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1
Wijaya, Albert I. Ketut Deni. „ROH KUDUS BAGI KARYA KATEKIS“. JPAK: Jurnal Pendidikan Agama Katolik 16, Nr. 8 (10.11.2018): 55–66. http://dx.doi.org/10.34150/jpak.v16i8.78.
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The Holy Spirit is the Spirit of God. By the Holy Spirit, the Church encouraged, built, developed, and has the power to constantly strive to become witnesses of Christ. The Holy Spirit is always present in the entire journey of the Church. He has always worked through a variety of ways. One of the ways the Holy Spirit present in the Church is to call the catechists to participate in the work of the mission that carried the Church. For catechists Holy Spirit plays a role as important as he is present in the Church. The Holy Spirit is believed to be the soul of the Church and souls catechists in carrying out the mission in the world. For catechists, the Holy Spirit to realize that mission work is the work of God; Holy Spirit calling catechists at once become a major force for catechists; The Holy Spirit guides to the truth; and the Holy Spirit giving guidance to the mission of catechists.
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Lösel, Steffen. „Guidance from the gaps: the Holy Spirit, ecclesial authority, and the principle of juxtaposition“. Scottish Journal of Theology 59, Nr. 2 (Mai 2006): 140–58. http://dx.doi.org/10.1017/s0036930606002134.
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Recent ecumenical dialogues have focused on the question of ecclesiastical offices. At the heart of this debate lies the question of how to relate the Holy Spirit's guidance of the church to its structures. Two alternative visions frame the debate. The Roman Catholic Church insists on the authority of the church's teaching office, as the channel through which the Holy Spirit guides the church. In contrast, Protestant churches emphasize the self-sufficiency of scripture, the normative function of the Gospel vis-à-vis the church, and the freedom of the Holy Spirit in, with, and over against all ecclesiastical structures. My essay engages this ecumenical debate through fundamental ecclesiological reflections on the relation between the Holy Spirit on the one hand, and the scriptural witness and ecclesial authority on the other. I argue that no ecclesial structure must be identified undialectically with the voice of the Holy Spirit, but that the church must discern the guidance of the Spirit in the context of the Christian assembly, as it emerges ever anew from the “gaps” left open in the assembly's juxtapositions of texts, bath, and shared meal. In order to develop my thesis, I first retrieve Karl Barth's christological foundation of ecclesiology, his definition of divine freedom over against the church, and his introduction of scripture as the critical principle for the church's permanently needed self-reform. Second, I discuss Walter Kasper's insistence on the incarnational and sacramental nature of the church and his threefold understanding of the church's apostolicity in terms of succession, tradition, and communion. Finally, I develop Gordon Lathrop's reading of the Christian assembly of worship in terms of liturgical juxtapositions for my ecclesiastical purposes.
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Jagodziński, Marek. „Pneumatologiczny wymiar Kościoła i teologii według Johna D. Zizioulasa“. Studia Teologii Dogmatycznej 6 (2020): 9–23. http://dx.doi.org/10.15290/std.2020.06.02.
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John D. Zizioulas’ publications do not include a special study of his Pneumatology, but his lectures on dogmatic theology contain a lot of material on the pneumatological vision of the Church. The foundation of the Church’s faith is the revealed and communicated truth of God, the preservation of which is a special task of the Holy Spirit. He is always active in community and creates communion, and all His gifts are for unity. The truth is revealed and secured only in the communion of the Holy Spirit in the Church. Zizioulas writes that it is the Holy Spirit who constitutes the true “essence of the Church”. Hence, Orthodox theologians often conceive of the Church as “an everlasting Pentecost event”. Thanks to the Son, we can get to know God, while the Holy Spirit reveals that God is communion. The great mistake of generations of dogmatists was to separate Christology from the science of God – and therefore from pneumatology. Salvation is realized in the Church, which is after all God’s people united in Christ and in the Holy Spirit. The Holy Spirit is the Spirit of communion, and it is no exaggeration to identify the Kingdom of God with Himself. The Eucharist is communion and participation in the Blood of Christ, which is “full of the Holy Spirit” and shares in Christ – and at the same time “in the communion of the Holy Spirit”. In the face of christomonistic or charismatic constraints, Zizioulas reminds us that Christ does not build the Church without the Holy Spirit, and He does not come to the Church only when he is completely formed. The institution of the Church was established at a specifi c point in history, but is constantly constituted and renewed by the Holy Spirit. The Church receives everything from God through Christ in the Holy Spirit, but it is necessary to receive His gifts in the event of communion – and it is in the Holy Spirit that everything what happens is an event of communion.
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Tyson, Paul G. „Taming the Spirit“. Pneuma 34, Nr. 2 (2012): 229–44. http://dx.doi.org/10.1163/157007412x642416.
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Abstract This article explores connections between the decline of prophecy and the evolution of a monarchic mono-episcopate ecclesiological structure in the early Catholic Church. Of particularly interest in this evolution is the attempt to institutionalize the Holy Spirit within the post-apostolic ecclesial structure. This article argues that the Spirit of God is not governed by institutional necessity. Indeed, the freedom and resulting dynamism of the Spirit seems to require a light institutional structure and a radical power inverted vision of church such as seen in the Pauline churches. Hence this article argues that something like a Pauline ecclesiology is needed if the church is to practice an apostolic pneumatology.
5
Clapsis, Emmanuel. „The Holy Spirit in the Church“. Ecumenical Review 41, Nr. 3 (Juli 1989): 339–47. http://dx.doi.org/10.1111/j.1758-6623.1989.tb02586.x.
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Avakian, Sylvie. „Die Kirche des Heiligen Geistes. Die Ekklesiologie des orthodoxen Theologen Nikolai Afanasiev“. Evangelische Theologie 80, Nr. 3 (01.05.2020): 230–42. http://dx.doi.org/10.14315/evth-2020-800308.
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Abstract This article presents the theology of the Orthodox theologian Nikolai Afanasiev, who calls the Church, the Church of the Holy Spirit. The Church, as Afanasiev expresses it, »lives and acts through the [Holy] Spirit,« so the Holy Spirit is its true inner principle. For Afanasiev, all the baptized are called to the Holy Priesthood. He recognizes the love and witness of Christ as paramount for the Church, before ecclesial power and its law. In this sense, Afanasiev's position differs from the prevailing understanding of the Church in the two common traditions of the West and the East, which often regard the Church as subject to the conditions and necessities of the law.
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GARNER, DAVID B. „COMMENDING SOLA SCRIPTURA: THE HOLY SPIRIT, THE CHURCH, AND DOCTRINE“. UNIO CUM CHRISTO 4, Nr. 1 (23.04.2018): 117–32. http://dx.doi.org/10.35285/ucc4.1.2018.art7.
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In post-Reformation dogmatics, the role of the Holy Spirit in relation to the doctrine of Scripture has often received insufficient attention. Contemporary treatments have erred in different directions, subjugating the doctrine of Scripture to communal hermeneutics or individual experience. By contrast, the magisterial Reformers offer a vital doctrine of the Holy Spirit for the doctrine of Holy Scripture in conjunction with the stewardship of that Scripture by the Spirit-birthed, confessing church. Drawing upon certain reformational insights, this paper will present a high doctrine of Scripture, in a manner that integrates the ministry of the Holy Spirit for illumination with the essential role of the Spirit within the confessing church for handling doctrine—particularly the doctrine of Scripture.
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Kgatle, Mookgo Solomon. „SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA“. Studia Historiae Ecclesiasticae 42, Nr. 1 (22.08.2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.
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The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.
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Wright, John H. „The Church: Community of the Holy Spirit“. Theological Studies 48, Nr. 1 (März 1987): 25–44. http://dx.doi.org/10.1177/004056398704800102.
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Bajić, Monika. „The Living Word“. Kairos 11, Nr. 1 (09.07.2017): 91–100. http://dx.doi.org/10.32862/k.11.1.4.
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The Bible, which is indisputable regarded as the inspired word of God, is written under the inspiration of the Holy Spirit. Man, as an earthen vessel, was used by the Holy Spirit to pen the revelation of God’s truth in Jesus Christ. The Holy Scriptures are “God breathed” words to the Church and are key in interpreting and fulfilling God’s telos for creation. This write-up wishes to emphasize and survey the critical role of the Holy Spirit in the Scriptures. Due to the inspiring role of the Spirit, the word of God is not a dead letter, rather a life-giving word that spills new life into the believer and the Church. Precisely this connection of Spirit and letter marks the Holy Scripture as living and active and conveys the desired transformative dimension for the individual believer and the faith community.
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Najoan, Deiby Ketlin. „Pengajaran tentang Roh Kudus bagi Pembinaan Warga Jemaat Dewasa di Gereja Berdasarkan Surat Efesus“. HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, Nr. 2 (30.06.2021): 162–74. http://dx.doi.org/10.46817/huperetes.v2i2.69.
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Teaching about the Holy Spirit is an important theme in the teaching curriculum for the formation of adult members of the church. Paul's letter to the Ephesians emphasized the importance of living under the leading of the Holy Spirit. The church must carry out the teaching of the Holy Spirit in the formation of the members of the congregation, so that the congregation has a correct understanding. Through a literature study approach related to the study of the Ephesians, it was found that the teaching of the Holy Spirit in Ephesians is the Holy Spirit as a seal, believers are sealed with the Holy Spirit when they believe which signifies that believers belong to God. The Holy Spirit is the guarantee that believers will receive what He has promised. Believers are the abode of the Holy Spirit, because the Holy Spirit indwells believers. The Holy Spirit empowers believers by His Spirit within. Believers should not grieve the Holy Spirit, but believers are commanded to be continually filled with the Holy Spirit. It is the Holy Spirit who guides believers in prayer. The Bible study in Ephesians about the Holy Spirit can be a reference for the church to implement a curriculum for teaching about the Holy Spirit for the formation of adult members of the congregation. The teachings of the Bible in the letter of Ephesians are the basis for the importance of teaching the Holy Spirit to adult members of the church.Pengajaran mengenai Roh Kudus merupakan tema penting dalam kurikulum pengajaran bagi pembinaan warga jemaat dewasa di gereja. Surat Paulus kepada jemaat di Efesus menekankan pentingnya hidup dalam pimpinan Roh Kudus. Gereja harus melaksanakan pengajaran mengenai Roh Kudus dalam pembinaan warga jemaat, supaya jemaat memiliki pemahaman yang benar. Melalui pendekatan studi literatur terkait dengan kajian surat Efesus, ditemukan bahwa pengajaran Roh Kudus dalam surat Efesus ialah Roh Kudus sebagai meterai, orang percaya dimeteraikan dengan Roh Kudus sewaktu percaya yang menandakan bahwa orang percaya adalah milik Allah. Roh Kudus menjadi jaminan bahwa orang percaya akan menerima apa yang telah dijanjikan-Nya. Orang percaya adalah tempat kediaman Roh Kudus, karena Roh Kudus yang mendiami orang percaya. Roh Kudus memberi kekuatan kepada orang percaya oleh Roh-Nya di dalam batin. Orang percaya tidak boleh mendukakan Roh Kudus, melainkan orang percaya diperintahkan untuk terus menerus dipenuhi oleh Roh Kudus. Roh Kuduslah yang menuntun orang percaya dalam berdoa. Kajian Alkitab dalam surat Efesus mengenai Roh Kudus dapat menjadi acuan bagi gereja untuk pelaksanaan kurikulum pengajaran tentang Roh Kudus bagi pembinaan warga jemaat dewasa. Ajaran alkitab dalam surat Efesus menjadi landasan tentang pentingnya pengajaran Roh Kudus bagi jemaat dewasa di gereja.
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Handasyde, Kerrie. „Pentecost Past or Present“. Pneuma 41, Nr. 3-4 (09.12.2019): 458–76. http://dx.doi.org/10.1163/15700747-04103004.
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Abstract Charismatic elements were suppressed among colonial Australian Churches of Christ (Disciples) only to re-emerge a century later. Understandings of the work of the Holy Spirit were contested in Churches of Christ in Australia, Britain, and America, as the denomination struggled to account for the work of the Holy Spirit in contemporary times due to its foundational opposition to creeds, distrust of experientialism, and insistence on a rational common sense reading of the New Testament. This article examines Australian Churches of Christ responses to charismatic phenomena via several previously unexamined texts against the background of nineteenth-century revivalism, twentieth-century Pentecostalism, and the charismatic movement of the 1960s and ’70s. It finds that a church that once suppressed the story of an advocate of Holy Spirit baptism came to accommodate the language of renewal.
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H, Hendi. „PANDANGAN PENGAKUAN IMAN NICEA-KONSTANTINOPEL (KREDO NICEA) TENTANG DOKTRIN ALLAH TRITUNGGAL“. Jurnal Teologi Cultivation 3, Nr. 1 (14.07.2019): 19–40. http://dx.doi.org/10.46965/jtc.v3i1.249.
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AbstractThe article describes the doctrine of the Holy Trinity according to the views of the Church Fathers formulated in a Nicene and Constantinople Creed (Nicene Creed). There are many errors and debates about this doctrine throughout the ages including today. This article is important because it puts the right theological foundation, which is orthodox understanding (straight teaching) about the Trinity. The author will describe the 8 points of the Nicene Creed and interact with the Scriptures and the writings of the Church Fathers. The Holy Trinity is essentially One God in Three Persons or Three Persons in One Essence or the Essence of God, namely the Father is God, the Son is God, and the Holy Spirit is God so the Trinity God does not speak about the number of God but the existence of God . It is called the Father because He is the source of everything including the Son who is His Word begotten or comes out from the Father and the Holy Spirit which is the breath or source of life from the Father himself. The Word and the Holy Spirit are a necessity in the FatherKey words: Trinity, Father, Son, Holy Spirit, Nicea, Constantinople, Father of Church, Essence
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Greggs, Tom. „‘If it is teaching, then teach!’ (Romans 12:7): ministry, big issues and grown-up discipleship“. Holiness 1, Nr. 1 (05.04.2020): 3–19. http://dx.doi.org/10.2478/holiness-2015-0001.
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AbstractAfter addressing the teaching and learning context in which contemporary theology exists, this article seeks to address contemporary Methodism and Methodist theology. Drawing on Scripture and theologians, it is argued that the Church is a creation of the Holy Spirit, and knows itself as such not only as it is created intensely so by an event of the Spirit of God, but also that the purpose of this intensive indwelling work of the Holy Spirit is to push the Church beyond its boundaries and orientate it onto the world. In light of this, seven motifs are identified for a theology which seeks to serve the Church.
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Shelton, James B. „Delphi and Jerusalem: Two Spirits or Holy Spirit? A Review of John R. Levison’s Filled with the Spirit“. Pneuma 33, Nr. 1 (2011): 47–58. http://dx.doi.org/10.1163/157007411x554695.
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AbstractLevison presents a sweeping panoramic overview of the Holy Spirit throughout Scripture while noting significant Greco-Roman, Jewish, and Christian parallels. The Spirit is the life force animating humans, the agent of regeneration, and the source of prophetic inspiration and power. Levison identifies distinct pneumatological trajectories that show a continuity in the Spirit traditions that are clarified and enhanced as they move through the Christian tradition. But how indebted is the Church to Greco-Roman spirit-concepts for her pneumatology?
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Lancton, Thaddaeus. „A Fifth Mark of the Church?“ Roczniki Teologiczne 68, Nr. 2 (26.02.2021): 5–21. http://dx.doi.org/10.18290/rt21682-1.
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In addition to the four marks of the Church, mercy has been emphasized since the pontificate of St. John Paul II as essential to the authentic fulfillment of the Church’s identity and mission. A Christological and pneumatological understanding of these marks of the Church leads to a proper grasp of the Church in relation to mercy. The Church is merciful not de facto because of her works of mercy on behalf of the poor or sinners. Rather, she is first the recipient of unprecedented Divine Mercy, poured forth in the gift of the Holy Spirit, and so shares that same Spirit of Mercy with others through her sacraments, preaching, and service. The Church’s mission of mercy thus extends beyond the myriad of manners to alleviate human misery. In union with Christ, her Bridegroom, the Church is to communicate the one gift of Divine Mercy, the Holy Spirit, to all.
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Schweitzer, Don. „Gregory Baum on the Revelatory Work of the Holy Spirit“. Horizons 24, Nr. 1 (1997): 73–88. http://dx.doi.org/10.1017/s0360966900016741.
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AbstractThis article explores Gregory Baum's notion of how the Holy Spirit leads the church to a new understanding of Jesus as the Christ. It begins by examining Baum's interpretation of the doctrinal development at Vatican II, then analyzes the innovative understanding Baum has developed based on how the Spirit works to reformulate the church's message through a process of cultural conversion. It relates Baum's theory to preceding reflection on the development of dogma, then takes up Rosemary Ruether's criticism that Baum's position deprives Scripture of its transcendence. It concludes by developing a way of relating Word and Spirit that combines Baum's openness to the spirit with Ruether's concern for the transcendence of Scripture.
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Levison, Jack. „The Holy Spirit in 1 Corinthians“. Interpretation: A Journal of Bible and Theology 72, Nr. 1 (13.12.2017): 29–42. http://dx.doi.org/10.1177/0020964317731327.
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Paul’s first letter to the Corinthians is the last word on the Holy Spirit—or so it would seem, with its copious discussions of the Spirit in relation to the cross, the church, spiritual gifts, and resurrection. Yet this letter is anything but straightforward, and its take on the Spirit is anything but spiritual. Earthy, tenacious, and sensible, yes—but spiritual? Not in the sense of otherworldly and unearthly. If insight into the Holy Spirit can be wrested from this letter—and it certainly can—it seeps from fractures and surfaces in ambiguity, where sarcasm, practicality, and competing claims to experience collide.
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Păuleț, Lucian. „The Search for a Sound Ecclesiology: The Basic Principles of Congar’s Pneumatology Applied in his Ecclesiology“. Studia Universitatis Babeș-Bolyai Theologia Catholica 65, Nr. 2 (31.12.2020): 5–21. http://dx.doi.org/10.24193/theol.cath.latina.2020.lxv.2.01.
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"Yves Congar’s pneumatology contains several basic principles. Two of them are as following: the Holy Spirit is revealed not directly in himself but through his work; and pneumatology has to be Christological. Furthermore, Congar also states that the Holy Spirit makes the Church one. Because Congar’s thought is very organic and many of its interconnections are only implicit, the first aim of this article is to make more explicit these interconnections in order to show that the unity of the Church reflects the inner unity of the Trinity as well as the unity of the economy of salvation. The second aim of this article is to show how Congar’s pneumatology contributes to the understanding of the Church as a mystery in which the Christological and pneumatological aspects have an equal importance. This equilibrium leads to harmony between institution and charisms, and between the memory of Christ and the invocation of the Holy Spirit. This Christological-pneumatological understanding of the Church is useful in ecumenical discussions between Catholic, Orthodox and Protestant Christians."
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LILLBACK, PETER A. „The Holy Spirit in the Gospels“. Unio Cum Christo 2, Nr. 2 (01.10.2016): 115. http://dx.doi.org/10.35285/ucc2.2.2016.art7.
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Abstract: The Synoptics emphasize the eschatological significance of the Holy Spirit in relation to the earthly Messiah, who speaks God’s word. Johannine theology highlights the sending of the Spirit from a post-Pentecost perspective. As paraklētos, the coming Spirit is promised to bring to mind the teachings of the Lord. The word paraklētos expresses facets of this “helper,” or “comforter,” that are analogous to Christ’s. The paraklētos also comes alongside believers, enabling them to embrace the gospel, to fulfill the multifaceted ministries of the gospel, and to convict the unbelieving world. The abiding significance for the church is not identified in charismatic manifestations but in the believer’s relationship with and witness to Christ.
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Hawksley, Theodora. „The freedom of the Spirit: the pneumatological point of Barth's ecclesiological minimalism“. Scottish Journal of Theology 64, Nr. 2 (21.03.2011): 180–94. http://dx.doi.org/10.1017/s0036930611000044.
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AbstractKarl Barth's ecclesiology has come under fire in recent years from those who find his work on the church insufficiently concrete. Proponents of concrete ecclesiologies argue that Barth's use of the wirkliche Kirche/Scheinkirche motif, and his general lack of attention to the way in which the assent of faith takes shape in the concrete church, result in the belittling of the concrete church. In turn, this lack of regard for the visible church creates problems relating to the role of the Holy Spirit. This article rereads Barth's lack of concentrated attention on the concrete church and argues that his ecclesiological minimalism functions as a theological crash barrier. By attending to the structure and doctrinal context of Barth's sections on the church in the Church Dogmatics, Barth's reticence to pronounce on the concrete church can be seen not as omission or denigration, but as a methodological principle preserving the freedom of the Holy Spirit in relation to the concrete church. The way in which Barth opens up space for the work of the Spirit in the historical, sinful church has much to offer those in search of a challenging, faithful, realistic and pastorally careful concrete ecclesiology.
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Sihombing, Edy Syahputra. „Peran Roh Kudus Sebagai Allah yang Personal di dalam Gereja“. MELINTAS 35, Nr. 1 (07.07.2020): 40–56. http://dx.doi.org/10.26593/mel.v35i1.4033.40-56.
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The Holy Spirit in Christianity is portrayed as God who exists actively through human experiences. The presence of the Holy Spirit who dwells in human’s heart is a unique presence of one of the Persons of the Trinity. However, the Holy Spirit’s presence in human experiences is not always identified as the ‘Person’ of God. Here the language of dogmatic theology might not be clear and inspiring to Christians to recognise the unique presence of the Holy Spirit in their hearts and in the living of faith in the Church. There is a need to contemplate the aspects of human personal experience of the Holy Spirit in relation to the theological language of the Persons in Trinity so that the faithful may discern the presence of the Holy Spirit in their lives. It is therefore important that in theological discussions about the Holy Spirit there is an awareness to view the need of ‘translating’ theological language into simpler language of catechism. In order that the faithful are able to identify the presence and the works of the Holy Spirit in experiences, in prayer, and in the life of faith, catechetical language about the Holy Spirit should bring more images related to human experience.
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Wainwright, Geoffrey. „The Church of the Holy Spirit - By Nicholas Afanasiev“. Modern Theology 25, Nr. 4 (Oktober 2009): 702–4. http://dx.doi.org/10.1111/j.1468-0025.2009.01566.x.
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Levering, Matthew. „The Holy Spirit and the Unity of the Church“. Pro Ecclesia: A Journal of Catholic and Evangelical Theology 23, Nr. 1 (Februar 2014): 33–45. http://dx.doi.org/10.1177/106385121402300104.
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Ramsey, Michael. „F. A. Cockin, The Holy Spirit and the Church“. Theology 123, Nr. 4 (Juli 2020): 297–98. http://dx.doi.org/10.1177/0040571x20934031e.
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Bobrinskoy, Boris. „The Holy Spirit - in the Bible and the Church“. Ecumenical Review 41, Nr. 3 (Juli 1989): 357–62. http://dx.doi.org/10.1111/j.1758-6623.1989.tb02588.x.
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Price, Richard. „The Church of the Holy Spirit. By Nicholas Afanasiev“. Heythrop Journal 52, Nr. 4 (09.06.2011): 719–20. http://dx.doi.org/10.1111/j.1468-2265.2011.00672_11.x.
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Gary, Jay E. „Outlook 2020: Results from a Real-Time Delphi Survey of Global Pentecostal Leaders“. Pneuma 34, Nr. 3 (2012): 383–414. http://dx.doi.org/10.1163/15700747-12341236.
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Abstract In the fall of 2011 a Real-time Delphi survey was conducted with members of Empowered21, entitled: “Outlook 2020: The future of Spirit-empowered Christianity.” The survey consisted of thirteen projections for the year 2020, ranging from positive statements, such as “The church will experience a fresh, historic outpouring of the Holy Spirit,” to negative ones, such as “There will be an increase of public moral failures among Spirit-empowered leaders.” Of the 132 members invited, 29 percent, or 38 participants completed the survey. Participants reached a consensus on eight of thirteen projections. The results show that Empowered21 leaders have high expectations for 2020 — that the church would experience a historic outpouring of the Holy Spirit, sustained by new leadership. Yet, this would be accompanied by an increasing divide between how emerging and established generations express their Spirit-empowered faith.
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Suriawan, Suriawan. „KEBERGANTUNGAN PENGKOTBAH TERHADAP PERAN ROH KUDUS DALAM PERSIAPAN DAN PENYAMPAIAN FIRMAN TUHAN“. Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 2, Nr. 1 (12.04.2018): 105–22. http://dx.doi.org/10.37368/ja.v2i1.64.
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The sermon is one of the central activities of the church liturgy. The role of the sermon is very important in the Christian ministry, but now we have found several problems of the sermon at the church pulpit. Nowadays, the preacher can easily get the material resources either from books or electronic journal and so on to prepare the sermon. But unfortunatelly, there are many sermons that cannot be applied in daily life or in the other word, such sermons have the poor application. This article wants to emphazise the role of the Holy Spirit for the preacher in preparing the sermon. Why do we need to depend on the role of the Holy Spirit in preparing the sermon? What do mean that we need to depend on the power of the Holy Spirit? These questions above will be discussed in this paper.
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Kane, Gregory. „George Jeffreys, the Spirit of Christ, and Early Pentecostal Thinking on Spirit Reception“. PNEUMA 37, Nr. 1 (2015): 63–81. http://dx.doi.org/10.1163/15700747-03701027.
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The emerging pentecostal movement of the early twentieth century recognized the need to develop a coherent pneumato-soteriological framework from which to promote the pentecostal distinctive of Spirit baptism. In the midst of heated debate interwoven with various personality cults, a multiplicity of alternative models was advanced. George Jeffreys, the founder of the Elim Pentecostal Church, taught that Christians do not receive the Holy Spirit at conversion; they receive him only at the baptism in the Holy Spirit. Rather, Jeffreys asserted, it is the Second Person of the Holy Trinity who comes to indwell the believer at regeneration, and this Spirit of Christ is entirely distinct from and in no way synonymous with the Holy Spirit. Jeffreys’ Spirit of Christ teaching was widely promoted within the Elim movement during the 1920s and 1930s and was still being discussed within British Pentecostalism as late as the 1960s, before it faded into theological obscurity. Nevertheless, the implications of this early debate on Spirit reception remain a live issue within Pentecostalism today.
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Olszewski, Mieczysław. „Ożywiająca obecność Ducha Świętego we wspólnotach Kościoła“. Studia Teologii Dogmatycznej 6 (2020): 87–96. http://dx.doi.org/10.15290/std.2020.06.06.
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The phenomenon of the action of the Holy Spirit has accompanied the Church throughout her history. After the Second Vatican Council, a special influence of the Holy Spirit is noted in the initiated new prayer movements and communities. This study aims to show the functioning of small communities, the mechanisms of personal and group activities that contribute to deepening the faith of believers.
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Bliese, Richard. „Speaking in Tongues and the Mission of God Ad Gentes“. Journal of Pentecostal Theology 20, Nr. 1 (2011): 38–47. http://dx.doi.org/10.1163/174552511x554564.
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AbstractThe Pentecostal and Charismatic movements have assisted many denominations, including Lutherans, with the call to mission by challenging them with a new view of the Holy Spirit. A full immersion in these movements along with a firm grounding in the tradition will lead to a fuller grasp of what the Spirit is doing in the world. This article reviews two prominent Lutheran theologians who have shaped a whole generation of leaders concerning the Holy Spirit: Robert Jenson and Larry Christenson. In response to their work, I will explore how the work of the Spirit can be understood when framed within God's mission (the missio Dei). The call to mission is central. The church emerges as it engages in the missionary activity of witness and sanctification. This is the story of Acts. It is the story of the Spirit. The church's missionary call is to speak in tongues.
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Colle, Ralph Del. „Mary, the Unwelcome (?) Guest in Catholic/Pentecostal Dialogue“. Pneuma 29, Nr. 2 (2007): 214–25. http://dx.doi.org/10.1163/157007407x237926.
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AbstractCatholic Marian doctrines and practices have been a major stumbling block for Catholic/Pentecostal dialogue. In this article I utilize a pneumatological perspective to suggest that Mariology exemplifies the intersection between a Catholic theology of grace (including spirituality) and ecclesiology (embracing Vatican II's articulation of Mariology). I build on the notion that the outpouring of the Holy Spirit alerts the Pentecostal/Charismatic believer to: 1) the church's existence in the outpouring of the Holy Spirit, 2) the reception of the grace, gifts and charisms of the Holy Spirit, 3) the fraternal/sororal recognition of “anointed ones” in the midst of the Pentecostal assembly, and 4) the doxological response in which praise and veneration are appropriate in an eschatologically oriented church. In doing so I correlate each of these points with aspects of Catholic Marian doctrine and praxis and seek to elicit a Pentecostal response.
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Ndiy, Ferderika Pertiwi, und S. Susanto. „Prinsip Pertumbuhan Gereja Mula-Mula Ditinjau Dari Kisah Para Rasul 2:1-47 Dan Aplikasinya Bagi Gereja Masa Kini“. Integritas: Jurnal Teologi 1, Nr. 2 (19.12.2019): 101–11. http://dx.doi.org/10.47628/ijt.v1i2.13.
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Church growth is an important study in church history. The Bible has important principles in church growth, therefore these principles need to be analyzed so that they can contribute to the study of church growth. The Acts of the Apostles is a book that has a history and principles of church growth, therefore the author conducted research on church growth based on Acts 2: 1-47. The author uses a qualitative approach to literature study to find the principles of church growth based on Acts 2: 1-47. The results showed that there were three principles for the growth of the early church. The first principle based on the fourth verse is to depend on the Holy Spirit, the second principle based on verses 14-36, 42 is to preach the Word of God, the third principle based on verses 42-46 is to live in fellowship. For the growth of the church today the church must depend on the power of the Holy Spirit, teaching based on the word of God, and the church lives in fellowship.
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Pfeiffer, James. „Civil Society, NGOs, and the Holy Spirit in Mozambique“. Human Organization 63, Nr. 3 (01.09.2004): 359–72. http://dx.doi.org/10.17730/humo.63.3.wr0rc09qeyafn84l.
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The concept of “civil society” has been used by major donors in the world of international development to justify the rechanneling of aid resources away from public sector services to nongovernmental organizations (NGOs) in an era of structural adjustment. Mozambique provides an especially valuable case study of the civil society experiment in Africa, given its dramatic conversion from state-centered development to civil society and free markets over the last decade. The rapid retreat of the state in the lives of ordinary Mozambicans during this period quickly cleared a space for the emergence of an “independent” civil society that has been quickly filled by two social currents: international NGOs and Pentecostal-influenced churches. This article argues that the NGO presence has intensified already growing social inequality by channeling resources primarily to elites, while the church movements have thrived in poor communities outside the foreign aid world. The enormous popularity of the churches reveals the deepening marginalization of poor communities in the market economy and exposes the inadequacy of the NGO-civil society model to meet the needs of vulnerable populations.
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Smith, Susan. „The Holy Spirit and Mission in Some Contemporary Theologies of Mission“. Mission Studies 18, Nr. 1 (2001): 87–112. http://dx.doi.org/10.1163/157338301x00207.
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AbstractIn 1990, Pope John Paul II spoke of the Spirit as "the principal agent of mission," a statement that can provoke a variety of perceptions of the contemporary practice of mission. In this article I wish to show how the mission of the Spirit enjoys chronological and spatial priority over the mission of Jesus through an examination of the work of some contemporary theologians. An emphasis on the chronological and spatial priority of the Spirit opens up, first, new possibilities for those who favor interreligious dialogue rather than an emphasis on proclamation and proselytization as privileged ways of being missionary. Second, it offers support to women who have long experienced the negative impact of androcentric Christologies in both church and society. Third, the universal presence of the Spirit in creation is an invitation for contemporary women and men to redefine their relationship to the rest of creation, for the Spirit's immanence in all creation should call for a retreat from exploitative attitudes to nature. Fourth, the energizing and vivifying power of the Spirit could challenge that institutional inertia that can encourage the church to think of church expansion and growth as the legitimate goal of missionary activity. But to speak of the Spirit as "the principal agent of mission" also requires that we need to redefine our understanding of the relationship between the Spirit and the Jesus of history. This redefinition is important, for to move from a narrow Christocentrism or theocentrism to a theology of mission that could appear to delink the Spirit from the Father and Son in favor of understanding the Spirit as a "cosmic force," a "cosmic energy" is as limiting as the problem it tries to resolve.
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Davies, Oliver. „Transformation Theology and Pentecostalism“. Journal of Pentecostal Theology 24, Nr. 2 (07.10.2015): 172–86. http://dx.doi.org/10.1163/17455251-02402005.
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In this article, in dialogue with Pentecostal theologians, I argue that our contemporary science allows us to return to a transformational account of the embodied self and the material world, with implications in particular for both Christology and pneumatology and their relation. On the basis of a reading of Acts 2.32–36, in which Christ in heaven ‘pours forth’ the Holy Spirit upon the first Church, I argue that the reality of the living Christ for us is itself the work of the Holy Spirit and itself communicates the work of the Spirit. This suggests the possibility of a Trinitarian koinonia which points to the unity of the Spirit-filled doxology and devotion of the worshipping Church on the one hand, and to the active life of discipleship through our acts of following Christ on the other.
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Zweck, Dean. „A Fruitful Dialogue between Lutherans and Catholics in the South Land of the Holy Spirit“. Review of Ecumenical Studies Sibiu 8, Nr. 2 (01.08.2016): 206–18. http://dx.doi.org/10.1515/ress-2016-0017.
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Abstract Lutherans and Catholics in Australia have engaged in fruitful ecumenical dialogue for forty years, producing eight documents that have consistently had a view toward reception in the two respective churches. In recent years this Dialogue has been encouraged on its journey by the concept of receptive ecumenism. Ecumenical encounter is a work of the Holy Spirit, and each church can be enriched by recognising and receiving the charism of a partner church.
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Cartledge, Mark J. „Spirit-Empowered ‘Walking Alongside’“. Journal of Pentecostal Theology 27, Nr. 1 (12.03.2018): 14–36. http://dx.doi.org/10.1163/17455251-02701002.
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The gift of the Holy Spirit to the disciples in John’s Gospel, expressed in the so-called Paraclete sayings (John 14–16), indicates that certain capacities will be given to the disciples of Jesus Christ for the benefit of their witness to the world. This article reflects on these pneumatological texts, brings them into conversation with the discourse of public theology, that is, theology that seeks to address issues in the public domain of wider civil society, outside the sphere of the church. In particular, by taking the metaphor of ‘walking alongside’, this study explores the ways these texts inform the manner in which Renewal (Pentecostal and Charismatic) Christians, believing in the empowerment of the Holy Spirit for service to the world, may frame their pneumatology of engagement for the sake of others.
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Supatra, Hendarto. „MENGENAL PENTAKOSTALISME DI INDONESIA“. Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 3, Nr. 2 (22.11.2019): 11–24. http://dx.doi.org/10.37368/ja.v3i2.97.
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The author gives enough introduction of the development of the Pentecostal movement in the history of the Christian Church. The movement of the Pentecostalism was an unique development because the Holy Spirit is believed as the inisiator of the movement. Therefore, the Pentecostal churches really depends on the work of the Holy Spirit (without separated from the work of the work of God the Father and Jesus Christ). Furthermore, this article describes the development of the Pentacostal movement, especially in Indonesian context and observes the unique and positive things of the Pentacostalism, its doctrine and dangerous teachings, especially in Indonesian context. The author believes that Pentecostalism will be the face of Christianity in the future.
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Hütter, Reinhard. „The Church as Public: Dogma, Practice, and the Holy Spirit“. Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, Nr. 3 (August 1994): 334–61. http://dx.doi.org/10.1177/106385129400300310.
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Warzeszak, Józef. „The Holy Spirit and the Church according to Benedict XVI“. Rocznik Teologii Katolickiej 12, Nr. 1 (2013): 97–125. http://dx.doi.org/10.15290/rtk.2013.12.1.06.
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Bobrinskoy, Boris. „The Church and the Holy Spirit in 20th Century Russia“. Ecumenical Review 52, Nr. 3 (Juli 2000): 326–42. http://dx.doi.org/10.1111/j.1758-6623.2000.tb00040.x.
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Macchia, Frank D. „Spirit Baptism and Spiritual Formation: A Pentecostal Proposal“. Journal of Spiritual Formation and Soul Care 13, Nr. 1 (10.02.2020): 44–61. http://dx.doi.org/10.1177/1939790920903262.
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The Pentecostal understandings of baptism in the Holy Spirit hold potential for a more substantively pneumatological understanding of spiritual formation, but there are conceptual barriers to overcome before this potential can be realized. Specifically, the emphasis of revivalism on crisis experience and individualistic piety must be set within a larger framework that is more expansively ecclesiological and eschatological. A more expansively eschatological view of Spirit baptism can provide this framework, opening breathing room for prioritizing a pneumatological vision of spiritual formation in the life and mission of the church. Spirit baptism can still refer to new breakthroughs in the life of the Spirit (moments of Spirit filling) but those experiences would be couched within a larger vision of spiritual formation.
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Menzies, Robert P. „Luke's Understanding of Baptism in the Holy Spirit: A Pentecostal Dialogues with the Reformed Tradition“. Journal of Pentecostal Theology 16, Nr. 2 (2008): 86–101. http://dx.doi.org/10.1163/174552508x294215.
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AbstractIn this article, Menzies notes that Reformed theologians have tended to read Luke's writings in the light of Paul's epistles. As a result, their theological reflection on the Spirit has centered more on his work in the Word and sacraments, the 'inner witness' of the Spirit, and less on his mission to the world. Additionally, this methodology has encouraged Reformed scholars to associate the Pentecostal gift (i.e. Spirit baptism) with conversion and regeneration. However, through an examination of key passages in Luke-Acts, Menzies argues that Luke has a unique contribution to make to a holistic biblical theology of the Spirit. Luke's understanding of baptism in the Holy Spirit is different from that of Paul. It is missiological rather than soteriological in nature. The Spirit of Pentecost is, in reality, the Spirit for others - the Spirit that compels and empowers the church to bring the 'good news' of Jesus to a lost and dying world. It is this Lukan, missiological perspective that shapes a Pentecostal understanding of baptism in the Holy Spirit. Menzies concludes that the clarity and vigor of Luke's message is lost when his narrative is read through Pauline lenses. Luke has a distinctive voice and it is a voice the church needs to hear.
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Kozak-Zychman, Wanda, und Anna Szarlip. „Specificity of structure of complete mortality of individuals buried in the cemetery at the hospital and the church of Holy Spirit as compared to other cemeteries in Lublin from the 15th to 18th century“. Anthropological Review 78, Nr. 1 (01.03.2015): 33–46. http://dx.doi.org/10.1515/anre-2015-0003.
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Abstract The goal of the study is to analyse and evaluate a complete mortality of individuals buried in the cemetery at the hospital and the church of Holy Spirit in Lublin. The main question is whether and to what extent the results of research into the subject will reflect the physical condition and the low social status of individuals from the Holy Spirit hospital-poorhouse. The comparison includes burials of Lublin burghers, church dignitaries and religious brothers and sisters of the Cathedral and Pobrygidkowski Church. This study discusses such issues as the share of children, juveniles and adults, the sex ratio, distribution of age and sex of adult and the average life span for men and women. The differences in the cumulative distributions of age frequency (dx) for the compared cemeteries were assessed using the Kolmogorov-Smirnov test. To evaluate the differences in average life span of adults the Student’s t-test was used after verification of the equality of variance by using the F-Snedecor test. The cemetery at the hospital and the church of Holy Spirit clearly stands out among comparable sites, not only in the way of burying the dead. The study of individuals buried in the Holy Spirit cemetery showed: the largest share of children and juveniles, as well as small percentage of individuals over the age of 50 years, which resulted from a low average life span for both men and women (significant differences). The comparison of the cumulative relative numbers (dx) from the interval of 10-15 year shows this percentage to be the highest and remain so up to the last interval, i.e. 60 years and more (significant differences for group 15-20 years - compared with the Cathedral and the 30-40 years - compared with the Pobrygidkowski Church). A poor physical condition, clearly related with low social status, is indicated by a variety of illnesses, injuries and malformations which were recorded in a large number of the skeletal remains, i.e. more than 70% of individuals.
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Harefa, Febriaman Lalaziduhu. „PERANAN KAUM AWAM DALAM PELAYANAN GEREJA“. SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 5, Nr. 1 (18.06.2020): 26–48. http://dx.doi.org/10.47154/scripta.v5i1.44.
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Ungkapan ”persekutuan Roh” dalam Filipi 2:1 bisa berarti persekutuan dengan Roh yang dimungkinkan oleh Roh Kudus sendiri. Gagasan Perjanjian Baru tentang persekutuan ini sering kali tidak dipahami secara benar, akibatnya kabur, ada orang yang terlalu menekankan persekutuan vertikal (kepada Allah) saja dan kurang menekankan segi persekutuan horizontalnya (sesama), demikian sebaliknya, sehingga tidak heran kalau sewaktu-waktu timbul kesenjangan. Padahal keduanya tidak dapat dipisahkan satu dengan yang lain. Kuduanya sama-sama penting dalam pengertian koinonia yang benar. Abineno menambahkan bahwa: Persekutuan itu mengandung realitas yaitu partisipasi dalam Roh Kudus dan persekutuan seorang akan yang lain. Oleh sebab itu bila dikatakan bahwa kita mendapat realitas Roh Kudus melalui Firmannya, maka kita juga mendapat bagian dalam persekutuan dengan sesama anggota jemaat lainnya.[1] Dengan demikian tidak ada tempat untuk hidup secara individual.
Persekutuan Kristen diciptakan oleh Roh Kudus, itu berarti bahwa seluruh anggota berpusat pada Roh Kudus yang adalah merupakan gambaran gereja yang benar. Anggota persekutuan adalah orang-orang yang telah dipanggil untuk hidup dalam kasih karunia dengan penuh ketaatan. Harus diakui bahwa ada banyak perdebatan yang menyangkut persekutuan Roh ini, namun yang jelas bahwa dimensi vertikal tetap merupakan dasar untuk gagasan koinonia. Koinonia dalam gereja haruslah dimulai dengan persekutuan dengan Roh Kudus.
The phrase "fellowship of the Spirit" in Philippians 2: 1 can mean fellowship with the Spirit made possible by the Holy Spirit himself. The New Testament idea about community is often not understood correctly, the consequences are blurred, there are people who overemphasize vertical alliance (to God) and do not emphasize the horizontal community (others), and vice versa, so it is not surprising that at any time the gap arises. Though both can not be separated from one another. The hilt is equally important in the correct understanding of Koinonia. Abineno added that: Fellowship contains reality, namely participation in the Holy Spirit and fellowship of one another. Therefore if we say that we get the reality of the Holy Spirit through his Word, then we also get a part in fellowship with other fellow church members. Thus there is no place to live individually.
Christian fellowship is created by the Holy Spirit, it means that all members are centered on the Holy Spirit which is a true picture of the church. Fellowship members are people who have been called to live gracefully in obedience. It must be admitted that there are many debates concerning the fellowship of the Spirit, but it is clear that the vertical dimension remains the basis for the Koinonia idea. The Koinonia in the church must begin with fellowship with the Holy Spirit.
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Mildnerová, Kateřina. „African Independent Churches in Zambia (Lusaka)“. Ethnologia Actualis 14, Nr. 2 (01.12.2014): 8–25. http://dx.doi.org/10.1515/eas-2015-0001.
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ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Zambia has been significantly marked by the proliferation of the African Independent Churches - both of Pentecostal and prophet-healing type. These churches that started mushrooming particularly in urban settings became part of the strengthening charismatic movement, particularly within Protestantism. A typical feature of AICs is focus on spiritual healing and religious syncretism - the local traditional customs and beliefs in dangerous ghosts, ancestral spirits, or witches are placed within the biblical religious framework where the Holy Spirit (Muzimu Oyela) is considered to be the only source of healing whereas other ‘inferior spirits’ are labelled as demons. The traditional methods of healing are creatively combined with Christian healing by means of prayers, spiritual blessings, laying on of hands on patients and demon exorcism - it is believed that only a body rid of bad spirits can receive the Holy Spirit, and thus be healed. The paper draws on both secondary literature concerning African Independent Churches and primary data issued from fieldwork in Lusaka (2008-2009).
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Padwick, T. John. „‘The Spirit Alone’: Writing the Oral Theology of a Kenyan Independent Church“. Transformation: An International Journal of Holistic Mission Studies 35, Nr. 1 (Januar 2018): 15–29. http://dx.doi.org/10.1177/0265378818767677.
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There are few accounts of the theologies of African Independent Churches (AICs), or of how such texts might be developed from what is an essentially oral phenomenon. In consequence, AIC students encounter difficulties in obtaining theological training appropriate for their churches. This article is an interim report on the process of recording such a theology – that of the Holy Spirit Church of East Africa. Based on insights from recent scholars in the fields of African Pentecostal theology, and contextual and local theologies, together with the work of practitioners in the network of the Organization of African Independent Churches, the article proposes a methodology for recording the faith of a predominantly oral church. It then describes a workshop held by the church in 2016, with attention to the ways in which this methodology was worked out in practice. The article explores some of the issues raised by academic engagement with an oral community of faith, and suggests one means by which the lack of dialogue between AIC oral theologies and theologies of the western academic traditions might be addressed.
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Jaśkiewicz, Sylwester. „Duch miłości w nauczaniu Kardynała Stefana Wyszyńskiego“. Studia Teologii Dogmatycznej 6 (2020): 24–39. http://dx.doi.org/10.15290/std.2020.06.03.
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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.