus there are the Father, the Son, and the Holy Spirit, and each is God and at the same time all are one God; and each of them is a full substance, and at the same time all are one substance. The Father is neither the Son nor the Holy Spirit; the Son is neither the Father nor the Holy Spirit; the Holy Spirit is neither the Father nor the Son. But the Father is the Father uniquely; the Son is the Son uniquely; and the Holy Spirit is the Holy Spirit uniquely. (De doctrina christiana I, 5, 5) The doctrine of the Trinity seems on the face of it to be logically incoherent. It seems to imply that identity is not transitive – for the Father is identical with God, the Son is identical with God, and the Father is not identical with the Son. There have been two recent attempts by philosophers to defend the logical coherency of the doctrine. Richard Swinburne has suggested that the Father, the Son and the Holy Spirit be thought of as numerically distinct Gods, and he has argued that, properly understood, this suggestion is consistent with historical orthodoxy. Peter Geach and various others have suggested that a coherent statement of the doctrine is possible on the assumption that identity is ‘always relative to a sortal term’. Swinburne’s formulation of the doctrine of the Trinity is certainly free from logical incoherency, but it is debatable whether it is consistent with historical orthodoxy. As to ‘relative identity’ formulations of the doctrine, not all philosophers would agree that the idea that identity is always relative to a sortal term is even intelligible.

scholarly journals Konsep Kesatuan Yesus dan Allah Bapa Dalam Injil Yohanes 17:22 Untuk Menghadapi Doktrin Subordinansi Tritunggal Saksi Yehuwa

2020 ◽  
Vol 7 (1) ◽  
pp. 1-15
Author(s):  
Yanjumseby Yeverson Manafe ◽  
Yenny Anita Pattinama
Keyword(s):  
Holy Spirit ◽  
Critical Evaluation ◽  
Jehovah’S Witnesses ◽  
Jehovah's Witnesses ◽  
Great Debate ◽  
Triune God ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The One ◽  
The Trinity

Doktrin Trinitas atau doktrin Allah Tritunggal adalah pengajaran tentang Allah yang menyatakan diri-Nya dalam tiga pribadi, yaitu Allah Bapa, Allah Anak (Yesus Kristus), dan Allah Roh Kudus yang ketiganya adalah esa. Di satu sisi, doktrin tersebut merupakan doktrin yang sangat penting dan unik dalam kekristenan. Dikatakan penting karena doktrin ini berbicara tentang Allah Tritunggal yang menjadi pusat pujian, penyembahan dan pelayanan orang percaya. Dikatakan unik karena doktrin tersebut tidak terdapat dalam agama manapun di dunia ini. Namun, di sisi lain, doktrin tersebut merupakan doktrin yang sulit dipahami dan diterima oleh akal manusia bahkan menjadi bahan perdebatan yang hebat di berbagai tempat, masa dan kalangan manusia. Dengan studi eksegetis Yohanes 17: 22 sebagai dasar evaluasi kritis terhadap doktrin subordinasi Tritunggal dalam theologia Saksi Yehuwa, maka dapat diketahui bahwa doktrin subordinasi Tritunggal dalam theologia Saksi Yehuwa adalah doktrin yang menyimpang dari kebenaran Alkitab.   The doctrine of the Trinity or the doctrine of the Triune God is the teaching of God revealing Himself in three persons, namely God the Father, God the Son (Jesus Christ), and God the Holy Spirit of which all three are one. On the one hand, the doctrine is a doctrine that is very important and unique in Christianity. It is said to be important because this doctrine speaks of the triune God who is the center of the worship, worship and service of believers. Said to be unique because the doctrine does not exist in any religion in this world. However, on the other hand, the doctrine is a doctrine that is difficult to understand and accepted by human reason and even becomes a matter of great debate in various places, times and circles of humans. With the exegetical study of John 17: 22 as the basis for a critical evaluation of the doctrine of the subordination of the Trinity in the theology of Jehovah's Witnesses, it can be seen that the doctrine of the subordination of the Trinity in the theology of Jehovah's Witnesses is a doctrine that deviates from Bible truth.

scholarly journals HOLY TRINITY AND THE ARIAN CONTROVERSY

2020 ◽  
pp. 46-48
Author(s):  
Arigala Jessie Smiles ◽  
Potana Venkateswara Rao
Keyword(s):  
Holy Spirit ◽  
Son Of God ◽  
Early Christian ◽  
Holy Trinity ◽  
Research Article ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
God The Father ◽  
The Trinity ◽  
Arian Controversy

Although early Christian theologians speculated in many ways on the Father, Son, and Holy Spirit, no one clearly and fully asserted the doctrine of the Trinity until around the end of the so-called Arian Controversy during the 4th century. Arius taught that God the Father and the Son of God did not always exist together eternally. In this context this research article attempts to review the evolution of the concept of Holy Trinity and the Arian Controversy, understand the main differences between Homoousian and Homoiousian arguments with an aim to help the reader understand the divinity of God the Jesus Christ and his co-eternal and co-equal position along with God the Father and God the Holy Spirit.

Trinity

2007 ◽  
pp. 45-104
Author(s):  
Daniel J. Lasker
Keyword(s):  
Holy Spirit ◽  
Divine Attributes ◽  
Divine Nature ◽  
Christian Doctrine ◽  
Triune God ◽  
The Holy Spirit ◽  
The Trinity ◽  
Father And Son

This chapter discusses Jewish philosophical arguments against the Christian doctrine of Trinity. Though not all Christians with whom the Jews were familiar agreed on all the detail of the Trinitarian doctrine, most followed the formulation of the Quicumque (Athanasian) Creed. A number of concepts are presented in this formulation of faith. First, there is only one God, who is one substance or divine nature. Second, this one God has three Persons: the Father, the Son, and the Holy Spirit. Third, the Father was not begotten, the Son was generated from the Father, and the Spirit proceeded from the Father and Son. Fourth, all three Persons are coequal and coeternal. The Jewish polemicists disagreed with the division of God into three Persons and with the assumption that the three Persons were apparently causally connected. The Jews rejected this Christian concept of a triune God as being incompatible with the principles of God's unity, which even the Christians claimed they maintained. The chapter then details the four major categories of Jewish philosophical arguments against the Trinity: (1) Trinity implies matter; (2) the divine attributes are not Persons; (3) generation disproves unity; (4) syllogistic logic refutes the Trinity. It also considers (5) images of the Trinity.

scholarly journals PANDANGAN PENGAKUAN IMAN NICEA-KONSTANTINOPEL (KREDO NICEA) TENTANG DOKTRIN ALLAH TRITUNGGAL

2019 ◽  
Vol 3 (1) ◽  
pp. 19-40
Author(s):  
Hendi H
Keyword(s):  
Holy Spirit ◽  
Church Fathers ◽  
Existence Of God ◽  
Holy Trinity ◽  
The Holy Spirit ◽  
Theological Foundation ◽  
Nicene Creed ◽  
The Right ◽  
The Church ◽  
The Trinity

AbstractThe article describes the doctrine of the Holy Trinity according to the views of the Church Fathers formulated in a Nicene and Constantinople Creed (Nicene Creed). There are many errors and debates about this doctrine throughout the ages including today. This article is important because it puts the right theological foundation, which is orthodox understanding (straight teaching) about the Trinity. The author will describe the 8 points of the Nicene Creed and interact with the Scriptures and the writings of the Church Fathers. The Holy Trinity is essentially One God in Three Persons or Three Persons in One Essence or the Essence of God, namely the Father is God, the Son is God, and the Holy Spirit is God so the Trinity God does not speak about the number of God but the existence of God . It is called the Father because He is the source of everything including the Son who is His Word begotten or comes out from the Father and the Holy Spirit which is the breath or source of life from the Father himself. The Word and the Holy Spirit are a necessity in the FatherKey words: Trinity, Father, Son, Holy Spirit, Nicea, Constantinople, Father of Church, Essence

scholarly journals Trinitarian Paradigm for Dialogue

2016 ◽  
Vol 22 (1-2) ◽  
pp. 125-139
Author(s):  
Andrzej Derdziuk
Keyword(s):  
Interpersonal Communication ◽  
Holy Spirit ◽  
Social Reality ◽  
Spiritual Experience ◽  
The Other ◽  
Human Being ◽  
Holy Trinity ◽  
Spiritual Nature ◽  
Triune God ◽  
The Holy Spirit

Abstract A dialogue as a social reality consists, first and foremost, in communication between those who realize that they are called to notice and to accept the other and to treat him or her with proper respect. Such a dialogue may be motivated either by the desire to share the good or by the willingness to avoid conflict. The aforementioned approaches are marked by distinctly different attitudes, which are not only rooted in two different methodologies and have two different aims, but they also encompass two diverse procedures. More importantly, engaging in dialogue may also be motivated by realizing one’s own mission in life, i.e. acting in harmony with the spiritual nature of the human being, who is a relational being. Upon realizing his or her likeness to the Triune God, i.e. the inseparable communion of the Divine Persons, a Christian discovers that the Holy Trinity constitutes the model and source for his or her own involvement in maintaining relationships with other people. Chiara Lubich, the founder of the Focolare Movement was a contemporary thinker, who had realized and creatively developed the human vocation for unity in the likeness of the Father, the Son and the Holy Spirit. This movement, founded by Lubich, has both lay and consecrated members who are devoted to building the culture of unity based upon promoting dialogue as a tool for interpersonal communication. The aim of this article is to present the spiritual experience of Chiara Lubich, which marks the origin of this new concept of a dialogue rooted in the mystery of Divine unity.

Christ’s Creed

2018 ◽  
Author(s):  
Andrew Radde-Gallwitz
Keyword(s):  
Holy Spirit ◽  
Holy Trinity ◽  
The Holy Spirit ◽  
The Trinity

This chapter examines four works in which Gregory defends himself against charges of heterodoxy in his Trinitarian teaching: the confessions of faith known as Epistles 5 and 24, as well as the treatises To Eustathius—On the Holy Trinity and Against the Macedonians—On the Holy Spirit. The chapter first sets the works into the context of Gregory’s activities as an ambassador for the Council of Antioch in 379. Concerned Nicene allies prompted Gregory to write Epistles 5 and 24, and questions about those documents in turn prompted the two treatises examined in this chapter, as well as To Ablabius. Gregory’s reasoning in these works is centered on the interpretation of Matthew 28:19, which Gregory reads as Christ’s creed. In particular, Gregory grounds the unity of the Trinity on the activity of life-giving that comes in baptism from the Father, through the Son, and is perfected in the Holy Spirit.

St John, The Trinity, and The Language of the Spirit

1988 ◽  
Vol 41 (4) ◽  
pp. 471-484
Author(s):  
M. P. Wilson
Keyword(s):  
Holy Spirit ◽  
Christian Theology ◽  
Divine Revelation ◽  
Christian Tradition ◽  
Material World ◽  
Natural Religion ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
Two Sides ◽  
The Trinity

It would be dishonest not to begin with Austin Farrer, for what follows has grown out of a long-held admiration for that sadly neglected writer. Throughout his life, Farrer was concerned with the role played in our lives by imagination, inspiration and creativity. He saw that creation was shot through with the imprint of its Maker, and in the classical Christian tradition understood the shaping of all life in the material world to be the work of the Holy Spirit. At all levels of creation, inspiration, creativity and spiritual indwelling are the hallmarks of God's activity. For Farrer, natural religion and divine revelation are but two sides of the same coin. The key to all is the point at which they coincide most clearly, namely Jesus. Of Farrer's Christology I have written elsewhere. Such technical discussions are not our present business. Our task is to take the supreme Christian claim about the nature of God, namely the scandalous doctrine of the Trinity, and through the words of St John (whose influence on Farrer's understanding of Jesus was central) try to describe a practical understanding of the work of the Holy Spirit which employs the doctrine of the Trinity as the key-stone of Christian theology and experience.

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