scholarly journals Die Heilige Gees en die Skriflesing in die samekoms van die gemeente

1999 ◽  
Vol 33 (2) ◽  
Author(s):  
B.J. De Klerk
Keyword(s):  
Twentieth Century ◽  
New Testament ◽  
Holy Spirit ◽  
Communicative Action ◽  
Decisive Factor ◽  
Practical Application ◽  
Presence Of God ◽  
The Holy Spirit ◽  
The Way

The Holy Spirit and Scripture-reading in the gathering of the congregation The realisation of the presence of God in the gathering of the congregation is often hampered by the lack of emphasis on the communicative action, the Scripture-reading by which God directly talks to his congregation. In this article the basic theoretical exploration indicates that Scripture-reading is the way in which God addresses us as: “Here I am!” God discloses his power to bestow grace upon and judge the congregation. Scripture-reading as signifying communicative action in the service can be regarded as a continuation of the idea of God’s presence implied by the tabernacle, temple, and synagogue – an idea also emphasised in New-Testament times and in the twentieth century. Scripture-reading is thus the binding and decisive factor in the meeting of God with his people. Some possibilities for the practical application of the independent Scripture-reading are indicated in this article.

The Meaning of Wisdom in James: Examination of a Hypothesis

1969 ◽  
Vol 16 (1) ◽  
pp. 24-38 ◽  
Author(s):  
J. A. Kirk
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
The New Testament ◽  
The Holy Spirit ◽  
Epistle Of James ◽  
The Way

The following essay is an attempt to examine the manner in which the writer of the Epistle of James uses the concept of Wisdom; and to study the suggestion that the way in which he uses it is more or less interchangeable with that in which other writers of the New Testament use the concept of the Holy Spirit.

St. Paul and the Law

1964 ◽  
Vol 17 (1) ◽  
pp. 43-68 ◽  
Author(s):  
C. E. B. Cranfield
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
The State ◽  
Natural Order ◽  
The Family ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Law ◽  
The Way

When the Archbishop of Canterbury writes:it is insufficient to pick things from the teaching of Jesus and the New Testament interpretation of his morality, without a thorough examination of the whole evidence about the morality of Jesus. We need to see the place which law had in the mission of Jesus; the way in which he did not abolish the law but fulfil it; the meaning of fulfilment, the interpretation of it in St. Paul and others; the nature of the gifts of the Holy Spirit; the significance of divine institutions within the natural order, such as marriage, the family, the state.

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.

Eating with penitence: An essay on the local church eating responsibly

2020 ◽  
Vol 117 (4) ◽  
pp. 453-463
Author(s):  
David W. Priddy
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Local Church ◽  
Industrial Agriculture ◽  
Specific Program ◽  
The New Testament ◽  
The Holy Spirit ◽  
Local Congregations ◽  
Ecological Concern ◽  
The Church

In this essay, I pose the question, “How might local congregations participate in food reform and agricultural renewal?” Given the problems of industrial agriculture and the wider ecological concern, this question is pressing. Instead of advocating a specific program, I focus on how the Church might address this question while keeping its commitment to being a repentant Church. First, I discuss the significance of attention and particularly the habit of attending to the Word and Sacrament. This posture, I argue, maintains the Church’s integrity, preventing it from merely branding itself or relying on its own resources. Second, I briefly explore the association of eating with the mission of the Church in the New Testament, highlighting the repeated theme of judgment and call to humility in the context of eating. Third, I draw out the importance of continual remorse over sin. This attitude is essential to the Church’s vocation and rightly appears in many historic liturgies. I argue that this posture should extend to the question of eating responsibly. Penitence demonstrates the Church’s relationship to the wider world and testifies to the source of the Church’s own life, the Holy Spirit, who does the work of renewal.

Function and Nature of the Heavenly Sanctuary/Temple and its Earthly Counterparts in the New Testament Gospels, Acts, and the Epistles: A Motif Study of Major Passages

2020 ◽  
Author(s):  
◽  
Leonardo Nunes
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Main Concern ◽  
Book Of Revelation ◽  
New Covenant ◽  
Final Destination ◽  
The New Testament ◽  
The Holy Spirit ◽  
Canonical Order

The present dissertation examines the function and nature of the heavenly sanctuary/temple and its relationship to the earthly counterparts in the major passages of the New Testament (NT) Gospels, Acts, Pauline and General Epistles where the sanctuary/temple motif is found (a total of twenty-two passages). After the introductory chapter, chapters 2, 3, and 4 are devoted to the exegetical analysis of these major passages following canonical order and divisions of the NT. This exegetical analysis has detected the relevance of the heavenly sanctuary/temple motif for NT studies, i.e., how its function, nature, and relationship to the earthly counterparts influence the understanding of important themes of the NT such as salvation, intercession, spiritual gifts, love, holiness, eradication of evil, among others. This investigation has identified that the heavenly sanctuary/temple in the NT function as God’s dwelling place. It is a place for reunion, reconciliation, and sending of the Holy Spirit, from where every spiritual blessing is bestowed upon the believers. In the heavenly sanctuary/temple Jesus is enthroned to exercise authority, power, sovereignty, and rulership; it is where judgment and vindication are made, the new covenant is ratified. It is a place to present praise and worship to God, celebrating Christ's victory over evil. The heavenly sanctuary/temple is where Christ presents His once-for-all sacrifice, "obtains eternal redemption," and intercedes in our behalf, giving assurance that God's salvific purpose and the heirs' hope will be fulfilled. The heavenly sanctuary/temple also functions as the motivation and ground for holy living, the driving force for sacrificial service and endurance of suffering for Christ. The heavenly sanctuary/temple is also the final destination of the Christian journey where all believers will gather together with the godhead and the angels in a festal assembly. Regarding the nature of the heavenly sanctuary/temple in the NT, the passages surveyed show that architecture is not the main concern of the NT writers. However, in tune with the Old Testament (OT), they describe the heavenly sanctuary/temple in terms of a spatiotemporal reality where the corporeal resurrected Jesus is at work and the bodily resurrected believers will live. This NT ontological perspective safeguards the actuality of the heavenly sanctuary/temple many functions. The spatiotemporal nature of the heavenly sanctuary/temple is strengthened when one looks at its relationship to the earthly counterparts. The NT passages examined demonstrate that there is structural and functional correspondence between OT and NT heavenly and earthly counterparts within a typological framework, as well as dynamic interaction among them. Chapter 5 offers a theological synthesis of the heavenly sanctuary/temple motif presented in the previous chapters. A summary of the findings is first provided followed by inferences of theological implications in the three main areas of this dissertation (function, nature, and relationship). After these concluding remarks, an appendix is provided with a brief treatment of twenty-five NT passages not dealt with in the main text (including thirteen passages in the book of Revelation) in order to give the reader a more comprehensive perspective of the pervasiveness of the heavenly sanctuary/temple motif in the NT. In conclusion, the study of the heavenly sanctuary/temple motif in the NT seems to be needed in order to have a sound and balanced understanding of NT theology.

Receptive Ecumenism and Discerning the Sensus Fidelium: Expanding the Categories for a Catholic Reception of Revelation

2017 ◽  
Vol 78 (3) ◽  
pp. 559-572 ◽  
Author(s):  
Ormond Rush
Keyword(s):  
Holy Spirit ◽  
Crucial Role ◽  
Christian Tradition ◽  
Mutual Exchange ◽  
Lumen Gentium ◽  
Sensus Fidelium ◽  
The Holy Spirit ◽  
Primary Focus ◽  
The Way

The benefits of the approach of “receptive ecumenism” are becoming increasingly appreciated within ecumenical circles. A primary focus is the way a particular Christian tradition can learn from another and, in a mutual exchange of gifts, receive gifts that have not been part of one’s own tradition. This essay views this dynamic in terms of recognizing differing “senses of the faith” that the Holy Spirit has brought forth within the baptized of different churches. It proposes that Catholic discernment of the sensus fidelium, as presupposed in Lumen Gentium 12, should also include the sensus fidei of other Christians, and that ecumenical dialogues play a crucial role in that ecclesial discernment.

scholarly journals Craig S. Keener, Gift & Giver: Mengenal dan mengalami Kuasa Roh Kudus, terj. Helda Siahaan & Nancy Pingkan Poyoh, Jakarta: Literatur Perkantas, 2015, 300 hlm.

2015 ◽  
Vol 14 (1) ◽  
pp. 141-144
Author(s):  
Martin Harun
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
The New Testament ◽  
The Holy Spirit

Bertepatan waktu dengan Seminar Sola Scriptura bulan Maret 2015, dengan topik Miracles: The Credibility Of The New Testament Accounts, yang dibawakan oleh Prof. Craig Keener, oleh Perkantas diterbitkan terjemahan bukunya yang berjudul Gift and Giver: The Holy Spirit for Today (2001). Apakah eksemplar yang dihadiahkan kepada saya, akan bernasib sama seperti yang selalu saya kira terjadi dengan buku yang tidak dibayar, yakni tidak dibaca? Penampilan Keener yang sederhana, berbobot dan spiritual dalam seminar tersebut, menantang saya untuk membuka dan membaca buku hadiah ini. Keener mau membantu kita untuk lebih memahami bagaimana Roh Kudus menolong kita menjalani kehidupan dan perutusan kristiani. Buku dimulai dari belajar mengenali suara Roh Kudus dan oleh Roh itu belajar mendengar Allah (bab 1-2). Selalu dengan bantuan Alkitab, Keener menguraikan bagaimana Roh Kudus memberdayakan kita untuk penginjilan (bab 3) dan mengerjakan peruba-han dalam pola hidup kita (bab 4).   Sesudah itu Keener membicarakan aspek-aspek yang lebih kontroversial dalam karismatik, pertama-tama karunia-karunia Roh (bab 56), juga baptisan dalam Roh Kudus dan kapannya (bab 7-8), dan lebih khusus bahasa lidah (bab 9). Dalam beberapa bab ini Keener, sendiri seorang “karismatik” dalam arti mempraktikkan karunia-karunia Roh (hlm. 14), mempertahankannya terhadap orang-orang yang mengira tak perlu lagi mempraktikkannya setelah zaman rasul-rasul. Keener yakin bahwa karunia-karunia biblis dimaksud untuk terus dijalankan dalam masa sekarang di mana diberi. Ia juga membahas perbedaanperbedaan pemahaman antara pelbagai kelompok karismatik dan pentekostal tentang karunia-karunia tertentu, juga tentang momen pembaptisan dalam Roh, dan menjelaskan apa yang menurutnya dimaksudkan dalam Alkitab. Keener memang seorang pakar Perjanjian Baru yang disegani. Dalam bab terakhir, Mengapa menguji Roh (bab 10), Keener menjawab beberapa pra-sangka yang tidak benar terhadap gerakan karismatik, tetapi di lain pihak tidak menyembunyikan bahwa dalam jemaat karismatik dan pentekostal juga muncul ekses-ekses yang menurutnya menyimpang dari paham Alkitab dan bisa membahayakan iman pelaku dan kehidupan jemaat. Maka diberinya klarifikasi.   ................................   Tekanan Keener pada Roh yang memberdayakan untuk penginjilan dalam arti berprakarsa memberitakan dan mengajarkan injil kepada semua orang, mungkin tak menimbulkan masalah di Amerika Serikat yang dominan Kristen, tetapi menjadi pertanyaan pelik bagi Gerejagereja di Asia. Orang kristen Asia yang didorong oleh Roh untuk hadir di tengah orang-orang beragama lain hanya dengan kesaksian hidup dan bekerja sama, dan —baru bila muncul kesempatan—berdialog dalam arti sharing iman dan bukan perdebatan, tidak menemukan pengarahan untuk itu dalam buku ini. Isu Yesus sebagai satu-satunya jalan keselamatan, prinsip yang Keener percaya sebagai inti injil (267), isu yang ia takut dapat menjadi hal utama yang menimbulkan perpecahan di antara orang kristiani sekarang ini, memang rela ia agendakan di tempat kedua demi misi bersama yang mempersatukan kita sebagai Kristen. Apakah itu berarti bahwa ia juga mau berbuat demikian demi misi bersama seluruh umat manusia, semua agama? Eksklusivisme keselamatan dalam agama-agama tetap mengakibatkan perpecahan yang kini merupakan ancaman yang lebih besar lagi bagi dunia daripada perpecahan-perpecahan di dalam agama Kristen. Apakah sikap dialogal antar kristiani yang sangat mewarnai sikap Keener dalam buku ini, juga diperluas kepada semua orang beragama?   Beberapa catatan ini tidak mengurangi penghargaan tinggi saya akan penjelasan Keener tentang pemberian-pemberian Roh Kudus dari dalam pemahamannya yang mendalam akan Alkitab, dan sharingnya. yang tulus, berbobot dan personal tentang pengalamannya sendiri akan  karunia Roh Kudus itu dalam hidup dan penginjilannya sendiri. Suatu buku penting untuk setiap orang karismatik untuk memahami yang paling pokok, dan bagi orang non karismatik untuk lebih mengenal yang terbaik di dalam gerakan karismatik. (Martin Harun, Guru Besar Ilmu Teologi Emeritus, Sekolah Tinggi Filsafat Driyarkara, Jakarta).

scholarly journals O Espírito Santo estrutura a Igreja (II parte)

1998 ◽  
Vol 58 (230) ◽  
pp. 275-310
Author(s):  
Medoro de Oliveira Souza Neto
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Espírito Santo ◽  
Lay People ◽  
Ordained Ministry ◽  
The Holy Spirit ◽  
Espirito Santo ◽  
The Church

O Espírito Santo engendra uma dinâmica comunional na Igreja, mediante os carismas, que instauram uma estrutura permanente carismático-ministerial-alterativa, que é comum às diversas comunidades neotestamentárias, não obstante modelos organizacionais diferentes. Isso permite superar a dicotomia clero/laicato, sem prejuízo para o ministério ordenado e, ao mesmo tempo, fundamentando o protagonismo dos leigos na missão e sua co-participação nas decisões da Igreja. Abstract: Through the Charismas, the Holy Spirit engenders a dynamic communion in the Church which establishes a permanent and articulate structure between charisma and ministries, which is usual to the diverse New Testament communities, though with dijferent organizaiional models. This fact overcomes the dichotomy clergy-laity, without damage to the ordained ministry, and at the same time laying the foundation for the lead of the lay people in the mission and its co-participation in the decisions of the church.

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