scholarly journals Tong-il: some observations on a central problem in the psychology of religion

1975 ◽  
Vol 7 ◽  
pp. 175-188
Author(s):  
Hjalmar Sundén

Tong-il is the Korean title of a movement known in the West as The Holy Spirit Association for the Unification of World Christianity, or the Union Church. God has formed Tong-il as an instrument of purification and renewal, bringing a new truth telling all men about the purpose of life, the responsibility of man, the way to establish a world of brotherhood and love and make the world into one family. This truth will raise Christianity to a higher dimension and give it the power and zeal which it needs to achieve God's purpose at the time of the second Advent. Tong-il works to renew Christianity, but its ultimate goal is to unite all religions, with its founder as a centre.

Pneuma ◽  
2020 ◽  
Vol 42 (3-4) ◽  
pp. 370-394
Author(s):  
J. Kwabena Asamoah-Gyadu

Abstract This article responds to a simple question: What are the distinctive contributions of Pentecostalism to the making of world Christianity? We cannot touch on every conceivable point in the discussion, and thus for our purposes I identify seven major interrelated areas that ought to stimulate our thoughts in reflecting on Pentecostalism as a global movement influencing world Christianity today. This article is devoted neither to global pentecostal statistical returns, as important as that may be, nor to the different types of pentecostal/charismatic movements in the world. Rather, I focus on the critical importance of the experience of the Holy Spirit as the religious core of this stream of Christianity and the practical ways in which the Spirit has inspired pentecostal activity in the world.


2019 ◽  
pp. 305-310
Author(s):  
Natalia Mekh

The article attempts to comprehend the notion of freedom in the idiolect of the Ecumenical Patriarch Bartholomew. The understanding of this term in the philosophical picture of the world, in the general dictionary is given. The term freedom in the religious picture of the world, in particular, in the Orthodox tradition, is explored. In the philosophical picture of the world, freedom is perceived as one of the main and most difficult categories, reflecting the essence of man, his ability to think and act not as a result of coercion, but freely embodying his intentions and interests. However, the limits of freedom are the interests of another person, society as a whole and nature as the basis of the existence of a society. Patriarch Bartholomew, like other representatives of Orthodoxy, wants to convey an extremely important thing to us. It consists in the fact that we must understand, understand, and understand that without God we can not do anything good. Only by invoking the Holy Spirit in our hearts, in our sincere prayers, only inspired by grace, we are capable of goodness. A believer is aware that she is endowed with God by the gift of freedom that she can choose between the path upward to higher moral values and the way down. However, in the Orthodox tradition, there is an understanding that the “divine image” in a man is obscured, but he is, he does not disappear. We know that even in this sinful world, a person, although in a certain spiritual captivity, is capable of noble deeds, of love, of self-sacrifice and of compassion for his neighbour. However, in the Orthodox tradition, there is an understanding that the “divine image” in a man is obscured, but he is, he does not disappear. We know that even in this sinful world, a person, although in a certain spiritual captivity, is capable of noble deeds, of love, of self-sacrifice and of compassion for his neighbour. Thus, revealing the deep meaning of the notion of freedom in the concept of the personality of the Ecumenical Patriarch Bartholomew, we plunge into the understanding of this term in the religious picture of the world. And that I would particularly like to emphasize, plunged into the notion of freedom in Orthodoxy. This made it possible to try to understand the complex and almost immutable words of a modern person – “Freedom is possible only in God”


2010 ◽  
Vol 36 (100) ◽  
pp. 353
Author(s):  
Bernardino Leers

Várias pesquisas de opinião demonstram que a grande maioria dos católicos, casais e pais, não aceitam a doutrina oficial sobre a “paternidade responsável”. Evitando qualquer solução cômoda e inspirado pelos textos do Concílio Vaticano II e seus autores principais, o A. procura analisar pistas teológicas: o princípio da Encarnação; a universalidade das consciências morais; a autonomia das realidade terrestres; os leigos no povo de Deus, protagonistas da ação no mundo. Pelo diálogo com os casais e a convergência dos posicionamentos, sob a luz dos Espírito Santo, abrir-se-á o caminho da solução.ABSTRACT: Several opinion based polls demonstrate that the great majority of catholics, couples and parents, do not accept the official doctrine concerning “responsible parenthood”. Avoiding any easy solution and inspired by the texts of the Vatican Council II and its principal authors, some theological clues are analyzed: the principle of the Incarnation; the universality of moral consciences; the autonomy of terrestrial realities; the laity in the people of God as protagonists of action in the world. Through dialogue with couples and through the convergence of stances under the guidance of the Holy Spirit, the way toward a possible solution may be opened up.


2022 ◽  
Vol 3 (1) ◽  
pp. 81-91
Author(s):  
Anggi Maringan Hasiholan ◽  
Daniel Sihotang

Lukas memberikan porsi tertinggi terkait dengan tema Roh Kudus. ­ Oleh karena itu, pembahasan mengenai pneumatology. Lukas harus diarahkan kepada apa yang sudah, sedang, dan akan dikerjakan atas gereja dan seluruh orang percaya yang adalah tubuh Kristus. Hasil dari karya itu akan berdampak kepada kehidupan jemaat yang bertumbuh secara kualitas dan kuantitas. Namun dewasa ini, Roh Kudus banyak dipandang sebagai kuasa dari luar yang membuat pelayanan seseorang berhasil. Tujuan dari penelitian ini adalah untuk mengungkap kembali karya Roh Kudus dalam hidup orang percaya sebagai pribadi dan tubuh Kristus. Metode penelitian yang digunakan adalah kualitatif deskriptif. Hasil penelitian menunjukkan bahwa pneumatologi Lukas mengarahkan setiap orang percaya masa kini dapat memanifestasikan karya dan kasih Roh Kudus bagi setiap orang. Dengan mengerjakan ini, maka relativitas dunia dalam memahami kasih Tuhan dapat terlihat jelas dalam cara hidup orang percaya yang menjaga harmonisasi seluruh ciptaan.Luke gives the highest portion related to the theme of the Holy Spirit. The Holy Spirit is the person who begins, works, and ends God's work in this world. The results of this work will impact the congregation's life, which grows both in quality and quantity. Nevertheless, the Holy Spirit is widely seen as an external power that makes one's ministry successful. The purpose of this research is to reveal the work of the Holy Spirit in the lives of believers as the person and body of Christ again. The research method used is descriptive qualitative. The results show that Luke's pneumatology directs every believer today to manifest the work and love of the Holy Spirit for everyone. By doing this, the relativity of the world in understanding God's love can see in the way of life of believers who maintain the harmonization of all creation.


2017 ◽  
Vol 78 (3) ◽  
pp. 559-572 ◽  
Author(s):  
Ormond Rush

The benefits of the approach of “receptive ecumenism” are becoming increasingly appreciated within ecumenical circles. A primary focus is the way a particular Christian tradition can learn from another and, in a mutual exchange of gifts, receive gifts that have not been part of one’s own tradition. This essay views this dynamic in terms of recognizing differing “senses of the faith” that the Holy Spirit has brought forth within the baptized of different churches. It proposes that Catholic discernment of the sensus fidelium, as presupposed in Lumen Gentium 12, should also include the sensus fidei of other Christians, and that ecumenical dialogues play a crucial role in that ecclesial discernment.


1988 ◽  
Vol 57 (3) ◽  
pp. 298-309
Author(s):  
Joseph M. McShane

Throughout his career John Carroll supported the American religious settlement with surprising and consistent enthusiasm. Indeed, his enthusiasm for the religious liberty of the new republic seemed to be boundless. Thus he never tired of celebrating and advertising its benefits. He assured American Catholics that it was “a signal instance of [God's] mercy” and a product of the active intervention of Divine Providence and the Holy Spirit, who have “tutored the minds of men” in such a way that Catholics could now freely worship God according to the “dictates of conscience.” Flushed with pride, he even predicted that if America were wise enough to abide by the terms of this providential arrangement, the nation would become a beacon to the world, proving that “general and equal toleration…is the most effectual method to bring all denominations of Christians to an unity of faith.” Finally, confident that the extraordinary freedom accorded American Catholics would make the American church “the most flourishing portion of the church,” he urged European states and churches to follow America's inspired lead.


Author(s):  
David. T. Williams

The emergence of the Charismatic movement has generated a new awareness and interest in the Person and work of the Holy Spirit, but has also brought a realisation that there is a still-neglected Person of the Trinity, the Father. Part of the reason for this lies in the historical development in the doctrine of the Trinity, which led to a belief that external actions of God are not differentiated between the Persons, and also in the fact that the Father only generally acts in the world by Son and Spirit, so has no clear role. It seems natural to attribute creation to the Father, but even here, the Bible sees the Son as the actual creator. Nevertheless, the Father can be seen as the source of the concepts and means behind the material; interestingly there are hints of this in classical Greek thought and other faiths. This is ongoing, perhaps particularly in the evolutionary process of the world. Thus, paralleling the incarnation, the Father is present in the material universe, as its ethos. He can also be seen to be affected by creation, sharing in its nature in his kenōsis, and in its suffering. Creation then inspires a sense of wonder not only from its existence, extent and nature, but from its interactions and underlying concepts; this is worship of the Father. Sin is then when this is overlooked, or when actions disrupt it; these are an offence to the Father.


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