Global Christian Forum: A New initiative for the Second Century of Ecumenism

2010 ◽  
Vol 27 (1) ◽  
pp. 28-35
Author(s):  
John A. Radano
Keyword(s):  
Holy Spirit ◽  
Vatican Ii ◽  
Historical Context ◽  
Point Of View ◽  
Second Century ◽  
Substantial Contribution ◽  
Past Century ◽  
The Past ◽  
Critical Issues ◽  
The Holy Spirit

This article looks at the Global Christian Forum (GCF) as a new initiative in the historical context of the modern ecumenical movement and from a Catholic point of view. It puts the GCF in three perspectives: as a new stage in ecumenical development, as part of a turning point in ecumenical history and as a new impulse of the Holy Spirit. By bringing in the Evangelicals and Pentecostals, the GCF has widened the range of church families in conversation with one another. The GCF may begin to make a substantial contribution in the situation since Vatican II in which some critical issues between divided Christians have been solved. The beginning convergence of the two movements that have marked the past century — ecumenical and Pentecostal/evangelical — may be the work of the Holy Spirit.

Paul’s Eschatological Anthropology: The Esō Anthrōpos and The Intermediate State

2016 ◽  
Vol 34 (1) ◽  
pp. 50-65
Author(s):  
Sarah Harding
Keyword(s):  
Holy Spirit ◽  
Intermediate State ◽  
Past Century ◽  
Clear Understanding ◽  
New Approach ◽  
The Past ◽  
The Holy Spirit ◽  
Symbolic Universe ◽  
Anthropological Discourse

Advances in the study of Paul’s anthropology during the past century have been limited, particularly because of dominant theological approaches that leave many unresolved issues regarding the apostle’s understanding of humans. This article introduces a new approach, which grounds Paul’s anthropological discourse in eschatology, and underscores the importance of transformation. Through the application of this new approach, the esō anthrōpos, instantiated in believers through the Holy Spirit, is shown to be the locus of renewal, and to encompass the entire human. A clear understanding of this concept provides support for the postulation of an intermediate state in Paul’s symbolic universe, a claim that is contested by many scholars.

Spirit-Christology in Irenaeus: A Closer Look

2012 ◽  
Vol 66 (1) ◽  
pp. 1-19
Author(s):  
Anthony Briggman
Keyword(s):  
Holy Spirit ◽  
Past Century ◽  
The Past ◽  
The Holy Spirit ◽  
Spirit Christology

Abstract Our understanding of Irenaeus’ Spirit-Christology has benefited from several noteworthy studies published over the course of the past century. These investigations, however, failed to reach a consensus on whether Irenaeus’ Spirit-Christology jeopardizes his Trinitarian logic. The purpose of this article is to provide a long-overdue reexamination of Irenaeus’ utilization of Spirit-Christology. I argue Spirit-Christology does have a place in Irenaeus’ theology, but that it poses no threat to his Trinitarian logic. I contend that two passages, previously thought to identify the Holy Spirit with the person of Christ, refer to the reception of the Holy Spirit by the believer for his or her redemption. Moreover, I maintain two other passages do not use Spirit language to refer to the person of Christ, but his divinity.

Tradition

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
Holy Spirit ◽  
Vatican Ii ◽  
World Council Of Churches ◽  
Christian Life ◽  
Joint Declaration ◽  
The Social ◽  
The Holy Spirit ◽  
World Council ◽  
The Difference ◽  
Roman Catholics

This book opens by establishing the substantial convergence in reflection on Christian tradition proposed by a 1963 report of the Faith and Order Commission (of the World Council of Churches) and the teaching of Vatican II (1962–5). Despite this ecumenical consensus, in recent years few theologians have written about tradition, and none has looked to the social sciences for insights into the nature and functions of tradition. Drawing above all on sociologists, this work shows the difference that tradition makes in human and religious life. In the light of the divine self-revelation that climaxed with Jesus Christ, the central characteristics of tradition are set out: in particular, its relationship to and distinction from culture. The risen Christ himself is the central Tradition (upper case) at the heart of Christian life. All the baptized faithful, and not merely their ordained leaders, play a role in transmitting tradition. The ‘sense of the faithful’ amounts to a ‘sense of the tradition’. The essential, if invisible, agent of tradition remains always the Holy Spirit. Scripture and tradition function in mutual dependence, as shown by the emergence of the creeds, the image of Christ as the New Adam, and the doctrine of justification (on which a 1999 joint declaration shows substantial agreement now reached by Lutherans, Roman Catholics, and others). The full context of Christian life and history focuses the relationship between Scripture and tradition. The book deals with the challenge of discerning and reforming particular traditions. A closing appendix shows how modern studies of memory—above all, collective memory—can illuminate ways in which tradition works to maintain Christian identity and continuity.

The Integration of Mission Theology and Practice: Zinzendorf and the Early Moravians

2008 ◽  
Vol 25 (2) ◽  
pp. 185-210 ◽  
Author(s):  
Robert Gallagher
Keyword(s):  
Eighteenth Century ◽  
Holy Spirit ◽  
Social Issues ◽  
Historical Context ◽  
Cultural Humility ◽  
Spiritual Renewal ◽  
Mission Theology ◽  
Key Characteristics ◽  
The Holy Spirit

AbstractThis paper explores the key characteristics of Count Nikolaus Ludwig von Zinzendorf's mission theology that influenced the early Moravian missional practice. After discussing the early eighteenth century European historical context and the Spirit-renewal of the Herrnhut community, the paper considers Zinzendorf's theology on the death of Christ, the prominent role of the Holy Spirit, and harvesting the "first fruits." These theological distinctives contributed in determining the motivation and message of these pioneer Protestant missionaries. It then takes into account some of the subsequent methods such as working with the marginalized, practicing the love of Christ in cultural humility, and preaching the gospel in the vernacular. The main contributions of the early Moravians to mission were that they brought an understanding that spiritual renewal preceded mission renewal, the atoning death of Christ is central to mission theology, and a Protestant recognition that it had an obligation to do mission. On the other hand, the foremost negative aspects of Moravian mission were their obsession with the physical death of Christ and an ignorance of the broader social issues that at times resulted in a lack of contextualization, religious syncretism, indifference to social justice, and extreme subjectivism.

Famous teachers and educators of the first half of the XX century about the problems of the North Caucasian muslim education.

2021 ◽  
Vol 13 (2) ◽  
pp. 208-222
Author(s):  
Nadezhda O. Bleich ◽  
Keyword(s):  
Educational Process ◽  
Point Of View ◽  
Practical Significance ◽  
Past Century ◽  
North Caucasus ◽  
Caucasus Region ◽  
The Past ◽  
The North ◽  
New Type ◽  
Historical Heritage

The article is devoted to the consideration of the worldview positions of famous educators of the past century regarding the state of school education among Muslims of the North Caucasus region. It is proved that the enlighteners advocated the creation of a new type of national non-class school and the construction of the didactic foundations of the educational process in it. The novelty of the work is that, based on the analysis of the views of the advanced intelligentsia of the region, aimed at understanding the current socio-cultural situation, an attempt was made to scientifically understand the problems and prospects for the development of the Muslim educational system of the past from the point of view of the modern scientific paradigm. The practical significance of the publication lies in expanding the understanding of the system of Mohammedan education in the context of its historical heritage, which will help to comprehend modern problems associated with the reform of general and vocational education in the national Muslim republics.

Could there Be More than One Almighty?

1993 ◽  
Vol 29 (4) ◽  
pp. 465-495 ◽  
Author(s):  
T. W. Bartel
Keyword(s):  
Holy Spirit ◽  
Christian Doctrine ◽  
Literal Sense ◽  
The Past ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

If proof is required that yesterday's scandal can become today's fashion, we need look no further than recent discussions of the Christian doctrine of the Trinity. Just a generation ago, Trinitarians typically insisted that the members of the Godhead are not distinct persons in any literal sense. But during the past few years, more and more philosophically sophisticated Christians have unblushingly maintained that the Father, the Son, and the Holy Spirit are not just different persons, but different individuals – that the Trinity consists of three divine beings.

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.

Is there Any Possibility of Reconciliation between Erasmus and Luther?

2021 ◽  
pp. 172-187
Author(s):  
Miikka Ruokanen
Keyword(s):  
Holy Spirit ◽  
Point Of View ◽  
Three Dimensions ◽  
Real Point ◽  
The Third ◽  
The Holy Spirit ◽  
Cross Of Christ ◽  
The Difference ◽  
Catholic Tradition ◽  
God's Grace

After five centuries, would it be possible to see any chance of reconciliation between Erasmus and Luther? Looking at this question from the point of view of the three dimensions of the doctrine of grace, we might say some hopeful words. As to the first (1) dimension of grace, at many points even Erasmus admits that human choice must be empowered by God’s grace in order to move in the direction willed by God. But here the real difference is that, for Erasmus, free choice is enabled by the grace given in the creation and it is still naturally efficient in the sinners, whereas Luther sees that there is no freedom because of the human being’s enslavement by unfaith —there is a need for the efficient prevenient movement of the Holy Spirit which alone can create faith. As to the second (2) dimension of grace, following the Catholic tradition, Erasmus knows the conception of (2a) the forensic-juridical forgiveness of sins based on the atonement by the cross of Christ—in this respect there is no real point of controversy between the two. But Erasmus knows nothing about (2b) the union of the sinner with Christ in the Holy Spirit, the Trinitarian participatory conception of justification, central for Luther. In respect to the third (3) dimension of grace, both see possible the cooperation of the believer with God, the difference being Erasmus’ more anthropocentric concept of sanctification if compared with Luther’s emphasis of growth in love enabled by the Holy Spirit.

Rolling and Trembling of the Abdomen: Movement as a Subaltern Subject in Colonial Egypt

2016 ◽  
Vol 2016 ◽  
pp. 141-147
Author(s):  
Maria Faidi
Keyword(s):  
Nineteenth Century ◽  
Power Relations ◽  
Historical Context ◽  
Past Century ◽  
Belly Dance ◽  
British Colonialism ◽  
Feminist Analysis ◽  
The Past ◽  
Egyptian Culture ◽  
Subaltern Subject

Accordingly to Shay and Sellers-Young (2005) “the term “belly dance” was adopted by natives and non-natives to denote all solo dance forms from Morocco to Uzbekistan that engage the hips, torso, arms and hands in undulations, shimmies, circles and spirals.” Dance historian Curt Sachs depicted the dance as “the swinging of the rectus abdominis” (Sachs 1963). This movement has been performed by many oriental dancers in the past century and has become part of the routine of oriental dancers worldwide. This movement has even named the dance “belly dance,” and become one of the most representative elements of contemporary Egyptian culture.This paper will be organized as follows: firstly, I am going to explain succinctly how I use the term “subaltern” in relation to dance and colonialism. Secondly, I am going to present the main scenarios, actors, and factors in which the rolling and trembling of the abdomen was danced, watched, desired and hated at the end of the nineteenth century, provoking strong love/hate reactions among the fin de siecle public. The discourse intermingles both dance and feminist analysis observing how movement constituted a metaphor of the unequal power relations between the metropolis and the colony within the particular historical context of British colonialism in Egypt.

The View from the Top: A Century of PS Presidents' Perspectives on the Paleontological Society and Paleontology

2008 ◽  
Vol 14 ◽  
pp. 1-15
Author(s):  
Patricia H. Kelley
Keyword(s):  
Continental Drift ◽  
Early Years ◽  
Second Century ◽  
Past Century ◽  
Science And Society ◽  
Mccarthy Era ◽  
The Past ◽  
Paleontological Society ◽  
Sister Organization ◽  
The 1960S

The Paleontological Society was founded in 1908, as a section of the Geological Society of America, for the purpose of promoting the science of paleontology. Although disciplinarily inclusive, our founders were an elitist, demographically limited group. Constitutional revisions over the past century trace the evolution of the PS, including increased democratization (with a setback during the McCarthy Era, but accelerating following the turmoil of society as a whole during the 1960s), internationalization, independence from the GSA and our sister organization SEPM, and broadening of our activities and concerns. Comments by Paleontological Society presidents, in their presidential addresses and/or a survey I conducted, reinforce these conclusions. In addition, the presidential addresses demonstrate the shifting concerns and interests of paleontologists over the past century: emphasis on stratigraphic paleontology during the early years of the Society; avoidance of the topic of evolution during the antievolution movement of the 1920s – 1950s; lack of participation in the debates over continental drift; development of paleobiology. Many presidents focused on the identity of paleontology, either praising our potential for contributions to science and society or bemoaning our status and recommending remedies for our situation. Despite some predictions of impending extinction of paleontology and the PS, both our Society and our field remain vigorous as we begin our second century.

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