“Baptism of Repentance for the Remission of Sins”: Mark 1:4 in Its Context

The titular term commonly refers to the baptism administered by John. In the other earliest sources, forgiveness of sins is not closely linked to washing with water performed by him, as the description of the Baptist’s appearance in the Gospel of Mark seems to suggest. The analysis of the verse marked in the title leads to the conclusion that Mark characterizes John’s appearance by two conjoined activities: baptizing and preaching which are expressed by the participles βαπτίζων and κηρύσσων. The first one allows for diagnosing the state of relations between humans and God. This diagnosis is expressed through the confession of their sins. The second one announces to them a therapy appropriate to the position they have identified. This therapy is supposed to be the baptism of repentance for the forgiveness of sins preached by John, equating with the future baptism in the Holy Spirit.

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PROPHETESSES MAXIMILLA AND PRISCILLA WOMEN’S HERESIES IN THE PATRISTIC PERIOD

Studia Philosophica et Theologica ◽

10.35312/spet.v18i1.20 ◽

2019 ◽

Vol 18 (1) ◽

pp. 17-26

Author(s):

Edison R.L Tinambunan

Keyword(s):

Jesus Christ ◽

Holy Spirit ◽

Great Influence ◽

The Other ◽

Absolute Truth ◽

The World ◽

The Future ◽

The Holy Spirit ◽

The Absolute ◽

The Church

On his journey, the Church faces many heresies which try to deviate the orthodoxy teaching. One of these heresies was founded by Montanus and his teaching is known as Montanism. Montanus together with Maximilla and Priscilla claimed that they were filled by Holy Spirit and called themselves as a prophet and prophetesses who had to be followed and heard. The main teaching of this heresy is the promise of the second coming of Jesus Christ, and the promise of the end of the world. This theme is always interested by many people. The reason people attracted to the teaching of this heresy is the establishment of the coming of Jesus Christ which was promised by himself. Many of their followers became disappointed, because though the promised date had passed, Jesus Christ did not come yet. The other teaching of Montanism is about prophecy of the future which actually blinded the followers. If the prophecy failed to happen, it was because of the fault of the followers who lived less ascetic life and did many sins. The Prophets of Montanism had enthusiasm given by the Holy Spirit. It made them have to be obeyed and heard. They even claimed that the absolute truth was on their hand. Therefore, the hierarchy of the Church had to submit themselves to their teaching. Maximilla and Priscilla are two false prophetesses who had great influence in the Montanism period. In this heresy time, the Church had to work hard to fight Montanism teaching and prophecy, especially to defend its orthodoxy teaching of the Church from the false prophetesses. Sepanjang perjalanan, Gereja menghadapi banyak eresi yang berusaha mendefiasikan ajaran resmi. Salah satu di antara eresi yang banyak itu dikembangkan oleh Montanus yang alirannya dikenal dengan Montanisme. Ia bersama dengan Maximilla dan Priscilla mengaku kepenuhan Roh Kudus dan menyebut diri mereka sebagai Nabi yang harus diikuti dan didengarkan. Ajaran pokok mereka adalah menjanjikan kedatangan Kristus yang mau tidak mau juga menjanjikan akhir dunia yang biasanya diminati oleh banyak orang. Salah satu alasan ketertarikan orang lebih akan ajaran eresi ini adalah penetapan kedatangan Kristus yang dijanjika-Nya, walau akhirnya banyak orang menjadi kecewa, karena waktu yang ditetapkan tidak kunjung datang. Ajaran mereka lainnya adalah ramalan masa yang akan datang yang berusaha mengelabui pengikutnya. Jika ramalan tidak terpenuhi atau tidak kunjung datang, maka kesalahan berdada di tangan para pemohon karena kurang askese dan disposisi diri tidak baik. Para nabi ini memiliki sikap antusiasme berlebihan yang menekankan peran Roh Kudus yang mereka terima. Dengan alasan ini, mereka harus ditaati dan didengarkan. Bahkan kebenaran absolut berada di tangan mereka, bahkan pemimpin Gereja sendiri harus tunduk pada pengajaran mereka ini. Maximilla dan Priscilla adalah dua nabi perempuan yang sesat. Mereka sangat berpengarauh pada periode Montanisme. Gereja harus berjuang keras pada periode mereka untuk meluruskan ajaran dan ramalan Montanisme, terlebih membela ortodox Gereja dari nabi perempuan yang palsu tersebut.

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Eugene IV and the First Dissolution of the Council of Basle

Church History ◽

10.2307/3162571 ◽

1967 ◽

Vol 36 (3) ◽

pp. 243-253 ◽

Cited By ~ 1

Author(s):

Loy Bilderback

Keyword(s):

Holy Spirit ◽

The Other ◽

Essential Singularity ◽

The Holy Spirit ◽

Prime Determinant ◽

The Will ◽

Great Schism ◽

The Church ◽

Will Of God ◽

Divine Guidance

The Council of Basle was officially charged with three basic concerns: the reform of the Church in head and members; the extirpation of heresy, particularly Bohemian Hussitism; and the attainment of peace among Christian Princes. Yet, the Council was most absorbed by, and is most remembered for, a fourth, unscheduled concern. From its outset, the prime determinant of the actions and decisions of the Council proved to be the problem of living and working with the Papacy. In retrospect it is easy to see that this problem was insoluble. One could not expect the efficient functioning of the Church if there was doubt or confusion about the will of God, and the presence of such doubt and confusion was certain so long as even two agencies could gain support for their contentions that they were directly recipient to the Holy Spirit. Singularity of headship was absolutely necessary to the orderly processes of the Church. Yet the contradiction of this essential singularity was implicit at Constance in the accommodation, by one another of the curialists, the protagonists of an absolute, papal monarchy, and the conciliarists, who sought divine guidance through periodic General Councils. This accommodation, in turn, was necessary if the doubt and confusion engendered by the Great Schism was to be resolved. At Basle, this contradiction was wrought into a conflict which attracted a variety of opportunists who could further their ancillary or extraneous ends through a posture of service to one side or the other, and in so doing they obfuscated the issues and prolonged the struggle.

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The Deesis row from Piva: A contribution to the study of the iconostasis and icon painting of the monastery of Piva

Zograf ◽

10.2298/zog1438203v ◽

2014 ◽

pp. 203-220

Author(s):

Dragan Vojvodic ◽

Milos Zivkovic

Keyword(s):

Holy Spirit ◽

The Other ◽

The Holy Spirit ◽

Formed Part

The paper is devoted to the chronology of the genesis of the iconostasis and the choros of the monastery of Piva and to the attribution of some of their icons. It presents the hitherto unpublished Deesis row which formed part of the original altar screen and was painted sometime between 1586 and 1604. The Deeisis and the somewhat younger Crucifix (1606) were mounted on the old iconostasis above the despotic icons painted by Longin in 1573/1574. At least one of the two-sided icons from the subsequently made choros (1610/1611) is not his work. For the new carved wooden iconostasis (1638/1639) the Serbian painter Jovan painted the despotic icons and the icon of the Descent of the Holy Spirit in the upper tier. A disciple of his painted the other eleven icons of the Great Feasts.

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The Spirit in Mark

Pneuma ◽

10.1163/15700747-bja10046 ◽

2021 ◽

Vol 43 (3-4) ◽

pp. 400-408

Author(s):

Blaine Charette

Keyword(s):

Holy Spirit ◽

Narrative Structure ◽

The Other ◽

Frequency Of Use ◽

The Holy Spirit ◽

Key Terms

Abstract There are fewer direct references to the Holy Spirit in Mark’s Gospel than in the other gospels. For this reason, there has been much less discussion of the significance of the Spirit to Mark’s theology in comparison with other gospels, particularly Luke and John. Yet in the case of Mark it is not helpful or appropriate to assess the importance of this subject based merely on the frequency of use of certain key terms. Of greater importance is the placement of references to the Spirit within the narrative structure of the Gospel and the manner in which the Spirit is brought into relation to other themes and topics that are central to the interests of the Gospel.

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Trinity

Routledge Encyclopedia of Philosophy ◽

10.4324/9780415249126-k105-2 ◽

2018 ◽

Author(s):

Dan Howard-Snyder

Keyword(s):

Holy Spirit ◽

The Other ◽

Christian Theology ◽

The Holy Spirit ◽

Doctrine Of The Trinity ◽

The Trinity

The doctrine of the Trinity is central to Christian theology. The part of the doctrine that concerns us here may be stated in these words: although the Father, the Son, and the Holy Spirit are different persons, each is the same God as the other; they are not three Gods, but exactly one God. These words arguably imply a contradiction. For example, if the Father is not the same person as the Son, then the Father is not identical with the Son; thus, if each is a God, there are at least two Gods, which contradicts the claim that there is exactly one God. Analytic theologians have responded to this line of argument and others related to it. Each response aims to model a consistent doctrine of the Trinity, one that provides the resources to reject such arguments while retaining Trinitarian orthodoxy. We can classify these attempts by distinguishing those according to which there is no numerical sameness without identity from those according to which there is numerical sameness without identity. Attempts in the first group tend to raise worries about consistency with orthodoxy. Attempts in the second group tend to raise worries about intelligibility.

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The Bible, the Holy Spirit, and Human Powers

Scottish Journal of Theology ◽

10.1017/s0036930600029124 ◽

1976 ◽

Vol 29 (3) ◽

pp. 215-235 ◽

Cited By ~ 1

Author(s):

Donald A. Milavec

Keyword(s):

Holy Spirit ◽

Future Generation ◽

The Bible ◽

The Future ◽

The Holy Spirit ◽

Sense Of Urgency

This essay is written out of a sense of urgency. Christians have emerged from two centuries of vigorous battles with scientists, philosophers, and historians who attempted to reduce the Bible to their own disciplines. Under these battle conditions, Christians have fashioned the weapon of an unassailable supernaturalism which attested to the divine origins of the Sacred Scriptures and to the divine assistance necessary for infallibly interpreting them. Supernaturalism has been tried in conflict and has not been found wanting. The successes of supernaturalism, however, have so blocked our access to (and distorted our sense of) the natural origins of the Scriptures and the natural skills necessary to interpret them, that the Christian's best weapon is rapidly working for his own self-destruction. In swinging it so mightily, he has lost his balance. And, while he has saved his own life, his unbalanced position is unwittingly calculated to injure his own children—those who were to be the future generation of Christians.

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The Future of Mission in the World Council of Churches: The Dialogue between Lesslie Newbigin and Konrad Raiser

Mission Studies ◽

10.1163/1573383041154401 ◽

2004 ◽

Vol 21 (1) ◽

pp. 97-111

Author(s):

Michael Goheen

Keyword(s):

Jesus Christ ◽

Holy Spirit ◽

World Council Of Churches ◽

The World ◽

The Future ◽

The Holy Spirit ◽

World Council ◽

The Cross ◽

General Secretary

AbstractIn this article, Michael W. Goheen summarizes and evaluates a debate between ecumenical pioneer Lesslie Newbigin and former WCC general secretary Konrad Raiser. Raiser exemplifies a trinitarian approach to ecumenism and mission that recognizes the universal presence of the Holy Spirit among all peoples and religions, and so would cease to have a Christocentric focus. For Newbigin, while a trinitarian approach to ecumenism and mission is of paramount importance, an abandonment of the centrality and universality of Jesus Christ is something that cannot be abandoned. In the end, says Goheen, the differences between Raiser and Newbigin are differences revolving around the meaning of Jesus Christ and his atoning work on the cross.

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Ecclesiology

The Oxford Handbook of Dietrich Bonhoeffer ◽

10.1093/oxfordhb/9780198753179.013.10 ◽

2019 ◽

pp. 224-240

Author(s):

Tom Greggs

Keyword(s):

Holy Spirit ◽

The Body ◽

The Other ◽

Body Of Christ ◽

Corporate Body ◽

The World ◽

The Holy Spirit ◽

The Church

This chapter examines Bonhoeffer’s account of the church and advocates that throughout Bonhoeffer’s corpus there remains a desire to explicate the reality of the church in terms of its structural being with and for the other. This structure exists both internally in terms of its members’ relation to each other, and externally as the church relates as a corporate body to the world. The chapter considers Bonhoeffer’s ecclesiological method; the visibility of the church; vicarious representation; the church as the body of Christ; the agency of the Holy Spirit; preaching, the sacraments, and the offices of the church; and the question of the church in a religionless age.

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Christology—a Jewish view

Scottish Journal of Theology ◽

10.1017/s0036930600012771 ◽

1971 ◽

Vol 24 (2) ◽

pp. 184-200

Author(s):

Steven Katz

Keyword(s):

New Testament ◽

Old Testament ◽

Holy Spirit ◽

The Other ◽

Christian Doctrine ◽

The World ◽

The New Testament ◽

The Holy Spirit ◽

Doctrine Of The Trinity ◽

The Trinity

In this paper I would like to discuss what the Old Testament has to say about the Christian doctrine of the Trinity. I take it as agreed that this task is both important and necessary for a real understanding of the New Testament, which by itself, is neither complete, meaningful nor self-authenticating. I do not make any claims to completeness on this crucial topic, but wish only to suggest what I feel are some important points for consideration. I want to discuss the three persons of the Trinity separately, beginning with the Father, then proceeding to the Holy Spirit and then to the Son. My remarks about the Father will be brief. I only wish to make the point that the Old Testament as well as the new Testament is fully aware of God's Fatherhood and alive to the reality that God loves mankind. It is clear that Israel has a special place as indicated by such passages as Exod. 4.22 where God addresses Israel saying: ‘Israel is my first born son.’ Yet at the same time it is basic to an understanding of Old Testament thought that God is the Father of the other nations of the world, though they are not the ‘first born’. This is a cardinal position of Old Testament theology and is based on the belief, given expression in Genesis, that all belongs to and was created by God.

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Avaliação de modelos matemáticos para estimativa da erosividade da chuva na região de São Mateus-ES

Revista Verde de Agroecologia e Desenvolvimento Sustentável ◽

10.18378/rvads.v11i3.4132 ◽

2016 ◽

Vol 11 (3) ◽

pp. 98

Author(s):

Dione Pereira Cardoso ◽

Fábio Ribeiro Pires ◽

Robson Bonomo

Keyword(s):

Mathematical Model ◽

Mathematical Models ◽

Holy Spirit ◽

Climatic Conditions ◽

The State ◽

Rainfall Erosivity ◽

Climatological Station ◽

Average Rainfall ◽

The Holy Spirit ◽

The Mathematical Model

Objetivou-se estimar a erosividade da chuva, mediante seis modelos matemáticos, de regressão linear avaliando entre estes, qual é mais indicado para as condições climáticas da região de São Mateus-ES. Os dados pluviométricos foram obtidos junto à Agência Nacional das Águas-ANA, sendo de 1947 a 2014 para Itauninhas, de 1971 a 2014 para Barra Nova, de 1981 a 2014 para São João da Cachoeira Grande e de 1993 a 2014 para Boca da Vala. Para estimar a erosividade da chuva, a partir da precipitação anual e do coeficiente de chuva, foram utilizadas diferentes equações utilizadas em outros estados com aplicação ao estado do Espírito Santo ou ajustadas para o próprio estado. Para os modelos matemáticos (II) e (I), os valores médios foram de 6.541,2 MJ ha-1 mm h-1 ano-1 a 936,357 MJ ha-1 mm h-1 ano-1 (Itauninhas), de 6.995,855 MJ ha-1 mm h-1 ano-1 a 1.420,296 MJ ha-1 mm h-1 ano-1 (Barra Nova), de 6.297,272 MJ ha-1 mm h-1 ano-1 a 1.014,815 MJ ha-1 mm h-1 ano-1 (São João da Cachoeira Grande) e de 5.427,659 MJ ha-1 mm h-1 ano-1 a 1.626,489 MJ ha-1 mm h-1 ano-1 (Boca da Vala). Para os municípios de Barra Nova e Boca da Vala a erosividade da chuva foi estimada pela equação EI30 = 6,4492*pi – 391,63 com distribuição leptocúrtica. Para as outras duas localidades, a distribuição foi platicúrtica. A estação climatológica com o maior valor de erosividade média da chuva foi Barra Nova, enquanto Boca da Vala apresentou a menor erosividade, considerando apenas a estimativa da erosividade da chuva pelo modelo matemático II. Os maiores e menores valores de erosividade da chuva foram obtidos com os modelos matemáticos I e II. Para estimar a erosividade da chuva, nas condições climáticos da região de São Mateus-ES, o modelo matemático mais adequado é o II.Evaluation of mathematical models to estimate rainfall erosivity in the region of São Mateus-ESAbstract: This study aimed to estimate the rainfall erosivity by six mathematical models, linear regression, and evaluate these, which is more suitable for the climatic conditions of São Mateus-ES region. The rainfall data were obtained from the National Water Agency-ANA, and 1947-2014 for Itauninhas, 1971-2014 to Barra Nova, 1981-2014 for São João da Cachoeira Grande and 1993-2014 for Boca da Vala. To estimate the rainfall erosivity, from the annual precipitation and rainfall coefficient were used different equations used in other states with application to the state of the Holy Spirit or adjusted to the state itself. For mathematical models (II) and (I), the average values were 6541.2 MJ ha-1 mm h-1 year-1 to 936.357 MJ ha-1 mm h-1 year-1 (Itauninhas) of 6995.855 MJ mm ha-1 h-1 year-1 to 1420.296 MJ ha-1 mm h-1 year-1 (Barra nova), to 6297.272 MJ ha-1 mm h-1 year-1 and 1014.815 MJ mm ha-1 h-1 year-1 (São João da Cachoeira Grande) and 5427.659 MJ ha-1 mm h-1 year-1 to 1626.489 MJ ha-1 mm h-1 year-1 (Boca da Vala). For the municipalities of Barra Nova and Boca da Vala the rainfall erosivity was estimated by EI30 = 6.4492*pi - 391.63 with leptokurtic distribution. For the other two locations, the distribution was platykurtic. The climatological station with the highest amount of average rainfall erosivity was Barra Nova, while Boca da Vala had the lowest erosivity, considering only an estimated rainfall erosivity by the mathematical model II. The highest and lowest values erosivity of the rain were obtained with the mathematical models I and II. To estimate the rainfall erosivity in the climatic conditions of São Mateus-ES region, the most suitable mathematical model is II.

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