What Hath Loyola to do with Azusa Street?

2018 ◽  
Vol 27 (1) ◽  
pp. 91-114
Author(s):  
Creighton D. Coleman
Keyword(s):  
World Religions ◽  
Methodological Consideration ◽  
Ecumenical Dialogue ◽  
Divine Activity ◽  
Evil Spirits ◽  
Azusa Street ◽  
Good And Evil ◽  
Made In

This paper argues that Ignatian principles for the discernment of spirits appear throughout Amos Yong’s theology of world religions. In an effort to locate a greater Pentecostal relationship to tradition and contribute to ecumenical dialogue, the author points to three examples. First, for both Ignatius and Yong, good and evil spirits exist and interact with human persons. Second, both see divine activity in all people. This argument stems from theological considerations and stands distinct from the metaphysical considerations made in the first point. Finally, both rely on the affective as a genuine source of knowledge in discerning spirits. The argument regarding this latter point will center on a methodological consideration.

scholarly journals A space of transition and transaction

2019 ◽  
Vol 41 (1) ◽  
pp. 43-52 ◽  
Author(s):  
Victor Counted ◽  
Fraser Watts
Keyword(s):  
Developmental Pathways ◽  
World Religions ◽  
Motivational Systems ◽  
Religious People ◽  
Working Models ◽  
Transitional Phenomenon ◽  
Central Argument ◽  
Systems Framework ◽  
The Relationship ◽  
Made In

This rejoinder acknowledges the empirical gaps and theoretical/theological disharmony highlighted in the three selected commentaries on Place Spirituality (PS), but we defend our central argument about the developmental pathways of PS. First, we provide an overview of recent studies on PS, highlighting what has been done so far in the field. Second, we draw from the commentaries to advance the understanding of PS in relation to three world religions: Islam, Christianity and Hinduism. Third, we evaluate the normative aspects of PS as a transactional versus transitional phenomenon. Finally, we defend the two contested developmental pathways to PS, involving the compensation and correspondence working models of attachment, while complementing these models using the motivational systems framework. We maintain that these models are relevant for understanding the relationship between religious attachment and place attachment among religious and non-religious people. Recommendations for further studies are made in relation to the broader implications of PS.

Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History

1996 ◽  
Vol 65 (3) ◽  
pp. 405-424 ◽  
Author(s):  
Joe Creech
Keyword(s):  
Los Angeles ◽  
Holy Spirit ◽  
Southern California ◽  
The People ◽  
The Pacific ◽  
Starting Point ◽  
Divine Activity ◽  
The Holy Spirit ◽  
The Mind ◽  
Azusa Street

As news of the great Welsh Revival of 1904 reached Southern California, Frank Bartleman, an itinerant evangelist and pastor living in Los Angeles, became convinced that God was preparing to revitalize his beloved holiness movement with a powerful, even apocalyptic, spiritual awakening. Certain that events in Wales would be duplicated in California, Bartleman reported in 1905 that “the Spirit is brooding over our land.… Los Angeles, Southern California, and the whole continent shall surely find itself ere long in the throes of a mighty revival.” In 1906 he speculated that theSan Francisco earthquake “was surely the voice of God to the people on the Pacific Coast.” Bartleman indeed witnessed such a revival, for in early April 1906, this “Latter Rain” outpouring had begun to fall on a small gathering of saints led by William J. Seymour, a black holiness preacher. At a vacant AME mission at 312 Azusa Street, countless pentecostals received the baptism of the Holy Spirit evidenced by speaking in other tongues—a “second Pentecost” replicating the first recorded in Acts 2. Bartleman, who also experienced this, would soon become integral to the revival's growth by reporting the events at Los Angeles within a vast network of holiness and higher life periodicals. As during other religious awakenings, such reports not only generated the perception of widespread divine activity but also provided an interpretive scheme for understanding the meaning of such activity. For Bartleman, Azusa was the starting point of a worldwide awakening that would initiate Christ's return. He reported: “Los Angeles seems to be the place, and this the time, in the mind of God, for the restoration of the church to her former place.”

scholarly journals The Voyage to the Self: the Coexistence of the Opposites in Hesse’s Abraxas

2019 ◽  
Vol 12 (2) ◽  
pp. 1170-1174
Author(s):  
Biswarup Das
Keyword(s):  
Opposite Direction ◽  
The Self ◽  
Human Society ◽  
The Common ◽  
Pass Through ◽  
Good And Evil ◽  
Made In

Man’s life has always been looked upon as a journey. Like any other journey, life has its own destination too. The destination is contingent on the direction the voyage is made. In case of the majority, the direction is outward – from the ‘self.’ That is why the common lot never become individuals. Rather they are reduced with time to a part of the system which is euphemistically called ‘human society.’ A few, however, make the movement in the opposite direction – to the ‘self.’ The journey of such a person is never easy. He needs to pass through various phases of life. Having done that, he gains ‘wholeness’ of existence, that is, his ‘self.’ In that self coexists the contrary inclinations – good and evil, moral and immoral, conscious and unconscious. Hermann Hesse’s timeless classic ‘Demian’ bears the same motif. The protagonist, Sinclair, is able to explore his self only when he has experienced the opposite forces of life. Sinclair’s friend Demian who throughout the journey remains his guide, becomes a part of his consciousness like God in the end.

Introduction

2020 ◽  
pp. 1-18
Author(s):  
Evan F. Kuehn
Keyword(s):  
Philosophy Of History ◽  
World Religions ◽  
Late Work ◽  
History Of Religions ◽  
History Of ◽  
The Absolute ◽  
Made In

Although Troeltsch is often read as merely a voice of criticism in theology, this book argues that he makes an important constructive contribution to theology, namely, an eschatological conception of the Absolute. Two points of clarification are made in order to curtail skepticism in areas where misconceptions about Troeltsch’s theological project may arise. First, the book distinguishes Troeltsch’s critique of absoluteness in the history of religions from his idea of the Absolute itself, which is the proper focus of the current study. Second, the coherence of Troeltsch’s theological project, even into his late work on the philosophy of history and his posthumous lectures on world religions, is explained.

The Problem of Good and Evil

1993 ◽  
Vol 26 (2) ◽  
pp. 203-212
Author(s):  
Ronald Sandison
Keyword(s):  
Special Section ◽  
Group Analysis ◽  
Natural World ◽  
Joint Institute ◽  
Spiritual Dimension ◽  
Group Matrix ◽  
Evil Spirits ◽  
Good And Evil ◽  
The Devil

In my contribution to the Group Analysis Special Section: `Aspects of Religion in Group Analysis' (Sandison, 1993) I hinted that any consideration of a spiritual dimension to the group involves us in a discussion on whether we are dealing with good or evil spirits. But if we say that God is in the group, why is not the Devil there also? Can good and evil coexist in the same group matrix? Is the recognition of evil `nothing but' the ability to distinguish between good and bad? If not, then what is evil? Is it no more than the absence of good? These and other questions were worked on at a joint Institute of Group Analysis and Group-Analytic Society (London) Workshop entitled `The Problem of Good and Evil'. We considered the likelihood that good and evil coexist in all of us, as well as in the whole of the natural world, not only on earth, but in the cosmos and in God himself What we actually do with good and evil is to split them apart, thereby shelving the problem but at the same time creating irreconcilable opposites. This article examines this splitting and how we can work with it psychoanalytically.

Christians and the uniqueness of christ

1975 ◽  
Vol 28 (4) ◽  
pp. 359-368 ◽  
Author(s):  
J. Lipner
Keyword(s):  
Proper Names ◽  
John Hick ◽  
World Religions ◽  
The World ◽  
Made In

In a short but pithy article entitled ‘Christ's uniqueness’, which appeared recently in an issue of the publication ‘Reform’, Professor John Hick outlines very compactly one of his latest presentations against the traditional Christian acceptance of Jesus' theological pre-eminence. My paper is not intended to present a full-blown argument either in defence or criticism of ‘the uniqueness of Christ’ (Except where another sense is clear, I use ‘Jesus’ and ‘Christ’ throughout as they are commonly used, viz. as proper names referring to one and the same person). More directly, its aim is to point out what appear to be serious objections to a view that is gaining increasing support from thinkers who study the inter-relations between the world religions at various levels; and which for the committed Christian raises fundamental issues any seraiousminded believer, scholar or layman, must eventually face. Professor Hick repeats and summarises here a position he discusses at length elsewhere, and perhaps it is fitting that the stance we shall now examine will be made in the context of a presentation of one of its leading exponents.

scholarly journals An Overview of the Common Moral Teachings Islam and Hinduism Based Religions

Fahm-i-Islam ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 147-158
Author(s):  
Dr. Rashida Parveen ◽  
Dr. Khadija Aziz
Keyword(s):  
Moral Education ◽  
Social Life ◽  
Religious Leaders ◽  
Human Beings ◽  
World Religions ◽  
The World ◽  
The Common ◽  
Moral Teachings ◽  
The Individual ◽  
Good And Evil

The study of world religions makes it clear that after the basic teachings of every religion, which had came into being after the arrival of human beings in this world, the moral teachings have been given the utmost importance. The improvement in the individual and collective life of people depends on moral education which gives them the feeling of an atmosphere of peace and tranquility in the world. The teachings of moral education also gives a sense of equality in a society in which everyone is assured of the protection of his/her rights and interests. Resultantly, in a society where the roots of "good morals" are strong, society never goes astray. The importance of morality for the individual and collective life of human beings could be gauged by the fact that all religious leaders of the world teach their followers good morals and human rights. The moral teachings also help in distinguishing lawful, unlawful, good, and evil. The religious leaders forbid followers to do things that make them or their social life suffer in the wrong way.

scholarly journals The case of demonic possession

1912 ◽  
Vol XIX (3) ◽  
pp. 521-531
Author(s):  
K. V. Shalabutov
Keyword(s):  
Human Life ◽  
Great Influence ◽  
Human Mind ◽  
The Body ◽  
Demonic Possession ◽  
World Outlook ◽  
The World ◽  
Evil Spirits ◽  
The Mind ◽  
Good And Evil

As far as the human mind is developed, the area of ​​the miraculous and supernatural is wider and immense for it; therefore, all the incomprehensible and striking phenomena of him belong to him to the action of a higher, mysterious power. This is the origin of the world outlook of primitive peoples, in whom, over the course of time, invisible abstract forces were recognized as deities governing the fate of people, at which there usually arose the influence of deities on good and evil, clean and unclean. Deities have their servants angels and gods. Evil spirits and their incarnations in the image of bots, according to the primitive peoples and uncultured popular masses, have great influence on human life; unhappiness, death and illness depend on them. Sumtsov) says that diseases have long been among different peoples in the form of demonic beings. The spirits of darkness are doctors of health and life; they penetrate into the body of a person and serve as a source of illnesses, they darken the mind and torment the body. Already in the brick books of the ancient Chaldeans, there are conspiracies against diseases, like demonic beings. Among the Iranians, magic spells and cleansing from illnesses were widespread, like unclean demonic creatures. Among the Greeks and Romans, illnesses also had a demonic meaning, In the ancient Scandinavians, internal illnesses were attributed to the action of evil spirits and treated them with conspiracies and sympathetic means. In England in the X and XI centuries and later internal illnesses were considered directly caused by evil spirits, elves, demons, spells of sorcerers or the pernicious influence of the evil eye. The Slavs, in particular the Russians, share the demonic origin of illnesses with all other peoples.

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