scholarly journals The 'reformation' of counselling

2001 ◽  
Vol 35 (2) ◽  
Author(s):  
G.A. Lotter
Keyword(s):  
Sixteenth Century ◽  
Sigmund Freud ◽  
Holy Spirit ◽  
William James ◽  
Wilhelm Wundt ◽  
The Reformation ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Times ◽  
Biblical Principles

Although the Reformation took place some four hundred years ago, one area in which reformation is really needed today is the counselling of people. Since Wilhelm Wundt started the “study of the mind” in 1879, William James and Sigmund Freud followed and secular psychology gradually has developed to take the “front seat”; hence moving Biblical counselling, which has been practised since the times of the New Testament, to the “back burner”. This development had been going on for the greater part of the 20th century, up to the publication of Competent to Counsel by Jay E. Adams in 1970. In the model for counselling suggested by Adams, the principles of the Reformation of the sixteenth century, Soli Deo Gloria, Soli Scriptura, Soli Fidei, Sola Gratia, etc. were again implemented in assisting and counselling people with personal and interpersonal problems. The epistomological and anthropological approach of secular psychology differs radically from that of Biblical principles, thus necessitating a new “reformation” of counselling. Within this new form counselling, inter alia, implies the following: the Word of God has its rightful place, sin has to be taken seriously and the work of the Holy Spirit should be recognised. In this article it is proposed that the “reformation” of counselling was started by scholars with a Biblical Reformational approach and that this method of counselling followed the parameters of the Reformation of the sixteenth century. This “reformation” developed into a new direction in counselling and still continues today with fascinating new frontiers opening up for Biblical counselling.

scholarly journals The Spirit of God in the New Testament: Diverse witnesses

1999 ◽  
Vol 55 (1) ◽  
Author(s):  
Andries Van Aarde
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Gospel Of John ◽  
The Third ◽  
The Reformation ◽  
The New Testament ◽  
Triune God ◽  
The Holy Spirit ◽  
Nicene Creed ◽  
Three Phases

The article begins with a discussion of the development of the doctine with regard to the Holy Spirit. This development took place in three phases: from apocalypticism to the Nicene Creed to the Reformation. In the doctrine of the Triune God the Holy Spirit functions as the third persona. In the New Testament the Spiit of God should be seen against the background of intermediary and apocalyptic figures. A comparison of passages in Luke-Acts, the Gospel of John and Paul's letter to the Romans attests to a diversity of witnesses with regard to the Spirit of God. The aricle includes a discourse on the nature of the chaismatic gits of the Holy Spirit witnessed in 1 Cointhians 12. By way of conclusion, a list of recommended publications with regard to the Biblical witness of the Spirit of God is presented.

The New Testament and Intellectual Humility

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Christian Communities ◽  
The New Testament ◽  
The Holy Spirit ◽  
Sacrificial Love ◽  
The One ◽  
The Mind

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

Eating with penitence: An essay on the local church eating responsibly

2020 ◽  
Vol 117 (4) ◽  
pp. 453-463
Author(s):  
David W. Priddy
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Local Church ◽  
Industrial Agriculture ◽  
Specific Program ◽  
The New Testament ◽  
The Holy Spirit ◽  
Local Congregations ◽  
Ecological Concern ◽  
The Church

In this essay, I pose the question, “How might local congregations participate in food reform and agricultural renewal?” Given the problems of industrial agriculture and the wider ecological concern, this question is pressing. Instead of advocating a specific program, I focus on how the Church might address this question while keeping its commitment to being a repentant Church. First, I discuss the significance of attention and particularly the habit of attending to the Word and Sacrament. This posture, I argue, maintains the Church’s integrity, preventing it from merely branding itself or relying on its own resources. Second, I briefly explore the association of eating with the mission of the Church in the New Testament, highlighting the repeated theme of judgment and call to humility in the context of eating. Third, I draw out the importance of continual remorse over sin. This attitude is essential to the Church’s vocation and rightly appears in many historic liturgies. I argue that this posture should extend to the question of eating responsibly. Penitence demonstrates the Church’s relationship to the wider world and testifies to the source of the Church’s own life, the Holy Spirit, who does the work of renewal.

Function and Nature of the Heavenly Sanctuary/Temple and its Earthly Counterparts in the New Testament Gospels, Acts, and the Epistles: A Motif Study of Major Passages

2020 ◽  
Author(s):  
◽  
Leonardo Nunes
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Main Concern ◽  
Book Of Revelation ◽  
New Covenant ◽  
Final Destination ◽  
The New Testament ◽  
The Holy Spirit ◽  
Canonical Order

The present dissertation examines the function and nature of the heavenly sanctuary/temple and its relationship to the earthly counterparts in the major passages of the New Testament (NT) Gospels, Acts, Pauline and General Epistles where the sanctuary/temple motif is found (a total of twenty-two passages). After the introductory chapter, chapters 2, 3, and 4 are devoted to the exegetical analysis of these major passages following canonical order and divisions of the NT. This exegetical analysis has detected the relevance of the heavenly sanctuary/temple motif for NT studies, i.e., how its function, nature, and relationship to the earthly counterparts influence the understanding of important themes of the NT such as salvation, intercession, spiritual gifts, love, holiness, eradication of evil, among others. This investigation has identified that the heavenly sanctuary/temple in the NT function as God’s dwelling place. It is a place for reunion, reconciliation, and sending of the Holy Spirit, from where every spiritual blessing is bestowed upon the believers. In the heavenly sanctuary/temple Jesus is enthroned to exercise authority, power, sovereignty, and rulership; it is where judgment and vindication are made, the new covenant is ratified. It is a place to present praise and worship to God, celebrating Christ's victory over evil. The heavenly sanctuary/temple is where Christ presents His once-for-all sacrifice, "obtains eternal redemption," and intercedes in our behalf, giving assurance that God's salvific purpose and the heirs' hope will be fulfilled. The heavenly sanctuary/temple also functions as the motivation and ground for holy living, the driving force for sacrificial service and endurance of suffering for Christ. The heavenly sanctuary/temple is also the final destination of the Christian journey where all believers will gather together with the godhead and the angels in a festal assembly. Regarding the nature of the heavenly sanctuary/temple in the NT, the passages surveyed show that architecture is not the main concern of the NT writers. However, in tune with the Old Testament (OT), they describe the heavenly sanctuary/temple in terms of a spatiotemporal reality where the corporeal resurrected Jesus is at work and the bodily resurrected believers will live. This NT ontological perspective safeguards the actuality of the heavenly sanctuary/temple many functions. The spatiotemporal nature of the heavenly sanctuary/temple is strengthened when one looks at its relationship to the earthly counterparts. The NT passages examined demonstrate that there is structural and functional correspondence between OT and NT heavenly and earthly counterparts within a typological framework, as well as dynamic interaction among them. Chapter 5 offers a theological synthesis of the heavenly sanctuary/temple motif presented in the previous chapters. A summary of the findings is first provided followed by inferences of theological implications in the three main areas of this dissertation (function, nature, and relationship). After these concluding remarks, an appendix is provided with a brief treatment of twenty-five NT passages not dealt with in the main text (including thirteen passages in the book of Revelation) in order to give the reader a more comprehensive perspective of the pervasiveness of the heavenly sanctuary/temple motif in the NT. In conclusion, the study of the heavenly sanctuary/temple motif in the NT seems to be needed in order to have a sound and balanced understanding of NT theology.

The Gospel of Efficiency: Billy Sunday's Revival Bureaucracy and Evangelicalism in the Progressive Era

2016 ◽  
Vol 85 (3) ◽  
pp. 587-616
Author(s):  
Jennifer Wiard
Keyword(s):  
Progressive Era ◽  
Holy Spirit ◽  
Mass Production ◽  
American Religion ◽  
Urban Populations ◽  
Consumer Capitalism ◽  
Corporate Organization ◽  
The Holy Spirit ◽  
Fundamentalist Movement ◽  
The Times

This essay investigates the roles of Billy Sunday's staff during his urban revivals in the 1910s, especially the committees and departments they administered. Understanding this revival organization is central to understanding Sunday's success. A corporate organization not only allowed Sunday's team to reach urban populations, it also put evangelicalism culturally in step with the times. This committee structure made outpourings of the Holy Spirit predictable and even guaranteed, and it helped Sunday create a revivalism for an age of mass production, one that was palatable to a cross-class and nationwide audience and reproducible in cities across the country. Most scholars of American religion are familiar with the outline of Sunday's career, but the labors of his staff and their contributions remain virtually unexplored. Further, there is a looming historiographical problem with how scholars treat Sunday. His most important years as a revivalist were in the 1910s, before the fundamentalist movement began, but his name is virtually synonymous with fundamentalism. This article challenges scholars to interpret Progressive Era evangelicals not in terms of what they became in the 1920s, but in terms of how they shaped and were shaped by an era of urbanization and consumer capitalism.

scholarly journals Craig S. Keener, Gift & Giver: Mengenal dan mengalami Kuasa Roh Kudus, terj. Helda Siahaan & Nancy Pingkan Poyoh, Jakarta: Literatur Perkantas, 2015, 300 hlm.

2015 ◽  
Vol 14 (1) ◽  
pp. 141-144
Author(s):  
Martin Harun
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
The New Testament ◽  
The Holy Spirit

Bertepatan waktu dengan Seminar Sola Scriptura bulan Maret 2015, dengan topik Miracles: The Credibility Of The New Testament Accounts, yang dibawakan oleh Prof. Craig Keener, oleh Perkantas diterbitkan terjemahan bukunya yang berjudul Gift and Giver: The Holy Spirit for Today (2001). Apakah eksemplar yang dihadiahkan kepada saya, akan bernasib sama seperti yang selalu saya kira terjadi dengan buku yang tidak dibayar, yakni tidak dibaca? Penampilan Keener yang sederhana, berbobot dan spiritual dalam seminar tersebut, menantang saya untuk membuka dan membaca buku hadiah ini. Keener mau membantu kita untuk lebih memahami bagaimana Roh Kudus menolong kita menjalani kehidupan dan perutusan kristiani. Buku dimulai dari belajar mengenali suara Roh Kudus dan oleh Roh itu belajar mendengar Allah (bab 1-2). Selalu dengan bantuan Alkitab, Keener menguraikan bagaimana Roh Kudus memberdayakan kita untuk penginjilan (bab 3) dan mengerjakan peruba-han dalam pola hidup kita (bab 4).   Sesudah itu Keener membicarakan aspek-aspek yang lebih kontroversial dalam karismatik, pertama-tama karunia-karunia Roh (bab 56), juga baptisan dalam Roh Kudus dan kapannya (bab 7-8), dan lebih khusus bahasa lidah (bab 9). Dalam beberapa bab ini Keener, sendiri seorang “karismatik” dalam arti mempraktikkan karunia-karunia Roh (hlm. 14), mempertahankannya terhadap orang-orang yang mengira tak perlu lagi mempraktikkannya setelah zaman rasul-rasul. Keener yakin bahwa karunia-karunia biblis dimaksud untuk terus dijalankan dalam masa sekarang di mana diberi. Ia juga membahas perbedaanperbedaan pemahaman antara pelbagai kelompok karismatik dan pentekostal tentang karunia-karunia tertentu, juga tentang momen pembaptisan dalam Roh, dan menjelaskan apa yang menurutnya dimaksudkan dalam Alkitab. Keener memang seorang pakar Perjanjian Baru yang disegani. Dalam bab terakhir, Mengapa menguji Roh (bab 10), Keener menjawab beberapa pra-sangka yang tidak benar terhadap gerakan karismatik, tetapi di lain pihak tidak menyembunyikan bahwa dalam jemaat karismatik dan pentekostal juga muncul ekses-ekses yang menurutnya menyimpang dari paham Alkitab dan bisa membahayakan iman pelaku dan kehidupan jemaat. Maka diberinya klarifikasi.   ................................   Tekanan Keener pada Roh yang memberdayakan untuk penginjilan dalam arti berprakarsa memberitakan dan mengajarkan injil kepada semua orang, mungkin tak menimbulkan masalah di Amerika Serikat yang dominan Kristen, tetapi menjadi pertanyaan pelik bagi Gerejagereja di Asia. Orang kristen Asia yang didorong oleh Roh untuk hadir di tengah orang-orang beragama lain hanya dengan kesaksian hidup dan bekerja sama, dan —baru bila muncul kesempatan—berdialog dalam arti sharing iman dan bukan perdebatan, tidak menemukan pengarahan untuk itu dalam buku ini. Isu Yesus sebagai satu-satunya jalan keselamatan, prinsip yang Keener percaya sebagai inti injil (267), isu yang ia takut dapat menjadi hal utama yang menimbulkan perpecahan di antara orang kristiani sekarang ini, memang rela ia agendakan di tempat kedua demi misi bersama yang mempersatukan kita sebagai Kristen. Apakah itu berarti bahwa ia juga mau berbuat demikian demi misi bersama seluruh umat manusia, semua agama? Eksklusivisme keselamatan dalam agama-agama tetap mengakibatkan perpecahan yang kini merupakan ancaman yang lebih besar lagi bagi dunia daripada perpecahan-perpecahan di dalam agama Kristen. Apakah sikap dialogal antar kristiani yang sangat mewarnai sikap Keener dalam buku ini, juga diperluas kepada semua orang beragama?   Beberapa catatan ini tidak mengurangi penghargaan tinggi saya akan penjelasan Keener tentang pemberian-pemberian Roh Kudus dari dalam pemahamannya yang mendalam akan Alkitab, dan sharingnya. yang tulus, berbobot dan personal tentang pengalamannya sendiri akan  karunia Roh Kudus itu dalam hidup dan penginjilannya sendiri. Suatu buku penting untuk setiap orang karismatik untuk memahami yang paling pokok, dan bagi orang non karismatik untuk lebih mengenal yang terbaik di dalam gerakan karismatik. (Martin Harun, Guru Besar Ilmu Teologi Emeritus, Sekolah Tinggi Filsafat Driyarkara, Jakarta).

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.

Theology and Visual Culture in Early Modern Calvinism

2021 ◽  
pp. 286-303
Author(s):  
William A. Dyrness
Keyword(s):  
Visual Culture ◽  
Holy Spirit ◽  
Oral Performance ◽  
Cultural Reconstruction ◽  
Left Behind ◽  
The Arts ◽  
The Reformation ◽  
The Holy Spirit ◽  
Vision Of God ◽  
The Aesthetic

Recent scholarship on the arts and the Reformation has come to focus more broadly on the cultural reconstruction the Reformation made necessary and the resulting material and visual culture. Calvin’s challenge in Geneva was not about what the Reformation had left behind but what would replace that medieval world. Key for Calvin was the experience of worship: the oral performance of the sermon, the singing of Psalms and partaking the sacraments, as a dramatic call enabled by the Holy Spirit summoning worshippers to a vision of God and God’s presence in the world. The regular communal worship and the preached drama of sin and salvation constituted the aesthetic-dramatic mirror (Turner) of the emerging Protestant imagination. This encouraged a mutual caring for the needy but also carried deep aesthetic implications. In the Netherlands this imagination is evident in the placement of textualized images in churches, and in landscape paintings and portraits, and, in France, it stimulated Huguenot architects to recover classical orders in the service of restoring to the earth its Edenic beauty.

scholarly journals Leitourgia: The Missing Link in Evangelii Gaudium

2018 ◽  
Vol 84 (1) ◽  
pp. 57-76
Author(s):  
Peter John McGregor
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Catholic Church ◽  
Missing Link ◽  
Popular Piety ◽  
Lumen Gentium ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Church ◽  
Missing Element

Some especially insightful and challenging passages in Evangelii Gaudium are those on the importance of a personal encounter with Jesus, the evangelizing power of popular piety, person to person witness, and the need for the power of the Holy Spirit. However, in order to do full justice to the mission of the Church, the document requires more on the priestly aspect of this mission. This element is substantially absent, in part, because of Francis’s veneration of Evangelii Nuntiandi. However, this absent element can be obtained from the missiology of Lumen Gentium, John Paul II, and the Catechism of the Catholic Church. Based on an analysis of the meaning of leitourgia in the New Testament, this article concludes that this missing element can serve as a link between Pope Francis’s kerygma and diakonia, enabling a harmony which has been missing, to greater or lesser degrees, from the Church’s mission in the 20th and 21st centuries.

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