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Journal articles on the topic 'Holy Spirit Baptism in the Holy Spirit Gifts'

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Published: 4 June 2021

Last updated: 7 February 2022

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1

Wessels, Roland. "The Spirit Baptism, Nineteenth Century Roots." Pneuma 14, no. 1 (1992): 127–57. http://dx.doi.org/10.1163/157007492x00113.

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AbstractPentecostals claim that there is a life transforming and empowering experience subsequent to conversion, called the Baptism of the Holy Spirit, (The prepositions "in" and "with" are also used. Often it is now being designated "the Spirit baptism") with the accompanying sign of tongues (glossolalia) which all Christians may and ought to receive, and that this experience opens the door to receiving the gifts of the Spirit. What were its roots in Nineteenth Century North American Evangelical Christianity? My purpose is to join in the discussion of how this particular doctrine of the Spirit baptism developed.1 I shall briefly describe a variety of understandings of the Spirit's outpouring found among these Evangelicals and then deal carefully with that complex of interpretations which prepared for the Pentecostal perspective.

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2

Menzies, Robert P. "Luke's Understanding of Baptism in the Holy Spirit: A Pentecostal Dialogues with the Reformed Tradition." Journal of Pentecostal Theology 16, no. 2 (2008): 86–101. http://dx.doi.org/10.1163/174552508x294215.

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AbstractIn this article, Menzies notes that Reformed theologians have tended to read Luke's writings in the light of Paul's epistles. As a result, their theological reflection on the Spirit has centered more on his work in the Word and sacraments, the 'inner witness' of the Spirit, and less on his mission to the world. Additionally, this methodology has encouraged Reformed scholars to associate the Pentecostal gift (i.e. Spirit baptism) with conversion and regeneration. However, through an examination of key passages in Luke-Acts, Menzies argues that Luke has a unique contribution to make to a holistic biblical theology of the Spirit. Luke's understanding of baptism in the Holy Spirit is different from that of Paul. It is missiological rather than soteriological in nature. The Spirit of Pentecost is, in reality, the Spirit for others - the Spirit that compels and empowers the church to bring the 'good news' of Jesus to a lost and dying world. It is this Lukan, missiological perspective that shapes a Pentecostal understanding of baptism in the Holy Spirit. Menzies concludes that the clarity and vigor of Luke's message is lost when his narrative is read through Pauline lenses. Luke has a distinctive voice and it is a voice the church needs to hear.

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3

Turner, Max. "James Dunn's Baptism in the Holy Spirit: Appreciation and Response." Journal of Pentecostal Theology 19, no. 1 (2010): 25–31. http://dx.doi.org/10.1163/174552510x490737.

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AbstractThe article seeks to provide a contemporary evaluation of Dunn's classic work. It argues that despite methodological and exegetical differences, Dunn was essentially correct to argue that for Luke the gift of the Spirit brings what he (Luke) considers as the post-ascension experiential 'life' of salvation.

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Guroian, Vigen. "The Gift Ofthe Holy Spirit: Reflections On Baptism and Growth in Holiness." Studies in Christian Ethics 12, no. 1 (April 1999): 23–34. http://dx.doi.org/10.1177/095394689901200104.

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5

Degórski, Bazyli. "Chrzest w "Traktach wielkanocnych" św. Gaudentego z Bresci." Vox Patrum 57 (June 15, 2012): 103–13. http://dx.doi.org/10.31743/vp.4121.

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In the fullness of times, Christ is present at the Wedding Feast in Cana, a town called possessio gentium territory of the Gentiles. Besides the Bridegroom are Moses, pre-figured by the man in charge of the feast; Mary, who symbolizes in herself the Patriarchs, the Prophets and all the just ones of the Old Testament; the Apostles – to whom it will be commanded to preach the word and to minister Baptism. In such a context Christ renders the Church, gathered from the multitude, His Spouse, and He grants her, through the intercession of Mary, the gift of the new wine: the Holy Spirit. In Christ the Bridegroom are fulfilled all the expectations of the old just ones, pre-figured in Mary, and Mary intercedes so that the Bridegroom grants thirsty people [symbolized by Cana, town of the Gentiles], the gift of the bridal union: the Holy Spirit. The command given to the servants to fill the jars with water symbolizes the Apostolic vocation of Baptism and teaching. When stripping the thought of Saint Gaudentius of forced exegesis, there remains his interpretation of the Bridegroom as the fulfillment of the Old Covenant and the beginning of a new era of bridal union: the work of the Holy Spirit, the dies lucis. The Christian life, renewed by the Baptismal waters, implies the maintenance of the purity of the bridal wine, the given innocence, by keeping afar from idolatry and not to be dispersed by God. In a word, it all has to do – in the thought of Saint Gaudentius – with life in faith, hope and charity and faithfulness to the charismas received. His rich and consistent teaching renders him an integral part of the Patristic exegetical tradition, from which he himself draws important interpretative elements, but to which he contributes as well with original hints enriching the hermeneutics of the narrative of Cana while revealing at the same time its pneumatological, sacramental and ecclesiological – as well as mariological and moral cohesion. In Baptism, the Christian is immerged in the paschal mystery of Christ to resurrect with Him becoming a new creation, through the passing from death to life. In fact, the Christian initiation, in the times of the Bishop of Brescia, took place at Easter, thus explaining all chronological circumstances. Furthermore, Baptism, furthermore, was founding the description of the passage of the Hebrews through the Red Sea (see Ex 12, 7-13), thus finding its typology in such a narrative.

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Siahaan, Harls Evan R. "Karakteristik Pentakostalisme Menurut Kisah Para Rasul." DUNAMIS: Jurnal Penelitian Teologi dan Pendidikan Kristiani 2, no. 1 (November 4, 2017): 12. http://dx.doi.org/10.30648/dun.v2i1.132.

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Abstract: Pentecostalism is often to be concerned with Holy Spirit baptism, Spiritual gifts or speaking in tongue. Basically, Pentecostalism is about to dynamize Christian life’s character. This article is aiming to refer the nature of Pentecostalism according to The Acts, that it is not only about speaking in tongue and other Spiritual gifts, but the characteristic. This article is a research that using text analyzis of The Book of Acts about the true charateristic of Pentecostalism. The conclusion of this biblical research is, pentecostalist characteristic is about building dynamic person who has such characters: continued steadfastly in fellowship and learning Bible, social care, enthusiastic, having favor with all the people, dare to witness, ministering with power and having intelegent ability.Abstrak: Fenomena Pentakosta sering hanya dikaitkan dengan persoalan baptisan Roh Kudus dan bahasa roh, bahkan juga dengan karunia Roh. Sejatinya, Pentakostalisme merupakan sebuah dinamisasi karakteristik kehidupan Kristen. Tulisan ini bertujuan untuk menunjukkan hakikat Pentakostalisme sesuai Kisah Para Rasul, bahwa Pentakostalisme bukan sekadar persoalan bahasa roh dan karunia roh yang lain, melainkan karakteristik. Penelitian ini bersifat analisis teks pada Kisah Para Rasul tentang karateristik Pentakostalisme yang sejati. Kesimpulannya, karakteristik pentakostalis adalah tentang membangun pribadi dinamis yang memiliki karakter: tekun bersekutu dan belajar firman, peduli sosial, antusias, disukai orang, berani bersaksi, melayani dengan kuasa dan memiliki kemampuan intelektualitas.

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7

Muryati and Christian Reynaldi. "PEREMPUAN-PEREMPUAN YANG PENUH KARUNIA : URAIAN SINGKAT TENTANG KISAH PEREMPUAN MANDUL DAN PERAWAN DALAM INJIL LUKAS 1." Matheo : Jurnal Teologi/Kependetaan 10, no. 1 (July 24, 2020): 1–11. http://dx.doi.org/10.47562/matheo.v10i1.97.

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Abstract How does the New Testament view role of women in Christian community? The answers to that questions can be found in a number of books in the New Testament. Of these, one that stands out is the Gospel of Luke. In this article we argues that Luke presents the story of the gospel by highlighting minorities, especially women. This is proven from many sections in the Gospel of Luke, for example: Luke 1. We explore three stories in Luke 1 namely: the birth of John the Baptist foretold (vv. 5-25), the birth of Jesus foretold (vv. 26-38) , and Mary visits Elizabeth (vv. 39-45). All three stories show the significance of Mary and Elizabeth's role as women who receive gifts from God. To this gift they show an appropriate faith response. Mary is told as a woman who is obedient and ready to carry out God's message through the angel Gabriel. Elizabeth is told as a woman who is barren but has integrity, and shows faith in the movement of the Holy Spirit within her. Both have an important role in the birth of Jesus Christ, the Messiah and the Savior. Both figures show that women can be used by the Holy Spirit. Through empowerment by the Holy Spirit women have gifts that can be used for the common good in the Christian community. The New Testament never ruled out the role of women in the Christian community. Keywords: : women; gospel; gift; luke Abstrak Bagaimana Perjanjian Baru memandang peran perempuan dalam komunitas Kristen? Jawaban dari pertanyaan tersebut dapat ditemukan dalam sejumlah kitab di Perjanjian Baru. Dari sekian kitab tersebut, salah satu yang menonjol adalah Injil Lukas. Dalam artikel ini peneliti berargumentasi bahwa Lukas mempresentasikian kisah Injil dengan menonjolkan kaum minoritas, khususnya kaum perempuan. Hal ini nampak dari banyak bagian di dalam Injil Lukas, salah satunya adalah Lukas 1. Peneliti mengeksplorasi tiga kisah dalam Lukas 1 yaitu: pemberitahuan tentang kelahiran Yohanes Pembaptis (ay. 5-25), pemberitahuan tentang kelahiran Yesus (ay. 26-38), dan perjumpaan Maria dengan Elisabet (ay. 39-45). Ketiga kisah tersebut memperlihatkan signifikansi peran Maria dan Elisabet sebagai perempuan yang mendapatkan karunia dari Tuhan Allah. Terhadap karunia tersebut mereka menunjukkan respon iman yang tepat. Maria dikisahkan sebagai perempuan yang taat dan siap melaksanakan pesan Tuhan melalui malaikat Gabriel. Elisabet dikisahkan sebagai perempuan yang mandul tetapi berintegritas, dan menunjukkan iman kepada gerakan Roh Kudus di dalam dirinya. Keduanya mempunyai peran penting di dalam kelahiran Yesus Kristus, Sang Mesias dan Juruselamat. Kedua tokoh tersebut memperlihatkan bahwa perempuan dapat dipakai oleh Roh Kudus. Melalui pemberdayaan oleh Roh Kudus perempuan mempunyai karunia yang dapat dipakai demi kepentingan bersama dalam komunitas Kristen. Perjanjian Baru tidak pernah mengesampingkan peran perempuan dalam komunitas Kristen. Kata Kunci: perempuan; injil; karunia; lukas

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Babiarz, Grzegorz. "Wiara jako akt poznawczy. Analiza "Quaestiones" Ambrozjastra." Vox Patrum 61 (January 5, 2014): 387–97. http://dx.doi.org/10.31743/vp.3633.

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Ambrosiaster uses two forms for the definition of the concept of faith. The first one – in the sense of a noun: fides; the second one – from the perspective of the knowing subject: credere. Abraham’s act of faith, whose object is God, is shown as a cognitive model. The acceptance of God’s authority leads to recognizing in Christ the Son of God. Believers receive in Baptism the gift the Holy Spirit and knowing the will of God. By participating in the fullness of His life, they are given access to the Eucharist. Knowability is one of God’s characteristics. Accepting this fact and submitting oneself to God’s guidance results in knowing the Trinity. Christ’s confidence in the Father is the basic principle of knowing through faith, and this translates into absolute certainty of the truthfulness of the conclusions. It is a duty of believers to explore the truth. The Gospel, interpreted by the authority of the Church, remains the main source of revelation. The intensity of cognition influences the entirety of one’s life, manifests itself in the acceptance of all the truths of the faith and in creating harmony between faith and the virtues of love and hope.

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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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10

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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Dunn, James D. G. "The Holy Spirit and Spiritual Gifts." Theology 100, no. 798 (November 1997): 458–59. http://dx.doi.org/10.1177/0040571x9710000625.

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Bloesch, Donald G. "The Holy Spirit: Works and Gifts." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 11, no. 2 (May 2002): 240–41. http://dx.doi.org/10.1177/106385120201100211.

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13

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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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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Kane, Gregory. "George Jeffreys, the Spirit of Christ, and Early Pentecostal Thinking on Spirit Reception." PNEUMA 37, no. 1 (2015): 63–81. http://dx.doi.org/10.1163/15700747-03701027.

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The emerging pentecostal movement of the early twentieth century recognized the need to develop a coherent pneumato-soteriological framework from which to promote the pentecostal distinctive of Spirit baptism. In the midst of heated debate interwoven with various personality cults, a multiplicity of alternative models was advanced. George Jeffreys, the founder of the Elim Pentecostal Church, taught that Christians do not receive the Holy Spirit at conversion; they receive him only at the baptism in the Holy Spirit. Rather, Jeffreys asserted, it is the Second Person of the Holy Trinity who comes to indwell the believer at regeneration, and this Spirit of Christ is entirely distinct from and in no way synonymous with the Holy Spirit. Jeffreys’ Spirit of Christ teaching was widely promoted within the Elim movement during the 1920s and 1930s and was still being discussed within British Pentecostalism as late as the 1960s, before it faded into theological obscurity. Nevertheless, the implications of this early debate on Spirit reception remain a live issue within Pentecostalism today.

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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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Duggan, Michael. "The Cross and the Holy Spirit in Paul: Implications for Baptism in the Holy Spirit." Pneuma 7, no. 1 (1985): 135–46. http://dx.doi.org/10.1163/157007485x00102.

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Jagodziński, Marek. "Pneumatologiczny wymiar Kościoła i teologii według Johna D. Zizioulasa." Studia Teologii Dogmatycznej 6 (2020): 9–23. http://dx.doi.org/10.15290/std.2020.06.02.

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John D. Zizioulas’ publications do not include a special study of his Pneumatology, but his lectures on dogmatic theology contain a lot of material on the pneumatological vision of the Church. The foundation of the Church’s faith is the revealed and communicated truth of God, the preservation of which is a special task of the Holy Spirit. He is always active in community and creates communion, and all His gifts are for unity. The truth is revealed and secured only in the communion of the Holy Spirit in the Church. Zizioulas writes that it is the Holy Spirit who constitutes the true “essence of the Church”. Hence, Orthodox theologians often conceive of the Church as “an everlasting Pentecost event”. Thanks to the Son, we can get to know God, while the Holy Spirit reveals that God is communion. The great mistake of generations of dogmatists was to separate Christology from the science of God – and therefore from pneumatology. Salvation is realized in the Church, which is after all God’s people united in Christ and in the Holy Spirit. The Holy Spirit is the Spirit of communion, and it is no exaggeration to identify the Kingdom of God with Himself. The Eucharist is communion and participation in the Blood of Christ, which is “full of the Holy Spirit” and shares in Christ – and at the same time “in the communion of the Holy Spirit”. In the face of christomonistic or charismatic constraints, Zizioulas reminds us that Christ does not build the Church without the Holy Spirit, and He does not come to the Church only when he is completely formed. The institution of the Church was established at a specifi c point in history, but is constantly constituted and renewed by the Holy Spirit. The Church receives everything from God through Christ in the Holy Spirit, but it is necessary to receive His gifts in the event of communion – and it is in the Holy Spirit that everything what happens is an event of communion.

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Dunn, James. "Baptism in the Holy Spirit: Yet Once More—Again." Journal of Pentecostal Theology 19, no. 1 (2010): 32–43. http://dx.doi.org/10.1163/174552510x490755.

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AbstractJames Dunn responds gratefully to the commendatory critiques of Roger Stronstad, Janet Everts, Chris omas and Max Turner. Luke depicts the first coming of the Spirit into a life as both strikingly manifest and as life-giving; he does not envisage an earlier quiet coming. Paul understands the seal of the Spirit as the beginning of the process of salvation, individuals thus baptized in the Spirit and anointed into active ministry in the body. John likewise depicts the reception of the Spirit in John 7.39 and 20.22 as life-creating, the consequence of Christ's crucifixion-glorification. The area of agreement with Max Turner far exceeds the details of difference.

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Dunn, James D. G. "Baptism in the Holy Spirit.. ...yet once more." Journal of the European Pentecostal Theological Association 18, no. 1 (April 1998): 3–25. http://dx.doi.org/10.1179/jep.1998.18.1.002.

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Robeck, Cecil M. "Baptism in the Holy Spirit: Its Purpose(s)." Pneuma 7, no. 1 (1985): 83–86. http://dx.doi.org/10.1163/157007485x00067.

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Hui, Archie. "The Pneumatology of Watchman Nee: A New Testament Perspective." Evangelical Quarterly 76, no. 1 (April 21, 2004): 3–29. http://dx.doi.org/10.1163/27725472-07601001.

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The article discusses the pneumatology of Watchman Nee and the five questions raised by it. First, does the NT distinguish between being ‘filled with the Holy Spirit’ and being ‘full of the Holy Spirit’ in terms of duration (shorter versus longer period of time) and function (power for ministry versus spiritual maturity and life)? Second, does the NT distinguish between the outpoured Spirit (the Spirit coming ‘upon’ a person) and the indwelling Spirit (the Spirit entering ‘into’ and dwelling ‘in’ a person)? Third, does the NT more or less equate baptism in the Holy Spirit with being ‘filled with the Holy Spirit’? Fourth, are there two comings of the Holy Spirit, one at Easter (John 20:22) and the other at Pentecost (Acts 2:1-42)? Fifth, does the NT distinguish the Spirit as an influence (giving converts new life) and the Spirit as a person (enabling believers to enter into a deeper and more Spirit-filled life)? The article concludes that while there are indeed differences between the various phrases, they are not of the kind specified by Nee. More importantly, there are not two comings of the Spirit in the NT.

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Levison, Jack. "The Holy Spirit in 1 Corinthians." Interpretation: A Journal of Bible and Theology 72, no. 1 (December 13, 2017): 29–42. http://dx.doi.org/10.1177/0020964317731327.

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Paul’s first letter to the Corinthians is the last word on the Holy Spirit—or so it would seem, with its copious discussions of the Spirit in relation to the cross, the church, spiritual gifts, and resurrection. Yet this letter is anything but straightforward, and its take on the Spirit is anything but spiritual. Earthy, tenacious, and sensible, yes—but spiritual? Not in the sense of otherworldly and unearthly. If insight into the Holy Spirit can be wrested from this letter—and it certainly can—it seeps from fractures and surfaces in ambiguity, where sarcasm, practicality, and competing claims to experience collide.

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Butler, Geoffrey. "Wesley, Fletcher, and the Baptism of the Holy Spirit." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 181–99. http://dx.doi.org/10.1163/17455251-bja10004.

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Abstract Long regarded as a spiritual grandfather of sorts for the Pentecostal movement, John Wesley has been credited by some as paving the way for their doctrinal distinctive of Spirit baptism through his teaching on entire sanctification. Yet, Wesley’s language surrounding Spirit baptism and the meaning of Pentecost differs significantly from that of classical Pentecostalism, calling into question whether a direct line can be drawn from Wesley himself to this Pentecostal distinctive. This article makes the case that their doctrine of Spirit baptism owes much more to the theology of Wesley’s intended successor John Fletcher and the Holiness movement that followed than Wesley’s doctrine of entire sanctification, and that one may find in Fletcher’s theology the seeds that would culminate in this Pentecostal doctrine easier than one could in Wesley’s theology.

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Adewuya, J. Ayodeji. "The Holy Spirit and Sanctification in Romans 8.1-17." Journal of Pentecostal Theology 9, no. 1 (2001): 71–84. http://dx.doi.org/10.1163/17455251-00901004.

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There is a strong connection between the Holy Spirit and Paul’s ethics, particularly sanctification. a connection that has oftentimes been unclearly stated, insufficiently emphasized or sometimes completely obliterated by both Pentecostals and Wesleyans. While on the one hand Pentecostals have stressed the importance of the Spirit (baptism) without the ’holy’, the Wesleyans on the other have focused on the ’holyness’ without the Spirit. Thus, holiness and Spirit-filled living are seen as mutually exclusive realities. This writer argues that Paul’s understanding of holiness and Spirit-filled living, especially in Romans 8.1-17 strongly suggests otherwise.

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Cessario, Romanus. "Religion and the Gifts of the Holy Spirit." Nova et vetera 15, no. 4 (2017): 983–98. http://dx.doi.org/10.1353/nov.2017.0058.

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Artemi, Eirini. "The divine personhood of the Holy Spirit in the teaching of Gregory Nazianzen." Vox Patrum 68 (December 16, 2018): 179–92. http://dx.doi.org/10.31743/vp.3341.

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Gregory of Nazianzus had to confront with courage the heretical teaching about the divine nature of Holy Spirit. Through his works, he identifies The Holy Spirit as the third Person of the Triune God. One can see that the Bible clearly teaches that the Spirit is God. The Holy Spirit just as the Son, originates from the Father, is coeternal with the Father and illuminates the whole creation. The third Person of Trinity deserves to be worshipped as God and deifies people in their baptism. Gregory wonders: “For if He is not to be worshipped, how can He deify me by Baptism? But if He is to be worshipped, surely He is an Object of adoration, and if an Object of adoration He must be God; the one is linked to the other, a truly golden and saving chain. And indeed from the Spirit comes our New Birth, and from the New Birth our new creation, and from the new creation our deeper knowledge of the dignity of Him from Whom it is derived” (Oratio 31, 28). Gregory underlined the divinity of Holy Spirit and also explained the soteriological goal of this teaching, because: “If he has the same rank as I have, how can he make me God, or how can he join me with deity” (Oratio 31, 4).

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Lovelace, Richard. "Baptism in the Holy Spirit and the Evangelical Tradition." Pneuma 7, no. 1 (1985): 101–23. http://dx.doi.org/10.1163/157007485x00085.

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Hartley, Gregory. "A Wind from the West: The Role of the Holy Spirit in Tolkien's Middle-Earth." Christianity & Literature 62, no. 1 (December 2012): 95–120. http://dx.doi.org/10.1177/014833311206200106.

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Explorations of Tolkien's latent theology abound, but very little focused scholarship proposes to discuss how Tolkien's legendarium portrays an understanding of the Holy Spirit, especially in light of Tolkien's Roman Catholicism. This essay explores three major features of Tolkien's work that provide insight into this ghostly person of the Trinity. The Silmarillion provides detailed insight as to the exact identity of the “Flame Imperishable,” while its characters demonstrate the indwelling of this Flame. St. Paul explains the gifts of the Holy Spirit in his first letter to the Corinthians and Tolkien seems to mimic many of these gifts in the characters of the nine members of the Fellowship. Lastly, the Great Eagles represent the workings of the Holy Spirit, both as servants of Manwë and as agents of eucatastrophe.

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Gabriel, Andrew K. "The Holy Spirit and Eschatology – with Implications for Ministry and the Doctrine of Spirit Baptism." Journal of Pentecostal Theology 25, no. 2 (September 10, 2016): 203–21. http://dx.doi.org/10.1163/17455251-02502004.

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The coming of the Spirit at Pentecost represents both fulfillment and anticipation of eschatological expectations in as much as Pentecost both fulfills previous expectations regarding the coming of the Spirit and represents a promise of the future consummation of the work of God. This already/not yet reality of the eschaton is evident throughout pneumatology and carries implications for ministry and Christian living and for the doctrine of Spirit baptism. Believers should minister in the power of the Spirit with the aim of the kingdom of God that is already present while longing with Spirit-inspired hope for the future eschatological work of the Spirit that has not yet taken place. Furthermore, Spirit baptism is eschatological in as much as Pentecost fulfills and anticipates numerous eschatological expectations regarding the coming of the Spirit, including not only power for witness, but also a new heart, obedience, new life, and eventually resurrection.

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한영택. "Theological Understanding of the Gifts of the Holy Spirit." Theology and Mission ll, no. 38 (May 2011): 93–120. http://dx.doi.org/10.35271/cticen.2011..38.93.

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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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Macchia, Frank D. "Spirit Baptism and Spiritual Formation: A Pentecostal Proposal." Journal of Spiritual Formation and Soul Care 13, no. 1 (February 10, 2020): 44–61. http://dx.doi.org/10.1177/1939790920903262.

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The Pentecostal understandings of baptism in the Holy Spirit hold potential for a more substantively pneumatological understanding of spiritual formation, but there are conceptual barriers to overcome before this potential can be realized. Specifically, the emphasis of revivalism on crisis experience and individualistic piety must be set within a larger framework that is more expansively ecclesiological and eschatological. A more expansively eschatological view of Spirit baptism can provide this framework, opening breathing room for prioritizing a pneumatological vision of spiritual formation in the life and mission of the church. Spirit baptism can still refer to new breakthroughs in the life of the Spirit (moments of Spirit filling) but those experiences would be couched within a larger vision of spiritual formation.

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Handasyde, Kerrie. "Pentecost Past or Present." Pneuma 41, no. 3-4 (December 9, 2019): 458–76. http://dx.doi.org/10.1163/15700747-04103004.

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Abstract Charismatic elements were suppressed among colonial Australian Churches of Christ (Disciples) only to re-emerge a century later. Understandings of the work of the Holy Spirit were contested in Churches of Christ in Australia, Britain, and America, as the denomination struggled to account for the work of the Holy Spirit in contemporary times due to its foundational opposition to creeds, distrust of experientialism, and insistence on a rational common sense reading of the New Testament. This article examines Australian Churches of Christ responses to charismatic phenomena via several previously unexamined texts against the background of nineteenth-century revivalism, twentieth-century Pentecostalism, and the charismatic movement of the 1960s and ’70s. It finds that a church that once suppressed the story of an advocate of Holy Spirit baptism came to accommodate the language of renewal.

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Bouchard, Charles E. "Recovering The Gifts of the Holy Spirit in Moral Theology." Theological Studies 63, no. 3 (September 2002): 539–58. http://dx.doi.org/10.1177/004056390206300305.

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[The gifts of the Holy Spirit played a major role in the moral theology of Thomas Aquinas. For a variety of theological and ecclesial reasons, they were largely ignored after the Council of Trent. A review of theological and literary interest in the gifts in the first half of the 20th century shows that they are essential to an adequate moral anthropology and that they provide a corrective to excessively rational and naturalistic approaches to the moral life.]

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Mokiyenko, Mykhaylo. "The Pentecostal teaching about a baptism with the Holy Spirit." Skhid, no. 3(155) (July 29, 2018): 76–81. http://dx.doi.org/10.21847/1728-9343.2018.3(155).139411.

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Im, Hyung Geun. "Historical Background of Classical Pentecostal Baptism in the Holy Spirit." Journal of Youngsan Theology 21 (June 30, 2011): 83. http://dx.doi.org/10.18804/jyt.2011.06.21.83.

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Jordan, Mark D. "Democratic Moral Education and the Gifts of the Holy Spirit." Journal of Religious Ethics 44, no. 2 (May 19, 2016): 246–59. http://dx.doi.org/10.1111/jore.12140.

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Wall, Robert W. "Waiting on the Holy Spirit (Acts 1.4): Extending a Metaphor to Biblical Interpretation." Journal of Pentecostal Theology 22, no. 1 (2013): 37–53. http://dx.doi.org/10.1163/17455251-02201007.

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This article seeks to extend the Pentecostal practice of ‘waiting on the Holy Spirit’ to biblical interpretation: to wait on the Spirit is to await the filling of the Spirit to illumine Scripture’s witness to God’s plan of salvation in a way impossible otherwise. Support for this idea is retrieved from a study of the risen Jesus’ parting instruction for his apostles to await the Spirit’s baptism in Jerusalem (Acts 1.4), which considers Luke’s narration of this event in its compositional and canonical settings.

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Haitch, Russell. "Bored to Death: Entertainment, Violence and a Sacramental Approach to Teaching Peace." Journal of Youth and Theology 4, no. 1 (January 27, 2005): 51–66. http://dx.doi.org/10.1163/24055093-90000127.

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This article focuses on the nexus of boredom and violence in the human spirit, and the nexus between the aim of peacemaking and the activity of Baptism and the Lord's Supper, in the relationality of human spirit to Holy Spirit. To elucidate the first nexus, I turn to Erich Fromm's classic study of aggression, and to elucidate the second I turn to both Orthodox and Anabaptist sacramental perspectives, which though different supplement each other.

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Yupita, Rico, Ridwan Sanjaya, and Bernadinus Harnadi. "Designing Game For Spirituality Education At Primary School." Journal of Business and Technology 1, no. 2 (August 9, 2021): 54. http://dx.doi.org/10.24167/jbt.v1i2.3534.

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The purpose of this research is to find out the ways to make Catholic Subject learning more enjoyable, convenient, and helpful by designing "A New Me" game that were in accordance with primary student’s necessity. This educational game was designed to teach students about the Fruit and Gifts of the Holy Spirit. The game has been examined to 50 Primary School students in age range of 10–12 years old. The subject matter used is the Fruit and Gifts of the Holy Spirit. The results of this research showned that the desire to play “A New Me” game is greatly influenced by the experience of playing digital games before, effort expectancy, enjoyment, and usability in playing the game.

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Miller, Micah M. "The Unity and Multiplicity of the Holy Spirit in Origen of Alexandria." Vigiliae Christianae 75, no. 3 (June 17, 2021): 278–302. http://dx.doi.org/10.1163/15700720-12341488.

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Abstract In his study on angelomorphic traditions in early Christian pneumatology, Bogdan Bucur suggests that Origen is both indebted to and develops upon Clement of Alexandria’s pneumatology. This article takes up Bucur’s claim, offering the first examination of Origen’s pneumatology in light of previous research on early Christian angelomorphic traditions. It argues that Origen interprets the traditional understanding of the Holy Spirit as one and seven in terms of a philosophical notion of power, allowing him to explain how the one Holy Spirit can distribute many different gifts.

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Leidenhag, Joanna. "For We All Share in One Spirit." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (September 1, 2020): 64–87. http://dx.doi.org/10.14428/thl.v4i1.52633.

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Charismatic gifts are an understudied and divisive aspect of Christian worship. Yet, in 1 Corinthians 12, Romans 12, and Ephesians 4, Paul links these phenomena with his famous metaphor for the unity of the church as the Body of Christ. This paper argues that one can better understand how the Holy Spirit unifies both the universal and local church by viewing charismatic gifts as liturgical group actions. After briefly introducing the category of charismatic gifts, I argue that charismatic gifts are a semi–scripted improvisational activity which immerse participants into the core Christian narrative of the universal and invisible church. I then argue that charismatic gifts are given to and enacted by communities, rather than individuals, and so are an example of group action actualising the corporate agency of the local church. When charismatic gifts are seen as liturgical group actions it becomes clear how the Spirit uses charismatic gifts to transform the gathered people of God into the unified Body of Christ.

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Gabriel, Andrew. "Pneumatological Perspectives for A Theology of Nature: The Holy Spirit in Relation to Ecology and Technology." Journal of Pentecostal Theology 15, no. 2 (2007): 195–212. http://dx.doi.org/10.1177/0966736907076338.

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AbstractHow does the relationship of the Holy Spirit to creation guide theology of nature? This paper will propose that, on a cosmological level, the Spirit, as the ‘Giver of Life’, produces kinship among creatures, that the Spirit suffers with creation’s suffering and as his perfecting work is frustrated, and that the Spirit gifts certain aspects of technological culture. The presence of the Spirit in nature causes us to respect nature, nevertheless, the Spirit may guide people to shape nature in ways that are consonant with the Spirit’s life-giving work.

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Turner, Max. "Baptism with the Holy Spirit in Youngsan Teaching, Today and Tomorrow." Journal of Youngsan Theology 37 (September 30, 2016): 7. http://dx.doi.org/10.18804/jyt.2016.09.37.7.

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Atkinson, William. "Pentecostal Responses To Dunn's Baptism in the Holy Spirit: Luke-Acts." Journal of Pentecostal Theology 3, no. 6 (1995): 87–131. http://dx.doi.org/10.1177/096673699500300605.

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Atkinson, William. "Pentecostal Responses To Dunn's Baptism in the Holy Spirit: Pauline Literature." Journal of Pentecostal Theology 3, no. 7 (1995): 49–72. http://dx.doi.org/10.1177/096673699500300705.

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48

Fee, Gordon D. "Baptism in the Holy Spirit: the Issue of Separability and Subsequence." Pneuma 7, no. 1 (1985): 87–99. http://dx.doi.org/10.1163/157007485x00076.

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Jackson, Pamela. "Cyril of Jerusalem's Treatment of Scriptural Texts Concerning the Holy Spirit." Traditio 46 (1991): 1–31. http://dx.doi.org/10.1017/s0362152900004189.

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Scholars tracing the development of the doctrine of the Holy Spirit in the fourth century tend to pass over the Catechetical Homilies of Cyril of Jerusalem (c. 350) rather quickly, with the observation that, from the perspective of systematic theology, Cyril made no new contributions to the doctrine, and even warned against going beyond the texts of Scripture when speaking of the Spirit. But such lack of attention to Cyril as a theologian leaves several questions unexplored. Cyril's homilies were a central part of the preparation of adult converts for baptism, a task crucial for the Church's survival; in the baptismal rite the converts would receive the Holy Spirit. Given the foundational nature of Cyril's homilies in forming the members of the Jerusalem church, might it not be useful, when tracing how the understanding of the Holy Spirit developed in the fourth century, to consider how Cyril uses Scriptural material concerning the Spirit? Which Scriptural texts on the Spirit does he employ? Are there any texts later considered significant which he omits? What is Cyril's purpose in citing these texts on the Spirit and how does he present them to his hearers? Even though he confines himself to presenting Scriptural material, what understanding of the Spirit is communicated by his shaping of that material? Is there any sense in which the understanding of the Spirit inculcated by Cyril's preaching prepares the way for the conceptual doctrinal distinctions concerning the Spirit's nature and divinity made in the next generation?

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Colle, Ralph Del. "Mary, the Unwelcome (?) Guest in Catholic/Pentecostal Dialogue." Pneuma 29, no. 2 (2007): 214–25. http://dx.doi.org/10.1163/157007407x237926.

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AbstractCatholic Marian doctrines and practices have been a major stumbling block for Catholic/Pentecostal dialogue. In this article I utilize a pneumatological perspective to suggest that Mariology exemplifies the intersection between a Catholic theology of grace (including spirituality) and ecclesiology (embracing Vatican II's articulation of Mariology). I build on the notion that the outpouring of the Holy Spirit alerts the Pentecostal/Charismatic believer to: 1) the church's existence in the outpouring of the Holy Spirit, 2) the reception of the grace, gifts and charisms of the Holy Spirit, 3) the fraternal/sororal recognition of “anointed ones” in the midst of the Pentecostal assembly, and 4) the doxological response in which praise and veneration are appropriate in an eschatologically oriented church. In doing so I correlate each of these points with aspects of Catholic Marian doctrine and praxis and seek to elicit a Pentecostal response.

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