scholarly journals The Spirit as Transcendent Lord

Perichoresis ◽  
2018 ◽  
Vol 16 (4) ◽  
pp. 61-71
Author(s):  
Ian Stackhouse
Keyword(s):  
Religious Experience ◽  
Holy Spirit ◽  
Martin Buber ◽  
Power Method ◽  
Christian Community ◽  
The Third ◽  
The Future ◽  
The Holy Spirit ◽  
And Function ◽  
The Trinity

Abstract This essay was delivered as the third and last paper at Spurgeon’s Annual Theological Conference in the summer of 2015. The theme of the Conference was the nature of the trinitarian God, neatly divided a sequence of papers on the Father, the Son, and the Holy Spirit. In this essay on the person of the Holy Spirit, Stackhouse challenges some of the assumptions we make when we speak of the Spirit as the God who is near. By placing charismatic experience alongside the biblical revelation, he argues for an understanding of the person of the Spirit as no less transcendent as the Father and the Son, and actively engaged not simply in the phenomena of signs and wonders but in drawing the believer into the very life of the trinity. As the essay develops, Stackhouse seeks to draw out the implications of this approach to pneumatology for our notions of identity, holiness, prayer and Christian community. He argues for a much stronger connection in charismatic/Pentecostal experience between Christ and the Spirit; and in so doing, he warns against some of the more popular, and somewhat ironic, emphases on power, method and function. As with the first paper of the day by Dr Nigel Wright, Stackhouse draws upon the work of Jewish philosopher Martin Buber. Like Wright, he regards Buber’s I-Thou construct of religious experience as critical for the future of contemporary revivalism.

Yahweh, Women, and the Trinity

1975 ◽  
Vol 32 (3) ◽  
pp. 234-242
Author(s):  
Jay G. Williams
Keyword(s):  
Holy Spirit ◽  
New Age ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Church ◽  
The Trinity

“Might it not be possible, just at this moment when the fortunes of the church seem to be at low ebb, that we may be entering a new age, an age in which the Holy Spirit will become far more central to the faith, an age when the third person of the Trinity will reveal to us more fully who she is?”

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.

The Person of the Holy Spirit

2018 ◽  
pp. 98-111
Author(s):  
William J. Abraham
Keyword(s):  
Force Field ◽  
Holy Spirit ◽  
Rain Water ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Church ◽  
The Trinity

This chapter discusses the Person of the Holy Spirit. The Holy Spirit is the third Person of the Trinity who proceeds eternally from the Father. In his work in Christology Athanasius made the relevant conceptual breakthrough, yet the church was rightly cautious in stating the ontology involved. Efforts to secure the filioque clause are not successful. There is merit in applying the biblical images of breath, rain, water, dove, wine, and oil. Later images focusing on force-field, bond of love, and light are interesting but light should be preferred, not least because it helps us make theological sense of the transfiguration of the Son.

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

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).

La doctrina Pneumatológica de las Sententiae de Isidoro de Sevilla

Augustinianum ◽  
2017 ◽  
Vol 57 (1) ◽  
pp. 169-190
Author(s):  
Juan Antonio Cabrera Montero ◽  
Keyword(s):  
Holy Spirit ◽  
Close Attention ◽  
The Third ◽  
Gregory The Great ◽  
Isidore Of Seville ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Trinity

Isidore of Seville did not leave behind any specifically trinitarian, Christological or pneumatological treatises. We find his theological doctrine evident in sections throughout his works although, as a result of the effort of a good compiler and synthesizer, it is not difficult to trace the passages in which the bishop of Seville deals with each one of these subjects. With regard to the doctrine on the Holy Spirit, the chapter dedicated to the third person of the Trinity in the first book of the Sententiae offers a fairly complete summary of the matter. The following pages are intended to present the content of that chapter and to place it within the context of the rest of Isidore’s theological output. Therefore, in addition to paying close attention to the text of the Sententiae, we will seek its dependence or influence, as the case may be, on other treatises of Isidore, mainly in these three: Etymologiae, De fide catholica and Liber differentiarum [II]. Augustine, Gregory the Great and the theological contribution of the Spanish councils are presented as Isidore’s main sources.

THE UNION OF GOD: UNDERSTANDING THE CONCEPT OF THE HOLY SPIRIT IN CATHOLICISM

EMPIRISMA ◽  
2017 ◽  
Vol 26 (2) ◽  
Author(s):  
Maufur Maufur
Keyword(s):  
Holy Spirit ◽  
The Other ◽  
Second Person ◽  
Christian Community ◽  
The Holy Spirit ◽  
God The Father ◽  
The Church ◽  
The Trinity

During this time Trinitias is widely misunderstood by Muslims as a form of polytheism. The Trinity is assumed to be three distinct entities: God the Father, Lord the Son, and the Holy Spirit. This paper seeks to examine the dogma of the Holy Spirit as one element of the Trinity. This paper concludes that in Catholic, the Holy Spirit is the unity of the Father and the Son in the form of Love that is near in the created universe. The Holy Spirit is also God and is equal to the fi rst and second person of God, and therefore His presence as commanded by God does not mean that He is inferior to the other two. The presence of the Holy Spirit in this world means the salvation, liberation, and existence of the Christian community (ie followers of Jesus) who came to be known as the Church. Keywords: Trinity, Holy Spirit, Catholicism

What Mission Is: Our Understanding of Mission as a Factor for Unity or Division

1990 ◽  
Vol 18 (4) ◽  
pp. 439-448
Author(s):  
U Kyaw Than
Keyword(s):  
World War Ii ◽  
Holy Spirit ◽  
Personal Experience ◽  
World War ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Church ◽  
The Trinity

Drawing on insights from Buddhism and personal experience in Japanese-occupied Burma during World War II, the author brings an understanding of mission to the work of the third person of the Trinity. Faithfulness in mission implies recognition of being enlisted in God's design for the redemption of the world. Christ's ministry on earth was characterized from start to finish by the in-filling of the Holy Spirit. For the church, the eschatological community, mission is the most urgent activity, as history is drawing to a close with the imminent return of Christ. There is also urgent need for the church to express its missionary obedience in unity and not in confusing and scandalous division in the midst of a world, which, though unbelieving, is desperately seeking the way out of its predicament.

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.

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