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1
Blackham, Paul Robert. "The pneumatology of Thomas Goodwin." Thesis, King's College London (University of London), 1995. https://kclpure.kcl.ac.uk/portal/en/theses/the-pneumatology-of-thomas-goodwin(1fc2b89b-3f8e-4e34-9b8d-10e1e7c787ed).html.
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Harris, I. Leon. "Holy Spirit as communion : Colin Gunton's pneumatology of communion and Frank Macchia's pneumatology of Koinonia." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=225805.
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This thesis proposes a reading of Colin Gunton's and Frank Macchia's theology that emphasizes the role of the Holy Spirit as a necessary component of their respective thought. In this thesis I will argue that for both theologians the doctrine of the Holy Spirit is foundational to understanding their doctrine of God, Christology and Ecclesiology. First, by using a chiastic structure, I will demonstrate that each theologian has an approach to Pneumatology that places a particular stress on the work of the Holy Spirit in the Church. By explicating the relationship between Pneumatology and Ecclesiology, it will be evident that both theologians view the Church as the eschatological perfecting work of the Spirit. Second, I will argue that God's being as a being-in-communion stresses the personhood of the Holy Spirit. Since God is the creator of the universe, through Gunton I will demonstrate that the doctrine of God has relevance for an understanding of our reality. Third, I will argue that for both theologians, Augustine's pneumatic analogy of 'bond of love' is adjudged inadequate and needs revision to secure the proper personhood of the Holy Spirit in relation to the Father and Son. The Holy Spirit is the person who perfects the divine nature and personhood of the Father and Son. Fourth, I will argue that Gunton and Macchia have developed a type of Spirit Christology: Gunton presents a radicalized version of Chalcedon and Macchia formulates his account through 'Spirit baptism.' Throughout the paper, I will demonstrate that Pneumatology is not isolated to establishing the deity of the Holy Spirit, sanctification or individual subjective illumination. Lastly, the doctrine of God, Christology, Ecclesiology and Eschatology cannot be construed without a proper account of Pneumatology that takes into consideration the eschatological and perfecting work of the third person.
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Hill, Kevin Douglas. "The development of Athanasius's early pneumatology." Thesis, Durham University, 2015. http://etheses.dur.ac.uk/11300/.
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Athanasius of Alexandria wrote over seven dozen works, the majority of which contain at least one reference to the Holy Spirit. Yet, previous studies have primarily concentrated on Athanasius’s Letters to Serapion on the Holy Spirit (ca. 359–361), leaving a lacuna in our knowledge of Athanasius’s prior pneumatology. By exploring the period from Athanasius’s election as bishop (328) to the completion of the third Oration against the Arians (ca. 345), this thesis seeks to help fill this gap. Part I focuses on Athanasius’s pastoral works, including his Festal Letters and Against the Pagans-On the Incarnation. Chapter 1 considers the reasons behind Athanasius’s relative silence about the Spirit in Pagans-Incarnation. Chapters 2 and 3 explore the pneumatology of Athanasius’s pastoral works written before and after 340, respectively. This first half of the thesis argues that by the mid-330s, Athanasius had begun to establish core pneumatological perspectives that he would maintain for the rest of his career, including the belief that the Spirit is necessary for salvation. Part II examines Athanasius’s three Orations, giving particular attention to Orations 1–2 (ca. 340). This part of the thesis argues that Athanasius seems to consciously hold five main tenets about the Holy Spirit. To Athanasius, the Holy Spirit is eternal, uncreated, united to the Son, worthy of worship, and essential for salvation. These points laid the foundation for what was to come in Serapion. Together, Parts I and II challenge the perception that Athanasius’s understanding of the Holy Spirit did not develop until Serapion. Without the pneumatological perspectives that he established in the 330s and 340s, Athanasius would not have been prepared to take the next steps of confessing the Holy Spirit’s divine nature and role in creating the world.
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Yun, Koo D. "Pneumatology of Karl Barth and Wolfhart Pannenberg." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Ritt, Paul E. "The influence of pneumatology on Karl Barth's Christology." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Swoboda, Aaron Jason. "Tongues and trees : towards a green Pentecostal pneumatology." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/3003/.
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This thesis develops a Pentecostal ecotheology by utilizing key pneumatological themes that emerge from the Pentecostal tradition. It examines and utilizes the salient Pentecostal and Charismatic voices that have stimulated ecotheology in the Pentecostal tradition and situates them within the broader context of Christian ecumenical ecotheologies (Roman Catholic, Orthodox, Protestant, and Ecofeminist). These Pentecostal expressions are placed in dialogue with the particular ecological pneumatologies of Denis Edwards (Roman Catholic), Mark Wallace (Protestant), and Sallie McFague (Ecofeminist). The thesis advances a novel approach to Pentecostal ecotheology through a pneumatology of the Spirit baptized creation, the charismatic creational community, the holistic ecological Spirit, and the eschatological Spirit of ecological mission. Significantly, this thesis is the first substantive contribution to a Pentecostal pneumatological theology of creation with a particular focus on the Pentecostal community and its significance for the broader ecumenical community. Furthermore, it offers a fresh theological approach to imagining and sustaining earth-friendly practice in the twenty-first century Pentecostal church.
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Cunningham, Joseph William. "Perceptible Inspiration A Model for John Wesley's Pneumatology." Thesis, University of Manchester, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.521592.
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Shillaker, Robert Mark. "The federal pneumatology of George Smeaton (1814-89)." Thesis, n.p, 2003. http://ethos.bl.uk/.
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Houle, Carroll. "Pneumatology, poverty and salvation toward a missiology for Tanzania /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Philip, Finny. "'Apostle to the gentiles' : the origins of Pauline pneumatology." Thesis, Durham University, 2003. http://etheses.dur.ac.uk/3706/.
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The research sets out to inquire into Paul's initial thoughts on the Holy Spirit. Paul’s convictions, that he was called to be an apostle to the Gentiles and that God has given the Spirit upon the Gentiles apart from Torah obedience, are foundational for any enquiry on the subject. The key questions are: Did Paul expect a bestowal of the Spirit upon the Gentiles apart from Torah obedience when he went into Gentile mission? And, how can we account for Paul's conviction that God has poured out the Spirit upon the Gentiles? Central to our argument is Paul's conviction that God has graciously endowed the gift of the Spirit upon his Gentile converts, an understanding that is rooted primarily in his own conversion/call experience and secondarily in his experience with and as a missionary of the Hellenistic community in Antioch. By investigating the range of expectations of the Spirit that were present in Hebrew scripture and in the wider Jewish literature, the study found that such a concept is rare, and that it is usually the covenant community to which the promise of the Spirit is given. Further, Paul's own pre-Christian convictions about the Spirit, which particularly evolved from his own self-perception as a Pharisee and persecutor of the church, display a continuity between his own thought patterns and those of Second Temple Judaism. Paul’s Damascus experience was an experience of the Spirit. His experience of the 'glory of God in the face of Jesus Christ' (2 Cor.3.1-4.6) provided him with the belief that there is now a new relationship with God, which is possible through the sphere of the Spirit. In addition, Paul was influenced by the Hellenists, whose theological beliefs included a perception of the church as the eschatological Temple where the Spirit of God is the manifest presence of God. It is in these notions that one may trace the origins of Paul's thoughts on the Holy Spirit.
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Chike, Chigor. "African pneumatology in the British context : a contemporary study." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2934/.
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The large numbers of Africans that have come to live in Britain in the last few decades have necessitated a better understanding of African Christianity. Focusing on Pneumatology, this study sets out to achieve such understanding by first undertaking a research of a church in London with a congregation made up of mostly Africans. This fieldwork yielded twelve concrete statements or “pattern-theories” on what the church members believe about the Holy Spirit. At that point, a review of existing literature was used to understand these “pattern-theories” more deeply. A second fieldwork was then carried out whereby two of these twelve “pattern-theories” were tested on a larger number of Africans drawn from four different Christian denominations. The second phase enabled the study to achieve a wider understanding based on a more diverse population of Africans. These two phases of fieldwork constituted the empirical cycle. Following the analysis of the findings the study advances five factors which determine African Pneumatology. These are their day to day experience of life, the Bible, their African worldview, the African traditional concept of God and the worldwide Pentecostal movement. The study also suggests that the Doctrine of the Trinity is a key factor determining African Pneumatology.
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Achille, Atta Amichia. "A ação do Espírito Santo e a missão da igreja frente ao desafio do pentecostalismo da Igreja Universal do Reino de Deus." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/18311.
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Previous issue date: 2012-05-16This research work aims to highlight the importance of the Holy Spirit - Pneumatology in the Church's mission in the nowadays world. However it is necessary to understand the pneumatological theology of the UCKG and check under an objective basis, its asserts, in which its growth is attributed to the action of the Holy Spirit, as its founder said. In this sense, the expansion capacity of this church is a challenge not only to the Catholic Church its worship and church practice, but especially to the theological intelligence. Therefore, it is urgent to understand the reasons for such pneumatological expansion of the UCKG. This study is divided into four chapters. The first deals with the biblical foundation of the action of the Holy Spirit in the Church. The second is about to the enumeration of some points of dogmatic development and a few lines of theological reflection about the Church's tradition of the Holy Spirit. The third deals with the phenomenology of the Universal Church of the Kingdom of God (UCKG). The fourth shows some opinions proposed as contribution to a missionary church, prophetic for the third millennium with a simple message, deep, comprehensive and better adapted to new settings of the world today. Finally, it is believed that if the Church is conceived from a praying group of people, place of the outbreak of the Holy Spirit to humanity and the world, from the origins of the biological, socio-political-cultural of the baptized people, it can establish the Kingdom of God in people's lives and the world, it can, under the impulse of the Holy Spirit's action in its protection meet the expectations of men and women, in their context. Thus the Church becomes different from the UCKG, becomes a truly prophetic and missionary church led and animated by the Holy Spirit
Esse trabalho de pesquisa tem por objetivo destacar a importância do Espírito Santo pneumatologia na missão da Igreja no mundo de hoje. Por outro lado, faz-se necessário compreender a teologia pneumatológica da IURD e verificar, sob uma base objetiva, suas afirmações, segundo as quais, seu crescimento atribui-se à ação do Espírito Santo, como disse seu fundador. Nesse sentido, a capacidade de expansão dessa Igreja é um desafio não somente à Igreja Católica, a sua prática eclesial e cultual, mas, sobretudo à inteligência teológica. É então, urgente compreender as razões pneumatológicas de tal expansão da IURD. O estudo em questão se divide em quatro capítulos. O primeiro trata da fundamentação bíblica da ação do Espírito Santo na Igreja. O segundo é dedicado à enumeração de alguns pontos do desenvolvimento dogmático e de algumas linhas de reflexão teológica da tradição eclesial a respeito do Espírito Santo. O terceiro aborda a pneumatologia da Igreja Universal do Reino de Deus (IURD). O quarto apresenta alguns pareceres propostos como uma contribuição a uma Igreja missionária, profética para o terceiro milênio com uma mensagem simples, profunda, compreensiva e mais adaptada às novas configurações do mundo de hoje. Por fim, acredita-se que, se a se a Igreja se concebe a partir de um grupo de pessoas em oração, lugar do surgimento do Espírito Santo aos homens e ao mundo; de enraizamento biológico, sócio-político-cultural dos batizados, ela pode instaurar o Reino de Deus na vida das pessoas e do mundo; ela pode, sob o impulso da ação do Espírito Santo em seu seio, atingir as expectativas dos homens e das mulheres, no seu contexto. Assim, a Igreja se torna, diferente da IURD, uma Igreja verdadeiramente profética e missionária conduzida e animada pelo Espírito Santo
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Noble, T. A. "The deity of the Holy Spirit Gregory of Nazianzus." Thesis, University of Edinburgh, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236847.
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Bucur, Bogdan Gabriel. "Angelomorphic pneumatology : Clement of Alexandria and other early Christian witnesses /." Leiden : Brill, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004174146.
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LEAL, MARCIO DE CARVALHO. "HUMANIZING SPIRITUALITY: A CONTRIBUTION OF MOLTMANNIANA PNEUMATOLOGY TO INTEGRAL MISSION." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2017. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=32518@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
O presente trabalho tem como objetivo investigar algumas características consequentes da salvação líquida sobre a espiritualidade cristã, observando a deturpação causada e potencialização pelas características da contemporaneidade, que nos desumanizam. Busca-se desenvolver o tema a partir, da pesquisa sobre a espiritualidade cristã, unida a uma investigação sobre a contemporaneidade, num primeiro momento. Em seguida, diante da percepção da espiritualidade cristã deturpada, fruto de uma salvação líquida, apresentamos a espiritualidade da Missão Integral, como caminho para a humanização. No capítulo quatro apresentamos a pneumatologia do teólogo alemão Jürgen Moltmann como possibilidade de enriquecimento da teologia da Missão Integral em sua caminhada rumo a humanização do ser humano. Por fim, apresentamos o que chamamos de espiritualidade cristã missional e humanizadora, que nos torna seres humanos vitalizados pelo Espírito da Vida.
I introduce you my job wich objective is to do a investigation about some consequential characteristics of liquid salvation on Christian spirituality, observing the misrepresentation caused by the characteristics of contemporaneity, which dehumanizes us. At the first moment, I seek to develop the theme from the research on Christian spirituality, together with an investigation about contemporaneity. Then, in face of the perception of distorted Christian spirituality, fruit of the liquid salvation, I show you the spirituality of the Integral Mission, as a path to humanization. In chapter four I present the pneumatology of the german theologian - Jürgen Moltmann as a possibility of enriching the theology of the Integral Mission in the direction for the humanization of the human being. Finally, I present what we call of Spirituality Missional Christian and Humanizing, which makes us human beings vitalized by the Spirit of Life.
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Kissell, Kristin. "Dancing Theology - A Construction of a Pneumatology of The Body." Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/941.
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Dance is the language of the soul. Dance, as a theological source, can remind us of who we are in and with the living perichoresis of the Trinity. Dance, as embodied art, can provide us with a new way of viewing and discussing pneumatology and that we too, in our incarnate reality, participate in perichoresis. Within this work I seek to answer the questions of how dance is a source of theology, why a pneumatology of the body is significant, and how dance provides a framework for a pneumatology of the body. The creation of a pneumatology of the body is a rooting or re-membering of the Spirit and our own spirit in incarnational—skin and bones—reality that includes us in Trinitarian perichoresis. Pneumatology of the body is dancing with the Holy Spirit in our given time and space to retrieve the dignity of our embodied inspirited selves as made in the imago Dei. The gifts and fruits of the Holy Spirit are not abstract concepts. Through dance as embodied art we can move from abstract, intellectual concepts of the Spirit to incarnational truth of our flesh and blood, wounds and joys, where the Trinity dwells within and around.Dance as a source of theology can provide a framework for a pneumtology of the body. The Holy Spirit as relationality holding all of life together is our Holy Bridge. Within this work, we re-member our foundational belief in the interconnectedness of body and soul, and that we too participate in the Trinitarian perichoresis as part of God’s dancing revelation. In a world of division and duality, the Spirit as Holy Bridge brings us back home to the core of who we are individually and collectively, while dance provides a space for honoring difference and duality together in harmony. Dance gives expression to situations and things in our lives that are challenging to grasp conceptually and intellectually, while allowing for the embodied witnessing of a person’s and community’s story.A dancing theology as a framework for a pneumatology of the body reminds us that Spirit is our Holy Bridge between body, senses, feelings, challenges, and transformations, between my body soul temple and your body soul temple, and between individual and communal. By dancing with us in our daily lives, the Holy Spirit draws us ever deeper across loving bridges into communion with Trinitarian perichoresis. The Trinity is the Dance of Life in which the Spirit performs the role of empowering the never-ending communion and relational vitality that is God in and with Godself.
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Sowell, Eric B. "The pneumatology of Hebrews in light of its historical background." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Thomas, Steven. "The pneumatology of the Johannine account of Christ's farewell discourse." Online full text .pdf document, available to Fuller patrons only, 1992. http://www.tren.com.
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Keyser, David J. "A critical analysis of the pneumatology of Thomas Erskine of Linlathen." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/11692.
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In performing an analysis of the pneumatology of Thomas Erskine it is first necessary to look for the presence of a traditional Trinitarian Pneumatology which is based on the historical findings of the church and which deals with the subject of hypostasis and the relationships between the Persons within the Godhead. This kind of pneumatology is found to be lacking in Erskine's writings. The next step is to proceed to look for anything that could replace it. Erskine's concept of the “first bond” of the flesh, the role of the human conscience, and the place of the living Word are three things that partially take the place of a formal pneumatology in Erskine's thinking. Erskine was very interested in the West Country revival which began in Scotland in 1829. He visited the area and wrote about his observations and experiences there. This increased his interest in the actions of the Holy Spirit both in experience and the scriptures. Even though he later recanted his endorsement of these manifestations in his own day, he held to his belief that such phenomena should appear in a healthy church which follows a New Testament pattern. In this thesis Erskine's writings are analyzed by scanning all of them into a computer database and searching for references to the actions of the Holy Spirit. From this a dynamic pneumatology emerges. A dynamic pneumatology is not concerned with historic creeds or the relationships within the Godhead, John McIntyre defines a dynamic pneumatology as one that speaks of what the Holy Spirit does. McIntyre's taxonomy sets forth eleven patterns of dynamic pneumatology with many sub-patterns. This examination of the writings of Erskine reveals a strong dynamic pneumatology which is both relational and ecclesial.
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Rhodes, Ben. "The spirit of fellowship : Karl Barth's pneumatology and doctrine of sanctification." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=189450.
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Williams, Andrea Jayne. "The New Covenant anthropology and pneumatology of Ezekiel 36:26-27 /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Bennema, Cornelis. "The power of saving wisdom : an investigation of spirit and wisdom in relation to the soteriology of the Fourth Gospel." Thesis, Brunel University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340949.
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Baylão, Alexandre. "A pneumatologia no pensamento de Yves Congar." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/18911.
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The pneumatology in the thought of Yves Congar is reflected and produced under the essential test of experience and communion. Through the God’s experience that humanity has developed its theological reflection and sensed the nuances of self-revelation of God to all his work created and could discern what paths to be followed in relation to God, the cosmos and the human being. It was by the God’s experience that humanity approached the sacred and had communion with him. It could recognize God in its divine persons and worship him through Church sprouted of the decisive event of the Incarnation of the Word and his resurrection, from which it was given to mankind the grace of the Holy Spirit. But it was already present with mankind since the creation of the lines of the story. The Holy Spirit is the love of God manifested as mother love, protects, nurtures, corrects, unites and strengthens with his gifts and charisms. He is one for which, in the exercise of his mission, Christ and the kingdom of God come into the world. Mission is fulfilled in and through the Church, the Mystical Body of Christ, being the Holy Spirit its foundation of communion, catholicity and holiness. The Holy Spirit was present in history, of humanity and of the Church in its great moments of transformation, conduting and inspiring his footsteps. However, the experience lacks interpretation, and in the historical process the communion was, sometimes, undone, and the Holy Spirit was also praised by some and forgotten by others, in this case the Church of Christ, was closed to the Holy Spirit. In the second Vatican Council happened the latest historical re-opening of the Church to the Holy Spirit. Overcoming hierarchism in it installed, says Congar
A pneumatologia no pensamento de Yves Congar é refletida e produzida sob o crivo indispensável da experiência e da comunhão. Através da experiência de Deus que a humanidade elaborou sua reflexão teológica e intuiu os nuances da auto-revelação de Deus a toda sua obra criada e pôde discernir quais os caminhos a serem seguidos na relação com Deus, com o cosmo e com o ser humano. Foi pela experiência de Deus que a humanidade aproximou-se do sagrado e teve comunhão com ele. Pôde reconhecer Deus em suas Pessoas Divinas e prestar culto a ele através da Igreja brotada do evento decisivo da Encarnação do Verbo e sua ressurreição, de onde foi dada à humanidade a graça do Espírito Santo. Mas ele já estava presente com a humanidade desde a criação nas entrelinhas da história. O Espírito Santo é o amor de Deus que se manifesta como amor de mãe, protege, nutre, corrige, une e fortalece com seus dons e carismas. Ele é aquele pelo qual, no exercício de sua missão, Cristo e o Reino de Deus chegam ao mundo. Missão que se cumpre na e pela Igreja, Corpo Místico de Cristo, sendo o Espírito Santo seu fundamento de comunhão, catolicidade e santidade. O Espírito Santo esteve presente na história, da humanidade e da Igreja, em seus grandes momentos de transformação, conduzindo e inspirando seus passos. Entretanto, a experiência carece de interpretação, e no processo histórico a comunhão foi por vezes desfeita, e o Espírito Santo foi exaltado por uns e também esquecido por outros, nestes casos a Igreja de Cristo, se fechou ao Espírito Santo. No Concílio Vaticano II houve a mais recente reabertura histórica da Igreja ao Espírito Santo. Superando o hierarquismo nela instalado, afirma Congar. Aberta ao Espírito Santo e sob sua inspiração, a Igreja pôde dar mais e novos frutos de diálogo, comunhão e santidade que favorecem o cumprimento de sua missão como Igreja evangelizadora e profética no mundo
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Rice, Oliver George. "God the Spirit : the relevance of John Calvin's pneumatology for contemporary theology." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315409.
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Henry, James Daryn. "The Freedom of God: A Study in the Pneumatology of Robert Jenson." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107101.
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Thesis advisor: Roberto GoizuetaThis dissertation presents a study in the Christian systematic theology of Robert W. Jenson on the doctrine of the Holy Spirit. In doing so, this work seeks to contribute descriptively to Jenson scholarship in the theological academy, to understanding, clarifying and interpreting his role in the contemporary theological scene, while, as itself operating in the discipline of systematic theology, this work also seeks to constructively augment our understanding of the experience of the Holy Spirit in the Church, reckoning with the significance of this theological locus for a number of prominent movements in the current thought and practice of world Christianity. Part I and Part II of this work engage in an exegesis of the content of Jenson’s pneumatology. Here I advance the interpretation that Jenson’s pneumatology can be meaningfully and beneficially coalesced under—without being merely reduced to—the theme of “freedom” or “liberation.” This integrating motif becomes evident as Jenson’s pneumatology is unfolded across a number of other traditional doctrinal loci and interweaved with a number of other ecumenical concerns, examining both the “work” of the Spirit in the world (first part) and the divine “person” of the Spirit (second part). Part III, then, ventures a constructive evaluation and reception of Jenson’s distinctive pneumatological proposals by way of dialectical encounter with three horizons: those of (1) early Christian pneumatology, (2) twentieth century trinitarian theology and (3) liberation theological discourse and praxis. Through this dialectical engagement, I interrogate a number of aspects of Jenson’s divine ontology and theological infrastructure, insofar as they relate to the uniqueness of his pneumatological proposals. With a re-calibration of some of those theological judgments, I argue that certain insights of Jenson’s notion of the Spirit as eternal, personal Freedom in God, as the Unsurpassed One and as the movement of divine self-constitution from the End of Divine Life merit retrieval. This characterization of the person of the Spirit as one of “freedom” or “liberation,” for the believer, for creation, and for God, forges a pneumatological reconstruction of divine transcendence, similarly to what classical theology had done for the persons of the Father and the Son. Such an achievement, I suggest, offers one viable interpretation of the unique role of the Spirit that mediates between traditional-classical trinitarian ontology and the lived experience of the Spirit currently being exhibited, perceived and theorized in various aspects of global theology and leading areas of theological research
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Miyauchi, Takeshi. "The Role of the Spirit in Christian Initiation: The Pneumatology of RCIA." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108071.
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Menzies, Robert Paul. "The development of early Christian pneumatology with special reference to Luke-Acts." Thesis, University of Aberdeen, 1989. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026811.
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The author seeks to demonstrate that Paul was the first Christian to attribute soteriological functions to the Spirit and that this original element of Paul's pneumatology did not influence wider (non-Pauline) sectors of the early church until after the writing of Lk-Acts. Three interrelated arguments are offered in support of his thesis. In Part One he argues that soterological functions were generally not attributed to the Spirit in intertestamental Judaism. The Spirit was regarded as the source of prophetic inspiration, a donum superadditum granted to various individuals so they might fulfil a divinely appointed task. The only significant exceptions to this perspective are found in later sapiential writings (1QH, Wisd). In Part Two he argues that Luke, influenced by the dominant Jewish perception, consistently portrays the gift of the Spirit as a prophetic endowment which enables its recipient to participate effectively in the mission of God. Although the pimitive church, following in Jesus' footsteps, broadened the functions traditionally ascribed to the Spirit in first-century Judaism and thus presented the Spirit as the source of miracle-working power (as well as prophetic inspiration), Luke resisted this innovation. For Luke the Spirit remained the source of special insight and inspired speech. The important corollary is that neither Luke nor the primitive church attribute soteriological significance to the pneumatic gift in a manner analogous to Paul. In Part Three he argues, on the basis of his analysis of relevant Pauline texts, that the early Christian traditions used by Paul do not attribute soteriological functions to the Spirit, and that sapiential traditions from the Hellenistic Jewish milieu which produced Wisd provided the conceptual framework for Paul's distinctive thought. Thus he maintains there were no Christian precursors to Paul at this point and that Paul's perspective represents an independent development.
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Menzies, Robert Paul. "The development of early Christian pneumatology : with special reference to Luke-acts /." Sheffield : JSOT press, 1991. http://catalogue.bnf.fr/ark:/12148/cb36655161z.
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Pommerening, Claiton Ivan. "Fábrica de pastores: interfaces e divergências entre educação teológica e fé cristã comunitária na teologia pentecostal." Faculdades EST, 2015. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=658.
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Evangelische Missionswerk in DeutschlandA teologia formal e reflexiva foi alvo de rejeição no início do pentecostalismo, por este apresentar uma cultura anti-intelectualista e de religiosidade experiencial. Ela era construída prioritariamente de forma oral e narrativa. Na medida em que o pentecostalismo foi crescendo e tomando forma no Brasil, com a adesão de elementos mais ilustrados da sociedade, começou a se dar abertura a uma reflexão teológica mais racional e elaborada. No entanto, os pressupostos iniciais de rejeição continuaram latentes, ainda que de forma velada e subjetiva, dificultando importantes avanços teológicos, especialmente em se tratando das Assembleias de Deus. Esta pesquisa tem por objetivo esclarecer, através de uma perspectiva histórica que leva a aportes sociológicos e teológicos, os avanços e retrocessos que a educação teológica empreendeu nas Assembleias de Deus no Brasil, detalhando discussões entre apoiadores e reprovadores da educação teológica, abordando a elaboração de currículos e as disputas de poder entre suecos, brasileiros e norte-americanos pela educação teológica, os empreendimentos de fundação de Institutos Bíblicos e cursos teológicos por extensão e a expansão da teologia até serem abertos os cursos reconhecidos pelo MEC, que atualmente são apoiados por algumas Assembleias de Deus no Brasil. Intenta-se explicar por que os pentecostalismos preferem teologias de caráter mais devocional e experiencial em detrimento de teologias mais reflexivas e críticas, levando em conta a ênfase dada à teologia mais de caráter pneumatológico. Para tal, demonstra-se a importância do fenômeno de êxtase através do batismo no Espírito Santo e todas as manifestações experienciais deste segmento religioso, além de propor um método teológico que tenta conciliar o legado teológico pentecostal com teologias acadêmicas e reflexivas na tentativa de traçar um possível caminho para a teologia pentecostal que ainda está em desenvolvimento.
The formal reflective theology was a rejection target in the beginning of Pentecostalism since it presented an anti-intellectualist culture and of experiential religiosity. It was built primarily in oral and narrative form. As Pentecostalism was growing and taking shape in Brazil, with the adherence of more illustrious elements of society, it began to give opening to a more rational and elaborated theological reflection. However, the initial rejection assumptions continued latent, albeit in covert and subjective form making important theological advances difficult, especially in regards to the Assemblies of God. This research aims to clarify through historical research which leads to sociological and theological contributions, the advances and retreats that theological education undertook in the Assemblies of God in Brazil, detailing discussions between supporters and disapprovers of theological education, approaching the elaboration of curriculums and the dispute among Swedish, Brazilians and North-Americans for the theological education, the foundation enterprises of biblical institutions and theological courses by extension and expansion of theology until courses recognized by MEC were opened, which nowadays are supported by some Assemblies of God in Brazil. It tries to explain why Pentecostalisms prefer theologies with a more devotional and experiential character in detriment of more reflective and critical theologies, taking in consideration the emphasis given to theology of pneumatological character. For such, the importance of the ecstasy phenomenon through the baptism in the Holy Spirit and all the experiential manifestations of this religious segment is demonstrated and proposes a theological method that tries to reconcile the Pentecostal theological legacy with academic and reflective theologies in an attempt to draw a possible path for the Pentecostal theology that is still in development.
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Harris, Mark Andrew. "Towards a theandric ecclesiology : the relation of pneumatology and institutionality in the Church." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610674.
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Pierce, Monica Schaap. "Holy spaces and empty places a feminist pneumatology of the cross and resurrection /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p035-0108.
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Jennings, Craig P. "Aspects of Ante-nicene pneumatology modern pneumatological controversies in the light of patristic theology /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Galloway, Brenda. "Setting spiritual boundaries : a critical analysis of John McIntyre's proferred 'Third Way' in pneumatology." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/19770.
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Wenk, Matthias. "The Holy Spirit and the ethical/religious life of the people of God in Luke-Acts." Thesis, Brunel University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.264349.
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Shin, Eun-Hee. "The life-giving spirit, toward a Christian panentheistic pneumatology for the Korean multi-religious context." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ54053.pdf.
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McDonald, Robert William. "Discerning the spirit : the pneumatology in Karl Barth's Church Dogmatics Vols I, II and IV." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610411.
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Kovacs, Kenneth Edward. "The relational phenomenological pneumatology of James E. Loder : providing new frameworks for the Christian life." Thesis, University of St Andrews, 2002. http://hdl.handle.net/10023/13525.
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The theological writings of James E. Loder, Jr. (1931-2001) require a wider audience. For more than forty years he developed and exercised an interdisciplinary methodology that identified patterns of correlation in the fields of fields of psychology, educational theory, phenomenology, epistemology, and physics producing a powerful theological vision that centers around the person and work of the Holy Spirit engaging and transforming human life. At his untimely death in November, 2001, Loder was the Mary D. Synnott Professor of the Philosophy of Christian Education at the Princeton Theological Seminary, Princeton, New Jersey (U. S. A.), where he lectured primarily in the areas of human development and the philosophy of education. If Loder is known at all, he is recognized for his work in the area of practical theology, especially among church educators. Even in the discipline of practical theology his work is largely unknown and has yet to receive the recognition it deserves from systematic theologians, biblical scholars, as well as clergy and laity. It is my hope to help change this. The purpose of this thesis is to introduce and examine, explore and decipher the complexity of Loder's thought in order to make it more accessible to a wider public. This important task is done in service to the broader goal of demonstrating that Loder's work, particularly his pneumatology, is of inestimable value to the discipline of theology and theology's service to the work of the church. At the core of Loder's work is an epistemological, psycho-spiritual framework that I characterize as a relational phenomenological pneumatology. The Christian life is preeminently relational, distinguished by a relationship with God constituted by Jesus Christ, and sustained by the Holy Spirit. The relation, Loder claims, takes place in and through the life of the Holy Spirit who operates within a complementary relationship with the human spirit, in what he describes as the analogia spiritus: an intimate, transformational interrelation of the Holy Spirit and the human spirit. The Holy Spirit, intimately connected to the person and work of Christ, takes up and extends the work begun in the incarnation by enfleshing the presence of Christ in the life of an individual in ways that are transformationally Christomorphic. What makes Loder's work unique is the way he articulates a theology of the Holy Spirit that incorporates a firm grasp of the way the self participates in and comes to have a knowledge of itself, the world, and God. It is precisely the logic of this dynamic, I would argue, that has extraordinary implications for the way we articulate the Christian experience. My thesis, therefore, is that Loder's relational phenomenological pneumatology contains rich and principally unrecognized resources for providing new frameworks for the Christian life.
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Kim, JinHyok. "The spirit of God and the Christian life : a constructive study of Karl Barth’s Pneumatology with special reference to his incomplete doctrine of redemption." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:849dd89e-753b-4aa1-b5e0-c9beae28edc7.
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My study centres on Karl Barth’s pneumatology with special attention to its inseparable relationship with his vision of the Christian life. Many critics say that Barth’s emphasis upon the gracious God revealed in Christ improperly undermined both the role of the Spirit and the importance of human agency. In contrast, my research will demonstrate that it is possible to read Barth as offering a robust Spirit theology, which resulted in rich reflection upon the Christian life. More specifically, my thesis will first examine Barth’s pneumatology within the context of his incomplete doctrine of redemption. I will show that his unique understanding of redemption was largely shaped by his exegesis of Paul’s Spirit theology, in which he developed central pneumatological motifs, including the Spirit’s incorporation of humanity into the intra-divine fellowship, mediation in the form of pneumatic prayer, and the shaping of moral agency. I will, then, examine these redemptive works of the Spirit within a more comprehensive context of his theology, coordinating synchronic and diachronic approaches. In particular, I will read ‘through’ and ‘across’ Barth, tracing underpinning pneumatological themes, with special focus on the three modes of the Spirit’s work in the opera ad extra – the mediation of divine and human logic in revelation, the drawing of creation into God’s self-glorification movement through beauty, and the calling of individuals through community into God’s drama of salvation. In short, unlike criticisms that Barth reduced pneumatology to the subjective possibility of revelation, my study will show that his pneumatology is mainly about our prayerful participation in God, the constitution of human agency and a new vision of the Christian life under the direction of the Spirit.
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Williams, Eric Lewis. "More than tongues can tell : significations in Black Pentecostal thought." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/18742.
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The current study seeks to insert African American Pentecostal theologies as a generative subject of examination for scholars of American and African Atlantic religious history and theology. By providing close and critical readings of newly-found sources of African American Pentecostal theology by four significant African American Pentecostal theologians, this study situates African American Pentecostal thought as a distinctive theological trajectory within both African Atlantic Christianity and North American religious thought. The writings of theologians Ozro Thurston Jones, Jr., Ithiel Conrad Clemmons, James Alexander Forbes, Jr., and William Clair Turner, Jr., will be explored to expose the contours of a distinctive African American Pentecostal theology. An examination of the writings of this cohort demonstrates that African American Pentecostal thought is contextual (marked by an openness to and engagement with various Christian and philosophical traditions) and liberationist (deeply committed to a revitalization of Christian witness in the pursuit of social justice). In this comparative analysis of their respective theological programs, with a focus on recurring theological ideas, values, and themes, this study provides a phenomenology of African American Pentecostal theology. Within the field of modern black theology, there has been a call by scholars for more attention to be paid to pneumatology, which has been generally neglected; while within the field of North American Pentecostalism, a glossocentric pneumatology has been the dominant theological framework. The four theologians examined in this study resist both limitations, and in the diversity of their methods and theological perspectives, these scholars participate in a broader, more generous theological enterprise. This project seeks to both unsettle and complexify anew various reductionist readings of African American Pentecostal theologies and to create space for a deepened exchange between the broader traditions of African Atlantic Christian theologies and African American religious thought. The methodologies employed in this study include biographical criticism, phenomenological analysis, and religious ethnography. Biographical criticism underscores the critical importance of social contexts in the formation of black religious consciousness. Phenomenological analysis allows for an examination of African American Pentecostalism as its own distinctive religious phenomenon. And critical religious ethnography is employed to assess the reception and impact of each theologian’s overall theological production. Given the growth and theological maturation of Pentecostalism, and the social, cultural and ecumenical impact it has exerted worldwide, this dissertation examines what the theology of the African American Pentecostal movement has contributed to contemporary Christian thought amidst the shifting theological contours of World Christianity and North American religious thought.
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Joseph, P. V. "A critical appraisal of the pneumatology of Aiyadurai Jesudasen Appasamy, Pandipeddi Chenchiah and Vengal Chakkarai Chettiar." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Lawson, John A. "An exploration of the interrelationship between pneumatology, theological anthropology and adult education theory in Christian learning." Thesis, University of Nottingham, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431988.
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Smith, Aaron T. "Inverberation - The Idiom of "God Among Us:" Karl Barth's Filial-Pneumatology as the Basic Structure of Theology." [Milwaukee, Wis.] : e-Publications@Marquette, 2009. http://epublications.marquette.edu/dissertations_mu/24.
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Thesis (Ph.D.)--Marquette University, 2009.Access available to Marquette University only. Available for download on August 02, 2010. Philip J. Rossi, S.J., Bruce L. McCormack, Ralph Del Colle, Markus Wriedt, Julian Hills, Advisors.
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O'Neil, Sean S. "Thinking in the Spirit the emergence of Latin American Pentecostal scholars and their pneumatology of social concern /." Ohio : Ohio University, 2003. http://www.ohiolink.edu/etd/view.cgi?ohiou1070640885.
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Chung, Khiam Boon Titus. "Mediator and the mediations : divine self-disclosure in Thomas F. Torrance." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/26014.
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Could a work of revelation justify itself today as a viable theological project? The question is imperative especially when sceptics have questioned the validity of revelation as a doctrinal discipline. Colin Gunton traces the modern difficulty with revelation to the influence of Hegel in giving rise to immediacy, and suggests that attention should be given to mediation. It is in this light we argue that the distinctiveness of Thomas F. Torrance’s theology of revelation and mediation is able to contribute significantly to the debate and bring a fresh breeze to the theological landscape laden with a sense of revelation-weariness. Principally we are making two claims. First, divine self-disclosure in Torrance’s theological scheme instead of immediacy is the mediation of God in Jesus Christ. It is through the Mediator who bridges between God and humanity that the self-revelation of God is finally and fully mediated, and the normative pattern of the union and communion of divine and human action of revelation and mediation is set. We would argue that dualism is, to Torrance, the threat to Christ’s revelation and mediation, and the way of surmounting is to return to the scientific realism of understanding God appropriately in accordance with the compulsive nature of his self-disclosure. Our discussion of Torrance’s pneumatology and multiple mediations involves the second claim. Notwithstanding the intent to uphold the primacy of scriptural mediation, we argue that Torrance, in responding to dualistic peril, has made the unusual move to advocate the effacement of scripture in revelation. Such move is unjustifiable as it has adverse repercussion not only for the mediation of scripture, but other media of revelation as well. The move has subtly gravitated revelation from mediation to immediacy and subverted Torrance’s theological framework. What is required of Torrance to overcome the dualistic tension, as we claim in the discussion of the church, Word and sacraments, and contingent creation as media of revelation, is to remain in line with the normative pattern of revelation and mediation which he has built upon the foundation of the Mediator. Essentially revelation in Torrance’s scheme is the mediation of God’s self-disclosure in Christ, and the continuous unfolding of that revelation by the conjoint work of the divine and the human through multiple mediations in human history. Finally, we would engage Paul Tillich and Colin Gunton in providing Torrance with alternatives that affirm the validity of scriptural mediation.
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Spjut, Petter. "Breaking the Bonds of Oblivion : An Analysis of the Role of Fate and Providence in the Apocryphon of John." Thesis, Uppsala universitet, Religionshistoria, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-226468.
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This essay aims to investigate the role of fate in the Apocryphon of John – an issue which, with a few exceptions, has been surprisingly overlooked by modern scholarship. In the few modern publications available on the subject, the concept of fate has previously solely been examined in the light of the Greek Philosophical schools, often neglecting texts from a Jewish-Hellenistic context. Here it is argued that the depiction of fate in the Apocryphon of John, as well as the dualism between Pronoia – the providence of god – and its negative counterpart, the imitating spirit, is closely related to Jewish speculations about external influence and free will in literature such as the Testaments of the Twelve Patriarchs and the Community Rule from the Dead Sea Scrolls. Furthermore, it is argued that the author – much like Philo of Alexandria - presents Pronoia – the providence of god - as an extension of God, a concept which preserves his transcendence and at the same time allows him to intervene in earthly activities. Similarly, the imitating spirit, which is also presented as identical to fate, works as an extension of the demiurge. As a result of this reading of the text, the dualism between God’s providential activities carried out by Pronoia and the influence of fate over mankind, carried out by the imitating spirit, becomes more evident and radical. It has recently been argued that the discourse of enslavement under fate only was applied to “the other” and that it was used primarily to draw boundary demarcations between the own group and the ones outside it. In this essay, I go against this hypothesis and suggest that the threat of enslavement under fate primarily appears in conjunction with paraenetic discourse and is used to exhort the followers to emulate a certain behavior.
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O'Leary, Devin James. "In the spirit of salvation : William of St. Thierry's theological treatment of salvation in light of his pneumatology." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11671/.
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While desire for salvation forms the foundation of all Christian investigation, the modes through which salvation is explored vary between different theologians. William of St. Thierry, while leaving behind a wealth of extant sources, is frequently overlooked in the academic and theological investigation of the subject. This study undertakes an in-depth investigation of William’s writings, focused on pnuematological soteriology and an explanation of the characteristic elements which made up his thinking on this core. William investigates the Holy Spirit through three major identities: Will, Love and Unity. As a result of the fact that these characteristics also exist within humanity, and of the intimacy of the subject matter, this study is informative both to those studying historical theology, and to those seeking the spiritual origins of western anthropology and identity. In order to reveal the particular contours of William’s theology, it is important to compare him to the theologians on which he drew, and to those in whose company he was writing. This study compares William with the two patristic thinkers who exerted the greatest influence on his work: Origen of Antioch and St. Augustine of Hippo. It also draws comparison with four of William’s contemporaries, each representing different intellectual communities of the time: St. Anselm of Canterbury, St. Bernard of Clairvaux, Hugh of St. Victor, and Peter Abelard. This comparison is important in order to appreciate William’s theology in light of its own principles.
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Dunlap, Daniel K. "Liturgy, Eucharist, and Holy Spirit : pneumatology in the Anglican liturgical tradition from the 16th to the 20th centuries." Thesis, Coventry University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.250773.
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Shin, Mun-Chul. "A dialogical Trinitarian pneumatology : a critical appraisal of contemporary pneumatological discourse in the light of Torrance's Trinitarian theology." Thesis, University of Aberdeen, 1997. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=166596.
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A dialogical trinitarian pneumatology proposes to restore the person of the Holy Spirit to his/her proper place within a dialogical doctrine of the Trinity. Part 1 explores the study of dialogue which has become one of the most fascinating topics of academic discussion in the twentieth century. In Chapter 1 we search for general aspects of dialogue as an act of communication. Chapter 2 attempts to identify empirical issues of asymmetries resulting from power struggles in dialogue. Chapter 3 introduces the thought of Mikhail Bakhtin in order to deal with the dialogic relation between centralising and decentralising forces in dialogue. Part II examines major factors which have recently been raised concerning the traditional understandings of both pneumatology and the doctrine of the Trinity. In Chapter 4 the archaeology of pneumatology raises the question of the suppressed and deficient understanding of the person of the Holy Spirit, as it emerged under the strong influence of classic Christocentric pneumatology. Chapter 5 discusses issues raised by the Filioque controversy. In Chapter 6 Spirit-Christology is presented as formulating the person of the Spirit in relation to the person of the Son. It introduces a new biblical and theological appreciation of the work of the Holy Spirit in the earthy life of Jesus Christ. In Part III contemporary discourse on the Trinity will be introduced. In Chapter 7 the concept of person as perichoresis is dealt with as the key factor in these trinitarian discussions. Chapter 8 then examines the idea of a dialogical unity of difference model which is proposed as a plausible theoretical conceptualization for constructing a contemporary trinitarian theology. Part IV discusses T.F. Torrance's dialogical trinitarian theology. Chapter 9 seeks to bring Bakhtin and Torrance together with dialogical discussion. Then in Chapter 10 the theological methodology that underlies Torrance's doctrine of the Trinity is considered as a presentation of theology by means of dialogue. In Chapter 11 Torrance's trinitarian theology is presented as a dialogical doctrine of the Trinity.
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McIntosh, Ian Macdonald. "The Spirit of life : Jurgen Moltmann's pneumatology, with special reference to his appropriation of elements of Eastern orthodox theology." Thesis, King's College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312123.
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Kim, Kirsteen. "Mission pneumatology : with special reference to the Indian theologies of the Holy Spirit of Stanley Samartha, Vandana, amd Samuel Rayan." Thesis, University of Birmingham, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246838.
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