Understanding Alice: Uganda's Holy Spirit Movement in context

Africa ◽  
1991 ◽  
Vol 61 (3) ◽  
pp. 370-399 ◽  
Author(s):  
Tim Allen
Keyword(s):  
Broad Spectrum ◽  
Holy Spirit ◽  
Catholic Church ◽  
Full Range ◽  
Social Processes ◽  
The People ◽  
Common Causes ◽  
The Holy Spirit ◽  
Causes Of Mortality ◽  
Holy Spirit Movement

This article examines the Holy Spirit movement of Alice Lakwena, which emerged i n Uganda between 1987 and 1989. The popular account of Alice, as told in the Western media especially, ignored die social and historical contexts which are essential to understanding die forces which gave rise to her and her following. The spirit possession revealed by Alice Lakwena took forms which were familiar t o the people of this part of Uganda, aldiough die political and social dislocations of the late 1980s were significant in shaping her actions and in determining the full range of issues with which her spiritualism came to be associated. This can be seen by examining die actions of Alice herself, but also by recognising diat odier spirit mediums were active in the region at die same time. Spirit mediums helped to establish a degree of social accountability in a world where die state had largely lost its credibility and collapsed and where witchcraft and sorcery were widely believed to be die most common causes of mortality. These spirit mediums were influenced by Christian conceptions of morality: it was partly because spirit divination had become closely associated widi die Catholic Church diat Alice and odier mediums were able to marshal such large followings and to appeal to such a broad spectrum of society. The case of Alice Lakwena is fascinating and informative not because of its novelty but because of its mixture of old and new forms, its continuities with die past and widi wider social processes, and its responses to new social traumas.

scholarly journals The centrality of the trinity. Exploring the significance for christians, catechists and deacons

2019 ◽  
Vol 17 (1) ◽  
pp. 9-15
Author(s):  
Daniel Goodey
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
Christian Faith ◽  
Holy Trinity ◽  
The Core ◽  
The People ◽  
Triune God ◽  
The Holy Spirit ◽  
The Temple ◽  
The Trinity

‘The mystery of the Most Holy Trinity is the central mystery of Christian faith and life ... the source of all the other mysteries of faith, the light that enlightens them.’ This passage from the teaching of the Catechism of the Catholic Church (CCC) (234) on the profession of faith identifies the core principles and underlying recognition of Catholics regarding belief in a triune God – one God existent in three Persons: Father, Son and Holy Spirit. In addressing the people of Ephesus, St. Ignatius of Antioch (also known as Theophorus) said, faithful Christians were ‘being stones of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God.’ (Ignatius of Antioch, 2014, loc. 4027.) St. Ignatius goes on to say, ‘the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord’. The point St. Ignatius was making is that the three Persons of the triune God are integrally connected, and it is through the grace of the three-in-One that salvation is gained. Hence, the Trinity is the core of the Christian faith, but from the very beginning the faithful relied on metaphor to explain and help others understand how Three could be One

Renewal Among Catholics in Poland

Pneuma ◽  
1994 ◽  
Vol 16 (1) ◽  
pp. 227-231
Author(s):  
Dariusz M. Cupial
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Pentecostal Movement ◽  
Form Part ◽  
The Holy Spirit ◽  
The Many ◽  
Holy Spirit Movement

AbstractIn contemporary Polish Christianity there are several strands that have been influenced significantly by the Pentecostal movement of the twentieth century.' Of these, the majority are found among Catholics. Among the many renewal movements that have been born in the womb of the Roman Catholic Church in Poland in the last twenty years, two form part of the worldwide Pentecostal/Charismatic family: the Renewal in the Holy Spirit Movement (Ruch Odnowy w Duchu Swietym) and the Oasis Movement (Ruch Oazowy).

scholarly journals Leitourgia: The Missing Link in Evangelii Gaudium

2018 ◽  
Vol 84 (1) ◽  
pp. 57-76
Author(s):  
Peter John McGregor
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Catholic Church ◽  
Missing Link ◽  
Popular Piety ◽  
Lumen Gentium ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Church ◽  
Missing Element

Some especially insightful and challenging passages in Evangelii Gaudium are those on the importance of a personal encounter with Jesus, the evangelizing power of popular piety, person to person witness, and the need for the power of the Holy Spirit. However, in order to do full justice to the mission of the Church, the document requires more on the priestly aspect of this mission. This element is substantially absent, in part, because of Francis’s veneration of Evangelii Nuntiandi. However, this absent element can be obtained from the missiology of Lumen Gentium, John Paul II, and the Catechism of the Catholic Church. Based on an analysis of the meaning of leitourgia in the New Testament, this article concludes that this missing element can serve as a link between Pope Francis’s kerygma and diakonia, enabling a harmony which has been missing, to greater or lesser degrees, from the Church’s mission in the 20th and 21st centuries.

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 A ação do Espírito Santo na eucaristia. A propósito do nº 1333 do Catecismo da Igreja Católica

2019 ◽  
Vol 72 (288) ◽  
pp. 902
Author(s):  
Francisco Taborda
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
The Body ◽  
Espírito Santo ◽  
Christian Churches ◽  
The Holy Spirit ◽  
First Millennium ◽  
Great Tradition ◽  
Eucharistic Prayer ◽  
Espirito Santo

Iniciando o nº 1333, o Catecismo da Igreja Católica afirma que o pão e o vinho se tornam o corpo e o sangue de Cristo “pelas palavras de Cristo e pela invocação do Espírito Santo”. Esta afirmação constitui um progresso teológico e uma volta à grande tradição, superando a tese vigente na Igreja latina da eficácia exclusiva das palavras da instituição, identificadas como “palavras da consagração”. Esse progresso foi possibilitado pela redescoberta da unidade literária e teológica da anáfora ou oração eucarística que não permite isolar as “palavras da consagração” do contexto oracional em que se inserem. A concepção presente no citado texto do Catecismo volta à tradição conservada durante todo o primeiro milênio do cristianismo, cujos resquícios se podem encontrar inclusive nos inícios da Escolástica. Documentos ecumênicos recentes mostram que a importância da ação do Espírito Santo na eucaristia é patrimônio comum das Igrejas cristãs.Abstract: At the beginning of number 1333, the Catechism of the Catholic Church affirms that the bread and wine become the body and blood of Christ “by the words of Christ and the invocation of the Holy Spirit.” This statement is a theological progress and a return to the great tradition, surpassing the thesis prevailing in the Latin Church that affirms the exclusive efficiency of the words of the institution, identified as “words of consecration”. This progress was made possible by the rediscovery of the literary and theological unity of the anaphora or Eucharistic prayer which does not allow the extraction of the “words of consecration” from the clausal context into which they are inserted. The conception prevailing in the Catechism text quoted returns to the tradition maintained throughout the first millennium of Christianity, traces of which can be found even in the beginnings of Scholasticism. Recent ecumenical documents show that the importance of the action of the Holy Spirit in the Eucharist is the common heritage of the Christian Churches.

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.

John Owen’s Discourse on the Holy Spirit

2020 ◽  
pp. 265-279
Author(s):  
Suzanne McDonald
Keyword(s):  
Holy Spirit ◽  
English Language ◽  
Full Range ◽  
The Holy Spirit

John Owen’s Pneumatologia: Or A Discourse Concerning the Holy Spirit was first published in 1674. Owen considered this work, and projected further volumes on the Holy Spirit, to be the very first attempt of its kind; and it is still one of the most exhaustive accounts of the person and work of the Holy Spirit in English-language theology. Whereas many had treated various aspects of pneumatology, Owen views this as the first attempt to deal comprehensively with the person of the Spirit and the full range of his work. In addition to its value as a study of the Holy Spirit, Pneumatologia also exemplifies many aspects of Owen’s approach to theology. As a pastorally oriented theologian, even his most doctrinally focused writings are filled with applications for the believer’s life of discipleship, and frequent exhortations to encourage his readers to live out the implications of whatever theme is under discussion. Pneumatologia also demonstrates Owen’s priorities first as a scriptural theologian and then as someone who synthesizes his theological inheritance, in this case, the patristic, Thomist, and Reformed traditions.

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.

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