scholarly journals Will You Not Revive Us Again? (Psalm 85:6): An Evaluation of Revival In The Context Of Evangelical-Pentecostal Movements.

2021 ◽  
pp. 11-22
Author(s):  
Kwasi Atta Agyapong
Keyword(s):  
Qualitative Study ◽  
Holy Spirit ◽  
Sampling Strategy ◽  
Christian Faith ◽  
Interpretive Paradigm ◽  
Long Run ◽  
The Holy Spirit ◽  
Ecclesial Identity ◽  
Academic Argument ◽  
To Come

The study attempted an explanation of what revival of religion is and how revival erupts amongst the Evangelical–Pentecostal movements whiles not leaving behind the challenges associated with the breaking forth of revivals. This qualitative study was guided by the interpretive paradigm and the sampling strategy was homogeneous sampling. The findings are that revivals conjointly originate from the Holy Spirit, through a prepared person. Both the prepared person and the Holy Spirit are requirements for revival to come to pass. Throughout history, revival has occurred with its resultant challenges such as theological incoherence, abuse of gifts, loss of ecclesial identity and distinctiveness. It is being recommended that, revivals should be managed to promote the Christian faith in the long-run. The study has contributed to the literature on revivals by answering the academic argument of whether a revival is a surprising work of God or otherwise. Keywords: revival, revivalism, evangelical-pentecostal movements

scholarly journals MAKNA KEBANGKITAN YESUS BERDASARKAN SURAT-SURAT PAULUS

2021 ◽  
Vol 4 (2) ◽  
pp. 13-28
Author(s):  
Resa Junias ◽  
Dorce Sondopen
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Christian Faith ◽  
Human Being ◽  
Bodily Resurrection ◽  
The Holy Spirit ◽  
The Dead ◽  
To Come ◽  
The Impact

Abstract: Basically, Jesus was willing to offer himself to come down to earth to teach the gospel to every human being and was willing to be tortured, crucified, and died to atone for human sins. The purpose of this research is to answer the question: What does God want about His resurrection? How important is the resurrection of Jesus for the lives of believers? What effect will the resurrection of Jesus Christ have on the lives of believers? The answer was: (1) His bodily resurrection and eternity. Everything is possible because Christ, after He rose from the dead, did not die again, in other words, He lives and continues to live. The resurrection of Christ happened a transfer of power, Christ went from being ruled by death to being ruler over death. (2) Without the resurrection, Christian faith is not possible. His disciples are only symbols of defeat and destruction. Without the resurrection, Jesus' position as Messiah and King would be inexplicable. Without the resurrection, the outpouring of the Holy Spirit would leave an inexplicable mystery. Without the resurrection, the source of the disciples' testimony was lost. (3) The impact of the resurrection of Jesus Christ for the lives of believers is that as long as man is in God, whatever he does, all his efforts in God, will receive a reward or reward from God. Abstrak: Pada dasarnya Yesus rela mempersembahkan diri-Nya untuk turun ke bumi guna mengajarkan injil bagi setiap manusia dan rela disiksa, serta disalibkan, dan mati bagi menebus dosa manusia. Tujuan penelitian ini menjawab pertanyaan: Apakah yang Tuhan inginkan tentang kebangkitan-Nya? Bagaimana pentingnya kebangkitan Yesus untuk kehidupan orang percaya? Apa dampak kebangkitan Yesus Kristus bagi kehidupan orang percaya? Jawabnya adalah: (1) Kebangkitan tubuhnya dan berlanjut dalam kekekalan. Semuanya dapat terjadi karena Kristus, sesudah Ia bangkit dari antara orang mati, tidak mati lagi, dengan kata lain, Ia hidup dan terus hidup. Kebangkitan Kristus terjadi peralihan kekuasaan, Kristus beralih dari dikuasai oleh maut menjadi penguasa atas maut. (2) Tanpa kebangkitan, iman Kristen tidak mungkin muncul. Murid-murid-Nya hanyalah simbol kekalahan dan kehancuran. Tanpa kebangkitan, posisi Yesus sebagai Mesias dan Raja tidak akan terjelaskan.  Tanpa kebangkitan, pencurahan Roh Kudus akan meninggalkan misteri yang tidak dapat dijelaskan. Tanpa kebangkitan, sumber kesaksian murid-murid hilang. (3) Dampak kebangkitan Yesus Kristus bagi kehidupan orang percaya adalah  selama manusia ada di dalam Tuhan, apapun yang ia kerjakan, semua jerih payahnya dalam Tuhan, akan mendapat balasan atau upah dari Tuhan.

Spirit and Rebirth in the Gospel of John

2014 ◽  
Vol 21 (1-2) ◽  
pp. 58-85
Author(s):  
Annette Weissenrieder
Keyword(s):  
Holy Spirit ◽  
Gospel Of John ◽  
The Body ◽  
Christian Faith ◽  
Multiple Forms ◽  
Preceding Work ◽  
The New Testament ◽  
The Holy Spirit ◽  
Multiple Accounts ◽  
Meaning Representation

Insofar as Christianity can be said to have begun with the disappearance of a body, namely the absence of Jesus’ body in the grave, this disappearance occasioned not so much a disjuncture with Jesus’ preceding work as a new start, by way of a salvific turn, according to multiple accounts in the New Testament. It is through the absence of Jesus’ body and subsequent appearances of the risen Jesus that the messianic promise is fulfilled. Furthermore, the absence of Jesus’ body opens up space for transfigured bodies in multiple forms to fill the gap, each in its own way. Christian faith was thus marked, from the earliest time, by questions regarding the meaning, representation, and transformation of the body. In the Gospel of John, after Jesus is resurrected he blows (ἐμφυσάω) the holy spirit into his disciples. Here the infusion of the spirit evokes the framework of ancient embryology, in which spirit brings life. Ancient embryology illumines the recurrent passages in John referring to birth, being reborn, and children of God, especially 1:13–14 and 3:3–8.

scholarly journals Adam Pastor, Antitrinitarian Antipædobaptist

1917 ◽  
Vol 5 ◽  
pp. 73-99 ◽  
Author(s):  
Albert Henry Newman
Keyword(s):  
Sixteenth Century ◽  
Holy Spirit ◽  
Church Membership ◽  
Christian Faith ◽  
Infant Baptism ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity ◽  
Traditional Doctrine

The intellectual, social, and religious upheaval of the fifteenth and sixteenth centuries of which the Renaissance and the Protestant Revolution were phases, along with the decidedly skeptical tendency of the Scotist philosophy which undermined the arguments by which the great mysteries of the Christian faith had commonly been supported while accepting unconditionally the dogmas of the Church—together with the influence of Neoplatonizing mysticism which aimed and claimed to raise its subjects into such direct and complete union and communion with the Infinite as to make any kind of objective authority superfluous:—all these influences conspired to lead many of the most conscientious and profoundly religious thinkers of the sixteenth century to reject simultaneously the baptism of infants and the traditional doctrine of the Trinity. Infant baptism they regarded as being without scriptural warrant, subversive of an ordinance of Christ, and inconsistent with regenerate church membership. Likewise the doctrine of the tripersonality of God, as set forth in the so-called Nicene and Athanasian creeds, involving the co-eternity, co-equality and consubstantiality of the Son with the Father and the personality of the Holy Spirit, they subjected to searching and fundamental criticism.

scholarly journals The year of jubilee: a hermeneutic for social and moral transformation in South Africa

2011 ◽  
Vol 45 (4) ◽  
Author(s):  
S. Barry
Keyword(s):  
South Africa ◽  
Old Testament ◽  
Holy Spirit ◽  
Good News ◽  
Book Of Revelation ◽  
Moral Transformation ◽  
Ecological Responsibility ◽  
The Holy Spirit ◽  
To Come ◽  
Justice Restoration

This article aims to show that the Old Testament concept of the year of jubilee is neither an anachronistic, nor a peripheral de- tail of Scripture. It is an integral part of it and indeed one her- meneutical tool for interpreting and applying it to social and mo- ral transformation in South Africa.  Israel, liberated from slavery and returning to God, became a paradigm for the liberated slave to return to his inheritance in the year of jubilee celebrated every 50th year. Its underlying concerns are: justice, freedom, human dignity and rights.  Jesus clearly understood his mission in terms of the proclama- tion of “the year of the Lord’s favour” (Luke 4:14-21), and de- monstrated this by preaching good news to the poor, freeing the prisoners, restoring sight to the blind, and releasing the op- pressed. He linked the mission of his followers with his own and with the promise and gift of the Holy Spirit. Pentecost, seen as fulfilment and announcement of God’s promise, demonstrates that the kingdom of God is already here and still to come.   The Book of Revelation gathers together this scriptural theme and presents the jubilee as good news for now and the future. Indeed, God’s future is presented as the ultimate jubilee. Although these institutions cannot be imposed on a secular democracy, there are implications here for holistic evangelism and mission as well as for social and moral transformation in South Africa.   These implications, it is argued, should include a reference to the ‘missio Dei’ as Jesus expressed it: holistic evangelism; a commitment to the values and practices of restorative justice; restoration, healing and hope; economic justice and land re- form; ecological responsibility; and moral restoration.

The Reconciliation of Rom. 8.26f. To New Testament Writings and Themes

1986 ◽  
Vol 39 (2) ◽  
pp. 165-174
Author(s):  
E. A. Obeng
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Single Unit ◽  
Christian Faith ◽  
Know How ◽  
The Holy Spirit ◽  
Basic Ideas

Romans 8.26f. has no parallel in the NT. A. J. M. Wedderburn writes,Today it is still puzzling, troublesome, divisive; for some it is the essence of the Christian faith, to others it is incomprehensible and repellent.This statement sums up adequately the position of most NT scholars on Rom. 8.26f. Its strangeness derives from three basic ideas. First, this is the only passage in which it is asserted that the Christian does not know how to pray as he ought. This is an exception to what is otherwise said of prayer in the NT. Second, this is the only passage in biblical writings where the Holy Spirit is described explicitly as an intercessor. Third, the passage appears disjointed from its context. The guiding thought in vv. 18–25 is suffering but in v. 26, Paul talks about prayer. Can these themes be related in a single unit?

scholarly journals ‘n Homilie oor geloofsonderskeiding in ‘n akkoord van drie

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
J. Christo Van der Merwe
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Christian Faith ◽  
Peter 2 ◽  
The Road ◽  
1 Peter ◽  
The Bible ◽  
The Holy Spirit ◽  
The Will ◽  
The Cross

A homily on discernment of faith in a chord of three. This article reflects on discernment as a key Christian faith practice of the believing community that wants to live according to its vision and mission as articulated in 1 Peter 2:21: To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. This homily is presented as a chord consisting of three notes that entices the readers to contribute their own harmonies – to witness to their own contexts of tension between true and false prophecy, to choose for God’s presence in Jesus Christ and to perservere as followers of Jesus amid the coldness and cruelty of this world. These disciples choose Jesus in spite of the chaos in their own lives and in their world. A similar choice was made by one of the criminals on the cross alongside Jesus (Lk 23:42). The three notes that make up the chord are: discernment on the basis of the Bible with the guidance of the Holy Spirit in order to distinguish the will of God for the road ahead.

scholarly journals The centrality of the trinity. Exploring the significance for christians, catechists and deacons

2019 ◽  
Vol 17 (1) ◽  
pp. 9-15
Author(s):  
Daniel Goodey
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
Christian Faith ◽  
Holy Trinity ◽  
The Core ◽  
The People ◽  
Triune God ◽  
The Holy Spirit ◽  
The Temple ◽  
The Trinity

‘The mystery of the Most Holy Trinity is the central mystery of Christian faith and life ... the source of all the other mysteries of faith, the light that enlightens them.’ This passage from the teaching of the Catechism of the Catholic Church (CCC) (234) on the profession of faith identifies the core principles and underlying recognition of Catholics regarding belief in a triune God – one God existent in three Persons: Father, Son and Holy Spirit. In addressing the people of Ephesus, St. Ignatius of Antioch (also known as Theophorus) said, faithful Christians were ‘being stones of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God.’ (Ignatius of Antioch, 2014, loc. 4027.) St. Ignatius goes on to say, ‘the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord’. The point St. Ignatius was making is that the three Persons of the triune God are integrally connected, and it is through the grace of the three-in-One that salvation is gained. Hence, the Trinity is the core of the Christian faith, but from the very beginning the faithful relied on metaphor to explain and help others understand how Three could be One

scholarly journals Claritas Scripturae, Theological Epistemology, and the Phenomenology of Christian Faith

2019 ◽  
Vol 7 ◽  
pp. 199-218
Author(s):  
Steven Nemes
Keyword(s):  
General Problem ◽  
Holy Spirit ◽  
Karl Barth ◽  
Christian Faith ◽  
Alvin Plantinga ◽  
Specific Instance ◽  
Good Will ◽  
The Holy Spirit

The doctrine of the perspicuity of Scripture maintains that the meaning of Scripture is clear to those who are enlightened by the Holy Spirit through faith. But this definition provides no way to know whether one has true faith or has been so enlightened by the Holy Spirit, a problem accentuated by persistent disagreement among persons who claim to be Christians of good will. This is a specific instance of a more general problem afflicting “closed” theological epistemologies. This essay provides an exposition of Kevin Diller’s synthesis of the “closed” theological epistemologies of Karl Barth and Alvin Plantinga and critiques it on phenomenological grounds. It then concludes with a phenomenologically redefined description of Christian faith which entails rejecting the doctrine of the claritas scripturae and motivates an “open” theological epistemology.

Five Defining Issues: The International Classical Pentecostal/Roman Catholic Dialogue

Pneuma ◽  
1995 ◽  
Vol 17 (1) ◽  
pp. 175-188 ◽  
Author(s):  
Kilian McDonnell
Keyword(s):  
Holy Spirit ◽  
Roman Catholic ◽  
Previous Article ◽  
Eternal Life ◽  
Christian Faith ◽  
Virgin Birth ◽  
The Holy Spirit ◽  
Two Sides ◽  
Basic Content ◽  
The Church

AbstractIn the previous article on the international Classical Pentecostal/Roman Catholic dialogue I looked at a range of issues affecting the conversations, reserving to this article a more focused look at five theological areas. The range of topics over the first three quinquennia is extensive and merits attention. The fourth is not complete and is at issue here only in an incidental way.1 In a preliminary way the two sides agree of the basic content of the Christian faith: trinity,2 the divinity of Christ, virgin birth, centrality of the death and resurrection of Jesus, Pentecost as constitutive of the church, forgiveness of sins, promise of eternal life. We may look at these areas differently, but there is a measure of agreement on them. Beyond these theological areas of basic Christian faith, a number of issues emerged in the first three quinquennia which define the dialogue and give it an unmistakable profile. In this essay, I treat five of these defining issues: the hermeneutical moment, infant and believers' baptism, baptism in the Holy Spirit, the church as koinonia, and Mary.

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