Dissertations / Theses: 'Doctrine of the Holy Spirit'

1

Lyons, P. "Calvin's doctrine of the Holy Spirit." Thesis, Queen's University Belfast, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.374181.

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2

Lawson, Christopher William. "The development of the trinity doctrine of the first three centuries." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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3

Jones, Simon Matthew. "Womb of the Spirit : the liturgical implications of the doctrine of the Spirit for the Syrian baptismal tradition." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/245102.

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This thesis investigates the role of the Holy Spirit within the Syrian baptismal tradition and, in particular, assesses its effect upon the liturgical and theological development of initiation in East and West Syria. Primary material includes the Odes of Solomon, Didascalia Apostolorum and Acts of Judas Thomas; the writings of Aphrahat, Ephrem, Narsai, Jacob of Serugh, Philoxenus and Severus of Antioch; as well as the East Syrian and two West Syrian baptismal ordines. This study provides evidence against any notion of an original Syrian baptismal pattern in which a single anointing precedes immersion, and demonstrates that the tradition witnesses to the existence of a variety of practices at an early stage. At the same time, it argues that the Syrian rite was not originally modelled upon the baptism of Jesus in the Jordan, nor did its theology undergo an identifiable shift from Johannine to Pauline imagery. Against this background, the incarnational image of the font as womb is identified as the principal characteristic which runs througout the development of the tradition, functioning as the primary symbolic focus for the activity of the Holy Spirit and thereby interpreting the pre-immersion anointing(s) as a ritual preparation for baptismal regeneration by water and the Spirit. The Spirit is seen as active throughout the process of initiation. It is the Spirit who identifies the candidate as belonging to Christ; it is the Spirit who prepares and brings to new birth with Christ in the womb of the Jordan; and, not least, it is the Spirit whom the candidate receives as the eschatological pledge of the final birth with the First-born, from death to eternal life.

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4

Korell, Sara Jean Gresham Charles R. "In search of the unknown God a guide for teaching the doctrine of the Holy Spirit to teenagers in the Stone-Campbell movement /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0269.

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5

Van, der Woerd E. Alan. "Aspects of the doctrine of the Holy Spirit in the thought of D. Martyn Lloyd-Jones." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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6

Ingle, Jeff. "A historical and scriptural survey of the doctrine of illumination with application to hermeneutics." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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7

Kim, Stephen S. "An evaluation of the doctrine of Spirit baptism as a "second-blessing"." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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8

Delamatta, JoEllen C. "The affinities in Muslim theology in relation to the Christian doctrine of the Holy Spirit." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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9

Korell, Sara Jean. "In search of the unknown God a guide for teaching the doctrine of the Holy Spirit to teenagers in the Stone-Campbell movement /." Theological Research Exchange Network (TREN) Access this title online. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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10

Thurber, Karen G. "A critique of the classical Pentecostal doctrine on the baptism in the Holy Spirit." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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11

Waterman, Dane. "In your light we see light epistemological aspects of the fourth century controversy over the doctrine of the Holy Spirit /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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12

Simmons, Brian G. "An analysis of the Quaker doctrine of inner light guidance with respect to their use of John 1:8-10 and John 16:12-15." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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13

Rozumna, Yuliia. "The interrelatedness of doctrine and ascetic life : St Basil of Caesarea's proof of the divinity of the Holy Spirit." Thesis, University of Nottingham, 2018. http://eprints.nottingham.ac.uk/51735/.

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This thesis comprises the comprehensive study of St Basil of Caesarea’s theology of the Holy Spirit. It is argued that St Basil believes in the divinity of the Spirit, even though he never calls him ‘God’ or ‘of the same nature’ (homoousion) with the Father and the Son. This silence can be explained by the fact that the nature of the Spirit is such that it cannot be revealed. The Spirit reveals the Son, but stays hidden himself. In the present age we can only judge about the nature of the Spirit from Scripture, his actions in the world, and in the lives of prominent ascetics. In this thesis we demonstrate that St Basil defends the divinity of the Spirit not only from traditional ideas of agency of the Spirit in inspiration of Scripture and in baptism, and not only in sanctification, but also from his role in creating the world, angels and humanity, his role in teaching true doctrines and guiding the Christians, in supporting humans in their ascetic struggles, and in providing knowledge of the Father and the Son. St Basil affirms the divine nature of the Spirit by describing his divine activities in all spheres of human life and in the history of humanity, by asserting his equal honour (homotimia) with the other two Persons and his sharing in communion (koinonia) of the Father and the Son. Moreover, it is argued that for St Basil the ascetic life is grounded in the right doctrines, especially doctrine on the Spirit, and that one can understand the true doctrines only by living an ascetic life, that is, the life in the Spirit. We show that St Basil’s teaching on the divinity of the Spirit is evident in his ascetic works, but also that his dogmatic letters and treatises speak of the ascetic life. Finally, it is demonstrated that the theologian addresses his ascetic ideals to the whole of the Church and not just to monastics. He explains the truth of the doctrine of the Spirit to lay people, clergy, and ascetics. The Spirit is divine and communicates divine life through and in himself.

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Ruokanen, Miikka Mauno. "The Trinitarian doctrine of grace in Martin Luther's 'The Bondage of the Will'." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/286869.

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The most systematic work Martin Luther ever created was his De servo arbitrio / The Bondage of the Will (1525), his powerful polemic against the leading Humanist of his day, Erasmus, who had criticized Luther in his De libero arbitrio diatribe sive collatio / The Freedom of the Will (1524). Luther's The Bondage of the Will is regarded as a work representing the organic unity of his entire theological thought; it can be seen as his theology in a condensed form. In spite of the immense significance of Luther's magnum opus, its theological structure and content have so far not yet been satisfactorily revealed. Much research has been conducted on certain detailed aspects of this work of Luther's, such as the problems of the free will, determinism, and predestination. The basic weakness of those analyses is that the details of The Bondage of the Will can be correctly understood only on the basis of a comprehension of the basic systematic theological idea of his work. The very kernel of Luther's own thought and the deepest intentions of his theology in this work are best comprehended by analyzing the inner structure and cohesion of his own thinking and by seeing how his argumentation developed in his dispute with Erasmus. The task of this study is to expose the fundamental systematic theological idea and structure in Luther's The Bondage of the Will. The method employed in the present study is a comprehensive systematic analysis of Luther's thought in his work. Attention will be paid to the conceptualization of issues by Luther, to his main propositions and the arguments he uses to support his claims, and to the structural principles and the core body of his thinking system. The debate between Luther and Erasmus contained genuine paradigmatic differences in their understanding of the Christian faith, but also some misunderstandings, even intentional misinterpretations. The present study aims at clarifying these conceptual confusions and at exploring the possibility of some degree of reconciliation between the conflicting views. My hypothesis is that Luther's own specific and comprehensive understanding of the Trinitarian theology of grace, with special emphasis on Pneumatology, alongside the more obvious Christology, strongly linked with the theology of creation, is the fundamental thought structure of his magnum opus. This enables him to get rid of the common Late Medieval teaching of the free choice of the human being, represented by Erasmus. Above all, Luther is a theologian of grace, sola gratia. The Bondage of the Will, the most Pneumatological treatise he ever wrote, offers a radical and comprehensive Trinitarian theology of grace. Luther understands the human being as an "ecstatic" creature who receives his/her existence and the quality of his/her existence from extra se. Luther argues for this paradigm in terms of the theology of creation, Christology, Pneumatology, and soteriology. As such, the human being was created a creature which is destined for union with his/her Creator in the Holy Spirit who is the actual presence of the Creator in his creature, God sharing his life with the human being. After losing this original state of union, the human being became a battlefield of the opposing transcendental powers, Satan and sin on the one side, and God and his grace, on the other side. The human is free in "things below oneself," in matters that belong to daily human life, but he/she is not free in "things above oneself," in matters that transcend the human being. Luther sees sin as human infirmity, inability to get rid of unbelief and pride which destroyed the human's union with God. The human being cannot change his/her evil orientation but must continue such as he/she is: this is Luther's concept of "the necessity of immutability"; he applies this philosophical concept to soteriological usage. The human being is in a desperate situation in regard to his/her capacities of contributing to his/her own salvation; here Luther follows his logic of theologia crucis. Both in terms of creation and salvation, the human being is meant to be in a communion of life with the Triune God. Luther develops a strong soteriology, understood in terms of an intimate union between the Triune God and the human being. This union is not primarily a cognitive-rational and morally responsible relation, as Erasmus was inclined to think, but a union of being with Christ in the Holy Spirit, koinonia/unio cum Christo in Spiritu sancto. The quality of a human being's life in this world and his/her eternal beatitude depends on whether his/her person is or is not in union with the Holy Trinity. In his Trinitarian theology of grace, Pneumatology, arguably neglected in Medieval times, is powerfully revived. Luther's conception of divine grace, with some peculiarities of his own, recalls Augustine's doctrine of grace, differing from the soteriological views of Scholasticism and Nominalism. The present study culminates in a systematic presentation of the three dimensions of Luther's Trinitarian doctrine of grace: First, contrition, conversion, and faith are effected by God's Spirit, sola fide is a thoroughly Pneumatological concept - a fact not sufficiently emphasized in research. Second, Luther sees the union with Christ simultaneously as a Christological and as a Pneumatological reality - a view not underscored in research. Third, sanctification means growth in love by way of being increasingly controlled by the Holy Spirit, who is the essence of divine love. This three-dimensional conception of grace can be supported by other works of Luther's mature theology. There are strong points of contact with Johannine, Pauline, Augustinian, and Greek Patristic theology here; a more detailed analysis of these connections, however, is not in the scope of the study at hand. The results of the study intensify the ecumenical potential of Luther's doctrine of grace. Moreover, these results contribute an amendment to the Finnish school of Luther interpretation where the Pneumatological dimension is underemphasized in the first and the second dimensions of Luther's doctrine of grace. Finally, the possibility of some degree of reconciliation between the views of Erasmus and Luther will be considered.

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15

Henry, James Daryn. "The Freedom of God: A Study in the Pneumatology of Robert Jenson." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107101.

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Thesis advisor: Roberto Goizueta This dissertation presents a study in the Christian systematic theology of Robert W. Jenson on the doctrine of the Holy Spirit. In doing so, this work seeks to contribute descriptively to Jenson scholarship in the theological academy, to understanding, clarifying and interpreting his role in the contemporary theological scene, while, as itself operating in the discipline of systematic theology, this work also seeks to constructively augment our understanding of the experience of the Holy Spirit in the Church, reckoning with the significance of this theological locus for a number of prominent movements in the current thought and practice of world Christianity. Part I and Part II of this work engage in an exegesis of the content of Jenson’s pneumatology. Here I advance the interpretation that Jenson’s pneumatology can be meaningfully and beneficially coalesced under—without being merely reduced to—the theme of “freedom” or “liberation.” This integrating motif becomes evident as Jenson’s pneumatology is unfolded across a number of other traditional doctrinal loci and interweaved with a number of other ecumenical concerns, examining both the “work” of the Spirit in the world (first part) and the divine “person” of the Spirit (second part). Part III, then, ventures a constructive evaluation and reception of Jenson’s distinctive pneumatological proposals by way of dialectical encounter with three horizons: those of (1) early Christian pneumatology, (2) twentieth century trinitarian theology and (3) liberation theological discourse and praxis. Through this dialectical engagement, I interrogate a number of aspects of Jenson’s divine ontology and theological infrastructure, insofar as they relate to the uniqueness of his pneumatological proposals. With a re-calibration of some of those theological judgments, I argue that certain insights of Jenson’s notion of the Spirit as eternal, personal Freedom in God, as the Unsurpassed One and as the movement of divine self-constitution from the End of Divine Life merit retrieval. This characterization of the person of the Spirit as one of “freedom” or “liberation,” for the believer, for creation, and for God, forges a pneumatological reconstruction of divine transcendence, similarly to what classical theology had done for the persons of the Father and the Son. Such an achievement, I suggest, offers one viable interpretation of the unique role of the Spirit that mediates between traditional-classical trinitarian ontology and the lived experience of the Spirit currently being exhibited, perceived and theorized in various aspects of global theology and leading areas of theological research Thesis (PhD) — Boston College, 2016 Submitted to: Boston College. Graduate School of Arts and Sciences Discipline: Theology

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Cho, Bong Geun. "A cricital comparative study of pneumatology in UK (particularly England) Protestant theology and the World Council of Churches between 1965-1993." Thesis, University of Wales Trinity Saint David, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683147.

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17

Johansen, Jason A. "Searching for Pentecost the origins and development of modern doctrines of spirit baptism /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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18

Anderson, Matthew. "The doctrines of the work and person of the Holy Spirit a comparison of LDS and evangelical perspectives /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p090-0328.

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19

Keyuranggul, Patty. "Illumination in context the Holy Spirit, culture and the communitarian motif in Stanley Grenz's theological methodology /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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20

Hastings, W. Ross. "'Giving honour to the Spirit' : a critical analysis and evaluation of the doctrine of pneumatological union in the Trinitarian theology of Jonathan Edwards in dialogue with Karl Barth." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2707.

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The extent to which the 'honour' of the Spirit influenced the theology of Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of Patristic thought and in dialogue with the theology of Karl Barth, evaluation is made of pneumatological union in Edwards' Trinitarian theology as this centres on the nature and inter-relatedness of the 'three unions' that characterize his theology: the union of the three Persons of the Trinity, the union of the saints with God, and the union of the divine and human natures of Christ. Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son within his Augustinian, Lockean model of the immanent Trinity, and as 'Person' in the economy. The challenges of doing so within the limits of this psychological model of the Trinity are evaluated in dialogue with the Cappadocian Fathers and Barth. In a manner patterned after union in the Trinity, Edwards gave prominence to the concept of the pneumatological union of the saints with God in Christ, in fulfilment of the self-glorifying purpose of God in creation and redemption. Edwards' experiential theology of conversion, and his elevation of subjective sanctification by the Spirit over objective justification in Christ, for assurance, is contrasted with Barth's greater emphases on the Christological union of God with humanity and objective justification in Christ. Barth's more contemplative approach is contrasted with the overly introspective spirituality of Edwards. Edwards' view of the role of the Spirit in the hypostatic union of God with humanity in Christ, which is reflective of the other unions, is also evaluated in light of Patristic, Reformed-Puritan and Barthian thought on the nature of the humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A more emphatic incarnational emphasis may have saved Edwards' Spirit- honouring spirituality from an anthropocentricity which is ironical given that the glory of God is his ontic doxological concern.

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21

Loder, Allan Thomas. "An examination of the Classical Pentecostal doctrine of the baptism in the Holy Spirit in light of the Pentecostal position on the sources of theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ46226.pdf.

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22

Joubert, Johann van Dijk. "A comparative study of the Paraclete statements and references to the Holy Spirit in the Johannine Gospel." Thesis, Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-04192007-073525/.

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23

Satyavrata, Ivan Morris. ""The Lord and life-giver" a comparative evaluation of teaching on the personhood of the Holy Spirit in early patristic and Indian Christian theology with special reference to Justin Martyr, Irenaeus, Tertullian and Origen, and to Brahmabandhav Upadhyay, Vengal Chakkarai and Raimundo Panikkar /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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24

Badcock, Gary D. "The doctrine of the Holy Spirit in contemporary Trinitarian theology : a critical appraisal of the idea of the unity of the economic with the immanent Trinity, with special reference to recent Trinitarian pneumatology." Thesis, University of Edinburgh, 1991. http://hdl.handle.net/1842/26178.

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Both Pneumatology and the doctrine of the Trinity have been the subject of renewed interest in recent theology. This study relates these two themes through a critical examination of the doctrine of the Holy Spirit in contemporary Trinitarian theology.

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25

Joseph, P. V. "A critical appraisal of the pneumatology of Aiyadurai Jesudasen Appasamy, Pandipeddi Chenchiah and Vengal Chakkarai Chettiar." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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26

Van, Der Westhuizen Henco. "Selfloos en sosiaal? : 'n ontleding van Michael Welker se teologie van die gees." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85805.

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Thesis (PhD)--Stellenbosch University, 2013. ENGLISH ABSTRACT: This study is undertaken in the wake of an increase in publications on the work of the Holy Spirit, on the one hand, and Analphabetisierung, an inability to think and talk about the Spirit on the other. The study endeavours to find a theologically-responsible way of reflecting on the Spirit by specifically focussing on the German systematic theologian Michael Welker’s theology of the Spirit and by offering an in-depth analysis of this theology. Chapter I shows that the relationship between the Spirit and the Word functions as the foundation of Welker’s theology of the Spirit. At the same time the relationship between Spirit and Word serves as vital background to Welker’s theology as this realistic theology best typifies Welker’s methodology. In Chapter II, Welker’s use of the concept of “Selbstlosigkeit” serves a key to understanding his theology of the Spirit: it is argued that the Spirit is selfless. The chapter offers a detailed description and analysis of Welker’s views on the relationship between the Spirit and Chirst. In Chapter III the theologically-significant concepts “sozial”, “soziale Sphäre”, and “öffentlich” are used to further explain Welker’s theology of the Spirit. It is the Spirit who establishes a social sphere in the world, which Welker also describes as the “public person” of the Spirit. Chapter IV investigates the unique nature of this selfless and social Spirit. While the interconnectedness between the Spirit and the Son and the Spirit and the Creator has been analysed in the previous chapters, this focus shifts to what Welker attributes to the Holy Spirit in particular. The Spirit is reflected upon in light of the confession of the church of all ages to show that the self in the sphere of the Spirit becomes known by social sensitivity and self- and social criticism. In conclusion the study indicates how Welker intentionally develops his theological frame of thought on the Spirit in the light of the relationship between the respective theological frames of thought of Schleiermacher and Barth. AFRIKAANSE OPSOMMING: Dié studie word onderneem in die gees van ‘n opbloei in die werke oor die Heilige Gees aan die een kant, en ‘n Analphabetisierung, ‘n gebrekkige vermoë om oor die Gees te dink en praat aan die ander kant, op soek na maniere om wél teologies verantwoordelik oor die Gees na te dink. Die studie fokus spesifiek op die Duitse sistematiese teoloog Michael Welker se Teologie van die Gees en wil die struktuur van dié Teologie ondersoek en in diepte ontleed. In hoofstuk I word getoon dat die verhouding tussen die Gees en die Woord as die saadbed van Welker se Teologie van die Gees gesien kan word. Hierdie agtergrond is onontbeerlik om Welker se teologie te verstaan, omdat hierdie realistiese teologie as beste tipering van sy metodologie dien. In hoofstuk II word die begrip van “Selbstlosigkeit” gebruik om hierdie Teologie van die Heilige Gees te ondersoek. Die Gees, volgens Welker, só word geargumenteer, is selfloos. In die hoofstuk word die verhouding tussen die Gees en Christus in diepte bestudeer. In hoofstuk III word die gelaaide begrippe, “sozial”, “soziale Sphäre”, en “öffentlich” gebruik om die struktuur van sy Teologie van die Heilige Gees verder te beskryf. Die Gees vestig ‘n sosiale sfeer in die wêreld, wat Welker ook beskryf as die “publieke persoon” van die Gees. In hoofstuk IV word die besondere aard van hierdie selflose en sosiale Gees dan ondersoek. Waar die interkonneksie tussen die Gees en die Seun en die Gees en die Skepper ontleed is, word in hierdie hoofstuk gefokus op dit wat Welker in besonder aan die Heilige Gees toeskryf. In die hoofstuk word die Gees in die lig van die belydenis van die kerk van alle tye en streke ondersoek, en word dit duidelik dat die self in die sfeer van die Gees geken word aan self-kritiek, sosiale sensitiwiteit, en sosiale kritiek. Ten slotte word aangedui dat en hoe Welker sy denkraamwerk oor die Gees doelbewus ontwikkel in die lig van die verhouding tussen die denkraamwerke van Schleiermacher en Barth.

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27

Lee, Justin Joon. "Origen and the Holy Spirit." Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12804/.

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This dissertation is an examination of the pneumatology of Origen of Alexandria. By providing insight into his understanding of the Holy Spirit, it also seeks to reframe the way in which Origen’s Trinitarian theology is understood. In this study, I argue that Origen conceives of the Holy Spirit as a divine person, but inferior in nature. Origen’s pneumatology must be considered in light of his understanding of the Son and Father, as well as the influence of Middle Platonism on his theological and cosmological framework. Origen’s concept of Trinity is a hierarchy of divine persons in which the greater ministers to the existence of the lower. Though Origen recognizes the personhood of the Holy Spirit, he believes that the Spirit is less than the other divine persons, both in person and in work. The Spirit’s origin and attributes, for which Origen has no real scriptural or traditional precedent, he struggles to articulate and often leaves unresolved. I suggest that Origen’s pneumatology can be best understood by examining where he is most clear and consistent: the work of the Holy Spirit. Origen consistently portrays the Spirit as participating in the divine work of salvation; his Trintarianism is strongly economic, emphasizing shared work and will. The Spirit’s specific role in the economy is to indwell and assist the saints, in line with his lesser status. There are two ways in which the Holy Spirit’s activity can be framed: (1) in the Trinitarian and downward action of God, in which the Spirit is the direct distributor of the divine gifts and graces and (2) the Spirit’s upward work of revelation and sanctification, by which he leads the saints to the Son and Father. The Spirit thus serves as the practical and personal initiator of believers into the greater processes of salvation and deification.

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Farlow, Matthew S. "The dramatising of theology : humanity’s participation in God’s drama with particular reference to the theologies of Hans Urs von Balthasar and Karl Barth." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2102.

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The aim of this project is to investigate the proper response of theology to the Christian God who, as revealed through revelation, is Being-in-act. This project takes seriously the idea posited by Shakespeare, that totus mundus agit histrionem, and upon this stage ‘all the men and women merely players: They have their exits and their entrances; and one man in his time plays many parts.’ If, then, God’s Being is in act, and as so many have deduced, life and death are enveloped within the drama of everyday, then, might it be possible that our theological endeavours would prosper through a dramatic rendering? In light of this, the project seeks to illumine that it is beneficial for both the Church and society, to realise how drama can be, and is, fruitful for our theological endeavours. God is Being-in-act, and through His revelation, He invites humanity to enter into and participate in His action. In light of the aforementioned, then, theology must contend with the implications for its practices, which, as is being argued, are benefited most through a full embrace of the dramatising of theology. The thesis is situated in the recent movement of our theological endeavours that recognise the profundity of the dramatic and its ability to illuminate God’s action and call to action from theology, the Church and society. Moving forward from the seminal work of Hans Urs von Balthasar, and set forth in the context of the theologies of Balthasar and Karl Barth, this project argues that it is through the dramatising of theology that theology is best equipped to illumine God’s desire for humanity’s participation in His Theo-drama. The dramatising of theology is a natural response to God’s Being-in-act; it is the natural movement of theology’s response to God’s action which calls for an active response on our part. Current examples of today’s theological movement towards the dramatic can be seen in such authors as Max Harris, Trevor Hart, Stanley Hauerwas, Michael Horton, Todd Johnson and Dale Savidge, Ben Quash, Kevin Vanhoozer, Samuel Wells and N.T. Wright. This project hopes to contribute to the movement towards the dramatising of theology.

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29

Chotka, David Ralph. "Spirit versus "spirit" an examination of the nature and function of the Holy Spirit against the backdrop of the false spirit in Ephesians /." Portland, Or. : Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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30

Park, Daniel Young-Don. "The fullness of the Holy Spirit." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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31

Johnson, Dennis W. "Grieving and quenching the Holy Spirit." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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32

King, John M. "An exegetical case for Spirit indwelling in the Old Testament." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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33

Tau, Shih-Ching Judy. "The holy spirit in the Qur'an : an assessment from a Christian perspective /." Link to the online version, 2006. http://hdl.handle.net/10019/153.

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34

Thompson, Michael C. "The Holy Spirit and the will of God a literary reading of the Holy Spirit in the gospel of Luke /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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35

Low, Eric V. "An interpretation of the "Spirit of Christ"." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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36

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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37

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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Osmond, Ronald E. "A study and evaluation of the anointing of the Holy Spirit in relation to preaching the Word of God a Pentecostal perspective /." Theological Research Exchange Network (TREN) Access this title online, 1992. http://www.tren.com/search.cfm?p024-0022.

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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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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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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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Davis, William R. "J. Roswell Flower's theology of the Holy Spirit." Theological Research Exchange Network (TREN), 1995. 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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McNaughton, Ian S. "The Spirit and the Lord's day." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Pastorelli, David. "Le Paraclet dans le corpus johannique /." Berlin [u.a.] : de Gruyter, 2006. http://www.loc.gov/catdir/toc/ecip0614/2006016766.html.

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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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Esala, Luther P. "He will baptize you with the Holy Spirit and fire." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Thomason, Paul A. "An exegetical analysis of Romans 8:16." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Didea, Alexandru Marin. "The meaning of John 20:22." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Banister, David G. "The spiritual Christian and the wisdom of God an exegesis of 1 Corinthians 2:6-16 /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Dissertations / Theses on the topic 'Doctrine of the Holy Spirit'

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