scholarly journals JEZUS CHRYSTUS, NASZA NADZIEJA

2018 ◽  
Vol 55 (2) ◽  
pp. 119
Author(s):  
Andrzej Dziuba
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Human Beings ◽  
New Covenant ◽  
New Evangelization ◽  
The People ◽  
Paschal Mystery ◽  
The World ◽  
The Holy Spirit ◽  
The One

Questions about man, his freedom and liberation, are very important for human existence. Jesus Christ and His paschal mystery are the roots of Christian hope. Jesus is hope’s bearer, however He requires our trust. Jesus Christ fulfills in Himself all the Messianic promises, especially the one of salvific newness of life in the New Covenant, also called the new humanity. The central sign of this newness is the coming of God’s Kingdom. The universality of the Resurrection’s gift brings us hope that all human beings might experience new life. The salvific gift refers to the renewal of the world in the renewal of all men. And yet, the voice of the culture of death—which is the negation of man, his dignity and his hope—is loudly heard in today’s world. The culture of life, on the other hand, brings real hope, especially when it is marked by respect for life. The Christian attitude is one of thanking and praising the Lord in the power of the Holy Spirit. Christ is the hope of the people,of the world, and, therefore, of the new evangelization.

The Spirit

2019 ◽  
pp. 293-308
Author(s):  
Wolf Krötke
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Karl Barth ◽  
Human Beings ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The One ◽  
Bear Witness ◽  
The Church ◽  
The Trinity

This chapter presents Barth’s understanding of the Holy Spirit as the Spirit of Jesus Christ. It demonstrates the way in which Barth’s pneumatology is anchored in his doctrine of the Trinity: the Holy Spirit is understood as the Spirit of the Father and of the Son, the One whose essence is love. But Barth can also speak of the Holy Spirit in such a way that it seems as if the Holy Spirit is identical to the work of the risen Jesus Christ and his ‘prophetic’ work. The reception of the pneumatology of Karl Barth thus confronts the task of relating these dimensions of Barth’s understanding of the Holy Spirit so that the Spirit’s distinct work is preserved. For Barth, this work consists in enabling human beings to respond in faith, with their human possibilities and their freedom, to God’s reconciliation in Jesus Christ. In this faith, the Holy Spirit incorporates human beings into the community of Jesus Christ—the community participates in the reconciling work of God in order to bear witness to God’s work to human beings, all of whom have been elected to ‘partnership’ with God. Barth also understood the ‘solidarity’ of the community with, and the advocacy of the community for, the non-believing world to be a nota ecclesiae (mark of the church). Further, to live from the Holy Spirit, according to Barth, is only possible in praying for the coming of the Holy Spirit.

The New Testament and Intellectual Humility

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Christian Communities ◽  
The New Testament ◽  
The Holy Spirit ◽  
Sacrificial Love ◽  
The One ◽  
The Mind

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

The Future of Mission in the World Council of Churches: The Dialogue between Lesslie Newbigin and Konrad Raiser

2004 ◽  
Vol 21 (1) ◽  
pp. 97-111
Author(s):  
Michael Goheen
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
World Council Of Churches ◽  
The World ◽  
The Future ◽  
The Holy Spirit ◽  
World Council ◽  
The Cross ◽  
General Secretary

AbstractIn this article, Michael W. Goheen summarizes and evaluates a debate between ecumenical pioneer Lesslie Newbigin and former WCC general secretary Konrad Raiser. Raiser exemplifies a trinitarian approach to ecumenism and mission that recognizes the universal presence of the Holy Spirit among all peoples and religions, and so would cease to have a Christocentric focus. For Newbigin, while a trinitarian approach to ecumenism and mission is of paramount importance, an abandonment of the centrality and universality of Jesus Christ is something that cannot be abandoned. In the end, says Goheen, the differences between Raiser and Newbigin are differences revolving around the meaning of Jesus Christ and his atoning work on the cross.

The Sunsum of Onyame: Akan Perspectives on an Ecological Pneumatology

2012 ◽  
Vol 6 (3) ◽  
pp. 251-261 ◽  
Author(s):  
Robert Owusu Agyarko
Keyword(s):  
Holy Spirit ◽  
Theological Reflection ◽  
Natural State ◽  
Human Beings ◽  
The Holy Spirit ◽  
Dynamic Equivalent ◽  
The Many ◽  
The One

Abstract The Akan notion of sunsum may form the basis for an ecological pneumatology. Sunsum may be understood as the central, unifying vitality which integrates various elements in Akan thought. Amongst the Akan, God has Sunsum and anything which exists in its natural state has sunsum, a spark from God. The concept of sunsum expresses how the “one” (Onyame) and the “many” (nature including human beings) are related. It is the dynamic equivalent of the Holy Spirit in the Akan Twi Bible. Sunsum is energy, life, communicating itself and transcending itself. It is absolute spirit, who enlivens the whole universe. The Akan concept of sunsum suggests the possibility of a union of the concrete with the universal. The concept of sunsum may therefore enable one to speak of the Holy Spirit and its relation both to God and to nature. This proposal may also enable one to understand the Holy Spirit as cosmic in nature and as divine in being. This contribution offers theological reflection on the implications of the notion of sunsum for ecotheology.

scholarly journals SAKRAMEN BAPTIS SEBAGAI SAKRMEN KESELAMATAN DAN PERSEKUTUAN PARA MURID KRISTUS

2020 ◽  
Vol 20 (1) ◽  
pp. 113-128
Author(s):  
Ola Rongan Wilhelmus
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
Good News ◽  
Evil Spirit ◽  
Disciples Of Christ ◽  
Human Beings ◽  
Spirit Baptism ◽  
The World ◽  
The Holy Spirit ◽  
God's Grace

Baptism is a sacrament instituted and used by God Himself through Christ to purify, sanctify and to save human being out of  the power of evil spirit. Baptism celebration maintaining in a proper and faithful manner will be brought about the fullness grace and favor of God to the Catholic faithful. The experiences of the Catholic faithful regarding God’s grace and favor should not be only responded by full faith but also be properly responded by full action to bring it to the entire nations and human races. The Catholic Church as a communion of Christ disciples has been sent and guided by the Holy Spirit to spread out such grace and favor of God to all nations. Pastoral assembly of Surabaya Diocese conducted in 2019 strongly articulated that Baptism is a mean exactly used by God Himself to channel His grace and salvation to the entire human beings. Hence, the Disciples of Christ have to fully respond it by full faith and opened hart.  Christ Himself has sent His disciples to collectively spread out the grace, favor and salvation of God to all over the world.  This good news has to be brought firstly to the inner circle of the Catholic families, neighbours, communities, parishes, and diocese then to the society in general.

scholarly journals Synodality — Participation — Co-Responsibility. Remarks on the Determinants of the Aggiornamento of the Church Law

2019 ◽  
Vol 7 ◽  
pp. 95-114
Author(s):  
Andrzej Pastwa
Keyword(s):  
Holy Spirit ◽  
Point Of View ◽  
People Of God ◽  
Community Of Faith ◽  
The People ◽  
The Holy Spirit ◽  
Scientific Reflection ◽  
Church Law ◽  
The One ◽  
The Church

In the communio Ecclesiae reality, of a unitarian, charismatic, and institutiona structure, the crucial concepts of participation and co-responsibility are firmly anchored in the juridical and canonical discourse. This is the way in which the horizon of the subject matter reveals itself, the study of which — from the point of view of the title triad: synodality — participation — co-responsibility — will never lose its relevance. What is, at the same time, important is the idea of “synodality,” which is adequately recognized as the sacra potestas of a sacramental origin (ontological aspect), which gains the dynamism of libertas sacra (existential and dynamic aspect) through the charisms of the Holy Spirit, thus leading to the inseparability of its personal and synodal aspects. Therefore, in the attempt to illuminate the determinant of the aggiornamento of the Church law in this study, it was appropriate, on the one hand, to consistently refer to the essence of the idea of the communio hierarchica, according to which Christ makes selected servants participate in his authority by means of an office, the exercise of which always remains a diaconia in the community of faith. On the other hand, in reference to the contemporary understanding of communio fidelium, the axis of scientific reflection was to be the communion-creative phenomenon of charisms — gifts of the Holy Spirit that awaken in the People of God synodal co-responsibility for the good of the entire Church community. In both cases — without losing sight of the obvious truth that, in the sacramental structure of the Church (communio), both hierarchical and charismatic gifts converge in the service of the bishop, who updates — according to the logic of the Vaticanum II aggiormamento and the ecclesiological principles of the Council: collegiality, the title synodality and subsidiarity — the fullness of Christ’s service: as Prophet, Priest, and King.

Pranks, Tropes and Raspberries: The Dialogic Demeanour of Satire’s Creative Horizon

2019 ◽  
Vol 7 (1) ◽  
pp. 46-60
Author(s):  
John Baldacchino
Keyword(s):  
Holy Spirit ◽  
Nobel Laureate ◽  
Moral Values ◽  
The Political ◽  
The People ◽  
Dario Fo ◽  
The World ◽  
The Holy Spirit ◽  
The Ideal

Abstract This essay starts off with a modern-day court jester (Nobel laureate Dario Fo) praising a Pope (Albino Luciani, who became John Paul I). Fo presents us with an historic moment: Luciani scandalises his Church by calling God “Mother.” With utmost seriousness, Fo appreciates the Pope’s kindness and warmth by which the artist perceives a way of scandalising the world out of complacency. In their idealised and situated presentations of the world, the sacred and the profane return the necessary to the contingent (and vice-versa) as moments of equal attention and distraction. Likewise, irony and satire mark our situated sense of the ideal by an inability to unlearn the certainties by which we are urged to construct our world. This is done by first presenting a situated pedagogical context that refuses to provide solutions presumed on measurement, certainty or finality. Secondly this begins to lay claim to the political, aesthetic and moral values that are gained through art’s ironic disposition. Thirdly, through our contingent states of being we begin to understand how education is culturally conditioned and why we need to shift it to another gear – that of unlearning through a weak pedagogy. An atheist, Fo suggests that thanks to Pope Luciani, we now could endear to the Holy Spirit as a spirito ridens, a spirit that laughs. Here one finds a kenotic sense that gives us a glimpse in how an ironic disposition owes its strength and effectiveness to a weak pedagogy. By dint of such weakness, the jester’s pedagogical disposition becomes a form of resistance, exiting the Court in order to be with the people and consequently transformed by the people.

Luther, Martin (1483–1546)

2018 ◽  
Author(s):  
M.A. Higton
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Human Beings ◽  
Good Works ◽  
Protestant Churches ◽  
The Bible ◽  
Church Hierarchy ◽  
The Reformation ◽  
Justification By Faith ◽  
The Holy Spirit

Martin Luther was an Augustinian monk who found the theology and penitential practices of his times inadequate for overcoming fears about his salvation. He turned first to a theology of humility, whereby confession of one’s own utter sinfulness is all that God asks, and then to a theology of justification by faith, in which human beings are seen as incapable of any turning towards God by their own efforts. Without preparation on the part of sinners, God turns to them and destroys their trust in themselves, producing within them trust in his promises made manifest in Jesus Christ. Regarding them in unity with Christ, God treats them as if they had Christ’s righteousness: he ‘justifies’ them. Faith is produced in the sinner by the Word of God concerning Jesus Christ in the Bible, and by the work of the Holy Spirit internally showing the sinner the true subject matter of the Bible. It is not shaped by philosophy, since faith’s perspective transcends and overcomes natural reason. Faith, through the working of God’s Holy Spirit within the believer, naturally produces good works, but justification is not dependent upon them – they are free expressions of faith in love. Nevertheless, secular government with its laws and coercion is still necessary in this world because there are so few true Christians. Luther’s theology brought him into conflict with the Church hierarchy and was instrumental in the instigation of the Reformation, in which the Protestant churches split from Rome.

The Prologue as a Paschal Hymn

2019 ◽  
pp. 245-270
Author(s):  
John Behr
Keyword(s):  
Jesus Christ ◽  
Gospel Of John ◽  
Human Beings ◽  
The Third ◽  
John The Baptist ◽  
The World ◽  
In Christ ◽  
New Interpretation ◽  
The One

On the basis of the analysis of the Gospel of John given so far, and in particular the celebration of Pascha that began with him, this chapter offers a radically new interpretation of the Prologue to the Gospel of John. Rather than a pre-existing hymn to the Word adopted and modified by the Evangelist, or a Prologue to the Gospel written by the Evangelist himself, explaining how the Word became flesh as the prelude to the narrative that follows, it is argued that the Prologue is best understood as a Paschal hymn in three parts. The first verse celebrates the one who is in first place, the crucified and exalted Jesus Christ, on his way to God, and as himself God. Verses 1:2—5 speak not of creation and the presence of the Word in creation before his sojourn on earth, but of how everything that occurs throughout the Gospel happens at his will, specifically the life that comes to be in him, a light which enlightens human beings, that is, those who receive and follow him. The third part, verses 1:6—18, are a chiastically structured celebration of what has come to be in Christ, where 1:14, ‘the Word became flesh and dwelt in us’ refers to the Eucharist, the flesh that he now offers to those who receive him and so become his body, following on from baptism in verses 1:12–13; the chiastic center of this section is 1:10–11, his rejection by the world but reception by his own, and the beginning and end of this section is the witness provided by John the Baptist.

Trust and Aspiration

2020 ◽  
pp. 157-186
Author(s):  
Hillary Kaell
Keyword(s):  
Holy Spirit ◽  
Human Beings ◽  
Divine Love ◽  
Christian Organizations ◽  
Audit Culture ◽  
Participatory Techniques ◽  
The World ◽  
The Holy Spirit ◽  
Successful Outcomes ◽  
Short Section

This chapter traces how Christian sponsorship organizations adapt secular audit culture. It begins by exploring how sponsors frame aspirations for foreign children's futures. The chapter then turns to modes of verification. Since sponsors cannot personally verify the results of their giving, they expect detailed facsimiles in the form of audits, graphs, and Better Business Bureau or Charity Navigator reports. Yet very few sponsors actually consult these documents. Instead, they and the organizations they support cultivate multifaceted modes of trust-creation using measures of success that might at first seem divergent, such as financial audits, answered prayers, and children's smiles. Sponsors also rely on aspirational talk and on affective participatory techniques. The chapter concludes with a short section about sponsors' hopes and fears for the world as a whole. Throughout, it underlines God's bridging power: U.S. Christians view the (Holy) Spirit and (divine) Love as the forces that keep Christian organizations honest, animate sponsor–child relationships, and move human beings toward successful outcomes.

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