The Trinitarian Pattern of Redemption in Richard Sibbes (1577–1635)

2019 ◽  
Vol 13 (1) ◽  
pp. 3-25
Author(s):  
Brent A. Rempel
Keyword(s):  
Seventeenth Century ◽  
Holy Spirit ◽  
Extended Treatment ◽  
The Holy Spirit ◽  
Father And Son ◽  
Ontological Relationship

Abstract This essay offers an extended treatment of the trinitarian principles in the theology of the seventeenth-century English conformist Richard Sibbes (1577–1635). Sibbes established an asymmetrical ontological relationship between the eternal triune processions and the economic missions, wherein God’s immanent life of Father, Son, and Spirit constitutes God’s outward acts. The ad intra ordering—from the Father, through the Son, by the Holy Spirit—governs the economic missions of the Son and Holy Spirit. This trinitarian taxis, moreover, funds Sibbes’s creative pneumatology. The Holy Spirit’s eternal procession from the Father and the Son uniquely shapes the Spirit’s ad extra operations in unition, sanctification, and assurance. The Spirit eternally indwells the breast of the Father and Son and, as such, is supremely fit to witness to their eternal love among the saints. In Sibbes’s affectionate theology, God’s triune life serves as an anchor and repository for soteriological reflection.

From Seeker to Finder: A Study in Seventeenth-Century English Spiritualism Before The Quakers

1948 ◽  
Vol 17 (4) ◽  
pp. 299-315 ◽  
Author(s):  
George Arthur Johnson
Keyword(s):  
Seventeenth Century ◽  
Civil Wars ◽  
Small Groups ◽  
Holy Spirit ◽  
British History ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Trinity

The period of the Civil Wars and Commonwealth in England was one of the most momentous epochs in British history. For small groups of people the decade of the 1640's inaugurated a New Age—an age in which the Holy Spirit reigned triumphant. Such believers reached the zenith of Puritan “spiritualism,” or that movement which placed the greatest emphasis upon the Third Person of the Trinity.

Seventeenth-Century Catholic Reception Outside the de auxiliis Controversy

2021 ◽  
pp. 279-292
Author(s):  
Charles Robertson
Keyword(s):  
Seventeenth Century ◽  
Holy Spirit ◽  
Holy See ◽  
Beatific Vision ◽  
The Holy Spirit ◽  
Love Of God ◽  
Commentarial Tradition

Seventeenth-century Thomists, with the exception of John of St Thomas, are today virtually unknown. Nevertheless, in their day they contributed to the Catholic reception of the thought of the Angelic Doctor not only by continuation of the commentarial tradition but also by engaging in the intramural Catholic debates in which the Holy See intervened. After introducing the reader to some of the more prominent Thomists of the century, this chapter outlines some Thomist responses to intramural Catholic debates concerning the formation of conscience in light of probable opinions, the nature of our desire for the beatific vision and its compatibility with love of God above self, and the role of the gifts of the Holy Spirit in the life of the believer.

The Holy Spirit Speaks Dutch: David Joris and the Promotion of the Dutch Language, 1538–1545

1992 ◽  
Vol 61 (1) ◽  
pp. 47-59 ◽  
Author(s):  
Gary K. Waite
Keyword(s):  
Seventeenth Century ◽  
Holy Spirit ◽  
Central Province ◽  
Linguistic Identity ◽  
Low Countries ◽  
Regional Dialects ◽  
Political Independence ◽  
The Holy Spirit ◽  
Dutch Language

The attempt to create a purified Dutch language and establish a Dutch cultural and linguistic identity distinct from Germanic variants became a major preoccupation of late sixteenth and seventeenth-century Netherlanders. Overcoming variations in regional dialects between the central province of Holland and the northern, eastern, and southern provinces and constructing a standard unitary language for inhabitants of the Low Countries was to occupy Dutch writers for several generations. Clearly the development of a national vernacular was essential in the process of achieving cultural and political independence from the Spanish overlords during the Eighty Years War.

Inward Baptism

2020 ◽  
Author(s):  
Baird Tipson
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Holy Spirit ◽  
Jonathan Edwards ◽  
John Wesley ◽  
Late Medieval ◽  
Evangelical Christian ◽  
New Birth ◽  
The Holy Spirit ◽  
George Whitefield

Inward Baptism describes theological developments leading up to the great evangelical revivals in the mid-eighteenth century. It argues that Martin Luther’s insistence that a participant’s faith was essential to a sacrament’s efficacy would inevitably lead to the insistence on an immediate, perceptible communication from the Holy Spirit, which evangelicals continue to call the “new birth.” A description of “conversion” through the sacrament of penance in late-medieval Western Christianity leads to an exploration of Luther’s critique of that system, to the willingness of Reformed theologians to follow Luther’s logic, to an emphasis on “inward” rather than “outward” baptism, to William Perkins’s development of a conscience religion, to late-seventeenth-century efforts to understand religion chiefly as morality, and finally to the theological rationale for the new birth from George Whitefield, John Wesley, and Jonathan Edwards. If the average Christian around the year 1500 encountered God primarily through sacraments presided over by priests, an evangelical Christian around 1750 received God directly into his or her heart without the need for clerical mediation, and he or she would be conscious of God’s presence there.

C. S. Lewis, Augustine, and the Rhythm of the Trinity

2012 ◽  
Vol 2 (1) ◽  
pp. 3-22
Author(s):  
Charles Stanley Ross
Keyword(s):  
Holy Spirit ◽  
Direct Reading ◽  
Lewis Bases ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Relationship ◽  
The Third Person ◽  
The Trinity ◽  
Father And Son

Although C. S. Lewis was reticent about holding himself up as an expert in theology, in Mere Christianity he explains the relationship between the Father, Son, and the Holy Spirit in a characteristically metaphorical and lucid way. Lewis bases his theology on a direct reading of a passage in Augustine’s De civitate Dei to which he added the explanatory metaphor of the ‘dance’—an image scholars have begun to notice in his fiction—to bring alive to his readers the ‘spirit’ of love between the Father and Son that, as Augustine said, became the third person of the Trinity

The Doctrine of the Holy Spirit in the Theology of Athanasius

1974 ◽  
Vol 27 (4) ◽  
pp. 408-440 ◽  
Author(s):  
Theodore C. Campbell
Keyword(s):  
Future Development ◽  
Holy Spirit ◽  
Fourth Century ◽  
Indelible Mark ◽  
Remarkable Degree ◽  
The Future ◽  
The Holy Spirit ◽  
The One ◽  
Father And Son

Athanasius of Alexandria (298?–373) was a key figure in the in the life and theology of the fourth-century Church. In most of the contemporary controversies and events his force of personality made an indelible mark on developments and influenced their direction and movement to a remarkable degree. Although known most widely for his defense of the communion of being of the Son incarnate in Jesus with the Father, he was no less important in the incipient controversies concerning the divinity of the Holy Spirit. At a decisive hour of the Church's life, Athanasius not only secured her faith in the one Godhead of Father and Son; he delineated the lines upon which her pneumatological doctrine was to develop. With his characteristic single-mindedness, and by constant reiteration of certain propositions, Athanasius laid down the general lines of the future development of the doctrine, thus making the question of the divinity of the Holy Spirit as fundamental a part of the Church's consciousness as the doctrine of the Son's full divinity had become through his disputes with the Arians.

scholarly journals Grundtvig teologiske udvikling til omkring affattelsen af »De levendes land«

1995 ◽  
Vol 46 (1) ◽  
pp. 217-274
Author(s):  
Elisabeth Albinus Glenthøj
Keyword(s):  
Holy Spirit ◽  
Kingdom Of God ◽  
Union With Christ ◽  
The Future ◽  
The Holy Spirit ◽  
The Subject ◽  
Love Of God ◽  
The Church ◽  
The Trinity ◽  
Father And Son

The Development of Grundtvig ’s Theology until about the Time of the Composition of .The Land of the Living. About the Eschatological Tension in the Understanding of the Kingdom of GodBy Elisabeth Albinus GlenthøjIn order to characterize briefly Grundtvig’s ideas about the Kingdom of God, the following statements are crucial: The Kingdom of God will break through visibly at the Second Coming of Christ. Until then the Kingdom is present to Faith and Hope through the Holy Spirit.The tension between the eschatological, visible Kingdom of God and the presence of the Kingdom now is a common theme in Grundtvig’s hymns. This study seeks to trace the development of Grundtvig’s theology towards his fully developed view of the Kingdom of God. The subject of the study is the great hymn, .The Land of the Living., from 1824, which contains beginnings of Grundtvig’s more elaborated view. The basic texts of the study are sermons by Grundtvig from 1821 to 1824, the period in which the eschatological tension emerges.Sections I to II.A. bring a chronological outline of the development of Grundtvig’s theology during the period until and including the year 1824. Section II.B. examines »The Land of the Living«  in the light of this outline. Throughout the study the emphasis is on the emergence of the eschatological tension.From his parents Grundtvig inherits a belief in a Kingdom of God hereafter, but as Grundtvig experiences the presence of the Lord through the Holy Spirit - in his own life and in the Church - the theology develops towards an understanding of the Kingdom of God as already present to Faith and Hope through the Holy Spirit. The future visible Kingdom illuminates the life of the Church already. Thus the eschatological tension emerges.The continuity between the future and the present Kingdom of God is found in the union with Christ through the Holy Spirit. This union is granted in Baptism and is nourished first and foremost through the Eucharist, and, next, through prayer and words of praise. Grundtvig’s experience of Pentecost underlies »The Land of the Living«: The Holy Spirit builds up the heart of man to become a temple for the Father and Son (stanza 12). Stanzas 7 to 11 elaborate the content of this unity with the Trinity. From here originates the life of the Church in the love of God and of one’s neighbour, a life which, through the Holy Spirit, takes man closer to the likeness to Christ; the goal is reached in Eternity. Wherever the love of God prevails, the Kingdom of God is present (stanza 13); that is where men are »co-operating witnesses to the divine struggle of the Spirit against the flesh«, against everything »which seeks to ... wipe out His image, destroy His temple within us« (Eighth Sunday after Trinity, 1824).

Pneumatology

2021 ◽  
pp. 150-164
Author(s):  
Robert W. Caldwell
Keyword(s):  
Religious Experience ◽  
Holy Spirit ◽  
Divine Love ◽  
Mystical Union ◽  
The Holy Spirit ◽  
Hypostatic Union ◽  
The Church ◽  
Father And Son

Jonathan Edwards’s doctrine of the Holy Spirit played a central role in his theology. Beginning with the immanent Trinity, Edwards argued that the Holy Spirit is the bond of union of the Godhead who unites Father and Son in a communion of infinite, divine love. He then applied this concept Christologically to the hypostatic union, and soteriologically to the mystical union the Church enjoys with God. By closely identifying the Spirit with the divine affection that is communicated to the redeemed, Edwards effectively built his pneumatology directly into his discussions of grace, faith, and religious experience, a point which ensured that his doctrine of the Holy Spirit would pervade much of his writing.

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.

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