In this paper, I will argue that a Christian Political Theology is mostly to be found in the concepts of the Church and in the performance of the Holy Spirit by examining the works of Erik Peterson ...and Yves Congar. For both theologians, the political dimension of ecclesiology is grounded on the action of the Holy Spirit, especially considering the birth of the Church in Pentecost, and the pneumatological nature of the sacraments. Although Political Theology focused mainly on the persons of the Father and the Son, I aim at showing how a Christian Political Theology is ultimately grounded on the conceptual transferences between the political and the theological that the Holy Spirit makes possible through the Church: if there is a Christian Political Theology, it is essentially ecclesiological and pneumatological.
In this paper, I will argue that a Christian Political Theology is mostly to be found in the concepts of the Church and in the performance of the Holy Spirit by examining the works of Erik Peterson ...and Yves Congar. For both theologians, the political dimension of ecclesiology is grounded on the action of the Holy Spirit, especially considering the birth of the Church in Pentecost, and the pneumatological nature of the sacraments. Although Political Theology focused mainly on the persons of the Father and the Son, I aim at showing how a Christian Political Theology is ultimately grounded on the conceptual transferences between the political and the theological that the Holy Spirit makes possible through the Church: if there is a Christian Political Theology, it is essentially ecclesiological and pneumatological.
The impact of trauma is pervasive, multi-faceted, and longstanding, impacting the mind, body, and spirit. Trauma can unfold with a cascading effect throughout every stage of life, leaving its mark on ...brain development, stunting social, emotional, and cognitive functioning, promoting risky health behavior, and increasing vulnerability to chronic disease, and ultimately leading to early death. Consistent with this reality, recovery from trauma is a gradual, iterative journey of reshaping or reparenting the brain over time. Trauma is also endemic to the Christian faith and to Christian communities, with its signs and effects persisting after divine and/or conventional healing. This was also the case with Christ, who bore scars and memories of his crucifixion in his post-resurrection body. The substantial though partial and imperfect nature of healing from trauma reflects the dynamics of the already-but-not-yet Kingdom of God in which the world remains in darkness and God’s Kingdom remains incomplete. This reality coexists, however, alongside genuine signs of the eschatological Kingdom that is dawning and an invitation towards Christian community and accompaniment—perhaps the greatest gift of the Holy Spirit for healing and recovery. This paper is part of a special issue on the topic of the Holy Spirit and the healing of the body.
This article demonstrates, primarily through a reading of key moments in Paul’s pastoral intervention in the life of his congregations in Galatia, three theses. First, Paul believes that our living ...justly before God—our embodying righteousness and holiness ever more fully in our dispositions and practices in the hope that we will indeed stand blameless before God—is God’s good purpose for us in Christ, who freed us from the penalty of sin, through the Spirit, who frees us from the power of sin. Second, Paul believes the Holy Spirit to play a significant role in God’s drama of setting things right with us, in us, and among us. Indeed, the Spirit merits equal billing with the Son in this drama, rather than being relegated to a merely supporting role. Third, Paul believes that experiencing the Holy Spirit’s work of what Protestant theologians typically call “sanctification”—this deliverance not only from sin’s penalty but also from sin’s power—is integral to experiencing the full salvation that is God’s purpose for us in Christ.
In 1967, Sr. Maria Helena Ostrogórska, a Discalced Carmelite, gave rise to a charismatic prayer group called “Worshipers of the Holy Spirit – Penitential Fires”. The members, hidden from the world, ...undertake voluntary penance for their own sins, for the sins of the Polish nation and for all humanity. Thus, they respond to the message of Our Lady of Fatima, calling for repentance and prayer. She is the author of numerous theological and ascetic writings.
This article aims to understand the work of the Holy Spirit in placing church ministers. The Holy Spirit reveals His work in placing church servants to develop ministry. However, based on this ...research, the author found several things that are of concern to a church minister. In Ex. 18:14-27 Jethro also asked Moses to appoint several people who could help him in leading God's chosen people. Likewise, what was experienced by the apostles in their ministry after they received the power of the Holy Spirit to preach the Gospel and convert many souls was recorded in Acts 2:41 as approximately three thousand souls; this figure is not a small number of souls who want to be served the truth. The work of the Holy Spirit enables church ministers to serve the congregation in terms of teaching God's Word. All of this happened inseparable from the work of the Holy Spirit, and the Holy Spirit also enabled the apostles to determine according to predetermined criteria; namely, people must be filled with the Holy Spirit, wise, and willing to suffer for the truth. Hopefully, this article can help to understand and understand the work of the Holy Spirit in the lives of believers in carrying out the church's tri-tasks in terms of ministry.
In faith and practice, Pentecostals put emphasis on practical issues as well as spiritual experience in their theological understanding and doctrinal teachings. The Pentecostals take their doctrine ...from certain empirical events. One of the spiritual experiences often underlined is the baptism of the Holy Spirit. In interpreting the Book of Acts, Pentecostals tend to emphasise the theological character of the narratives and seldom their historical uniqueness. That is why Pentecostals stress the normative theological intent of the historical record for contemporary Christian experience. This article therefore examines critically Pentecostal paradigm of the baptism of the Holy Spirit, deriving examples from the Acts of the Apostles. It is concluded that the practice of the baptism of the Holy Spirit carried out by Christians today, arguably, has no biblical basis. This is because, there is nowhere the Bible commands people to seek baptism in the Holy Spirit. The observation is that, all the events or experiences of Christians baptised in the Holy Spirit in Acts are not necessarily universal normative for every Christian and for this reason, there is no need to be dogmatic.Contribution This article challenges the practice of the baptism of the Holy Spirit in church today. This study supports the fact that the baptism of the Holy Spirit is not a universal experience for every Christians and there is no need to be dogmatised.
A biblical orthodoxy and orthopraxy of mission considers the correct teaching and practice of evangelistic mission to provide access to the gospel for all nations. In keeping with right teaching and ...practice, this article endeavours to highlight a biblical orthopathy (right concern) of mission that considers the Spirit's guidance amid the missionary task. Luke's consistent inclusion of the term Holy Spirit in the narrative of the early church places a heightened value on an orthopathy of mission that focuses on obedience to the guidance of the Spirit in fulfilling the Great Commission. Discernment of the Spirit's guidance in mission benefits current missiologies focused on unreached people groups.
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