Popular Culture, Power Relations and Urban Discipline: The Festival of the Holy Spirit in Nineteenth-Century Rio de Janeiro

2005 ◽  
Vol 24 (2) ◽  
pp. 167-180
Author(s):  
Martha Abreu
Keyword(s):  
Nineteenth Century ◽  
Popular Culture ◽  
Holy Spirit ◽  
Rio De Janeiro ◽  
Power Relations ◽  
The Holy Spirit

The Welsh Evangelical Community and ‘Finney's Revival’

1978 ◽  
Vol 29 (4) ◽  
pp. 463-480 ◽  
Author(s):  
Richard Carwardine
Keyword(s):  
Nineteenth Century ◽  
High Pressure ◽  
Holy Spirit ◽  
Great Awakening ◽  
Second Great Awakening ◽  
New Divinity ◽  
Public Commitment ◽  
The Holy Spirit ◽  
Agent Of Change ◽  
Spiritual State

The early decades of the nineteenth century saw the emergence in American Calvinist churches of a new brand of religious revivalism. Energetic evangelicals successfully challenged the authority of a Calvinist theology which had seemed to emphasise the exclusiveness of the elect, and man's helplessness and inability to act in securing his own conversion. These evangelicals adopted a revivalism which, in contrast, reminded man of his responsibility and power, and which experimented with means to win converts that conservative evangelicals thought an affront to the operations of the Holy Spirit. The ‘new measures’, as they were called, included more direct preaching, often by revivalists who itinerated solely to stir churches and win converts, the ‘protracting’ of services over several days or weeks, and the ‘anxious seat’—the use of a special pew at the front of the congregation where those concerned for their spiritual state could go to be exhorted and prayed for, and where a public commitment might be expected. These measures—and the ‘New Divinity’ which gave them theological justification—became increasingly widespread during the 1820s and 1830s, the climax of the ‘Second Great Awakening’. In large part the impetus for change had come from the rapidly-growing Methodists, Arminian in theology and determined exponents of a high-pressure revivalism; but within the Calvinist churches the single most influential agent of change was the ‘high priest’ of revivalism, Charles Grandison Finney.

Common Sense Regeneration: Alexander Campbell on Regeneration, Conversion, and the Work of the Holy Spirit

2016 ◽  
Vol 109 (4) ◽  
pp. 611-636
Author(s):  
Stephen Waers
Keyword(s):  
Nineteenth Century ◽  
Common Sense ◽  
Holy Spirit ◽  
John Locke ◽  
The Holy Spirit ◽  
Alexander Campbell ◽  
Common Sense Philosophy ◽  
Major Factors

Alexander Campbell (1788–1866), a controversialist and prolific writer, often addressed his theological opponents with an acid-tipped pen. Early in his career, few topics received as much attention as regeneration, conversion, and the role of the Holy Spirit. Campbell and his coreligionists on the frontier were hardly the only theologians who focused on these doctrines during the first half of the nineteenth century. Campbell's early polemics make it clear that he had substantially modified or rejected many of the major tenets of the Presbyterianism of his youth regarding these topics. His early writings find his literary resources arrayed against such doctrines as human inability and metaphysical regeneration that his Reformed opponents held. Campbell's biographer even tells us that Campbell's views of regeneration and conversion shifted. In this paper, I argue that one of the major factors driving Campbell's rejection of these widely held Reformed doctrines was his appropriation of the thought of John Locke and Scottish Common Sense Philosophy (SCSP). More specifically, I argue that Alexander Campbell's understanding of testimony, firmly rooted in the thought of Locke and SCSP, was the sine qua non of his conception of regeneration, conversion, and the work of the Holy Spirit.

Charles Haddon Spurgeon, the Pastors’ College and the Downgrade Controversy

2007 ◽  
Vol 43 ◽  
pp. 366-376
Author(s):  
Ian Randall
Keyword(s):  
Nineteenth Century ◽  
Holy Spirit ◽  
Pastoral Ministry ◽  
Victorian England ◽  
Free Church ◽  
The Holy Spirit ◽  
English Speaking ◽  
Charles Haddon Spurgeon

Charles Haddon Spurgeon (1834–92) began his pastoral ministry in a village Baptist chapel in Cambridgeshire but became a national voice in Victorian England through his ministry in London. The huge crowds his preaching attracted necessitated the building of the Metropolitan Tabernacle, at the Elephant and Castle, which accommodated over 5,000 people. ‘By common consent’, says David Bebbington, Spurgeon was ‘the greatest English-speaking preacher of the century’. Spurgeon, like other nineteenth-century ecclesiastical figures, was involved in theological controversies, including the ‘Downgrade Controversy’, in which, in typically robust style, he attacked theological liberalism. In August 1887, he trumpeted: ‘The Atonement is scouted, the inspiration of Scripture derided, the Holy Spirit degraded into an influence, the punishment of sin turned into a fiction, and the resurrection into a myth …’ The Downgrade controversy has not attracted nearly as much attention as debates provoked in the nineteenth century by Essays and Reviews (1860) and Lux Mundi (1889), perhaps because the latter affected Anglicanism rather than the Free Churches. But since as many people were attending Free Churches as Anglican churches, the issues raised in the Downgrade, as the most serious nineteenth-century Free Church dispute, are of considerable significance.

Pentecost Past or Present

Pneuma ◽  
2019 ◽  
Vol 41 (3-4) ◽  
pp. 458-476
Author(s):  
Kerrie Handasyde
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Common Sense ◽  
Holy Spirit ◽  
Churches Of Christ ◽  
Charismatic Movement ◽  
Spirit Baptism ◽  
The New Testament ◽  
The Holy Spirit ◽  
The 1960S

Abstract Charismatic elements were suppressed among colonial Australian Churches of Christ (Disciples) only to re-emerge a century later. Understandings of the work of the Holy Spirit were contested in Churches of Christ in Australia, Britain, and America, as the denomination struggled to account for the work of the Holy Spirit in contemporary times due to its foundational opposition to creeds, distrust of experientialism, and insistence on a rational common sense reading of the New Testament. This article examines Australian Churches of Christ responses to charismatic phenomena via several previously unexamined texts against the background of nineteenth-century revivalism, twentieth-century Pentecostalism, and the charismatic movement of the 1960s and ’70s. It finds that a church that once suppressed the story of an advocate of Holy Spirit baptism came to accommodate the language of renewal.

Gnosis and Revelation in the Bible and in Contemporary Thought

1956 ◽  
Vol 9 (1) ◽  
pp. 31-45
Author(s):  
Alan Richardson
Keyword(s):  
Nineteenth Century ◽  
Holy Spirit ◽  
Historical Method ◽  
The Bible ◽  
Modern Thought ◽  
The Holy Spirit ◽  
Propositional Form

The nineteenth-century revolution in historical method and its application to the study of the Bible rendered necessary a complete re-statement of the doctrine of revelation. No longer was it possible to hold a doctrine of revelation as given in propositional form at the dictation of the Holy Spirit. The object of this paper is to ask what is the biblical conception of revelation and how it can best be expressed and understood in the light of modern thought. We will begin with a very brief and necessarily inadequate summary of what the Bible means by ‘revelation’.

‘A Friendly and Familiar Book for the Busy: William Arthur’s the Successful Merchant: Sketches of the Life of Mr Samuel Budgett

2002 ◽  
Vol 37 ◽  
pp. 275-288
Author(s):  
Martin Wellings
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Holy Spirit ◽  
Subject Matter ◽  
Young Men ◽  
The Other ◽  
Central Character ◽  
The Social ◽  
The Holy Spirit ◽  
The Relationship

Sir Henry Lunn (1859-1939), former Wesleyan minister and missionary turned journalist, ecumenical pioneer, and successful entrepreneur, wrote several volumes of autobiography in the first third of the twentieth century. Reflecting some fifty years later on the strengths and weaknesses of the Methodism of his youth in Chapters from My Life (1918), he wrote: Our pulpits in the ’70s …. had largely lost touch with the Catholic idea of poverty as one of the great virtues. Some years earlier a much-revered President of the Wesleyan Conference had written two widely different books. One was a powerful assertion of the need for the Baptism of the Holy Spirit in Christian work. The other was a glorification of a rich Methodist tradesman. Both books had a large circulation.The ‘much-revered President’ was William Arthur (1819-1901), President of the Conference in 1866, and his ‘two widely different books’ were Tlie Tongue of Fire (1856) and The Successful Merchant: Sketches of the Life of Mr Samuel Budgett, late ofKingswoodHill (1852). The Tongue of Fire, hailed as a spiritual classic in the nineteenth century and much reprinted then and thereafter, examined the role and importance of the Holy Spirit in Christian life and work. The Successful Merchant, written four years earlier and equally successful in publishing terms, was more controversial in subject-matter and message. As will be seen, it attracted mixed reviews, and some contemporaries shared Henry Lunn’s disquiet at the portrayal of the central character. Arthur himself dedicated the book ‘to the young men of commerce’, and claimed that his purpose was to meet the need for a Christian ‘Commercial Biography’, thereby encouraging informed reflection on the relationship between faith and work. This paper seeks to place The Successful Merchant, described by its author as ‘a friendly, familiar book for the busy, in context in the genre of Methodist biographical literature, in the social and ecclesiastical setting of mid-nineteenth-century Wesleyanism, and in the debate on work and wealth which has been a strand in Methodist identity, history, and historiography since the days of the Wesleys. First, however, some attention must be given to the book itself, its author, and its hero.

Safeguarding Interiority

Enthusiasm ◽  
2020 ◽  
pp. 63-104
Author(s):  
Monique Scheer
Keyword(s):  
Nineteenth Century ◽  
Religious Experience ◽  
Holy Spirit ◽  
The Holy Spirit ◽  
Religious Enthusiasm ◽  
The Church

Following Chapter 1’s exploration of knowledge about emotions, Chapters 2, 3, and 4 examine how this plays out in practice. Chapter 2 looks at reactions to religious enthusiasm in nineteenth-century Germany to understand the demand for an interiorizing emotional practice. Starting with an examination of how the term Schwärmerei early in this period is redefined to create a kind of “proper,” inward religious experience, the chapter then focuses on the debates around how that interiority is to be accomplished. The emotional practices of evangelical revivals, the so-called “Protestant sects” and new forms of Methodism making their way across the Atlantic engender fascinated repulsion among liberal Protestant and scientific observers, but the focus in this chapter is on the deep and rather complex concern about them in the clerical press. German Lutheran pastors, unlike their more secular contemporaries, seek to maintain the possibility that the Holy Spirit can enter the heart, but view the exaltations of the “sects” as too exterior and superficial, and thus potentially dangerous. Harking back to older discourses, they fear such practices of enthusiasm can endanger the very institution of the Church.

The Spirit Baptism, Nineteenth Century Roots

Pneuma ◽  
1992 ◽  
Vol 14 (1) ◽  
pp. 127-157 ◽  
Author(s):  
Roland Wessels
Keyword(s):  
Nineteenth Century ◽  
Holy Spirit ◽  
North American ◽  
Evangelical Christianity ◽  
Spirit Baptism ◽  
The Holy Spirit ◽  
To Receive

AbstractPentecostals claim that there is a life transforming and empowering experience subsequent to conversion, called the Baptism of the Holy Spirit, (The prepositions "in" and "with" are also used. Often it is now being designated "the Spirit baptism") with the accompanying sign of tongues (glossolalia) which all Christians may and ought to receive, and that this experience opens the door to receiving the gifts of the Spirit. What were its roots in Nineteenth Century North American Evangelical Christianity? My purpose is to join in the discussion of how this particular doctrine of the Spirit baptism developed.1 I shall briefly describe a variety of understandings of the Spirit's outpouring found among these Evangelicals and then deal carefully with that complex of interpretations which prepared for the Pentecostal perspective.

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

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