Hope and Community

2020 ◽  
Vol 45 (1) ◽  
pp. 83-90
Author(s):  
Friederike Nüssel
Keyword(s):  
Holy Spirit ◽  
Trinitarian Theology ◽  
New Creation ◽  
Constructive Theology ◽  
Final Volume ◽  
Starting Point ◽  
The Church

In the final volume of his Constructive Theology, V.-M. Kärkkäinen presents his eschatology and ecclesiology. The approach is grounded in a Trinitarian theology, which explains the interaction of Father, Son, and Holy Spirit as the reason for hope in a new creation. The plausibility of this hope Kärkkäinen explores in light of cosmological scenarios and in comparison with Jewish, Islamic, Buddhist, and Hindu perspectives. Interreligious comparison of sociological models also serves as the starting point for Kärkkäinen’s ecclesiological inquiry. He argues that the church not only has a mission but is mission in its very nature and in ecumenical engagement.

Transformative Christian Education: New Covenant, New Creation. An Essay in Constructive Theology

1998 ◽  
Vol 2 (2) ◽  
pp. 93-108 ◽  
Author(s):  
Andrew Wright
Keyword(s):  
Christian Education ◽  
Holy Spirit ◽  
Strong Support ◽  
New Covenant ◽  
New Creation ◽  
Constructive Theology ◽  
Lutheran Theology ◽  
The Holy Spirit

A TRANSFORMATIVE THEOLOGY of Christian education is defended against reconstructionist alternatives. Any authentic theology of education should be grounded in the ontic reality of the divine economy of salvation. Though important, noetic questions of theological epistemology, together with pragmatic issues of pedagogic strategy, are not to be taken as foundational. Certain traits of Lutheran theology lend superficial support to a reconstructionist theology, but only at the expense of introducing a crippling dualism between faith and creation. The Biblical picture of the completion of the new covenant and new creation through the work of the Holy Spirit lends strong support to a transformative theology.

The Doctrine of Appropriation as an Interpretative Framework for Karl Barth's Pneumatology of the Church Dogmatics

2007 ◽  
Vol 20 (3) ◽  
pp. 278-290
Author(s):  
Adam McIntosh
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
Karl Barth ◽  
Trinitarian Theology ◽  
Church Dogmatics ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity ◽  
Interpretative Framework

Although Karl Barth is widely recognised as the initiator of the renewal of trinitarian theology in the twentieth century, his theology of the Church Dogmatics has been strongly criticised for its inadequate account of the work of the Holy Spirit. This author argues that the putative weakness of Barth's pneumatology should be reconsidered in light of his doctrine of appropriation. Barth employs the doctrine of appropriation as a hermeneutical procedure, within his doctrine of the Trinity, for bringing to speech the persons of the Trinity in their inseparable distinctiveness. It is argued that the doctrine of appropriation provides a sound interpretative framework for his pneumatology of the Church Dogmatics.

scholarly journals Die kerk

1995 ◽  
Vol 51 (3) ◽  
Author(s):  
J. P. Oberholzer
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
The Body ◽  
Church Of Christ ◽  
Church Of God ◽  
View Point ◽  
New Creation ◽  
The New Testament ◽  
The Will ◽  
The Church

The church. This survey of biblical material on the church proceeds from the view-point that the identity of the church of God can be treated only as an existential question, asking 'who is the church?' and 'who am I?' at the same time. The article shows that, of the various images used in the New Testament to describe the church, virtually every one forms the basis of a call to a holy and dedicated life. At the same time these images, with the exception of the body image, unite the churches of the Old and New Testament in such a way that the church of Christ is shown to be heir and new creation at the same time. Two prominent features appear: the call to a holy life and acceptance of the universality of the church, emanating from the will and being of the Lord himself, and guided by his Holy Spirit.

For the Sake of the World: Stephen B. Bevans and Johannes C. Hoekendijk in Dialogue

2019 ◽  
Vol 44 (1) ◽  
pp. 20-32
Author(s):  
Dale T. Irvin
Keyword(s):  
Holy Spirit ◽  
Starting Point ◽  
Key Points ◽  
The World ◽  
The Holy Spirit ◽  
Inside Out ◽  
The Church

In his 1998 article titled “God Inside Out: Toward a Missionary Theology of the Holy Spirit,” Stephen Bevans referred to Johannes Hoekendijk’s 1964 publication The Church Inside Out as his starting point. This article follows Bevans’s lead in exploring Hoekendijk’s legacy and contribution to theology and mission today. At key points I draw the connection of Hoekendijk’s thinking with that of Bevans, highlighting in the end the manner in which they both agree that the church itself is not of ultimate importance to God, but the world into which the Spirit still sends us in mission.

scholarly journals MENDALAMI DOKTRIN TRINITAS DALAM PANDANGAN HANS URS VON BALTHASAR

2019 ◽  
Vol 18 (2) ◽  
pp. 161-177
Author(s):  
Markus Situmorang
Keyword(s):  
Interpersonal Relationships ◽  
Holy Spirit ◽  
Human Life ◽  
Fundamental Aspect ◽  
Hans Urs Von Balthasar ◽  
Good Friday ◽  
Starting Point ◽  
God's Love ◽  
The Church ◽  
The Trinity

All the Hans Urs von Balthasar theology is the Trinity. For him everything flows from interpersonal relationships in the Trinity. The starting point for understanding the Trinity must depart from the event of love. Jesus is a manifestation of God’s love that appears to humans. God’s love is beautiful. Jesus revealed the beauty of the Triune God. The fundamental aspect of beauty is obedience from Jesus. Jesus as the beauty that manifest the Father and the Holy Spirit. We will not be able to understand the beauty of Christ without referring to inter-Trinitarian beauty. It does not stop at mere beauty but God is involved in the history of human life. In other words, God is involved in drama with humans. On the Good Friday, there was a drama between God and the world on the cross. But a more dramatic drama took place on Holy Saturday. Drama also occurs in the life of the Trinity. The three divine persons empty themselves which are united in a bond of love. The real kenosis occurs in a triune life. The Trinity lives in the Church and maintains the Church. The church’s teachings are undeniable because of the truth of the Trinity itself.   Seluruh teologi Hans Urs von Balthasar adalah Tritunggal. Baginya segala sesuatu mengalir dari relasi antar pribadi dalam Tritunggal. Titik tolak untuk memahami Tritunggal harus berangkat dari peristiwa kasih. Yesus adalah wujud kasih Allah yang tampak kepada manusia. Kasih Allah sendiri sangat indah. Yesus mewahyukan keindahan dari Allah Tritunggal. Aspek fundamental dari keindahan itu yakni ketaatan dari Yesus. Yesus sebagai keindahan yang mewahyukan Bapa dan Roh Kudus. Wujud dari Yesus mengacu kepada wujud dari Allah dalam diri-Nya sendiri.Trinitas seperti cinta di dalam dirinya sendiri. Kita tidak akan dapat memahami keindahan Kristus tanpa mengacu pada keindahan inter-Trinitaris. Tidak berhenti pada keindahan semata tetapi Allah terlibat di dalam sejarah kehidupan manusia. Dengan kata lain Allah terlibat drama dengan manusia. Pada peristiwa Jumat Agung terjadi drama antara Allah dan dunia di kayu salib. Namun drama yang lebih dramatis terjadi pada Sabtu Suci. Drama juga terjadi juga di dalam kehidupan Tritunggal. Tiga pribadi ilahi saling mengosongkan diri yang disatukan dalam ikatan cinta. Tritunggal itu yang hidup di dalam Gereja dan memelihara Gereja. Ajaran-ajaran Gereja tidak terbantahkan karena kebenaran Tritunggal itu sendiri.

scholarly journals RELEVANSI TRINITAS BAGI HIDUP MANUSIA MENURUT KARL RAHNER

2020 ◽  
Vol 11 (1) ◽  
pp. 65-76
Author(s):  
Herman Punda Panda
Keyword(s):  
Holy Spirit ◽  
Human Life ◽  
Trinitarian Theology ◽  
Karl Rahner ◽  
Starting Point ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
History Of ◽  
The One ◽  
The Trinity

Karl Rahner made a major contribution to the trinitarian theology in this post-modern era. He has attempted to reconcile the classical doctrine of the Trinity with contemporary thought. Rahner spoke about the topic of the oneness and triadity of God. Regarding the oneness of God, Rahner did not speak about the one ousia / divine essence, but rather the unity or perichoresis of the three divine persons. What is called God here, is not the essence of divinity but the Father who is the source of the Son and the Holy Spirit. Furthermore, Rahner emphasizes the identification and relationship between the immanent Trinity and the economic Trinity which according to him is the important point in the theology of the Trinity. Consequently, the only starting point for developing a theology of the Trinity is the history of our experience with God, in which God reveals Himself in two ways, namely through the Word and the Spirit. This article presents Karl Rahner's thoughts on the Trinity and its relevance to human life. First of all, the author describes about the place of Trinitarian theology in the general framework of Rahner's anthropological theology. Next, it discussed his thoughts on the Trinity itself and at the end, the relevance of the Trinity to human life. This relevance becomes evident in Rahner's thought about the communication of God to man in the form of His Word and Spirit.

Martin Luther on the Church and Its Ministry

2017 ◽  
Author(s):  
Cheryl M. Peterson
Keyword(s):  
Holy Spirit ◽  
Word Of God ◽  
The Public ◽  
Spiritual Community ◽  
Starting Point ◽  
God's People ◽  
God's Word ◽  
The Holy Spirit ◽  
Royal Priesthood ◽  
The Church

Any study of Luther’s ecclesiology faces apparent consistencies or contradictions in Luther’s view of the church, which have been variously explained by scholars in terms of a development in Luther’s thought or as reflecting different genres in which he wrote. An understanding that begins with the Word of God, and the church as the creature of the Word, offers a helpful starting point. Luther’s view of the church and its ministry are both grounded in the Word of God, the promise of the gospel. The church exists wherever the Word of God is proclaimed, and the church is a spiritual community oriented to and shaped by this Word in its life by the power of the Holy Spirit. The distinctions in Luther’s ecclesiology, such as visible versus invisible, are hermeneutical rather than ontological. Luther’s later ecclesiological writings also reflect his Spirit and letter hermeneutic, even as he engages new battle fronts, so that the gospel remains at the center of the church’s proclamation and life. For God’s Word to continue to be preached, God has instituted the office of ministry to which specific persons are called, who are entrusted with this great treasure. Luther’s view of the office of ministry should be interpreted in light of, but not as opposed to, his view of the royal priesthood, which he develops as an ecclesiological concept. Bishops are a specific instance of the public office of ministry, at the heart of which is the preaching of the gospel and overseeing its right preaching for the sake of God’s people.

The Holy Spirit, the voices of nature and environmental prophecy

2014 ◽  
Vol 67 (3) ◽  
pp. 323-339 ◽  
Author(s):  
Rachel Muers
Keyword(s):  
Holy Spirit ◽  
Environmental Concern ◽  
Environmental Crisis ◽  
New Creation ◽  
Salvation History ◽  
Starting Point ◽  
Material Reality ◽  
The Holy Spirit ◽  
Theological Challenge ◽  
Historical Moment

AbstractI argue for the theological plausibility of reading contemporary environmental concern as a response to the prophetic voices of nonhuman nature, and in that sense as a movement of the Holy Spirit.The literature on pneumatology and the environment tends to concentrate either on the Spirit's role in creation (and the continuities between creation and new creation) or on the ecclesial location of the Spirit's transformation of material reality. While these approaches are sound and necessary, neither appears fully to address the specific theological challenge of the contemporary environmental movement and of contemporary environmental stress, as a historical moment between humanity and nonhuman nature. Pneumatology needs to take account of the specific ways in which the environment becomes an issue for theology and society, and of the historical ‘discernment of spirits’ involved in Christian and theological responses to the environmental crisis.In an attempt to address this need, I take up the now well-developed theological claim that nonhuman nature is a subject, rather than the backdrop of salvation-history, and develop it in relation to the idea that prophecy as the work of the Spirit both reveals and realises God's history with creation. I draw on Eugene Rogers’ approach to pneumatology by exploring the non-identical repetitions of pneumatology's paradigmatic narratives, but, going beyond Rogers, I trace these repetitions in nonhuman and extra-ecclesial realities – in ‘the environment’. The main paradigmatic pneumatological narratives considered in this article are those related to prophecy, and in particular to the miraculous extension of gifts of speech and hearing; rereading these narratives in the contemporary environmental crisis leads to an account of how the ‘voices’ of nonhuman nature are heard as prophetic speech that summons response. In a final section, I turn to another paradigmatic pneumatological narrative – that of Jesus’ temptation in the wilderness – and propose, in dialogue with Donald MacKinnon and others, that it offers a starting-point for theological responses to the experience of despair, loss and failure in the context of environmental concern.

Dreams Give Birth to Reality”. Engraving Austroseraphicum Coelum as an Attempt to Create a New Reality by the Spanish Habsburgs Dynastic Propaganda / Sny rodzą rzeczywistość…”. Grafika Austroseraphicum Coelum jako próba kreowania nowej rzeczywistości za pomocą propagandy dynastycznej Habsburgów hiszpańskich

2014 ◽  
Vol 39 (1) ◽  
Author(s):  
Jan Kurowiak
Keyword(s):  
Seventeenth Century ◽  
The Netherlands ◽  
General Condition ◽  
Symbolic System ◽  
Political Situation ◽  
Mission Of God ◽  
Starting Point ◽  
The World ◽  
The Church

AbstractAs a work of propaganda, graphics Austroseraphicum Coelum Paulus Pontius should create a new reality, make appearances. The main impression while seeing the graphics is the admiration for the power of Habsburgs, which interacts with the power of the Mother of God. She, in turn, refers the viewer to God, as well as Franciscans placed on the graphic, they become a symbol of the Church. This is a starting point for further interpretation of the drawing. By the presence of certain characters, allegories, symbols, we can see references to a particular political situation in the Netherlands - the war with the northern provinces of Spain. The message of the graphic is: the Spanish Habsburgs, commissioned by the mission of God, they are able to fight all of the enemies, especially Protestants, with the help of Immaculate and the Franciscans. The main aim of the graphic is to convince the viewer that this will happen and to create in his mind a vision of the new reality. But Spain was in the seventeenth century nothing but a shadow of former itself (in the time of Philip IV the general condition of Spain get worse). That was the reason why they wanted to hold the belief that the empire continues unwavering. The form of this work (graphics), also allowed to export them around the world, and the ambiguity of the symbolic system, its contents relate to different contexts, and as a result, the Habsburgs, not only Spanish, they could promote their strength everywhere. Therefore it was used very well as a single work of propaganda, as well as a part of a broader campaign

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