scholarly journals T.F. Torrance: Union with Christ through the Communion of the Spirit

2017 ◽  
Vol 51 (1) ◽  
Author(s):  
Martin M. Davis
Keyword(s):  
Holy Spirit ◽  
Human Life ◽  
Human Response ◽  
Union With Christ ◽  
Major Topic ◽  
Primary Literature ◽  
The Holy Spirit ◽  
Hypostatic Union ◽  
The Subject ◽  
Fait Accompli

Union with Christ is a heuristic, over-arching rubric for the discussion of many themes in Torrance’s soteriology. Union with Christ, however, has not been a major topic in Torrance studies. The purpose of this article is to address this inadequacy. The present article provides an overview of Torrance’s discussion of incarnational reconciliation and ‘vicarious humanity’ of Jesus Christ. According to Torrance, the hypostatic union is a dynamic, atoning union in which humanity is cleansed of sin and brought into sanctifying union with God. Throughout his earthly life, Jesus acts ‘vicariously’, reconciling humanity to God and sanctifying every stage of human life, so that union with Christ is fully and objectively accomplished for all humanity in Jesus. All aspects of Christian life, including faith, justification and sanctification are fully realised for all in the incarnate life of Christ. The objective union, established in the incarnation, is subjectively realised in the life of the believer through the communion of the Holy Spirit. In response to the objective reality of grace, believers are summoned to take up the cross and follow Jesus. Torrance’s assertion of union with Christ as a fait accompli in the incarnation and vicarious act of Christ raises questions regarding the subjective human response to salvation as well as the issue of universalism. Content is based on a review of primary literature published by Torrance over a span of more than 40 years as well as a review of recent secondary resources that include some aspect of the subject.

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).

scholarly journals God’s Love in the Teaching of Cardinal Stefan Wyszyński

2021 ◽  
Vol 14 (2) ◽  
pp. 29-47
Author(s):  
Sylwester Jaśkiewicz
Keyword(s):  
Holy Spirit ◽  
Inner Life ◽  
Son Of God ◽  
The Third ◽  
God's Love ◽  
Triune God ◽  
The Holy Spirit ◽  
The Subject ◽  
Definition Of ◽  
Theological Thought

The article presents the subject of God’s love in Cardinal Wyszyński’s teaching. Primate Wyszyński puts God’s love at the very center of his theological thought. The theme of God’s love is discussed in seven sections: the first of them refers to the most famous words of Saint John’s “Deus Caritas est” (1 Jn 4:8,16), which are a short and brief definition of God; the second section develops Cardinal Wyszyński’s statement that there was a “time” in which only Love existed; the third section concerns the impartation of God’s love; fourth section describes the love of the Father; fifth section speaks of the greatest Love, which is the Incarnate Son of God, Jesus Christ; section six focuses on the Holy Spirit, who is the Spirit of Love; the last section speaks of Mary, Mother of Beautiful Love. The whole ends with the summary. In his teachings on the love of God, Cardinal Wyszyński started with the inner life of the Triune God, with the Person of the Father, and then focuses on the salvific mission of the Son of God and the sanctifying action of the Holy Spirit. In this way, he appreciates both the category of God the Father and God as a Father full of love.

scholarly journals Pelayanan Pastoral Dengan Aspek-Aspeknya di Gereja Bethel Indonesia Jemaat Sungai Yordan Surabaya

2018 ◽  
Vol 3 (2) ◽  
pp. 25-29
Author(s):  
Fatony Pranoto ◽  
Ivonne Eliawaty ◽  
Surja Permana
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Rural Areas ◽  
Human Life ◽  
Pastoral Ministry ◽  
Way Of Life ◽  
Jordan River ◽  
New Creation ◽  
New Born ◽  
The Holy Spirit

Pastoral service is a spiritual service and should not be ignored in the pastoral ministry. At GBI the Jordan River Surabaya has provided several models of material services: Money / goods to help congregations in need; Spiritually: introducing people to Jesus Christ and to life in the Holy Spirit or led by the Spirit, new born life becomes a new creation (not only identity / without repentance; Healing: making others healthy, both physical, mental and emotional as well as; Prophetic: changing the way of human life in the structure of society. Improve people’s way of life (especially in rural areas).

scholarly journals Martin Luther and Justification

2016 ◽  
Author(s):  
Olli-Pekka Vainio
Keyword(s):  
Holy Spirit ◽  
Sacramental Theology ◽  
Union With Christ ◽  
Good Works ◽  
Essential Question ◽  
The Holy Spirit ◽  
The Media ◽  
In Christ ◽  
Well Function ◽  
The One

The doctrine of justification is an account of how God removes the guilt of the sinner and receives him or her back to communion with God. The essential question concerns how the tension between human sin and divine righteousness is resolved. Luther’s central claim is that faith alone justifies (that is, makes a person righteous in the eyes of God) the one who believes in Christ as a result of hearing the gospel. This faith affects the imputation of Christ’s righteousness that covers the sins of the believer. In contrast to medieval doctrines of justification, Luther argues that Christ himself, not love, is the form, or the essence, of faith. Love and good works are the necessary consequences of justification even if they are not necessary for justification. However, the inclination to love and perform good works is present in the believer through Christ, who is present in faith, but these characteristics do not as such, as renewed human qualities, have justifying power. Luther’s doctrine of justification cannot be classified with simplistic categories like “forensic” and “effective” (see the section “Review of the literature” below). Often these terms are used to refer to differing interpretations of justification. However, several recent traditions of scholarship perceive this categorical differentiation as simplistic and misleading. Instead, these terms may well function to designate different aspects of God’s salvific action. In the narrow sense, justification may refer to the forensic and judicial action of declaring the sinner free from his or her guilt. A broader sense would include themes and issues from other theological doctrines offering a holistic and effective account of the event of justification, in which the sinner believes in Christ, is united with Christ’s righteousness, and receives the Holy Spirit. Depending on the context, Luther may use both narrow and broad definitions of justification. Here Luther’s doctrine of justification is approached from a broader perspective. On the one hand, justification means imputation of Christ’s alien righteousness to the believer without merits. On the other hand, faith involves effective change in the believer that enables one to believe in the first place. This change is not meritorious because it is effected by Christ indwelling in the believer through faith. Thus, Christ gives two things to the sinner: gratia, that is, the forgiveness of sins, and donum, that is, Christ himself. The media through which Christ offers his mercy are the word and sacraments. Thus, Luther’s sacramental theology, Christology, and soteriology form a coherent whole. Because justification involves union with Christ, which means participation in Christ’s divine nature, Luther’s doctrine of justification has common elements with the idea of deification.

Formation in Christian Worship

2019 ◽  
pp. 143-184
Author(s):  
Gifford A. Grobien
Keyword(s):  
Holy Spirit ◽  
Lord's Supper ◽  
Union With Christ ◽  
Marie Chauvet ◽  
Form Of Life ◽  
The Holy Spirit ◽  
Christian Worship ◽  
The Church

In conversation with Oswald Bayer, Bernd Wannenwetsch, and Louis-Marie Chauvet, this chapter explains comprehensively the power of Christian worship ethically to form Christians in union with Christ. Language and ritual theories explain the power of speech and ritual to institute forms or orders of life. Christians who have been united to Christ through God’s justifying word are inaugurated into the ecclesial form of life. In this communion, they are formed by the Holy Spirit to act in accordance with the speech of God and the institution of the Church. Furthermore, as grace-filled speech, preaching and the sacraments form Christians also by the supernatural “inscription” of the Holy Spirit. The particular power of Baptism and the Lord’s Supper to unite Christians to Christ and to each other, and to form Christians ethically, is explored in Luther’s and Philip Melancthon’s writings.

A Wesleyan holiness theology and language world: a demonstration of holiness theology as a religious linguistic characteristic in the light of speech act theory

Theology ◽  
2019 ◽  
Vol 122 (4) ◽  
pp. 260-266
Author(s):  
Anna Cho
Keyword(s):  
Holy Spirit ◽  
Speech Act ◽  
Speech Act Theory ◽  
Linguistic Features ◽  
The Real ◽  
The Holy Spirit ◽  
Linguistic Characteristic ◽  
The Subject ◽  
Language Characteristic

Holiness as the subject of Wesleyan holiness theology is not only God’s divine language but also an experiential language of humans. Despite this fact, research that considers the religious linguistic features of holiness theology as they relate to its meaning and effects in the real lives of believers seems to have been neglected. Thus, this article proposes to examine the language of holiness in terms of Wesleyan holiness theory by means of speech act theory. First, this approach solves the problem of overcoming the proposition principle of holiness theology. Second, it shows an understanding of the linguistic hermeneutics of the work of the Holy Spirit in believers. And finally, it presents the ways in which the religious divine language of holiness can be described as an ethical language characteristic of human experiential language.

The Holy Spirit in Greek Patristic Thought

1954 ◽  
Vol 7 (4) ◽  
pp. 353-375 ◽  
Author(s):  
John Mcintyre
Keyword(s):  
Holy Spirit ◽  
Close Association ◽  
Fourth Century ◽  
Holy Trinity ◽  
Generic Term ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
Proper Name ◽  
The Subject ◽  
The Church

The subject of this paper abounds in historical problems of an extremely intricate nature—some of which arise through the theologically close association of the doctrine of the Holy Spirit with the doctrine of the Holy Trinity; but others of which are rooted in a number of more particular controversies in which the Greek Fathers were involved concerning the Holy Spirit. Among the latter are to be found such questions as the precise identification of the persons against whom many of the Greek writings were directed, for example, who the ‘Tropici’ were, with whom Athanasius deals in the Letters to Serapion, whether ‘Pneumatomachi’ was a generic term used to describe a variety of different heretics, or a proper name referring to an identifiable group existing in one particular place, whether Macedonius was a Macedonian, and so on. Included in the intricate historical problems raised in our period, there is that of accounting for the revival towards the middle of the fourth century of an interest in the doctrine of the Holy Spirit— whether it was due to the developing influence of asceticism, or simply a reaction to a latter-day Arianism working itself out belatedly in heresy concerning the Holy Spirit, or more subtly, whether it was due to a necessity felt by the Church to give substance to the Person and Work of the Holy Spirit, now that the doctrine of the Trinity had replaced the doctrine of the Logos as her central and dominant doctrine.

Academic Theology in Pastoral Perspective

1993 ◽  
Vol 50 (1) ◽  
pp. 90-104 ◽  
Author(s):  
Ellen T. Charry
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Public Discourse ◽  
Human Life ◽  
The Holy Spirit ◽  
Secular Age ◽  
Academic Theology

“In our secular age, guidance from any source but self is disdained, the notion of centering one's life in anything—perhaps especially God—appears a bit eccentric, and public discourse is dominated by anger and adversariness. In this atmosphere, Christianity constitutes a refreshing and needed alternative because it does not simply celebrate human life but seeks to transform human persons through the grace of God in Jesus Christ by the Holy Spirit.”

‘Another Puzzle is . . . the Holy Spirit’:De Trinitateas Augustine's Pneumatology

2012 ◽  
Vol 65 (1) ◽  
pp. 1-16
Author(s):  
Najeeb Awad
Keyword(s):  
Holy Spirit ◽  
Central Place ◽  
Written Discourse ◽  
De Trinitate ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Subject ◽  
The Church ◽  
The Trinity

AbstractIn their study of Augustine'sDe Trinitate, scholars read the fifteen books which comprise this text as a monolithically written discourse on the doctrine of the Trinity. This article is an attempt to examine if it is possible to argue on tenable bases that pneumatology, rather than any other doctrine, is the subject of Augustine's text by showing that the interpretation of the identity and consubstantiality of the Spirit occupies inDe Trinitatea more foundational and central place than just being part of Augustine's discussion on the doctrine of the Trinity. It ultimately suggests that freeing Augustine's text from diachronic prejudices means also wondering if he really wanted to write an additional version of the orthodox doctrine of the Trinity which he already followed, or whether he wanted to contribute something new about a relatively neglected doctrine in the faith of the church.

scholarly journals Duch miłości w nauczaniu Kardynała Stefana Wyszyńskiego

2020 ◽  
Vol 6 ◽  
pp. 24-39
Author(s):  
Sylwester Jaśkiewicz ◽  
Keyword(s):  
Holy Spirit ◽  
Life Experience ◽  
Human Life ◽  
Christian Identity ◽  
The Bible ◽  
God's Love ◽  
The Holy Spirit ◽  
Definition Of ◽  
The Temple ◽  
The Church

Cardinal Wyszyński continues teaching about the Holy Spirit as love and as a gift, which comes from the Bible and patristic tradition (eg St. Augustine). The basic text of his reflections on the God of Love are the words from the First Letter of St. John: “God is love” (1 Jn 4: 8, 16). He reads these words, or the shortest definition of God, from the perspective of the Christian and his life experience. In the Holy Spirit, God communicates as love. To be gifted and loved by God means for man to elevate him to the supernatural order. The Holy Spirit, who in the interior life of God is the Love of the Father and the Son, in his self-giving to the world (ad extra), pours God’s love into human hearts (Rom 5: 5), enlivens and dynamises human life. Love as a proprium of the Holy Spirit is also the criterion of Christian identity and of the Church. Important threads of the discussed issue are also the spiritual motherhood of Mary and the establishment of her as the Temple and Bride of the Holy Spirit.

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