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Journal articles on the topic 'Holy Spirit'
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Mundhenk, N. A. "Translating “Holy Spirit”." Bible Translator 48, no. 2 (April 1997): 201–7. http://dx.doi.org/10.1177/026009439704800201.
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Lemopoulos, George. "Come, Holy Spirit." Ecumenical Review 41, no. 3 (July 1989): 461–67. http://dx.doi.org/10.1111/j.1758-6623.1989.tb02599.x.
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Welker, Michael. "The Holy Spirit." Theology Today 46, no. 1 (April 1989): 5–20. http://dx.doi.org/10.1177/004057368904600102.
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“The one upon whom Yahweh's spirit rests is described as one who executes justice and righteousness in favor of the lowly and the poor, and who precisely in that manner acquires great power, who precisely in that manner builds strong loyal attachments.”
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Hübner, Hans. "The Holy Spirit in Holy Scripture." Ecumenical Review 41, no. 3 (July 1989): 324–38. http://dx.doi.org/10.1111/j.1758-6623.1989.tb02585.x.
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Kim, Kirsteen. "The Holy Spirit in the World: The Impact of World Christianity on Contemporary Pneumatology." Modern Believing 63, no. 4 (October 1, 2022): 370–79. http://dx.doi.org/10.3828/mb.2022.28.
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One of the biggest drivers of current attention to the Holy Spirit in contemporary Western theology is the rise of world Christianity. The reason is not only that pentecostal, charismatic and independent spirit-type movements are prominent globally but also that majority-world theologians are rethinking theology for their contexts, in which concepts of Spirit, spirits and spirituality are already well developed. This article highlights some of the critical issues that this discourse raises and asks what considering the Holy Spirit in world perspective means for the future of pneumatology.
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Wijaya, Albert I. Ketut Deni. "ROH KUDUS BAGI KARYA KATEKIS." JPAK: Jurnal Pendidikan Agama Katolik 16, no. 8 (November 10, 2018): 55–66. http://dx.doi.org/10.34150/jpak.v16i8.78.
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The Holy Spirit is the Spirit of God. By the Holy Spirit, the Church encouraged, built, developed, and has the power to constantly strive to become witnesses of Christ. The Holy Spirit is always present in the entire journey of the Church. He has always worked through a variety of ways. One of the ways the Holy Spirit present in the Church is to call the catechists to participate in the work of the mission that carried the Church. For catechists Holy Spirit plays a role as important as he is present in the Church. The Holy Spirit is believed to be the soul of the Church and souls catechists in carrying out the mission in the world. For catechists, the Holy Spirit to realize that mission work is the work of God; Holy Spirit calling catechists at once become a major force for catechists; The Holy Spirit guides to the truth; and the Holy Spirit giving guidance to the mission of catechists.
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Mulyono, Yehezkiel Sugeng, Hana Suparti, and Paulus Sentot Purwoko. "IMPLEMENTASI PENGAJARAN HIDUP BENAR MENURUT ROH KUDUS BERDASARKAN GALATIA 5:16-26." Metanoia 3, no. 1 (March 30, 2022): 59–74. http://dx.doi.org/10.55962/metanoia.v3i1.47.
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The teaching of righteous living according to the Holy Spirit is a life that is always receiving, filled and led by the Holy Spirit. In this sense, every believer must continue to live walking in the Holy Spirit. The Apostle Paul narrated his teaching to every believer in Galatians 5: 16-26 that every believer must give himself to live righteously according to the Holy Spirit. Because for the Apostle Paul, living rightly according to the Holy Spirit is living according to God's will and being able to practice the truth that has been revealed through Jesus Christ. Right living according to the Holy Spirit is defined by three theories. First, life receives holy spirit. Receiving the Holy Spirit absolutely, is also something that God promises to every believer. The presence of the Holy Spirit makes every believer live in Him, which then guides the believer to become true disciples of Christ, and can also live to produce the fruit of the Holy Spirit which is the hallmark of the believer's life. Second, Life Produces the fruit of the Holy Spirit. From the fruit you know the tree, the fruit is the natural flow of the divine nature through the human being created, the fruit of the holy Spirit is the greatest and highest expression of human character and culture as a believer. The fruit of the Holy Spirit is also the fulfillment of salvation that will reach glorious perfection. Third, life belongs to Christ. Christ's is a believer whose life is always led by the Holy Spirit, will produce divine attributes as advised by the Apostle Paul in (Galatians 5: 22-23).
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Palmer, Susan J., and Dale J. Rose. "Quebec’s Holy Spirit Incarnate." Alternative Spirituality and Religion Review 7, no. 2 (2016): 261–78. http://dx.doi.org/10.5840/asrr201691326.
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Thatcher, Adrian. "Editorial: The Holy Spirit." Modern Believing 63, no. 4 (October 1, 2022): 355–56. http://dx.doi.org/10.3828/mb.2022.26.
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Vondey, Wolfgang. "Holy Spirit before Christianity." Expository Times 131, no. 10 (July 2020): 465–66. http://dx.doi.org/10.1177/0014524620925611.
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Ford, David F. "“Receive the Holy Spirit”." Interpretation: A Journal of Bible and Theology 77, no. 4 (October 2023): 358–68. http://dx.doi.org/10.1177/00209643231184850.
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A pivotal moment in the Gospel of John comes when the resurrected Jesus breathes the Spirit into his disciples and sends them as he was sent. The double thrust of Johannine spirituality is desiring Jesus and desiring what he desires: on the one hand, going deeper into relationship with Jesus in trust, understanding and love; and, on the other hand, going deeper into the world now, inspired by how Jesus was sent, with learning, praying, and loving as the core practices of disciples.
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Tibbs, Clint. "The Holy Spirit and a Holy Spirit: Some Observations and a Proposal." Bible Translator 61, no. 3 (July 2010): 152–63. http://dx.doi.org/10.1177/026009351006100305.
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Goldingay, John. "The Holy Spirit and the Psalms." Journal of Pentecostal Theology 27, no. 1 (March 12, 2018): 1–13. http://dx.doi.org/10.1163/17455251-02701001.
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This article examines the connections between the Holy Spirit and the book of Psalms in terms of the Holy Spirit with, behind, and in the Psalms. The Spirit with the Psalms explores the Spirit’s work as the Psalms are utilized in worship and prayer. The Holy Spirit behind the Psalms considers the role of the Spirit in the composition of the Psalms. The Holy Spirit in the Psalms speaks to the way the Psalms themselves talk about the Holy Spirit. The article concludes with a concise description of the Spirit’s work in the Old Testament.
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Waani, Marciano Antaricksawan, and Ester Riyanti Supriadi. "Konfirmasi Teologis Peran Roh Kudus Dalam Pelayanan Gerejawi." CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen 1, no. 1 (September 1, 2021): 37–53. http://dx.doi.org/10.54592/jct.v1i1.4.
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The importance of understanding the role of the Holy Spirit becomes a basic need to examine the understanding of the role of the Holy Spirit, especially in ecclesiastical ministry. This paper specifically wants to confirm that the role of the Holy Spirit in ecclesiastical ministry is real. By using a topical method with a qualitative approach to the texts, a theological confirmation as follows regarding the role of the Holy Spirit in ecclesiastical ministry: first, the Holy Spirit teaches. Second, the Holy Spirit testifies. Third, the Holy Spirit guides. Fourth, the Holy Spirit. Fifth, regenerate the Holy Spirit.Keywords: Holy Spirit, church, teaching, witness, guiding, encouraging, being born again. AbstrakPentingnya memahami peran Roh Kudus menjadi kebutuhan dasar untuk meneliti pemahaman tentang peran Roh Kudus khususnya dalam pelayanan gerejawi. Tulisan ini secara khusus hendak memberikan sebuah konfirmasi bahwa peran Roh Kudus dalam pelayanan gerejawi adalah nyata. Dengan menggunakan metode topikal dengan pendekatan kualitatif pada teks-teks Alkitab, maka didapatkan sebuah konfirmasi teologis seperti berikut mengenai peran Roh Kudus dalam pelayanan gerejawi: Pertama, Roh Kudus mengajar. Kedua, Roh Kudus bersaksi. Ketiga, Roh Kudus membimbing. Keempat, Roh Kudus meyakinkan. Kelima, Roh Kudus melahirbarukan.Kata kunci: Roh Kudus, gereja, mengajar, saksi, membimbing, meyakinkan, lahir baru.
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Zhao, Pan. "Is the Spiritual Man Pentecostal? Watchman Nee’s Perspective on the Charismatic Experiences." Religions 14, no. 7 (June 25, 2023): 833. http://dx.doi.org/10.3390/rel14070833.
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Watchman Nee (Ni Tuosheng, 1903–1972), one of the most prominent theologians in Republican China (1911–1949), developed a “spiritual theology” that is concentrated on the work of the Holy Spirit. This theological perspective shares parallels with Pentecostal-Charismatic theology. This paper examines Nee’s attitude toward Pentecostalism and the charismatic experience. First, based on his teaching of the three-stage work of the Holy Spirit, Nee argued that the inner guidance of the Holy Spirit was more important than any external manifestation and that the “baptism of the Holy Spirit” in the Pentecostal-Charismatic movement was not a personal experience that Christians should pursue. Second, in terms of subjective experience, Nee’s trichotomous view of human nature as consisting of spirit, soul, and body suggested that many charismatic experiences originate in the soul and need to be overcome. Third, concerning the spiritual world, Nee regarded as the work of evil spirits those charismatic experiences that occur in irrational and unconscious situations. Nee’s negative stance towards Pentecostalism and the charismatic experience serves as a means of distinguishing his spiritual theology from Pentecostalist-Charismatic movements. Both Nee’s theology and his church practices reveal a strong elitist element, in stark contrast to Pentecostalism.
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Angelo Luciani Moa Dosi Woda. "Peranan Roh Kudus Dalam Hidup Gereja." Jurnal Riset Rumpun Agama dan Filsafat 3, no. 1 (March 20, 2024): 217–36. http://dx.doi.org/10.55606/jurrafi.v3i1.2780.
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In this paper, we try to reflect on one of the important aspects of the Church's faith, namely the essential belief in the Trinity: Father, Son, and Holy Spirit. In particular, we will reflect on the universal Church's faith in the Holy Spirit. Although this article is very limited, we would like to make an important contribution to the relationship between the Holy Spirit in the life of the Trinity and the life of the Church. Therefore, the author tries to analyze the works of Joseph Cardinal Ratzinger (Pope Benedict XVI) on the relationship of the Holy Spirit as the Spirit of the Communion of the Father and the Son and the relationship of the Holy Spirit with the Church. In other words, we will find an unbroken continuity, an inseparable, organic dynamic between the Holy Spirit as the Spirit of the Trinity and the role of the Holy Spirit as the Principle of Communion in the Church.
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Long Westfall, Cynthia. "The Spirit in Hebrews." Pneuma 43, no. 3-4 (December 13, 2021): 543–52. http://dx.doi.org/10.1163/15700747-bja10063.
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Abstract There are surprisingly few references to the Holy Spirit in the letter to the Hebrews, though there are more than some may recognize. The author of Hebrews believes that the recipients of his letter/sermon should be fully grounded in their communal life in the Spirit, but he is most interested in how the Holy Spirit is exhorting and guiding the community to further truth during their critical time of need. Therefore, it is the content of what the Spirit is communicating that is his focus, and that content contains some of the most profound statements in the letter/sermon. There are possibly seven references to the Holy Spirit in the letter to the Hebrews. Two of them are consistent with the early Christian traditions about the work of the Spirit: three of them concern the Holy Spirit’s confrontation and communication to the readers through Scripture, and two are disputed as references to the Holy Spirit, although, if they apply, they may reflect a perception of the divinity of the Spirit. The importance of the contexts in which the author mentions the Holy Spirit indicates a role for the Holy Spirit in the sermon/letter that extends beyond the texts in which the Spirit is directly referenced.
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Najoan, Deiby Ketlin. "Pengajaran tentang Roh Kudus bagi Pembinaan Warga Jemaat Dewasa di Gereja Berdasarkan Surat Efesus." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, no. 2 (June 30, 2021): 162–74. http://dx.doi.org/10.46817/huperetes.v2i2.69.
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Teaching about the Holy Spirit is an important theme in the teaching curriculum for the formation of adult members of the church. Paul's letter to the Ephesians emphasized the importance of living under the leading of the Holy Spirit. The church must carry out the teaching of the Holy Spirit in the formation of the members of the congregation, so that the congregation has a correct understanding. Through a literature study approach related to the study of the Ephesians, it was found that the teaching of the Holy Spirit in Ephesians is the Holy Spirit as a seal, believers are sealed with the Holy Spirit when they believe which signifies that believers belong to God. The Holy Spirit is the guarantee that believers will receive what He has promised. Believers are the abode of the Holy Spirit, because the Holy Spirit indwells believers. The Holy Spirit empowers believers by His Spirit within. Believers should not grieve the Holy Spirit, but believers are commanded to be continually filled with the Holy Spirit. It is the Holy Spirit who guides believers in prayer. The Bible study in Ephesians about the Holy Spirit can be a reference for the church to implement a curriculum for teaching about the Holy Spirit for the formation of adult members of the congregation. The teachings of the Bible in the letter of Ephesians are the basis for the importance of teaching the Holy Spirit to adult members of the church.Pengajaran mengenai Roh Kudus merupakan tema penting dalam kurikulum pengajaran bagi pembinaan warga jemaat dewasa di gereja. Surat Paulus kepada jemaat di Efesus menekankan pentingnya hidup dalam pimpinan Roh Kudus. Gereja harus melaksanakan pengajaran mengenai Roh Kudus dalam pembinaan warga jemaat, supaya jemaat memiliki pemahaman yang benar. Melalui pendekatan studi literatur terkait dengan kajian surat Efesus, ditemukan bahwa pengajaran Roh Kudus dalam surat Efesus ialah Roh Kudus sebagai meterai, orang percaya dimeteraikan dengan Roh Kudus sewaktu percaya yang menandakan bahwa orang percaya adalah milik Allah. Roh Kudus menjadi jaminan bahwa orang percaya akan menerima apa yang telah dijanjikan-Nya. Orang percaya adalah tempat kediaman Roh Kudus, karena Roh Kudus yang mendiami orang percaya. Roh Kudus memberi kekuatan kepada orang percaya oleh Roh-Nya di dalam batin. Orang percaya tidak boleh mendukakan Roh Kudus, melainkan orang percaya diperintahkan untuk terus menerus dipenuhi oleh Roh Kudus. Roh Kuduslah yang menuntun orang percaya dalam berdoa. Kajian Alkitab dalam surat Efesus mengenai Roh Kudus dapat menjadi acuan bagi gereja untuk pelaksanaan kurikulum pengajaran tentang Roh Kudus bagi pembinaan warga jemaat dewasa. Ajaran alkitab dalam surat Efesus menjadi landasan tentang pentingnya pengajaran Roh Kudus bagi jemaat dewasa di gereja.
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Afterman, Adam. "The Mystical Dynamics of the Holy Spirit in Moses Nahmanides' Writings." Jewish Quarterly Review 113, no. 4 (September 2023): 639–68. http://dx.doi.org/10.1353/jqr.2023.a913348.
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Abstract: This essay explores Nahmanides' teachings concerning the holy spirit. It demonstrates that he elevated the holy spirit to the highest possible gradation in the godhead—conceived as the divine essence that flows through the various gradations of the godhead and into the perfected individual, inducing a variety of revelations: subprophetic, prophetic, and eschatological. The holy spirit in Nahmanides' thought is the driving force behind his conceptualization of the godhead, the community of Israel and its leadership, and the individual Jew—throughout their various phases of self-actualization, that is, becoming spirit. He placed the holy spirit along a spectrum of spirituality—the least spiritual stage is that of people who glimpse the future and those men of the holy spirit, while the most spiritual stage is that of the eschatological state of being, in which the spiritual faculties permanently overtake the corporeal faculties. Furthermore, Nahmanides crafted spaces structured by the spirit in the forms of the Jerusalem temple and contemporary rabbinic courts. This essay concludes by drawing attention to the similarities between Nahmanides' conception of the holy spirit and the common conception of the holy spirit in medieval Christianity, thereby analyzing Nahmanides' conception of the holy spirit in its historical and religious context: situated between mystical, philosophical, and polemical tensions.
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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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Astuti, Luh Suti, and Marlinda Fitriani Bara. "Fungsi Karunia Roh Kudus dalam Pelayanan Gereja Digital Berdasarkan 1 Korintus 12:1-11." Jurnal Kala Nea 3, no. 1 (June 29, 2022): 16–28. http://dx.doi.org/10.61295/kalanea.v3i1.98.
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This paper reviews the gift of the Holy Spirit in 1 Corinthians 12:1-11. The method used in writing this topic is a qualitative method with a descriptive approach. The role and function of the Holy Spirit based on 1 Corinthians 12: 1-11 is to enlighten believers in preaching the gospel. The purpose of the gift of the Holy Spirit is to help in the ministry of the Digital Church and to show that the power of God is more dominant than the powers of the universe. In preaching the gospel, the function of the gifts of the Holy Spirit has a very important role. Preaching the Gospel is the Great Commission of Jesus Christ, and the responsibility of believers. The purpose of this paper is to explain how the gifts of the spirit function in the ministry of the church in digital. In 1 Corinthians 12: 1-11 the Apostle Paul further explains how about healing in the church? In 1 Corinthians 12 there is an answer from Paul to the Corinthians' question about the gifts of the Spirit. There are various kinds of gifts: the gift of healing, the gift of prophecy, the gift of discernment of spirits, and the gift of tongues. These gifts are given for the purpose of assisting, helping and facilitating the ministry of preaching the gospel of the Kingdom of God.
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Sihombing, Edy Syahputra. "Peran Roh Kudus Sebagai Allah yang Personal di dalam Gereja." MELINTAS 35, no. 1 (July 7, 2020): 40–56. http://dx.doi.org/10.26593/mel.v35i1.4033.40-56.
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The Holy Spirit in Christianity is portrayed as God who exists actively through human experiences. The presence of the Holy Spirit who dwells in human’s heart is a unique presence of one of the Persons of the Trinity. However, the Holy Spirit’s presence in human experiences is not always identified as the ‘Person’ of God. Here the language of dogmatic theology might not be clear and inspiring to Christians to recognise the unique presence of the Holy Spirit in their hearts and in the living of faith in the Church. There is a need to contemplate the aspects of human personal experience of the Holy Spirit in relation to the theological language of the Persons in Trinity so that the faithful may discern the presence of the Holy Spirit in their lives. It is therefore important that in theological discussions about the Holy Spirit there is an awareness to view the need of ‘translating’ theological language into simpler language of catechism. In order that the faithful are able to identify the presence and the works of the Holy Spirit in experiences, in prayer, and in the life of faith, catechetical language about the Holy Spirit should bring more images related to human experience.
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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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Leao Neto, R. F. "Methodists between holy scripture and the Holy Spirit?" Islam and Christian–Muslim Relations 17, no. 3 (July 2006): 355–66. http://dx.doi.org/10.1080/09596410600795035.
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Suhadi, Suhadi, and Iman Kristina Halawa. "KARYA ROH KUDUS DALAM MENEMPATKAN PELAYAN GEREJA BERDASARKAN KIS 6:1-7." Manna Rafflesia 10, no. 1 (October 25, 2023): 206–18. http://dx.doi.org/10.38091/man_raf.v10i1.376.
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This article aims to understand the work of the Holy Spirit in placing church ministers. The Holy Spirit reveals His work in placing church servants to develop ministry. However, based on this research, the author found several things that are of concern to a church minister. In Ex. 18:14-27 Jethro also asked Moses to appoint several people who could help him in leading God's chosen people. Likewise, what was experienced by the apostles in their ministry after they received the power of the Holy Spirit to preach the Gospel and convert many souls was recorded in Acts 2:41 as approximately three thousand souls; this figure is not a small number of souls who want to be served the truth. The work of the Holy Spirit enables church ministers to serve the congregation in terms of teaching God's Word. All of this happened inseparable from the work of the Holy Spirit, and the Holy Spirit also enabled the apostles to determine according to predetermined criteria; namely, people must be filled with the Holy Spirit, wise, and willing to suffer for the truth. Hopefully, this article can help to understand and understand the work of the Holy Spirit in the lives of believers in carrying out the church's tri-tasks in terms of ministry.
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Arifianto, Yonatan Alex, and Asih Rachmani Endang Sumiwi. "Peran Roh Kudus dalam Menuntun Orang Percaya kepada Seluruh Kebenaran Berdasarkan Yohanes 16:13." DIEGESIS: Jurnal Teologi Kharismatika 3, no. 1 (July 16, 2020): 1–12. http://dx.doi.org/10.53547/diegesis.v3i1.56.
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Christian faith recognizes the existence of the Holy Spirit as the divine person promised by Jesus. But not all Christians experience the involvement of the Holy Spirit in their lives. Whereas a person who is led by the Holy Spirit will experience spiritual growth, so that he lives according to God's truth and his life bears witness. This study aims to answer the question, what is the role of the Holy Spirit in the lives of believers in leading to all truth? This research is a library research using descriptive analysis method, with the Bible as the main source and support of reliable literature. The conclusion of this research is, first, the Holy Spirit makes the person he leads free from sin and intimidation from the evil one. Second, the Holy Spirit gives wisdom and understanding to know Jesus and live it at every step of the life journey. Third, the Holy Spirit leads to the whole truth of God, so that the person he guides avoids deception.
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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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Adewuya, J. Ayodeji. "The Spirit in 1 Corinthians." Pneuma 43, no. 3-4 (December 13, 2021): 485–95. http://dx.doi.org/10.1163/15700747-bja10057.
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Abstract The Holy Spirit plays a significant role in 1 Corinthians. Paul discusses the role of the Spirit in personal lives, community formation, and worship, among other aspects of Christian living. Paul’s teaching about the Holy Spirit in 1 Corinthians cannot be understood apart from the situation of the congregation in Corinth. It is not possible to address every issue related to the Holy Spirit in an essay of this length. However, Paul highlights and sometimes elaborates on different aspects of the ministry and function of the Holy Spirit among believers in several passages. Therefore, the approach in this essay is to look at some of the passages and see how much they foster the understanding of the Holy Spirit’s work in 1 Corinthians.
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PÓCS, DÁNIEL. "Holy spirit in the library." Acta Historiae Artium 41, no. 1 (December 1, 1999): 63–212. http://dx.doi.org/10.1556/ahista.41.1999-2000.1-4.2.
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Ben Keshet, Hanoch. "Baptized with the Holy Spirit." Journal of Pentecostal Theology 30, no. 2 (August 17, 2021): 221–41. http://dx.doi.org/10.1163/17455251-bja10021.
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Abstract For many, the evocative phrase ‘baptism in the Holy Spirit’ supplies ideological scaffolding for vital pneumatological concerns even though it is not found in Scripture. Achieving a more accurate understanding of the original terminology requires review of two foundational aspects of nt baptism: a) extended senses of the verb baptizein that include purify, and b) the source of John’s baptisma, argued in this article as Israel’s national purification promised in Ezek. 36.25. Working from this basis, Acts 1.5 is reconsidered as Luke’s paradigmatic guide for baptisma while composing Acts. As such, John’s purification with water is seen to continue in Acts, performed in the name of Messiah Yeshua. Most importantly, however, this article maintains that in Acts, Luke frequently uses baptizein in relation to the Holy Spirit to describe one’s initial, powerfully palpable transformation that especially signifies New Covenant purification and certainly includes actualized resurrection power.
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ROCCHETTA, Carlo. "The Holy Spirit and Marriage." INTAMS review 4, no. 2 (September 1, 1998): 174–86. http://dx.doi.org/10.2143/int.4.2.2014761.
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Ma, Julie. "The Holy Spirit in Mission." Dialog 54, no. 2 (June 2015): 171–79. http://dx.doi.org/10.1111/dial.12172.
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Anderson, Allan. "Book Reviews : The Holy Spirit." Expository Times 114, no. 4 (January 2003): 136–37. http://dx.doi.org/10.1177/001452460311400420.
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Traber, Michael. "The Holy Spirit and Communication." Ecumenical Review 42, no. 3-4 (July 10, 1990): 207–15. http://dx.doi.org/10.1111/j.1758-6623.1990.tb02649.x.
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Balasuriya, Tissa. "Liberation of the Holy Spirit." Ecumenical Review 43, no. 2 (April 1991): 200–205. http://dx.doi.org/10.1111/j.1758-6623.1991.tb02696.x.
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Rupprecht, Macy. "Led by the Holy Spirit." Linacre Quarterly 87, no. 3 (May 12, 2020): 252–53. http://dx.doi.org/10.1177/0024363920921084.
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The vocational call to being a physician has been one of the greatest honors and blessings of my life. As a Catholic physician, being a direct extension of the healing hands of our Lord is something this is not easily translated into words. I reflect on two cases that remind me of this great calling.
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Cathey, Robert A. "Book Review: The Holy Spirit." Interpretation: A Journal of Bible and Theology 65, no. 3 (July 2011): 317–18. http://dx.doi.org/10.1177/002096431106500330.
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Howell, Rebecca. "Holy Power, Holy Presence: Rediscovering Medieval Metaphors for the Holy Spirit." Pneuma 30, no. 2 (2008): 333–34. http://dx.doi.org/10.1163/157007408x346546.
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Levison, John R. "Did the Spirit Withdraw from Israel? An Evaluation of the Earliest Jewish Data." New Testament Studies 43, no. 1 (January 1997): 35–57. http://dx.doi.org/10.1017/s0028688500022487.
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The view that the Holy Spirit as the source of prophecy was believed by Jews during the tannaitic period to have withdrawn from Israel, to return only in the eschatological future, is built upon a pastiche of texts: Ps 74.9; 1 Macc 4.46, 9.27 and 14.41; Josephus'sAp.1.37—41;2 Apoc. Bar.85.3; Pr Azar 15; andt. Soṭa13.2—4. On the basis of such texts, E. Sjöberg referred to ‘a widespread theological conviction’ about the withdrawal of the Holy Spirit and J. Vos to ‘die verbreitete Tradition’. C. K. Barrett quoted G. F. Moore approvingly: ‘The Holy Spirit is the Spirit of prophecy … The Holy Spirit is so specifically prophetic inspiration that when Haggai, Zechariah, and Malachi, the last prophets, died, the Holy Spirit departed from Israel.’ W. D. Davies suggested cautiously, after a thorough analysis of the data, ‘… we may now assume that Paul was reared within a Judaism which, to use very moderate language, tended to relegate the activity of the Holy Spirit to the past’. G. W. H. Lampe generalized, ‘In the main, the Spirit continues to be thought of as being, pre-eminently, the Spirit of prophecy, manifested in the distant past in such great figures as Elijah (Ecclus. 48.12) or Isaiah (vs. 24), but which was now no longer present in Israel.’ J. Jeremias subtitled section nine of hisNew Testament Theology‘The Return of the Quenched Spirit’, and
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O'NEILL, J. C. "The Holy Spirit and the Human Spirit in Galatians." Ephemerides Theologicae Lovanienses 71, no. 1 (April 1, 1995): 107–20. http://dx.doi.org/10.2143/etl.71.1.504881.
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Studebaker, Steven M. "A Pentecostal Third Article Theology." Pneuma 45, no. 3-4 (December 21, 2023): 426–50. http://dx.doi.org/10.1163/15700747-bja10103.
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Abstract This article proposes a pentecostal theology of the Holy Spirit. It argues that the Holy Spirit plays a central role in the narrative of redemption from creation to eschaton. Indeed, the telos of redemption is the outpouring of the Spirit of Pentecost that culminates in the eschatological promise of the new creation. This eschatological work of the Holy Spirit indicates the Spirit’s immanent identity and agency as the divine person who completes the fellowship of the triune God. It begins with detailing areas of traditional pentecostal theology that prevent the development of pentecostal pneumatology that reflects the central place of the Holy Spirit in pentecostal experience and the biblical narrative of redemption. It then builds the case for a pentecostal pneumatology on the Holy Spirit’s role in the narrative of redemption from creation to eschaton. It concludes with a pentecostal account of the Holy Spirit’s identity in the immanent Trinity. Throughout, it articulates this pentecostal pneumatology considering the classical pentecostal theology of Spirit baptism and traditional Western and Eastern trinitarian theologies.
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GARNER, DAVID B. "COMMENDING SOLA SCRIPTURA: THE HOLY SPIRIT, THE CHURCH, AND DOCTRINE." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 117–32. http://dx.doi.org/10.35285/ucc4.1.2018.art7.
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In post-Reformation dogmatics, the role of the Holy Spirit in relation to the doctrine of Scripture has often received insufficient attention. Contemporary treatments have erred in different directions, subjugating the doctrine of Scripture to communal hermeneutics or individual experience. By contrast, the magisterial Reformers offer a vital doctrine of the Holy Spirit for the doctrine of Holy Scripture in conjunction with the stewardship of that Scripture by the Spirit-birthed, confessing church. Drawing upon certain reformational insights, this paper will present a high doctrine of Scripture, in a manner that integrates the ministry of the Holy Spirit for illumination with the essential role of the Spirit within the confessing church for handling doctrine—particularly the doctrine of Scripture.
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Stronstad, Roger. "Forty Years On: An Appreciation and Assessment of Baptism in the Holy Spirit by James D.G. Dunn." Journal of Pentecostal Theology 19, no. 1 (2010): 3–11. http://dx.doi.org/10.1163/174552510x490674.
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AbstractBaptism in the Holy Spirit by James D.G. Dunn was noteworthy for its challenge to the interpretation of Luke's data about the Holy Spirit by the Pentecostal Movement of the twentieth century. The following response to Dunn's book focuses on Part Two of Dunn's now classic study. In these chapters Dunn interprets Luke's primary data about the baptism in the Holy Spirit to be about conversion-initiation. In contrast to Dunn's conversion-initiation interpretation Pentecostals interpret Luke's data about Spirit-baptism to be about Christian vocation; i.e., commissioning-empowerment. This understanding of Luke's theology about Spirit-baptism is reinforced by his antecedent spiritual state motif whereby everyone who receives the Holy Spirit – from Zacharias to the Ephesian twelve – is first described as being either righteous or a believer.
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Bajić, Monika. "The Living Word." Kairos 11, no. 1 (July 9, 2017): 91–100. http://dx.doi.org/10.32862/k.11.1.4.
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The Bible, which is indisputable regarded as the inspired word of God, is written under the inspiration of the Holy Spirit. Man, as an earthen vessel, was used by the Holy Spirit to pen the revelation of God’s truth in Jesus Christ. The Holy Scriptures are “God breathed” words to the Church and are key in interpreting and fulfilling God’s telos for creation. This write-up wishes to emphasize and survey the critical role of the Holy Spirit in the Scriptures. Due to the inspiring role of the Spirit, the word of God is not a dead letter, rather a life-giving word that spills new life into the believer and the Church. Precisely this connection of Spirit and letter marks the Holy Scripture as living and active and conveys the desired transformative dimension for the individual believer and the faith community.
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Kotsko, Adam. "Gift and Communio: The Holy Spirit in Augustine's De Trinitate." Scottish Journal of Theology 64, no. 1 (December 16, 2010): 1–12. http://dx.doi.org/10.1017/s003693061000102x.
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AbstractThis article traces the role of the Holy Spirit throughout Augustine's De Trinitate. After situating Augustine's treatise in terms of texts of Athanasius and Basil on the Holy Spirit, it treats the place of the Holy Spirit in his critique of the existing dogmatic terminology and the distinction between the economic and immanent Trinity. In contrast with the dominant Western and Eastern traditions, for Augustine the Holy Spirit comes to be thought of as God in a privileged sense, that is, as the person of the Trinity who is the most proper bearer of certain privileged names of God, most notably love. The notion of the Holy Spirit as eternal ‘gift’ proves to be especially troubling for Augustine, but also especially productive, and the present reading explicates the complex interrelationships that he is forced to develop among the concepts of love, cupiditas, gift, communio and enjoyment. The analysis of the concept of enjoyment in particular leads to the claim that the notion of property or ownership is completely foreign to God and that the Holy Spirit as communio must be thought as ‘gift’ only insofar as it is disruptive of the realm of ownership, that is, the realm of sin. The article finishes, as the De Trinitate does, with the implications of Augustine's treatment of the Holy Spirit for ethics and ecclesiology.
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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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Ravalde, Liz. "Deceiving the spirit: engaging with the Holy Spirit in Catholic Uganda." Africa 89, no. 1 (February 2019): 147–64. http://dx.doi.org/10.1017/s0001972018000748.
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AbstractDuring ethnographic fieldwork among lay Catholics in eastern Uganda, informants occasionally turned to deception in their dealings with God and the Holy Spirit; in doing so, they appeared to reject the Christian notion of divine omnipotence and omniscience. Based on ethnography conducted in a sub-county I call Buluya, this article tries to explain how such attempts are deemed possible and plausible. My argument is made up of two main strands. First, I argue that, in an indeterminate social landscape in which no one can ever fully ‘know’ (ngeo) another person, many interpersonal relationships in Buluya are firmly grounded in practical efforts to gain better jobs, more money, education and greater security. I show how deception is a normal and morally neutral aspect of these relationships, as each party strives to protect what they have, and to improve their prospects. Second, I draw on ethnographic and historical data to suggest that the Holy Spirit has entered into the local cosmology in Buluya as a powerful yet limited being, dependent to some extent on the guidance of its human mediators. Finally, I bring these two strands together to suggest that, when the Holy Spirit is conceived of as a limited being (it, too, does not fully know people), relationships with it that take place through a human mediator can also be legitimately characterized by deception, without risking the work of the Holy Spirit.
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Rouw, Randy Frank. "Tugas Roh Kudus Dalam Misi Berdasarkan Kitab Kisah Para Rasul." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 1, no. 1 (June 18, 2019): 99–109. http://dx.doi.org/10.37364/jireh.v1i1.7.
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This article was made with the aim of describing the duties of the Holy Spirit seen from the Book of Acts and their relation to the missionary mission. In researching this topic, the author uses a literature review of books. The results of the research related to the role of the Holy Spirit are: First, the Holy Spirit fulfills the students in the ministry. He also enabled them to witness to the name of Christ and give courage to them. Second, the Holy Spirit chooses certain people for His task. Third, the Holy Spirit leads His messengers in missionary service. Fourth, the Holy Spirit works in the church. Fifth, the Holy Spirit strengthens the disciples to witness through His faithful, steadfast and willing servants for Christ. Sixth, the Holy Spirit also fulfills Gentiles, which is evidence of equality between Jews and Gentiles.
Artikel ini dibuat dengan tujuan memaparkan tugas-tugas Roh Kudus dilihat dari Kitab Kisah Para Rasul dan kaitannya dalam misi pekabaran Injil. Dalam meneliti topik ini, penulis menggunakan tinjauan kepustakaan dari buku-buku. Hasil dari penelitian kaitannya dengan peran Roh Kudus adalah: Pertama, Roh Kudus memenuhi murid-murid dalam pelayanan. Ia juga memampukan mereka untuk bersaksi bagi nama Kristus dan memberikan keberanian kepada mereka. Kedua, Roh Kudus memilih orang-orang tertentu untuk tugas-Nya. Ketiga, Roh Kudus memimpin para utusan-Nya dalam pelayanan misi. Keempat, Roh Kudus berkarya dalam jemaat. Kelima, Roh Kudus menguatkan murid-murid untuk bersaksi melalui pelayan-Nya yang setia, teguh dan rela berkorban bagi Kristus. Keenam, Roh Kudus juga memenuhi orang-orang non-Yahudi yang mana ini menjadi bukti adanya kesetaraan antara orang-orang Yahudi dan non-Yahudi.
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Afterman, Adam. "The Rise of the Holy Spirit in Sixteenth-Century Kabbalah." Harvard Theological Review 115, no. 2 (April 2022): 219–42. http://dx.doi.org/10.1017/s0017816022000153.
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AbstractThis article examines the development and transformation of the holy spirit within Jewish mysticism. It begins with a brief analysis of primary trends concerning the holy spirit in biblical, rabbinic, and medieval Jewish texts that served as crucial material for the holy spirit’s ascendence in sixteenth-century Jewish mysticism. Following, it examines the writings of leading Jewish mystics: Moses Cordovero, Elijah de Vidas, and Ḥayyim Vital, who resided in the remote Galilean town of Safed. These luminaries each developed the concept of the holy spirit along a spectrum of pneumatic, fusionary, mystical, and revelatory experiences. Ultimately, they transformed the holy spirit into the peak experience of Jewish mystical life— experienced as prophecy, sanctification, and embodiment. This article highlights an important, yet understudied, Jewish mystical phenomenon.
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Djohan Rusli and Kuilam Bakau. "ROH KUDUS AKAN MEMBERITAKAN KEPADA GEREJA-NYA HAL-HAL YANG AKAN DATANG BERDASARKAN INJIL YOHANES 16:13C." THEOLOGIA INSANI (Jurnal Theologia, Pendidikan, dan Misiologia Integratif) 3, no. 1 (January 30, 2024): 1–22. http://dx.doi.org/10.58700/theologiainsani.v3i1.55.
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This study aims to explain that the Holy Spirit will tell His church about things to come based on John 16:13c. It uses a descriptive qualitative method and carries out a theological approach by exploring the truth through literature review with the Bible as the main source and reliable literature. From this research, it is known that the Holy Spirit will tell His church things to come, namely the Holy Spirit is the Spirit of prophecy, the Spirit will speak about apostasy in later times, redemption is coming, the return of Christ and all the events associated with that coming and eternity. The results of this research are expected to contribute to God's church to live led by the Holy Spirit and experience spiritual maturity and grow towards Christ as the Head of the Church.