scholarly journals Pneumatological Ecclesiology and Its Relationship with Permanent Ecclesiogenesis. Selected Aspects.

2021 ◽  
pp. 53-75
Author(s):  
Grzegorz Dziewulski
Keyword(s):  
Holy Spirit ◽  
Traditional Approach ◽  
Kingdom Of God ◽  
Theological Reflection ◽  
Social Dimension ◽  
Proper Place ◽  
Community Of Faith ◽  
The Holy Spirit ◽  
The Church

The Christological-pneumatological character of post-conciliar ecclesiology, which appreciates the personal-communal (relational), as well as historico-redemptive and eschatological character of the Church, and restores institutional-social dimension of the Church to its proper place in ecclesiology, opens the possibility of extending the traditional approach to the establishment of the Church as a historico-redemptive set of Christ’s actions. Deepened theological reflection on the pneumatological-personal (communio) character of the Church allows us to speak of its permanent personal-pneumahagic process of constant birth in the baptized ones and in the community of faith. Constant presence and influence of the Spirit in the community of the Church and its activities include its offices, evangelizing mission and means of sanctification, but also various gifts (charisms) of the Holy Spirit, as well as development or renewal of the faith life of individual Christians and the community. Aspects of permanent ecclesiogenesis can vary in intensity and form, but they all derive from the influence of the Spirit sent by Christ to His disciples, and are based on the personal, communal, event-oriented (historical) and processual character of faith as communio with Christ and brothers. The forms of permanent ecclesiogenesis can be seen in eschatological Church-directing tension dynamism between ‘already’ and ‘not yet’ of the Kingdom of God, in event-donative nature of faith as a communion with Jesus and its processual character, in life-giving character and fruitfulness of faith, in generating new ecclesial realities, clearly beyond human possibilities, in moving towards the missionary future, theological openness, and universality of the Church.

Der Geist und das Reich im Lukanischen Werk: Konkurrenz oder Konvergenz zwischen Pneumatologie und Eschatologie?

2013 ◽  
Vol 59 (3) ◽  
pp. 325-345
Author(s):  
Klaus B. Haacker
Keyword(s):  
Holy Spirit ◽  
Kingdom Of God ◽  
The Gift ◽  
The Holy Spirit ◽  
Long Time ◽  
The Church

Since 1950, studies of Luke–Acts have been influenced by a downgrading of eschatology (at least of the expectation that the goal of history would be near). Conzelmann's slogan ‘Die Mitte der Zeit’ (the earthly mission of Jesus as the ‘centre of history’) suggested a long ‘time of the Church’ with the gift(s) of the Holy Spirit as a substitute (and not a foretaste) of the kingdom of God. The present study challenges this influential view of Luke's theology and its impact on definitions of the genre of Acts.

Luke's Understanding of Baptism in the Holy Spirit: A Pentecostal Dialogues with the Reformed Tradition

2008 ◽  
Vol 16 (2) ◽  
pp. 86-101
Author(s):  
Robert P. Menzies
Keyword(s):  
Holy Spirit ◽  
Biblical Theology ◽  
Theological Reflection ◽  
Good News ◽  
Unique Contribution ◽  
Reformed Tradition ◽  
Spirit Baptism ◽  
The World ◽  
The Holy Spirit ◽  
The Church

AbstractIn this article, Menzies notes that Reformed theologians have tended to read Luke's writings in the light of Paul's epistles. As a result, their theological reflection on the Spirit has centered more on his work in the Word and sacraments, the 'inner witness' of the Spirit, and less on his mission to the world. Additionally, this methodology has encouraged Reformed scholars to associate the Pentecostal gift (i.e. Spirit baptism) with conversion and regeneration. However, through an examination of key passages in Luke-Acts, Menzies argues that Luke has a unique contribution to make to a holistic biblical theology of the Spirit. Luke's understanding of baptism in the Holy Spirit is different from that of Paul. It is missiological rather than soteriological in nature. The Spirit of Pentecost is, in reality, the Spirit for others - the Spirit that compels and empowers the church to bring the 'good news' of Jesus to a lost and dying world. It is this Lukan, missiological perspective that shapes a Pentecostal understanding of baptism in the Holy Spirit. Menzies concludes that the clarity and vigor of Luke's message is lost when his narrative is read through Pauline lenses. Luke has a distinctive voice and it is a voice the church needs to hear.

scholarly journals Synodality — Participation — Co-Responsibility. Remarks on the Determinants of the Aggiornamento of the Church Law

2019 ◽  
Vol 7 ◽  
pp. 95-114
Author(s):  
Andrzej Pastwa
Keyword(s):  
Holy Spirit ◽  
Point Of View ◽  
People Of God ◽  
Community Of Faith ◽  
The People ◽  
The Holy Spirit ◽  
Scientific Reflection ◽  
Church Law ◽  
The One ◽  
The Church

In the communio Ecclesiae reality, of a unitarian, charismatic, and institutiona structure, the crucial concepts of participation and co-responsibility are firmly anchored in the juridical and canonical discourse. This is the way in which the horizon of the subject matter reveals itself, the study of which — from the point of view of the title triad: synodality — participation — co-responsibility — will never lose its relevance. What is, at the same time, important is the idea of “synodality,” which is adequately recognized as the sacra potestas of a sacramental origin (ontological aspect), which gains the dynamism of libertas sacra (existential and dynamic aspect) through the charisms of the Holy Spirit, thus leading to the inseparability of its personal and synodal aspects. Therefore, in the attempt to illuminate the determinant of the aggiornamento of the Church law in this study, it was appropriate, on the one hand, to consistently refer to the essence of the idea of the communio hierarchica, according to which Christ makes selected servants participate in his authority by means of an office, the exercise of which always remains a diaconia in the community of faith. On the other hand, in reference to the contemporary understanding of communio fidelium, the axis of scientific reflection was to be the communion-creative phenomenon of charisms — gifts of the Holy Spirit that awaken in the People of God synodal co-responsibility for the good of the entire Church community. In both cases — without losing sight of the obvious truth that, in the sacramental structure of the Church (communio), both hierarchical and charismatic gifts converge in the service of the bishop, who updates — according to the logic of the Vaticanum II aggiormamento and the ecclesiological principles of the Council: collegiality, the title synodality and subsidiarity — the fullness of Christ’s service: as Prophet, Priest, and King.

The Church

2018 ◽  
pp. 186-200
Author(s):  
William J. Abraham
Keyword(s):  
Holy Spirit ◽  
Kingdom Of God ◽  
Local Congregation ◽  
Space And Time ◽  
The Gift ◽  
The Holy Spirit ◽  
Local Congregations ◽  
The Church ◽  
Essentially Contested Concept

The church can be identified either as the church universal (all believers through space and time and beyond time) or as a local congregation (and clusters of local congregations). It should be distinguished but not separate from the kingdom of God. There is no agreement on its identity because “church” is an essentially contested concept. All that use the term cannot agree on its content or referent. It is best seen as the gift of the Holy Spirit and its varied descriptions (both adjectives and images) should be seen aspirationally as promises of what the church can be in the wisdom and power of the Spirit.

Spiritual generosity: Biblical hospitality in the story of Lydia (Acts 16:14–16, 40)

2018 ◽  
Vol 47 (1) ◽  
pp. 51-63
Author(s):  
Jody B. Fleming
Keyword(s):  
Holy Spirit ◽  
Kingdom Of God ◽  
Good News ◽  
Missio Dei ◽  
Social Boundaries ◽  
Mission Of God ◽  
Cultural Boundaries ◽  
The Holy Spirit ◽  
The Sacrifice ◽  
The Church

The sending of the church to spread the good news of the gospel often crosses cultural and social boundaries. This means that Christians must be sensitive to the needs of others and provide a level of hospitality to others as a means of offering respect and humbly entering their world. Hospitality is grounded in generously giving to others and receiving the blessings they offer in return. This article discusses the connection between spiritual generosity that is experienced through the work of the Holy Spirit and an example of biblical hospitality shown in the story of Lydia found in Acts 16. The context of the exchange between Lydia, a well-to-do business woman and her friends and the Pharisee-turned-follower of Christ, Paul and his missionary companions provides a biblical example of the work of the Holy Spirit in both parties. Spiritual generosity comes from the outpouring of the Holy Spirit that indwells all believers, allowing the crossing of cultural boundaries to provide hospitality as a means of sharing the love of God through Christ. Hospitality is connected to spiritual generosity that assists Christians in accomplishing the missio Dei, the mission of God as a means of experiencing the kingdom of God on earth through the church. The Lydia–Paul story provides an example of how the generosity shown to humanity through the sacrifice of Christ and given to us through the Holy Spirit is directly connected to the need to extend hospitality to others as a means of accomplishing the missio Dei.

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).

‘The Spirit Alone’: Writing the Oral Theology of a Kenyan Independent Church

2018 ◽  
Vol 35 (1) ◽  
pp. 15-29
Author(s):  
T. John Padwick
Keyword(s):  
East Africa ◽  
Holy Spirit ◽  
Academic Engagement ◽  
Interim Report ◽  
Community Of Faith ◽  
African Independent Churches ◽  
Pentecostal Theology ◽  
Independent Churches ◽  
The Holy Spirit ◽  
The Church

There are few accounts of the theologies of African Independent Churches (AICs), or of how such texts might be developed from what is an essentially oral phenomenon. In consequence, AIC students encounter difficulties in obtaining theological training appropriate for their churches. This article is an interim report on the process of recording such a theology – that of the Holy Spirit Church of East Africa. Based on insights from recent scholars in the fields of African Pentecostal theology, and contextual and local theologies, together with the work of practitioners in the network of the Organization of African Independent Churches, the article proposes a methodology for recording the faith of a predominantly oral church. It then describes a workshop held by the church in 2016, with attention to the ways in which this methodology was worked out in practice. The article explores some of the issues raised by academic engagement with an oral community of faith, and suggests one means by which the lack of dialogue between AIC oral theologies and theologies of the western academic traditions might be addressed.

scholarly journals ‘Elkaar zijn wij gegeven tot kleur en samenklank …’ Die rol van sang in die vorming en opbou van die geloofsgemeenskap

2015 ◽  
Vol 71 (3) ◽  
Author(s):  
Elsabe Kloppers
Keyword(s):  
Holy Spirit ◽  
Dynamic Process ◽  
Faith Community ◽  
Christian Community ◽  
Community Of Faith ◽  
The Holy Spirit ◽  
The Church

The role of singing in the formation and building up of the community of faith. Faith is communicated through participation in various actions and rituals in a dynamic process of socialising into the Christian community. Worship is the prime locus for growing into the community of faith. The singing of hymns in worship is important for people to participate in the faith, to socialise into the Christian community and to strengthen the identity of the faith community. Flowing from worship and back, singing and making music, as gifts of the Holy Spirit, are relevant in all activities of the church: to celebrate, to proclaim the gospel, to teach the faith, to comfort and support people pastorally, to open up the opportunity for participation, to give space for communication, to reach out, to bring people together, to form community and foster koinonia – and in doing so, to contribute in building up the community of faith. The community of faith is sung into being. Making music and singing together therefore need to be a part of the encompassing program of a congregation and a church. Ministers need a thorough liturgical-hymnological training as a sound theological base for working with others in actively building up the community of faith through music.

Expanding the Theological Foundation of the Deacon’s Ministry

Ecclesiology ◽  
2017 ◽  
Vol 13 (2) ◽  
pp. 197-223
Author(s):  
Rosalind Brown
Keyword(s):  
Holy Spirit ◽  
Kingdom Of God ◽  
The Holy Spirit ◽  
Theological Foundation ◽  
Further Development ◽  
The Church

The work of John N. Collins has revolutionised our understanding of diaconal ministry, giving it a Christological foundation that broadens it from a focus on humble service of caring for people in need to being a ministry of heralding the Kingdom of God, with service directed before all else to God but with humans as the beneficiaries. This paper argues for a further development of the theological underpinning of diaconal ministry which recognises that the ministry of Jesus was empowered by the Holy Spirit and that he sent the Holy Spirit to empower his followers in their proclamation of the gospel. Strengthening the pneumatological foundation of diaconal ministry gives it a more secure Trinitarian foundation and an impetus for mission that could help to transform the mission of the church.

scholarly journals Pneumatologiczny wymiar Kościoła i teologii według Johna D. Zizioulasa

2020 ◽  
Vol 6 ◽  
pp. 9-23
Author(s):  
Marek Jagodziński ◽  
Keyword(s):  
Holy Spirit ◽  
Kingdom Of God ◽  
Special Study ◽  
God's People ◽  
The Holy Spirit ◽  
The Face ◽  
In Christ ◽  
To Receive ◽  
The Church

John D. Zizioulas’ publications do not include a special study of his Pneumatology, but his lectures on dogmatic theology contain a lot of material on the pneumatological vision of the Church. The foundation of the Church’s faith is the revealed and communicated truth of God, the preservation of which is a special task of the Holy Spirit. He is always active in community and creates communion, and all His gifts are for unity. The truth is revealed and secured only in the communion of the Holy Spirit in the Church. Zizioulas writes that it is the Holy Spirit who constitutes the true “essence of the Church”. Hence, Orthodox theologians often conceive of the Church as “an everlasting Pentecost event”. Thanks to the Son, we can get to know God, while the Holy Spirit reveals that God is communion. The great mistake of generations of dogmatists was to separate Christology from the science of God – and therefore from pneumatology. Salvation is realized in the Church, which is after all God’s people united in Christ and in the Holy Spirit. The Holy Spirit is the Spirit of communion, and it is no exaggeration to identify the Kingdom of God with Himself. The Eucharist is communion and participation in the Blood of Christ, which is “full of the Holy Spirit” and shares in Christ – and at the same time “in the communion of the Holy Spirit”. In the face of christomonistic or charismatic constraints, Zizioulas reminds us that Christ does not build the Church without the Holy Spirit, and He does not come to the Church only when he is completely formed. The institution of the Church was established at a specifi c point in history, but is constantly constituted and renewed by the Holy Spirit. The Church receives everything from God through Christ in the Holy Spirit, but it is necessary to receive His gifts in the event of communion – and it is in the Holy Spirit that everything what happens is an event of communion.

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