Relevant bibliographies by topics / Gifts, Spiritual. Church. Christian life

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Gifts, Spiritual. Church. Christian life'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Gifts, Spiritual. Church. Christian life"

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Froniewski, Jacek. "Topicality of the Spiritual Heritage and Theology of Brother Roger of Taizé." Teologia w Polsce 14, no. 1 (2020): 143–67. http://dx.doi.org/10.31743/twp.2020.14.1.07.

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This year in Wroclaw we experienced the European Youth Meeting organized by the Taizé Community. This great spiritual event is an opportunity to reflect more deeply on the importance of the heritage of Brother Roger of Taizé for the contemporary Church. As a starting point for this analysis, author took the biographical background, which will allow the reader to grasp the life context of Roger Schutz’s ecumenical research. Then, in the following points, he describes three essential elements of Brother Roger’s legacy, which are an ever-inspiring gift to the Church on the path of building unity.
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Calvert, Robert. "Why Become a Rainbow Church?" Exchange 34, no. 3 (2005): 269–76. http://dx.doi.org/10.1163/157254305774258690.

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AbstractAcross the cities of Europe, there are new and growing Christian communities with leadership originating from Asia, Africa and Latin America. In recent years, the formation of SKIN (Samen Kerk in Nederland — Together Church in the Netherlands) and the publication of a book entitled Geboren in Sion (Born in Sion) have contributed to our understanding. However, it remains a major challenge for the indigenous churches to relate to their life and spirituality. Can we learn from Biblical models of heterogeneous and multicultural Christian communities in the New Testament? Different aspects
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Kofod-Svendsen, Flemming. "Carl Olof Rosenius’ teologi med særligt henblik på hans kirkesyn." Dansk Teologisk Tidsskrift 79, no. 1 (2016): 22–40. http://dx.doi.org/10.7146/dtt.v79i1.105775.

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Carl Olof Rosenius, son of a vicar, grew up in Northern Sweden, where his family was active in a revival movement inspired by Lutheran theology. Early in life he decided to become a clergyman, but due to sickness and bad financial circumstances he never managed to complete his theological studies. He became a lay preacher and a very influential editor of the edifying magazine Pietisten [The Pietist]. Through this he became the spiritual leader of the emerging revival movement known as new evangelism. His theology was strongly influenced by Luther’s understanding of law and gospel. He had a par
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CROITORU, Ion Marian. "TEOLOGIA ȘI ȘTIINȚA ÎN DIALOG. REPERE ȘI PERSPECTIVE." Revista Românească de Studii Axiologice 2, no. 3 (2021): 16–38. http://dx.doi.org/10.26520/rrsa2021.2.3.16-38.

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One can note that science tends to turn man into a master of the external and material, yet at the cost of turning him, on the level of his inner and spiritual life, into a slave of instincts altered by sin. All these, without a moral norm, become a power of destruction for man and represent issues addressed not just by bioethics, where the opinion of ‘theologians’ is consulted as well, but especially by the Church and by the Orthodoxy. The pressure of events imposes the issue of the recognition or, according to some, reformulation of the bases of ethics. Yet, this ethics ought to be constrain
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Neumann, Jacek. "Żyć mocą Ducha Bożego w Kościele." Studia Teologii Dogmatycznej 6 (2020): 56–86. http://dx.doi.org/10.15290/std.2020.06.05.

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Our life as the Christen in the community ecclesial is the announcement about God, which gives the people the gifts of love, freedom, friendship and truth. Through the forgiveness and the activity of the salvation of God, love and friendship in man’s life makes the human world more divine. This Jesus accents in His proclamation about the kingdom divine, specially in the parables, where He presents the model of the world based on love, hope, faith and freedom as the world of deeds based on God. Therefore, with the power of God’s Spirit, man has to make his life based on the norm of divine, beca
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CROITORU, Ion Marian. "THEOLOGY AND SCIENCE IN DIALOGUE. SIGNPOSTS AND PERSPECTIVES." International Journal of Theology, Philosophy and Science 4, no. 7 (2020): 39–61. http://dx.doi.org/10.26520/ijtps.2020.4.7.39-61.

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One can note that science tends to turn man into a master of the external and material, yet at the cost of turning him, on the level of his inner and spiritual life, into a slave of instincts altered by sin. All these, without a moral norm, become a power of destruction for man and represent issues addressed not just by bioethics, where the opinion of ‘theologians’ is consulted as well, but especially by the Church and by the Orthodoxy. The pressure of events imposes the issue of the recognition or, according to some, reformulation of the bases of ethics. Yet, this ethics ought to be constrain
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Jaśkiewicz, Sylwester. "Duch miłości w nauczaniu Kardynała Stefana Wyszyńskiego." Studia Teologii Dogmatycznej 6 (2020): 24–39. http://dx.doi.org/10.15290/std.2020.06.03.

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Cardinal Wyszyński continues teaching about the Holy Spirit as love and as a gift, which comes from the Bible and patristic tradition (eg St. Augustine). The basic text of his reflections on the God of Love are the words from the First Letter of St. John: “God is love” (1 Jn 4: 8, 16). He reads these words, or the shortest definition of God, from the perspective of the Christian and his life experience. In the Holy Spirit, God communicates as love. To be gifted and loved by God means for man to elevate him to the supernatural order. The Holy Spirit, who in the interior life of God is the Love
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Nomfundo Mlisa, Lily Rose. "I am an igqirha (healer): phenomenological and experiential spiritual journey towards healing identity construction." Numen 22, no. 1 (2020): 220–39. http://dx.doi.org/10.34019/2236-6296.2019.v22.29618.

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Traditional healers are acknowledged within their communities as possessing special insight, intuition knowledge and skills to connect and converse with the universe better than an ordinary person. African religions are endowed with a wide variety of traditional healers and healing practices, using diverse healing practices, symbolisms and interpretations relevant to the contextual setting of their cultures. Rooted in that diversified rich ecological heritage of the indigenous religions, are unique personal spiritual journeys that depict individual phenomenological and existential ways of cons
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Amanze, James N., and Tino Shanduka. "GLOSSOLALIA: DIVINE SPEECH OR MAN-MADE LANGUAGE? A PSYCHOLOGICAL ANALYSIS OF THE GIFT OF SPEAKING IN TONGUES IN THE PENTECOSTAL CHURCHES IN BOTSWANA." Studia Historiae Ecclesiasticae 41, no. 1 (2015): 3–19. http://dx.doi.org/10.25159/2412-4265/84.

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Glossolalia is a very important element in the life of Pentecostal Churches and is at the centre of their spirituality. This paper examines the gift of speaking in tongues from a psychological perspective in order to find out what psychologists say about this very important gift of the Holy Spirit. The paper begins by looking at the history of speaking in tongues in the Church from the day of Pentecost and how it has become the symbol of God’s presence in the life of believers in Pentecostal Churches in Botswana today. The paper interrogates glossolalia on whether it is divine language or huma
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van den Belt, Henk. "Spiritual and Bodily Freedom." Journal of Reformed Theology 9, no. 2 (2015): 148–65. http://dx.doi.org/10.1163/15697312-00902013.

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The notion of Christian liberty is essential for the understanding of the Reformed concept of the law. Early modern protestant theology, however, made a sharp distinction between spiritual and bodily liberty. This distinction originated from Luther’s concept of the two kingdoms. It enabled John Calvin to criticize the church for binding the consciences and at the same time appeal to the civil government for reform of the church. Because of the reshuffling of the Institutes in 1559 this function of Christian liberty is easily lost out of sight. In the further development of Reformed theology th
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Dissertations / Theses on the topic "Gifts, Spiritual. Church. Christian life"

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Black, Bruce W. "How to get plugged into service through spiritual gifts." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Henderson, Robert Mark. "Leadership and the life of God distribution of ministerial gifts and leadership practices at the Quail Springs Church of Christ /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Hand, Larita M. "Spiritual transformation of Christian leaders through biblical application of spiritual phenomenon in the Christian church." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Counts, Stanley L. "Report and analysis on developing leadership skills through discovery of motivational gifts for St. Luke African Methodist Episcopal Church, Lawrence, Kansas." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Bryan, David L. "The pie on the floor a project to lead members of Emmanuel Baptist Church, Weatherford, Oklahoma in the discovery and application of their motivational gifts /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Cook, James P. "Training a select group of Toomsuba Baptist Church members to understand the biblical view of spiritual gifts and to identify their own spiritual gifts." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Richardson, Joseph John. "Spiritual gifts a realized empowerment for Christian ministry at St. James Community Baptist Church /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Caldwell, John William. "A program for the encouragement of Christian disciplines for spiritual growth at Kingsway Christian Church." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Finger, Larry D. "Developing adult church leaders at Cassville Baptist Church, Cassville, Georgia, through identifying and utilizing their spiritual gifts." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Williams, Timothy Gordon. "Developing spiritual character for leaders in a local church." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Books on the topic "Gifts, Spiritual. Church. Christian life"

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David, Phypers, ed. Spiritual gifts and the Church. Christian Focus, 1995.

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Fowler, Stuart. The church and the renewal of society. Potchefstroom University for Christian Higher Education, 1988.

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Svoboda, Melannie. Abundant treasures: Meditations on the many gifts of the Spirit. Twenty-Third Publications, 2000.

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Spiritual freedom: God's life-changing gift. Servant Books/St. Anthony Messenger Press, 2008.

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Many gifts, one Lord: A biblical understanding of the variety of spiritual gifts among early christians and in the church today. Augsburg, 1993.

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Presence & power: Releasing the Holy Spirit in your life and church. Herald Press, 1989.

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The touch of God: A practical workbook on the anointing. R.H.B.E.A. Publications, 1994.

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The touch of God. R.H.B.E.A. Publications, 1992.

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L, Towns Elmer, ed. Women gifted for ministry: How to discover and practice your spiritual gifts. Thomas Nelson, 2001.

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Dajczer, Tadeusz. The gift of faith. 2nd ed. In the Arms of Mary Foundation, 2001.

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Book chapters on the topic "Gifts, Spiritual. Church. Christian life"

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Keeble, N. H. "Milton’s Christian Temper." In John Milton. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264706.003.0006.

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This chapter discusses Milton's Christian temper. It is believed Milton did not belong to any worshipping Christian community. No existing records ecist to attest that he attended Christian service, or associated with a specific parish, or joined congregations. In an age of great divines, pastors, and preachers, Milton acknowledged no indebtedness to any man's ministerial support or guidance. The practice of his Christianity was non-congregational, domestic, and private. Milton's external Christian observance and inner spiritual life were both invisible. He never offered anything approaching a conversion narrative. When Milton approached matters of personal belief, it is intellectually and not experientially. In his Miltonic equivalent of a spiritual biography, the De Doctrina Christiana, he asserted that his search for truth was from his own original systematic exposition of the Christina doctrine. In his The Reason of Church-Government, Milton illustrates his own religious life by illustrating the coercive authority of the Episcopal Church and his conscientious refusal to submit to it. His anticlerical stance and his firm belief in the free debate and liberty to religion encouraged him to write prose and poems of unwavering intolerance of Roman Catholicism. Milton's Christian vision is neither congregation nor a remnant but that of just one man, who is reliant on his own intellectual and spiritual resource, and who, regardless of popular opinion, walked with integrity. Among Milton's critical and anticlerical works are Paradise Lost, The Reason of Church-Government, and Samson Agonistes.
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Coffman, Elesha J. "Spiritual Significance." In Margaret Mead. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198834939.003.0009.

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When challenged by a magazine editor in 1971 to cite any spiritually significant work she had done, Mead gave a fulsome response. “The list of my writings with spiritual significance is too long to burden your journal,” she wrote, offering just three sample citations: the essay “Cultural Man,” which she wrote for the World Council of Churches collection Man in Community; her introduction to the National Council of Churches volume Christians in a Technological Era; and “Christian Faith and Technical Assistance,” published in Christianity and Crisis in 1955. She continued, “I am at present, as I have been for many years actively engaged in various enterprises which seek to combine religion and science and religion and psychiatry, at various levels from the Committee on the Future of Earl Hall at Columbia University, to the activities of the Episcopal Church, the National Council of Churches and the World Council of Churches.” She was, by the early 1970s, an established authority on religion. Why did so many people who knew her name not know this aspect of her life?
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Harakas, Stanley S. "An Eastern Orthodox Perspective on Economic Life, Property, Work, and Business Ethics." In Spiritual Goods Faith Traditions and the Practice of Business. Philosophy Documentation Center, 2001. http://dx.doi.org/10.5840/spiritgds200113.

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Eastern Orthodox Christianity carries forward a moral tradition from the earliest Christian period, in the belief that scriptural and patristic teaching remains applicable to the contemporary economic sphere of life. The Church Fathers focused on the ownership of property and the ethical acquisition of wealth and its use; they stressed special concern for the poor and disadvantaged. Carried forward through the Byzantine and modern eras, these early Christian understandings now can be applied through a basic and elementary natural law morality to business activities. The Orthodox approach embodies traditional virtue and character ethics as well. The essay concludes by applying these Orthodox approaches to two current issues: the charging of interest and internet ethics.
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Kling, David W. "Protestants and Continental Reformers (1517–1600)." In A History of Christian Conversion. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0009.

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By the early sixteenth century, the call to conversion had moved in other and more radical directions, resulting initially in renewed personal spiritual commitment at odds with the Catholic Church and then moving to outright schism and a change of institutional commitment. Reformers such as Martin Luther and John Calvin experienced new and profound reorientations through their focus on the Bible and its teaching of salvation by faith alone, by grace alone, and through Christ alone. Anabaptists such as Menno Simons embraced these basic teachings but also placed emphasis on conversion (the “new birth”) as a life of discipleship. The reformers’ success in transmitting a thoroughgoing change of heart and mind to the populace, however, had mixed results. Political resistance, spiritual indifference, theological polemics, Catholic intransigence, and the persistence of ancient magic lore and occult practices ensured that the wholesale reformation of Europe, even in Protestant-controlled areas, would never become a reality.
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Null, Ashley. "Thomas Cranmer." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0013.

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This chapter examines the sacramental theology of the leading figure of the English Reformation, Thomas Cranmer. According to medieval Scholasticism, Jesus had established the church as the intermediary between God and his people, so that bishops served as the administrators of saving apostolic spiritual power. Thus, the sacraments were the effective means of dispensing that heavenly grace to the people. However, during the 1530s Cranmer chose to embrace justification by faith, which completely rejected that narrative. He believed that Jesus had come to preach a saving message, which had supernatural power to create a community linking God to his elect by inspiring trust in his divine promises. The question that would occupy Cranmer for the remainder of his life was how exactly the sacraments of the church fit into this new narrative. The sacramental theological writings of Cranmer, particularly in the 1549 and 1552 prayer books, expressed this grace-based Reformation theology in liturgical form.
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Easterling, Joshua S. "Introduction." In Angels and Anchoritic Culture in Late Medieval England. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198865414.003.0001.

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The introduction brings together the various intellectual formations which structure the book and which constellate within the anchoritic and para-anchoritic writings explored throughout each chapter. It discusses alongside Paul’s images of the body of Christ and the spiritual charismata (1 Cor. 12) the emphases within late medieval orthodox culture on the authority of reformed and (sexually) purified church elites. Those priorities enlisted the apostolic conception of Christ’s body and marginalized alternative conceptions of spiritual grace, particularly those implied within the Pauline model of the charisms. The cultural and textual negotiations that this rivalry elicited anchor the book’s central contentions regarding the angelic image and the spiritual gifts, which powerfully structured late medieval religious life. These images also operated within anchoritic texts as an immensely flexible shorthand for the intersecting but also rival ideals of corporate and hierarchical authority, on the one hand, and personal inspiration and charisma, on the other.
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"partakers of the Spirit. There are no special classes of Spirit-bearers, no separate groups of Spirit-filled believers. Fullness of life in the Spirit, participation in the abundant life in the Spirit, is a common possession of the whole Church, although not appropriated in equal measure by all . . . The statement stresses the plurality but not equality of charisms. As mani-festations of the Spirit – ‘inseparable but not identical’ – spiritual gifts are constitutive both of the nature of the church and of ‘the nature of the Christian life in its communitarian and individual expression’. In this sense every Christian is a charismatic and therefore has a ministry to the church and the world. A radical equality of charisms and ministries is not a principle of church life. One must also say that the charisms of the Spirit are without number. Finally, one of the bonds which binds laity and the hierarchy is the one Spirit manifesting himself in different service functions. . . . Irenaeus said: ‘Where the Church is, there is the Spirit, and where the Spirit of God is, there is the Church . . .’ Charism is a principle of order in the Church in such a way that there is no distinction between the insti-tutional and the charismatic Church." In The Rise of the Laity in Evangelical Protestantism. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-125.

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Satyavrata, Ivan. "Pentecostals and Charismatics." In Christianity in South and Central Asia. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0026.

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The Pentecostal/Charismatic movement is not a monolithic church ‘tradition’ with a centralized organization. After a May 1860 revival in Tamil Nadu, revivals swept across India that included figures such as Pandita Ramabai and Minnie Abrams. Pentecostalism in Iran had an early start in the work of Andrew Urshan, who received the baptism in the Holy Spirit in 1908 in Chicago. There are several sociological factors unique to the region that have influenced the wide range of Pentecostal expressions. Some church movements have closely guarded their indigenous identity, while others have welcomed outside relationships. Independent local churches have become Charismatic as the result of a spiritual revival or of embracing Pentecostal teachings and constitute the largest segment of Pentecostals/Charismatics in the region. Pentecostal movements take on indigenous contexts fairly easily due to its autonomy, its spontaneity, and the arousal of cultural identity emerging from colonial experience. A personal experience of the Spirit and the emphasis on Charismatic gifts are central. Despite hostility in the region, Pentecostal and Charismatic churches are growing exponentially, aided by the creative use of media. The varied populations of South and Central Asia represent the most formidable challenge to Christian missions in the twenty-first century.
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Müller, Wolfgang P. "‘Please don’t mind if I got this wrong’." In The Symbolism of Marriage in Early Christianity and the Latin Middle Ages. Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789462985919_ch13.

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Twelfth-century church lawyers employed concepts like spiritual marriage to justify norms regulating Christian life. In Medieval Marriage (2005), David d’Avray has argued that spiritual marriage was key to the notion of marriage as an unbreakable bond and exerted real influence on the domestic partnerships of Western Christians. The present chapter challenges this assertion, questioning (1) the contention that the related idea of canonical bigamy assumed shape under the decisive influence of theological tenets. The principle of matrimonial indissolubility is also discussed (2), again suggesting that spiritual marriage furnished juristic theory with just one rationale among many. Canonists drew on biblical imagery to reason by way of analogy but maintained much of their interpretive freedom in doing so.
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Doyno, Mary Harvey. "From Charisma to Charity." In The Lay Saint. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501740206.003.0002.

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This chapter focuses on a twelfth-century Italian urban lay saint: the merchant turned penitent Ranieri of Pisa (d. 1160). It is within the first written and visual sources created to celebrate Ranieri that one finds the most extensive evidence of a twelfth-century layman being celebrated more for his work as a living holy man than for his pious activities. In short, in the earliest cults of laymen in the Italian communes, it is spiritual gifts or charisma—specifically the performance of miracles—and not pious actions like a dedication to penance, a rigorous prayer schedule, or charity work that stand as the most compelling proof for sanctity. The first sources created for Ranieri's cult gives one an opportunity to see not only a detailed portrait of this kind of lay charisma but also how threatening such claims must have been to the institutional church in the late twelfth century. Although asceticism, pilgrimage, and charity would become defining characteristics of late medieval lay religion and would eventually come to dominate the cults of thirteenth- and fourteenth-century lay saints, Ranieri's early cult demonstrates how such a threefold identity was not emphasized in early lay saints' cults but rather emerged out of Pope Innocent III's efforts to redirect and reconceive of an ideal lay life.
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