“Freely you have received, freely give”: A Socio-Ethical Analysis of Charismatic Engagements and Pentecostalism in Nigeria

The manifestation and demonstration of spiritual gifts have always generated a lot of argument among Christians and non-Christians in Nigerian society. While some people deny the reality of the gifts thereby camping with the cessationists, other parties submit to the continuation of the spiritual gifts among the contemporary Christians. However, in scholarship the discourse has taken different dimensions which include the theological, effectual, biblical and philosophical perspectives with little attention paid to the socio-ethical aspect of the matter which is the major concern of this paper. The work is premised on Thomas Hobbes’ Theory of Psychological Egoism, which emphasises the benefit or reward as the motivating factor for every action performed by man, this article intends to investigate the alleged commercialization of prophetic gifts among the Nigerian pastors and to determine whether this is the major cause for the increase of the demonstration of charismatic gifts in the country. Interviews were conducted with Christians and ministers for data collection; which were complemented with relevant literature. The paper pays attention to charismatic display and Pentecostalism, current level of charismata in Nigerian Pentecostal churches, encouraging factors of charismatic activities and socio-ethical assessment of the display of spiritual gifts in Nigeria’s churches, while Christian morally pertinent ways of demonstrating spiritual gifts in an ethical manner is recommended

“Faith so as to Remove Mountains”

The presence of πίστις in the list of spiritual gifts in1 Cor 12:8-10 is problematic. Should not faith be the common basis of the charisms and not a particular gift? What means “faith” in 1 Cor 12:9, given that Paul includes it among the nine manifestations of the Spirit? How to understand and to translate it? Evidently, “faith” points here not simple adherence, but a very precise form of πίστις. In fact, Paul places wisdom, knowledge and “faith” in rapid succession, making them the three principal dimensions of the teaching charisms. As reflected in the repetition of the same gifts in the sequence of 13:2. Some Jewish texts talk about rabbis able to change the point of view of people whose convictions were as immovable as a mountain. They were nicknamed “mountain mover” (oker harim). Thanks to the support of rabbinic literature it becomes possible to explain the presence of πίστις among the teaching gifts in 1 Cor 12:9 and 13:2, offering a translation, certainly broad but more attentive to the semantics of the charism of faith: “if I have all the ability to deliver discourses of faith from which to convince people as immovable as mountains, but I do not have charity, I am nothing”.

Introduction

The introduction brings together the various intellectual formations which structure the book and which constellate within the anchoritic and para-anchoritic writings explored throughout each chapter. It discusses alongside Paul’s images of the body of Christ and the spiritual charismata (1 Cor. 12) the emphases within late medieval orthodox culture on the authority of reformed and (sexually) purified church elites. Those priorities enlisted the apostolic conception of Christ’s body and marginalized alternative conceptions of spiritual grace, particularly those implied within the Pauline model of the charisms. The cultural and textual negotiations that this rivalry elicited anchor the book’s central contentions regarding the angelic image and the spiritual gifts, which powerfully structured late medieval religious life. These images also operated within anchoritic texts as an immensely flexible shorthand for the intersecting but also rival ideals of corporate and hierarchical authority, on the one hand, and personal inspiration and charisma, on the other.

Angels and Anchoritic Culture in Late Medieval England

This book examines vernacular and Latin anchoritic writings in England (c.1170–1400) as these participated within late medieval negotiations between the distinct, and at times divergent, cultures of religious reform and spiritual charisma. It argues that admonitory (or regulatory), devotional, and hagiographic works composed for anchorites transmit, together with their intertexts, the urgent need within orthodox culture to manage the various and potentially unruly spiritualities so often associated with late medieval charismatics, including anchorites. So too, this study traces through the images of embodiment and angelic mediation a set of religious and cultural tensions around the efforts by religious (esp. clerical, monastic, and mendicant) elites to align individual and charismatic gifts (1 Cor. 12:8–11) with the widespread calls for obedience and submission to church authorities. This masculine suspicion of spiritual gifts was strategically framed within a discourse about (and in defence of) the clerical, Eucharistic, and ecclesial body, often in reaction against the increasingly acute threat of religious dissent. Related to these developments were the dominant narratives of corporate unity that marshaled images of angels—at once the messengers of charismatic power and the celestial associates of orthodox culture—as well as the Pauline text on angelic transfiguration (2 Cor. 11:14) to articulate major challenges at the level of institutional authority and spiritual power. Underwriting the fragile boundary between heresy and orthodoxy, mainstream figurations of charisma and the angelic image worked on behalf of a culture of reform and/as transformation in its efforts to secure the clerical and ecclesial body from corruption and falsification.

The Meaning of Speaking in Tongues: A Practical Strategy for the 21st Century Church

The meaning of speaking in tongues portrays a language that challenges the church in its interpretation in matters of spiritual gifts from God. This article focuses on the Old and New Testament perspectives on tongues; tongues reveal God’s judgment, promises, fulfilment and its negative usages such as selfishness, jealousy, and discouragement. This is mostly for those who do not speak the language. On its positive side it looks at it as an initial sign of baptism in the spirit in which the Pentecostals and charismatic movements put their emphasis on the faith and practice. As it follows its usage in prayer, thanksgiving, truth, praise to God, the edification of the individual and prophecy to the entire church. Church history provides the understanding of the use of tongues particularly in reference to early church fathers, such as Eusebius, Irenaeus, Dean Ferrar, Chrysostom Bishop of Constantinople, and Augustine of Hippo and briefly on the reformation period. It concludes by proposing the practical strategies for discovering the gift of tongues, through workshops on spiritual gifts, small group discussions, gift discovery group and its application in the church and individual.

Lederskab og spiritualitet i en missional kirke

The thesis of this article is that leadership and spirituality in a biblical perspective are intertwined and closely connected. In the life of the leader this has to do with calling, discipleship, a life of faith, and a discovery of one’s spiritual gifts. The same pattern applies to the congregation: The growth and spiritual maturity of the congregation depend on an understanding of leadership where the center is equpping the saints for service, to build up the body of Christ. The thesis is thus that the precondition for developing a missional congregation is to develop the spirituality of the congregation. This calls for a missional leadership which is able both to develop missional congregations and able to bind together missional with a living congregational spirituality.

Migrations and Spirituality in Europe. A Catholic Voice Inspired by the Thought of Pope Francis

Europe has been experiencing crisis caused by migrations, especially from Africa and the Middle East. This is not only an economic problem, but a cultural, social, and religious issue as well. Therefore, a proper approach to migration cannot overlook the broadly understood religiousness and spirituality. Rooted in the Christian experience, Europe cannot ignore the significant message of the Word of God and the teaching of the Church on migration and its various dimensions. Thus, Catholics and other Christians are required to care for their own spirituality, create the culture of coming together that leads to peace, and stay open to ecumenical and interreligious dialogue which fosters exchange of spiritual gifts. Protection of family and support to integral development of human life are special areas where people can join forces and work together. This requires proper formation and being open toGod’s help.

Pemuridan dalam Konsep Teologi Pantekosta bagi Pertumbuhan Gereja

Discipleship is the most important part of church growth. The early church, after the descent of the Holy Spirit, experienced tremendous breakthroughs. It cannot be denied that the concept of Pentecostal theology is not overemphasized. That is why this writing about a discipleship makes an effective contribution to thinking about and starting a movement for the concept of Pentecostal theology. The movement in the gifts of the Holy Spirit is indeed very extraordinary and brings great movement in the concept of Pentecostal theology. However, if it is not based on discipleship, then the church will only focus on the sparkling gifts of gifts, but cannot be firmly rooted. This research uses descriptive method, which is studying Discipleship in the Concept of Pentecostal Theology for Church Growth from the point of view of the truth of God's Word. The purpose of this discussion is to provide a new perspective on the discipleship that is the basis of church growth. In discipleship there will be a strong foundation laying on the truth of God's Word, the growth of spiritual maturity, spiritual gifts that function more optimally, the multiplication of new leaders and the church becomes strong from generation to generation. All are fully committed to the power of the Holy Spirit who will help and equip.Pemuridan menjadi bagian yang paling penting dalam sebuah pertumbuhan gereja.. Gereja mula-mula setelah peristiwa turunnya Roh Kudus, mengalami terobosan yang luar biasa. Tidak bisa dipungkiri bahwa dalam konsep teologi Pantekosta tidak terlalu ditekankan. Itu sebabnya penulisan ini tentang sebuah pemuridan memberikan kontribusi yang efektif untuk memikirkan dan memulai sebuah gerakan bagi dalam konsep teologi Pantekosta. Kegerakan dalam karunia-karunia Roh Kudus memang sangat luar biasa dan membawa kegerakan yang hebat dalam konsep teologi Pantekosta.. Namun kalau tidak didasari dengan sebuah pemuridan, maka gereja hanya fokus kepada gemerlap kehebohan karunia saja, namun tidak bisa berakar dengan kuat. Penelitian ini menggunakan metode deskritif, yaitu mempelajari tentang Pemuridan dalam Konsep Teologi Pantekosta bagi Pertumbuhan Gereja dari sudut pandang kebenaran Firman Tuhan. Tujuan pembahasan ini adalah memberikan pandangan yang baru tentang sebuah pemuridan yang menjadi dasar pertumbuhan gereja. Dalam pemuridan akan terjadi peletakan dasar yang kuat tentang kebenaran Firman Tuhan, pertumbuhan kedewasaan rohani, karunia-karunia rohani yang berfungsi lebih optimal, multiplikasi pemimpin baru dan gereja menjadi kokoh dari generasi ke generasi. Semua diserahkan sepenuhnya dalam kekuatan Roh Kudus yang akan menolong dan memperlengkapi.

EPISCOPUL ȘI / SAU RECEPTAREA SOBORNICEASCĂ A KATHOLICITĂȚII (ΚΑΘΟΛΙΚΉ) BISERICII

In the Symbol of Faith, we profess that the Church is Catholic. Therefore, we can understand this catholicity in several ways. First of them, the Church is catholic because it proclaims the apostolic faith in its entirety; she is the place where we meet Christ in his sacraments and receive the spiritual gifts needed to grow in holiness together with our brothers and sisters. The Church is also catholic because its communion embraces the whole human been, and she is sent to bring to the entire world the joy of redemption. Not eventually, the Church is catholic because it reconciles the wonderful diversity of God’s gifts to build up His People in love, unity and harmony.