Fundamentalism or Tradition

2019 ◽  
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
The Real ◽  
The Holy Spirit ◽  
Modern Context ◽  
Ways Of Thinking ◽  
The One

Tradition, secularization and fundamentalism—all three categories are contested, yet in their contestation, they shape our sensibilities and are mutually implicated, the one with the others. The discussion around the mutually implicated meanings of the “secular” and “fundamentalism” bring to the foreground more than ever, and in a way unprecedented in the pre-modern context, the question of what it means to think and live as Tradition. The Orthodox theologians of the twentieth century, in particular, have always emphasized Tradition not as a dead letter but as a living presence of the Holy Spirit. But how can we discern when Tradition as living discernment is not fundamentalism? And what does it mean to think as a Tradition and live in Tradition when surrounded by something like the “secular”? The essays in this volume continue both the interrogation of the categories of the “secular” and “fundamentalism,” all the while either implicitly or explicitly exploring ways of thinking about tradition in relation to these interrogations. In this interrogation, however, one witnesses a consensus that whatever the secular or fundamentalism may mean, it is not Tradition, which is historical, particularistic, in motion, ambiguous and pluralistic, while simultaneously not being relativistic. If the wider debates about the secular and fundamentalism seem interminable and often frustrating, perhaps the real contribution of those discussions is a clearer sense of what it means to live and think like—to be as Tradition.

Introduction: Being as Tradition

2019 ◽  
pp. 1-18
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
The Holy Spirit ◽  
Modern Context ◽  
The One

Tradition, secularization and fundamentalism—all three categories are contested, yet in their contestation, they shape our sensibilities and are mutually implicated, the one with the others. The discussion around the mutually implicated meanings of the “secular” and “fundamentalism” bring to the foreground more than ever, and in a way unprecedented in the pre-modern context, the question of what it means to think and live as Tradition. The Orthodox theologians of the twentieth century, in particular, have always emphasized Tradition not as a dead letter but as a living presence of the Holy Spirit. But how can we discern when Tradition as living discernment is not fundamentalism? And what does it mean to think as a Tradition and live in Tradition when surrounded by something like the “secular”?

Lectio Divina

2020 ◽  
pp. 644-657
Author(s):  
Gregory J. Polan
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
Lectio Divina ◽  
Second Vatican Council ◽  
Sacred Texts ◽  
Vatican Council ◽  
The Holy Spirit ◽  
The One

The ancient monastic practice of lectio divina, the prayerful reading of sacred Scriptures, was revived in the twentieth century after the Second Vatican Council II (1962–1965). In this practice, the reader—monk or member of the laity—enters into conversation with God, the one who speaks to the reader in the sacred texts. The practice of lectio divina calls for an openness to the work of the Holy Spirit in guiding the reader to both prayer and deeds of compassion, mercy, and kindness. Thus the slow and careful reading of sacred texts calls for listening in a spirit of silence, obedience, and humility.

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

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.

scholarly journals John Calvin on the gifts of the Holy Spirit in his commentary on Acts

2017 ◽  
Vol 82 (2) ◽  
Author(s):  
Erik van Alten
Keyword(s):  
Holy Spirit ◽  
Initial Phase ◽  
Human Error ◽  
John Calvin ◽  
Complete Picture ◽  
General Sense ◽  
The Holy Spirit ◽  
Book Of Acts ◽  
The One ◽  
The Church

John Calvin is often considered to have taught the cessation of the extraordinary gifts of the Holy Spirit. This certainly does not give the complete picture of how Calvin wrestled with those passages from Scripture which deal with the extraordinary gifts. In his commentary on the book of Acts Calvin makes a conscious effort to show that in most of the cases where the gifts of the Spirit are mentioned, the focus is not on the gifts in a general sense, but in an extraordinary sense. These extraordinary gifts had been limited to the initial phase of the church. The reasons that Calvin provides for this cessation is somewhat ambiguous. On the one hand Calvin indicates a very specific, divine purpose for the gifts, which limits its usefulness and existence until the point when the purpose had been achieved. However, there are also passages where one gets the impression that the cessation of the gifts was not necessarily divinely intended, but was due to human error. Of great importance is the way Calvin subsequently applies these texts to the readers of his own day. Johannes Calvyn oor die gawes van die Heilige Gees in sy kommentaar op Handelinge Dikwels word aangeneem dat Johannes Calvyn die beëindiging van die buitengewone gawes van die Heilige Gees voorgestaan het. Dit gee egter nie die volle prentjie van hoe Calvyn met daardie Skrifgedeeltes, waarin die buitengewone gawes behandel word, geworstel het nie. In sy kommentaar op die boek Handelinge wys Calvyn bewustelik daarop dat in die meeste gevalle waar die gawes van die Gees genoem word, die fokus nie op die gawes in ’n algemene sin is nie, maar eerder op die gawes in ’n buitengewone sin. Hierdie buitengewone gawes is beperk tot die beginfase van die kerk. Die redes wat Calvyn vir hierdie beëindiging aanvoer, is egter dubbelsinnig. Aan die eenkant wys Calvyn op ’n baie spesifieke, Goddelike doel met die gawes, waardeur hulle bruikbaarheid en voortbestaan beperk word tot die tyd toe die doel bereik is. Aan die anderkant, egter, is daar ook gedeeltes wat die indruk skep dat die beëindiging van die gawes nie noodwendig Goddelik bepaal is nie, maar ’n gevolg was van menslike sonde. Van groot belang is hoe Calvyn hierdie tekste vervolgens toepas op die lesers van sy eie tyd.

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.

Pentecostals and Charismatics in America

2019 ◽  
pp. 241-260
Author(s):  
Cecil M. Robeck
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
First Century ◽  
1 Corinthians ◽  
The Past ◽  
Family Tradition ◽  
The Holy Spirit ◽  
Twenty First Century ◽  
Christian Family ◽  
The Church

This chapter traces Pentecostal and related congregations, churches, denominations, and organizations that stem from the beginning of the twentieth century. They identify with activities at Pentecost described in Acts 2 and in the exercise of charisms in 1 Corinthians 12–14. Each of them highlights is the significance of a personal encounter with the Holy Spirit leading to a transformed life. These often interrelated organizations and movements have brought great vitality to the Church worldwide for over one hundred years, and together, they constitute as much as 25 per cent of the world’s Christians. This form of spirituality is unique over the past 500 years, since it may be found in virtually every historic Christian family/tradition, and in most churches of the twenty-first century.

Catholic Charismatic Renewal and Pentecostalism

2020 ◽  
pp. 60-66
Author(s):  
Opoku Onyinah
Keyword(s):  
Twentieth Century ◽  
Los Angeles ◽  
Holy Spirit ◽  
John Xxiii ◽  
Early Twentieth Century ◽  
The Us ◽  
The Holy Spirit ◽  
Charismatic Renewal ◽  
Pope John Xxiii ◽  
Catholic Charismatic Renewal

A new set of Pentecostal renewal started in the early twentieth century leading to the proliferation of Pentecostal denominations, and renewal movements within the then existing denominations. The beginning of this Pentecostal renewal has often been linked with the Bethel Bible School, which was started by Charles Fox Parham, and amplified by William Joseph Seymour at Azusa Street, Los Angeles, in the US. This article brings another dimension of the renewal by demonstrating that, for the Catholic Charismatics the outbreak of the Holy Spirit in the early twentieth century was partly an answer to the prayer of Pope Leo XIII. In addition, the Catholic Charismatic advocates consider the Pentecostal experience, dubbed Duquesne Weekend, which led to the Catholic Charismatic Renewal movements as the answer to the prayer of Pope John XXIII at the Second Vatican. The considerations of the Catholic Charismatics are presented apparently as an affirmation of the sovereignty of God over his Church and the world.

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 Doctrine of Appropriation as an Interpretative Framework for Karl Barth's Pneumatology of the Church Dogmatics

2007 ◽  
Vol 20 (3) ◽  
pp. 278-290
Author(s):  
Adam McIntosh
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
Karl Barth ◽  
Trinitarian Theology ◽  
Church Dogmatics ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity ◽  
Interpretative Framework

Although Karl Barth is widely recognised as the initiator of the renewal of trinitarian theology in the twentieth century, his theology of the Church Dogmatics has been strongly criticised for its inadequate account of the work of the Holy Spirit. This author argues that the putative weakness of Barth's pneumatology should be reconsidered in light of his doctrine of appropriation. Barth employs the doctrine of appropriation as a hermeneutical procedure, within his doctrine of the Trinity, for bringing to speech the persons of the Trinity in their inseparable distinctiveness. It is argued that the doctrine of appropriation provides a sound interpretative framework for his pneumatology of the Church Dogmatics.

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