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Relevant bibliographies by topics / Baptism in the Holy Spirit

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Academic literature on the topic 'Baptism in the Holy Spirit'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Baptism in the Holy Spirit"

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Ben Keshet, Hanoch. "Baptized with the Holy Spirit." Journal of Pentecostal Theology 30, no. 2 (August 17, 2021): 221–41. http://dx.doi.org/10.1163/17455251-bja10021.

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Abstract For many, the evocative phrase ‘baptism in the Holy Spirit’ supplies ideological scaffolding for vital pneumatological concerns even though it is not found in Scripture. Achieving a more accurate understanding of the original terminology requires review of two foundational aspects of nt baptism: a) extended senses of the verb baptizein that include purify, and b) the source of John’s baptisma, argued in this article as Israel’s national purification promised in Ezek. 36.25. Working from this basis, Acts 1.5 is reconsidered as Luke’s paradigmatic guide for baptisma while composing Acts. As such, John’s purification with water is seen to continue in Acts, performed in the name of Messiah Yeshua. Most importantly, however, this article maintains that in Acts, Luke frequently uses baptizein in relation to the Holy Spirit to describe one’s initial, powerfully palpable transformation that especially signifies New Covenant purification and certainly includes actualized resurrection power.

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Sumiwi, Asih Rachmani Endang. "Analisis Biblika Baptisan Roh Kudus Dan Penuh Dengan Roh Kudus." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 1–20. http://dx.doi.org/10.34081/fidei.v1i1.1.

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The baptism of the Holy Spirit and filled with the Holy Spirit is a general term among Pentecostal and Charismatic Churches. However, these two things are sometimes questioned among mainline churches, especially with regard to the outward signs that accompany the event of the baptism of the Holy Spirit.To answer this question a biblical analysis is needed. This biblical analysis includes definitions in the original Greek, inventorying how they happened and written in the Bible, and then inductively drawn the conclusion of the baptism of the Holy Spirit and filled with the Holy Spirit.The baptism of the Holy Spirit has two meanings: first, a person is baptized by the Holy Spirit into the body of Christ to become part of the body of Christ (1 Cor 12: 12-13); the second, a person baptized by the Lord Jesus into the Holy Spirit so that he is under the control of the Holy Spirit (Mk 1: 8).Full of the Holy Spirit is a state in which the Holy Spirit overwhelms or controls all aspects of the believer's life so that what he does as the Holy Spirit des.Key Words: Baptism of The Holy Spirit, Holy Spirit, GlossolaliaAbstrakBaptisan Roh Kudus dan penuh dengan Roh Kudus adalah istilah umum di kalangan Gereja-gereja Pentakosta dan Karismatik. Namun demikian kedua hal ini kadang-kadang dipertanyakan di kalangan gereja-gereja arus utama, khususnya sehubungan dengan tanda-tanda lahiriah yang menyertai peristiwa baptisan Roh Kudus.Untuk menjawab pertanyaan ini perlu dilakukan analisis biblikal. Analisis biblikal ini meliputi definisi dalam bahasa aslinya, yaitu bahasa Yunani, menginventarisasi bagaimana hal-hal tersebut terjadi dan dituliskan di dalam Alkitab, lalu secara induktif ditarik kesimpulan mengenai baptisan Roh Kudus dan penuh dengan Roh Kudus.Baptisan Roh Kudus memiliki dua pengertian: yang pertama, seseorang dibaptis oleh Roh Kudus ke dalam tubuh Kristus sehingga menjadi bagian dari tubuh Kristus (1 Kor. 12:12 -13); yang kedua, sesorang dibaptis oleh Tuhan Yesus ke dalam Roh Kudus sehingga ia berada dalam penguasaan Roh Kudus (Mrk 1:8).Penuh dengan Roh Kudus adalah keadaan di mana Roh Kudus menguasai atau mengendalikan seluruh segi kehidupan orang percaya tersebut sehingga apa yang dilakukan seperti apa yang Roh Kudus mau.Kata-kata kunci: baptisan Roh, kepenuhan Roh, Roh Kudus, glossolalia, bahasa roh

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Juriček, Marko. "A Biblical Theology of the Baptism in the Holy Spirit." Kairos 14, no. 2 (November 24, 2020): 37–53. http://dx.doi.org/10.32862/k.14.2.3.

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This article will discuss the issue of the baptisim of the Holy Spirit: what it is, how is it manifested, and what are its fruits. In the introduction, the problem and the questions pertaining to the Holy Spirit baptism are stated together with the thesis that will be tested. The thesis is that the baptism of the Holy Spirit biblically understood is a unique and unrepeatable event universal to all Christians, which happens instantaneously with salvation (when the believer is placed in Christ and joined to his body) and that this baptism is not marked by any immediate and special outward sign. First, this article will present different views on the doctrine of Holy Spirit baptism with historical developments of the views. Then it will deal with biblical data, focusing on all major passages. Special attention will be given to the Book of Acts, and “the second blessing” theology, which is the crux of the doctrine. Then the relation of hermeneutics and experience will also be discussed. Finally, the conclusion and the practical implications of the baptism of the Holy Spirit and biblical admonishments for the Christian life will be given.

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Perangin Angin, Yakub Hendrawan, and Tri Astuti Yeniretnowati. "Baptisan Roh Kudus dalam Teologi Pantekosta dan Implikasinya Bagi Hidup Orang Percaya." Ritornera - Jurnal Teologi Pentakosta Indonesia 1, no. 1 (June 8, 2021): 21–36. http://dx.doi.org/10.54403/rjtpi.v1i1.4.

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The question of what it means to be baptized with the Holy Spirit and how it happens, has created many great dividing lines and even endless debates from the past until now among Christians. Also the debate regarding the time and way of being baptized in the Holy Spirit also often becomes a polemic at the time of repentance or after? To answer this problem, this research was carried out using a qualitative method with a library approach, namely by collecting information from various textbooks and journals, then the researchers analyzed the concept of baptism and the concept of the baptism of the Holy Spirit as a conceptual framework that can provide a theological frame for how the baptism of the Holy Spirit is carried out. in Pentecostal Theology and its implications for believers. The conclusion of this study is how the implications of the baptism of the Holy Spirit which are agreed upon and experienced by people who believe in the Lord Jesus Christ increasingly give power and a very strong commitment to service for believers in their devotion to God.Pertanyaan tentang arti dibaptis dengan Roh Kudus dan bagaimana hal itu terjadi, sudah banyak membuat garis pemisah besar bahkan perdebatan yang tiada ujung dari dulu sampai saat ini di kalangan umat kristiani. Juga perdebatan terkait waktu dan cara seseorang dibaptis Roh Kudus juga sering kali menjadi polemik saat bertobat atau setelahnya?. Untuk menjawab permasalah ini maka dilakukan tinjauan pustaka, yaitu dengan cara menganalisis tentang konsep baptisan dan konsep baptisan Roh Kudus sebagai sebuah kerangka konsep yang dapat memberikan bingkai teologis bagaimana baptisan Roh Kudus dalam Teologi Pentakosta dan implikasinya bagi orang percaya. Implikasi dari baptisan Roh Kudus yang diamini dan dialami orang percaya semakin memberi kuasa dan komitmen pelayanan yang sangat kuat bagi orang percaya dalam pengabdiannya kepada Allah.

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Sirait, Rajiman Andrianus. "Kajian Dogmatis Tentang Baptisan Roh Kudus." JURNAL LUXNOS 7, no. 2 (December 16, 2021): 186–99. http://dx.doi.org/10.47304/jl.v7i2.144.

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Abstract: The understanding of the baptismal teachings of the Holy Spirit is so diverse. Every church has a different dogma. There are two Christian views, namely the existence of groups that are considered unbaptized by the Holy Spirit, and then there are more Christian elites who think they have been baptized with the Holy Spirit. In answering this, the author uses qualitative methods with a library study approach. The Holy Spirit can only be described by His position in the Trinity of God and all His works are Holy. The main function of dogma is to invite us to investigate ourselves and think critically. Simply put, we can understand that this dogma is a teaching in which it is in line with what is written in the Bible and that is seen and adapted in terms of context and time. The baptism of the Holy Spirit can also be defined as the work of the Spirit of God who unites believers with other believers in the Body of Christ. The sign of the baptism of the Holy Spirit does not always have to be marked by the gift of speaking in tongues alone. Abstrak: Pemahaman tentang ajaran baptisan Roh Kudus begitu beragam. Setiap gereja memiliki dogma yang berbeda. Ada dua pandangan Kristen, yaitu adanya kelompok yang dianggap belum dibaptis oleh Roh Kudus, kemudian lebih banyak lagi elit Kristen yang menganggap dirinya telah dibaptis dengan Roh Kudus. Dalam menjawab hal tersebut, penulis menggunakan metode kualitatif dengan pendekatan studi kepustakaan. Roh Kudus hanya dapat digambarkan dengan posisi-Nya dalam Trinitas Allah dan semua pekerjaan-Nya adalah Kudus. Fungsi utama dari dogma adalah mengajak kita untuk menyelidiki diri sendiri dan berpikir kritis. Sederhananya, Kita dapat memahami bahwa doktrin ini sejalan dengan doktrin yang tertulis di dalam Alkitab, dan dilihat serta disesuaikan dengan konteks dan waktu. Baptisan Roh Kudus juga dapat dipahami sebagai pekerjaan Roh Allah untuk menyatukan setiap pribadi yang percaya terhadap Kristus. Tanda-tanda baptisan Roh Kudus tidak selalu ditandai dengan karunia bahasa roh.

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Moon, Tony G. "J.H. King’s ‘Expansive’ Theology of Pentecostal Spirit Baptism." Journal of Pentecostal Theology 21, no. 2 (2012): 320–43. http://dx.doi.org/10.1163/17455251-02102009.

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Bishop J.H. King, an early twentieth-century Pentecostal Holiness Church leader, in some respects explained Spirit baptism in more ‘expansive’ terms than characterized Classical Pentecostal tradition in the United States in his time and later. In his theological and devotional writings are some of the same ‘expansive’ emphases Frank D. Macchia enunciates in his 2006 groundbreaking work on Spirit baptism, Baptized in the Spirit: A Global Pentecostal Theology. Although King’s Spirit-baptismal theology was traditionally Pentecostal in important ways, there are some interesting thematic parallels between Macchia’s ‘expansive’ Spirit baptism theological proposal and the very modest (in comparison) treatments of the topic by King. The similarities relate to the baptism in the Holy Spirit as a Trinitarian act, as an infilling of divine love, and in connection with the latter, as a generator of a rich ecclesiastical corporate life of koinonia.

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Stronstad, Roger. "Forty Years On: An Appreciation and Assessment of Baptism in the Holy Spirit by James D.G. Dunn." Journal of Pentecostal Theology 19, no. 1 (2010): 3–11. http://dx.doi.org/10.1163/174552510x490674.

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AbstractBaptism in the Holy Spirit by James D.G. Dunn was noteworthy for its challenge to the interpretation of Luke's data about the Holy Spirit by the Pentecostal Movement of the twentieth century. The following response to Dunn's book focuses on Part Two of Dunn's now classic study. In these chapters Dunn interprets Luke's primary data about the baptism in the Holy Spirit to be about conversion-initiation. In contrast to Dunn's conversion-initiation interpretation Pentecostals interpret Luke's data about Spirit-baptism to be about Christian vocation; i.e., commissioning-empowerment. This understanding of Luke's theology about Spirit-baptism is reinforced by his antecedent spiritual state motif whereby everyone who receives the Holy Spirit – from Zacharias to the Ephesian twelve – is first described as being either righteous or a believer.

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Thomas, John Christopher. "A Celebration of and Engagement with James D.G. Dunn's Baptism in the Holy Spirit Forty Years On." Journal of Pentecostal Theology 19, no. 1 (2010): 19–24. http://dx.doi.org/10.1163/174552510x490746.

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AbstractThis short study offers a celebration of and engagement with James D.G. Dunn's Baptism of the Holy Spirit forty years after its first publication. Specifically, this article focuses upon the sections of Baptism of the Holy Spirit devoted to the Johannine literature, posing questions for further reflection and discussion.

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Everts, Janet Meyer. "The Pauline Letters in James D.G. Dunn's Baptism in the Holy Spirit." Journal of Pentecostal Theology 19, no. 1 (2010): 12–18. http://dx.doi.org/10.1163/174552510x490728.

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AbstractJames D.G. Dunn's Baptism in the Holy Spirit asserts that Pentecostalism and its doctrine of baptism in the Holy Spirit is built solely on the book of Acts. Dunn thinks that the letters of Paul offer no support for the doctrine of Spirit-baptism and wholly agree with his conversioninitiation understanding of the work of the Holy Spirit. But in making this assertion, Dunn is ignoring a long line of biblical interpretation in the Anglican tradition. This interpretive tradition, which begins with the Puritans and continues through the Keswick convention and the Anglican Charismatic renewal sees the 'sealing of the Spirit' found in 2 Cor 1.21-22 and Eph 1.13-14 as a clear indication that Paul knew a second empowering experience of the Spirit, an experience that is indicated in many places in his letters.

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Sutrisno, Yanto, Gregorius Suwito, and Gidion Gidion. "Polemik Bahasa Roh sebagai tanda awal baptisan Roh Kudus." Davar : Jurnal Teologi 4, no. 1 (November 22, 2023): 52–67. http://dx.doi.org/10.55807/davar.v4i1.61.

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Abstract One of the main factors in church growth is the role of the power of the Holy Spirit in enabling humanity to respond to the preaching of the Gospel. However, to this day, there are still doubts in some church circles about the continuation of the power of the Holy Spirit as happened on the day of Pentecost, especially in the polemic "speaking in tongues as an initial sign of Spirit baptism". Researchers seek to bridge differences and build a comprehensive construction of teaching tongues for all groups, and benefit optimal growth of faith and fullness of the congregation. The method in this research is analysis with a qualitative approach which focuses on the problems of this biblical study on differences in the hermeneutical basis (interpretation) of texts, phrases and verses which cause differences in the teaching of tongues. The researcher concludes that speaking in tongues is an initial sign for believers who have received the baptism of the Holy Spirit, because this is the sign worn and experienced by the New Testament people in accordance with the fulfillment of God the Father's promise. The various works of the Holy Spirit which are described differently must be understood as a manifestation of cooperation between the person of the Holy Spirit and every believer.Keywords: Baptism of the Holy Spirit; Spirit-filled; The gift of the spirit; Tongues.AbstrakSalah satu faktor utama pertumbuhan gereja adalah peran kuasa Roh Kudus yang memampukan umat manusia meresponi pemberitaan Injil. Namun hingga hari ini, masih ada keraguan sebagian kalangan gereja terhadap keberlanjutan kuasa Roh Kudus seperti yang terjadi di hari Pentakosta, khususnya dalam polemik “berbahasa roh sebagai tanda awal baptisan Roh”. Peneliti berupaya menjembatani perbedaan dan membangun sebuah konstruksi pengajaran bahasa roh yang komprehensif bagi semua kalangan, dan memberi manfaat pertumbuhan iman dan kepenuhan yang optimal dari jemaat. Metode dalam penelitian ini adalah analisis dengan pendekatan kualitatif yang memfokuskan kepada permasalahan studi biblika ini kepada perbedaan landasan hermeneutika (penafsiran) teks, frasa dan ayat yang menyebabkan perbedaan pengajaran bahasa roh. Peneliti menyimpulkan bahwa berbahasa roh adalah tanda awal bagi orang percaya yang telah menerima baptisan Roh Kudus, karena inilah tanda yang dikenakan dan dialami umat Perjanjian Baru sesuai penggenapan janji Allah Bapa. Ragam karya Roh Kudus yang digambarkan secara berbeda harus dipahami sebagai perwujudan kerjasama antara pribadi Roh Kudus dengan setiap orang percaya.Kata kunci: Baptisan Roh Kudus; Dipenuhi Roh; Karunia roh; Bahasa roh.

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Dissertations / Theses on the topic "Baptism in the Holy Spirit"

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Loufik, Sharon Kenna. "Spirit baptism a New Testament understanding /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Brock, Mark D. "The relationship of spirit baptism to union with Christ." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p086-0043.

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Braun, Gabriele Georgina. "The concept of a baptism in the Holy Spirit in the Book of Acts." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Skalland, Terry L. "The meaning and application of being filled with the Spirit in Ephesians 5:18." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Molitoris, Craig Lee. "The Biblical witness regarding the person and work of the Holy Spirit." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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White, Daniel Scott. "An in-depth study on the difference between the baptism and the filling with the Holy Spirit." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Graebing, Jeffrey P. "Waiting for the promise of the Father the work of the Holy Spirit in the Book of Acts /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Russell, Loren. "The Holy Spirit in the early East Syrian baptismal tradition with particular emphasis on the writings of St. Ephrem /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Myers, Byron K. "Substance or semantics a preliminary comparative study of the baptism in the Holy Spirit and the filling of the Holy Spirit /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Abah, M. A. "Analysis of the second blessing interpretation of Acts 2." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Books on the topic "Baptism in the Holy Spirit"

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Michael, Green. Baptism. London: Hodder and Stoughton, 1987.

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Asa, Mahan. Baptism of the Holy Spirit. Clinton, N.Y: Williams Pub., 2001.

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Yun, Koo Dong. Baptism in the Holy Spirit: An ecumenical theology of spirit baptism. Lanham, MD: University Press of America, 2004.

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Kitay, Alan. The baptism of the Holy Ghost. Hazelwood, MO: Word Aflame Press, 1988.

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Fubara-Manuel, B. F. Spirit and water baptisms. Lagos, Nigera: Sci Press, 1995.

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Lloyd-Jones, David Martyn. Joy unspeakable: Power & renewal in the Holy Spirit. Wheaton, Ill: H. Shaw, 1985.

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I, Goodall Wayde, ed. The blessing: Experiencing the power of the Holy Spirit today. Grand Rapids, Mich: Zondervan Pub. House, 1998.

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Gibson, Robert Leon. Christian, you were baptized in water and spirit! Ft. Worth, Tex: Star Publications, 1987.

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Fisher, Douglas, John Aurelio, and Jim Cronin. Through water and the Holy Spirit. Mahwah, NJ: Paulist Press, 1990.

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Abrams, Minnie F. The baptism of the Holy Ghost & fire. Maharashtra: Pandita Ramabai Mukti Mission, 1999.

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Book chapters on the topic "Baptism in the Holy Spirit"

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Aijian, Janelle. "Baptism by Fire: The Work of the Holy Spirit in Pascal’s Philosophy." In The Holy Spirit and the Christian Life, 125–41. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137375995_8.

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Müller, Daniela. "The Making of a Cathar Counter-Church, the ‘Ecclesia Dei’, through the Consolamentum Ritual (Baptism of the Holy Spirit)." In Bibliothèque de la Revue d'histoire ecclésiastique, 119–59. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.brhe-eb.5.120771.

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Macchia, Frank D. "Spirit baptism." In The Routledge Handbook of Pentecostal Theology, 247–56. Abingdon, Oxon; New York: Routledge, 2020. | Series: [Routledge handbooks in theology]: Routledge, 2020. http://dx.doi.org/10.4324/9780429507076-28.

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Kay, Peggy. "Holy Spirit." In Encyclopedia of Psychology and Religion, 1096–101. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9172.

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Kay, Peggy. "Holy Spirit." In Encyclopedia of Psychology and Religion, 1–5. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-642-27771-9_9172-1.

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Schenkewitz, Kyle A. "Imbibing the Spirit." In Holy Waters, 278–302. London: Routledge, 2024. http://dx.doi.org/10.4324/9781032683584-13.

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"“Solum Baptisma” – Baptism Alone?" In Welcome, Holy Spirit, 175–82. 1517 Media, 2024. http://dx.doi.org/10.2307/jj.12949108.31.

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"Baptism." In Welcome, Holy Spirit, 303–6. 1517 Media, 2024. http://dx.doi.org/10.2307/jj.12949108.45.

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"The Holy Spirit and Baptism." In Welcome, Holy Spirit, 85–87. 1517 Media, 2024. http://dx.doi.org/10.2307/jj.12949108.17.

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"Baptism with the Holy Spirit." In Welcome, Holy Spirit, 88–91. 1517 Media, 2024. http://dx.doi.org/10.2307/jj.12949108.18.

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Conference papers on the topic "Baptism in the Holy Spirit"

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Tjandradipura, Carina, Imam Santosa, and Gregorius Adhitama. "Lighting Aspect in Supporting Religiosity at The Holy Spirit Cathedral Denpasar Bali." In International Conference on Aesthetics and the Sciences of Art. Bandung, Indonesia: Bandung Institute of Technology, 2020. http://dx.doi.org/10.51555/338632.

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Dolce, Carmen, Nicola Masini, Giovanni Leucci, Raffaele Persico, and Giovanni Quarta. "Integrated prospecting in the Crypt of the Holy Spirit in Monopoli (Southern Italy)." In 2010 13th International Conference on Ground Penetrating Radar (GPR 2010). IEEE, 2010. http://dx.doi.org/10.1109/icgpr.2010.5550140.

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Jakovljević, Živojin. "SVEŠTENI KANONI PRAVOSLAVNE CRKVE O SABORNOSTI KAO NAČELU CRKVENE UPRAVE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.223j.

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The key characteristic of the Orthodox Church, expressed in the Nicene Creed, is that the Church is one, holy, conciliar and apostolic. Although it consists of many local churches, which have their own national characteristics and independent governance, the Orthodox Church is nevertheless one in spirit, faith and equality of power. This goal of this paper is to examine conciliarity as the key principle on the basis of which the Orthodox Church governs itself since its inception, which is based on the Holy Scriptures, the Holy Tradition, the teaching of the holy Apostles, the decisions of the Ecumenical Councils and the rules of the church fathers. Particularly, this paper focuses on the Orthodox Church’s view on the question of power, primacy and authority from the perspective of the principle of conciliarity

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Persico, Raffaele, Giovanni Leucci, Loredana Matera, Marcello Ciminale, Devis Dei, Filippo Parrini, and Massimiliano Pieraccini. "Applications of a reconfigurable stepped frequency GPR in the chapel of the Holy Spirit, Lecce (Italy)." In 2013 7th International Workshop on Advanced Ground Penetrating Radar (IWAGPR). IEEE, 2013. http://dx.doi.org/10.1109/iwagpr.2013.6601532.

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Kobrunova, Yu A. "RESTORATION AND RESEARCH OF THE “DESCENT OF THE HOLY SPIRIT ON THE APOSTLES” ICON OF THE 17TH CENTURY." In Реставрация. Наш взгляд - 2022. Санкт-Петербург: Федеральное государственное бюджетное образовательное учреждение высшего образования «Санкт-Петербургская государственная художественно-промышленная академия имени А.Л. Штиглица», 2022. http://dx.doi.org/10.54874/9785604831069_58.

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Medvedev, Kirill. "“Offensive to the Holy Spirit and His Procession from the Father and the Son”: “Schismatic” Cossacks and “Ukraine” in the Works of Kyprian Zochovskyj." In The Slavic world: Commonality and Diversity. Institute of Slavic Studies, Russian Academy of Sciences, 2023. http://dx.doi.org/10.31168/2619-0869.2023.1.22.

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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.

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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.

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