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Journal articles on the topic 'Salvation. Holy Spirit'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Benyamin, Yoel. "Roh Kudus Meterai Keselamatan Kekal Orang Percaya menurut Efesus 1:13-14." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (2020): 87–95. http://dx.doi.org/10.46817/huperetes.v2i1.49.

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The many teachings of Christianity that teach about uncertain salvation, including the mistaken opinion of the work of the Holy Spirit as the seal of eternal salvation for believers, create doubts as well as undermine the consistency of the teachings and the authority of the Bible because it seems that its truth becomes relative. This study aims to provide a rebuttal to the opinion that rejects salvation as only God's grace, focus on research on how the work of the Holy Spirit works on salvation in believers. This study uses a qualitative method with a thematic analysis approach and analyzes t

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2

Awad, Najeeb George. "Theology of Religions, Universal Salvation, and the Holy Spirit." Journal of Pentecostal Theology 20, no. 2 (2011): 252–71. http://dx.doi.org/10.1163/174552511x597143.

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AbstractThis article is an attempt at viewing the doctrine of salvation from a trinitarian point of view by shifting the focus of the inclusivist theology of religion from a traditional christocentric version into a version that, rather than only being linked to christology, is substantially linked and fundamentally based on a trinitarian doctrine of God. By this focus, I attempt at promoting a theology of religion that is based on the conviction that the non-christian religions can experience God's salvation by means of the particular work of the Spirit and not only by the work of the Son. Th

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3

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

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

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

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

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5

Van Den Toren, Benno. "The Relationship between Christ and the Spirit in a Christian Theology of Religions." Missiology: An International Review 40, no. 3 (2012): 263–80. http://dx.doi.org/10.1177/009182961204000304.

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This article explores the recent turn in the theology of religions, visible in diverse quarters, to pneumatology as a way to foster a greater openness to the work of God the Holy Spirit in non-Christian religions. It gives particular attention to the work of Jacques Dupuis (Roman Catholic), George Khodr (Orthodox) and Clark Pinnock (Evangelical Protestant). It argues that recognition of the work of the Holy Spirit allows for an exploration of a variegated activity of God outside the boundaries of the church that cannot be reduced to his presence as Creator or as non-incarnate Word. It, therefo

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6

Daalen, Lydia Kim-van. "The Holy Spirit, Common Grace, and Secular Psychotherapy." Journal of Psychology and Theology 40, no. 3 (2012): 229–39. http://dx.doi.org/10.1177/009164711204000306.

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This paper seeks to demonstrate how the Holy Spirit, through common grace, may be actively working and using secular psychotherapy in light of the dual reality of belief and unbelief in this world. The Triune God desires to bring a world fallen in sin to his desired goal of reconciliation with Him through the redemptive work of Christ. The Holy Spirit works through common grace in order to help people experience the goodness of God to draw them to him. As such the Holy Spirit may work through secular psychotherapy to bless people in general, restrain sin in this world, prepare for salvation, o

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7

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

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8

Juriček, Marko. "A Biblical Theology of the Baptism in the Holy Spirit." Kairos 14, no. 2 (2020): 37–53. http://dx.doi.org/10.32862/k.14.2.3.

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This article will discuss the issue of the baptisim of the Holy Spirit: what it is, how is it manifested, and what are its fruits. In the introduction, the problem and the questions pertaining to the Holy Spirit baptism are stated together with the thesis that will be tested. The thesis is that the baptism of the Holy Spirit biblically understood is a unique and unrepeatable event universal to all Christians, which happens instantaneously with salvation (when the believer is placed in Christ and joined to his body) and that this baptism is not marked by any immediate and special outward sign.

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9

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

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

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10

Gause, Hollis. "Pentecostal Understanding of Sanctification from a Pentecostal Perspective." Journal of Pentecostal Theology 18, no. 1 (2009): 95–110. http://dx.doi.org/10.1163/174552509x442174.

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AbstractThe doctrine of the Holy Trinity is the product of divine revelation, and is a doctrine of divine worship. The expressions of this doctrine come out of worshipful response to divine revelation demonstrating the social nature of the Trinity and God's incorporating the human creature in His own sociality and personal pluralism. The perfect social union between God and the man and woman that he had created was disrupted by human sin. God redeemed the fallen creature, and at the heart of this redemptive experience lies the doctrine of Holy Trinity, with the Holy Spirit as the communing age

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11

Lipiec, Dariusz. "The Holy Spirit and the Ongoing Formation of Presbyters." Verbum Vitae 37, no. 1 (2020): 271–79. http://dx.doi.org/10.31743/vv.4996.

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The Holy Spirit plays a significant role in the process of the ongoing formation of priests. His activity can be perceived in three aspects. (1) He strengthens the charism given during the ordination to the priesthood in such a way that the presbyter is in constant connection with the Father and with the Son. (2) The Third Person of the Holy Trinity raises anew the pastoral love which is necessary for fulfilling the mission of priesthood and which leads to (3) the deepening of the bond between the priest and God. This enhances the priest's pursuit of his own holiness. The priest should activel

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12

Ostański, Piotr. "Duch jest zadatkiem naszego dziedzictwa w oczekiwaniu na odkupienie (Ef 1,14). Nowotestamentowe metafory Ducha Świętego jako przedsmak pełni zbawienia w życiu przyszłym." Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 31–48. http://dx.doi.org/10.14746/pst.2017.31.02.

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The aim of this paper is to propose a new distinctive view, different from the traditional one, of the person and work of the Holy Spirit, or speaking more precisely, how St. Paul and the author of the Hebrews understand the gift of the Holy Spirit in Christian life. According to their pneumatology the presence of the Holy Spirit in a baptized person marks the beginning or the first part of salvation that will be completed in the age to come. To spell out their approach they both use the language of metaphors. The first metaphor arrabōn derives from commercial life (2 Cor 1:22; 5:5; Eph 1:14).

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Shrier, Paul, and Cahleen Shrier. "Wesley's Sanctification Narrative: A Tool for Understanding the Holy Spirit's Work in a More Physical Soul." Pneuma 31, no. 2 (2009): 225–41. http://dx.doi.org/10.1163/027209609x12470371387804.

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AbstractRapid advances in neuroscience during the past fifteen years require Christians to rethink traditional understandings of the human soul, sin, salvation, and sanctification. John Wesley's understanding of means of grace and his theology of the Holy Spirit provide tools to integrate our understanding of the soul and sanctification with current neuroscience. First, a new, more physical, Christian understanding of the soul is suggested. Then Wesley's theology of sanctification through acts of mercy is explained and related to current concepts of empathy. The relationship between empathy an

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14

Watts, John D. W. "Book Review: Renewal Theology, II, Salvation, the Holy Spirit, and Christian Living." Review & Expositor 87, no. 4 (1990): 659. http://dx.doi.org/10.1177/003463739008700438.

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15

Max, Turner. "Where are We on Baptism in the Holy Spirit?: The Spirit and Salvation in Luke-Acts." Journal of Youngsan Theology 26 (December 31, 2012): 7. http://dx.doi.org/10.18804/jyt.2012.12.26.7.

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16

Haykin, M. G. A. "‘A Sense of Awe in the Presence of the Ineffable’: I Cor. 2.11–12 in the Pneumatomachian Controversy of the Fourth Century." Scottish Journal of Theology 41, no. 3 (1988): 341–57. http://dx.doi.org/10.1017/s0036930600031471.

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In the opening chapter of his The Work of the Holy Ghost in Our Salvation Thomas Goodwin, the seventeenth-century Calvinist Independent, makes some general observations on the description of the Spirit as found in John 14–16. Among them is the following comment á propos of John 15.26 and I Cor. 2.11–12:

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17

Benitez, Siobhan. "Richness, Fatness, and Salvation: The Movement of the Holy Spirit in the Blessings of the Holy Oils and Consecration of the Chrism during the Chrism Mass." Horizons 46, no. 1 (2019): 1–23. http://dx.doi.org/10.1017/hor.2019.1.

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During the Chrism Mass of Holy Thursday, when the oils of the sick and of the catechumens are blessed and the chrism is consecrated, the whole church assembles to celebrate these symbols of the human journey to God. That the oils and balsam used in the rite are derived from creation signifies the role of creation (specifically nonhuman creatures) in salvation. Indeed, the holy oils, fashioned from creation and blessed and consecrated before the whole church, are destined to mark and enable the journey of human beings toward union with God through the church. The consecration of the chrism is c

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18

Păuleț, Lucian. "The Search for a Sound Ecclesiology: The Basic Principles of Congar’s Pneumatology Applied in his Ecclesiology." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 2 (2020): 5–21. http://dx.doi.org/10.24193/theol.cath.latina.2020.lxv.2.01.

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"Yves Congar’s pneumatology contains several basic principles. Two of them are as following: the Holy Spirit is revealed not directly in himself but through his work; and pneumatology has to be Christological. Furthermore, Congar also states that the Holy Spirit makes the Church one. Because Congar’s thought is very organic and many of its interconnections are only implicit, the first aim of this article is to make more explicit these interconnections in order to show that the unity of the Church reflects the inner unity of the Trinity as well as the unity of the economy of salvation. The seco

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19

Capah, Sohmon Ranja. "Narsisisme Para Imam dalam Perayaan Ekaristi Suci." Studia Philosophica et Theologica 19, no. 2 (2020): 144–67. http://dx.doi.org/10.35312/spet.v19i2.186.

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The Holy Eucharist is the Great Mystery of Salvation. In the celebration of the Eucharist, God through Jesus Christ in the Holy Spirit redeemed mankind. John Paul II calls the Eucharist a celebration of redemption because Jesus Christ, the High Priest, was present in a real and sacramental manner in the form of bread and wine which was changed into His Body and Blood. Jesus Christ is also present in the priests as in persona Christi. The Eucharist is a celebration of salvation because Jesus Christ sacrificed and became a spiritual meal for His people, the Church. In short, the Eucharist is the

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20

Kärkkäinen, Veli-Matti. "The Holy Spirit and Justification: The Ecumenical Significance of Luther's Doctrine of Salvation." Pneuma 24, no. 1 (2002): 26–39. http://dx.doi.org/10.1163/15700740260177616.

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21

Vickers, Jason. "The Making of a Trinitarian Theologian: The Holy Spirit in Charles Wesley's Sermons." Pneuma 31, no. 2 (2009): 213–24. http://dx.doi.org/10.1163/027209609x12470371387769.

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AbstractThis article contends that, from 1738 to 1742, Charles Wesley developed a robust account of the work of the Holy Spirit. Moreover, by integrating his reflections on pneumatology into his wider theology, he evolved from a largely binitarian to a decidedly trinitarian understanding of salvation. While the article focuses primarily on the emergence of a strong pneumatology in Charles Wesley's undisputed sermons, it also provides occasional sideways glances at similar themes in his hymns and poetry.

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22

Vondey, Wolfgang. "The Holy Spirit and time in contemporary Catholic and Protestant theology." Scottish Journal of Theology 58, no. 4 (2005): 393–409. http://dx.doi.org/10.1017/s003693060500147x.

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Contemporary Catholic and Protestant theology has transposed the scientific debate on time into an eschatological discussion about subjective time and objective time. This discussion can be made intelligible in the context of modern cosmology if we allow contemporary eschatology to be transformed by a pneumatological approach to time. In the self-giving of the Holy Spirit into time, the ‘wheel of history’ is identical with the eschatological arrow of history. This is exemplified in a theology of the cross which locates the eternal power of the cross not in the human act of anamnesis by recalli

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23

Ha, Dokyun. "A Study of the Cross and the Holy Spirit for the Completion of Salvation." Journal of Youngsan Theology 44 (June 30, 2018): 131–61. http://dx.doi.org/10.18804/jyt.2018.06.44.131.

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24

Crump, David. "Re-examining the Johannine Trinity: perichoresis or deification?" Scottish Journal of Theology 59, no. 4 (2006): 395–412. http://dx.doi.org/10.1017/s0036930606002547.

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Theological discussions of perichoretic trinitarianism typically turn to John's Gospel for supporting evidence despite the fact that John nowhere describes the Spirit's so-called ‘interpenetration’ (A is in B and B is in A) of either the Father or the Son. In this article, all gospel references pertinent to questions of perichoretic union among Father, Son and Spirit are examined, demonstrating that the Johannine Spirit does not share in such mutual indwelling. Rather, the Spirit is inextricably linked to Johannine ecclesiology, performing the work of regeneration and illumination as Christ's

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25

Cohen, Charles L. "Two Biblical Models of Conversion: An Example of Puritan Hermeneutics." Church History 58, no. 2 (1989): 182–96. http://dx.doi.org/10.2307/3168723.

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Puritan religious experience centered around conversion, the soul's new birth in faith. Entry into the realm of the Spirit, the path to salvation, involved a protracted emotional confrontation with grace borne in God's Word. The injunction to begin life anew in grace is as old as John 3:3, which declares that one “cannot see the kingdom of God” without being “born again” but does not associate the event with any particular psychological experience; what one undergoes in becoming a child of the Spirit the gospel does not relate. Into this gap of possibility Puritan preachers insinuated their vi

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Goodey, Daniel. "The centrality of the trinity. Exploring the significance for christians, catechists and deacons." Revista Guillermo de Ockham 17, no. 1 (2019): 9–15. http://dx.doi.org/10.21500/22563202.4087.

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‘The mystery of the Most Holy Trinity is the central mystery of Christian faith and life ... the source of all the other mysteries of faith, the light that enlightens them.’ This passage from the teaching of the Catechism of the Catholic Church (CCC) (234) on the profession of faith identifies the core principles and underlying recognition of Catholics regarding belief in a triune God – one God existent in three Persons: Father, Son and Holy Spirit. In addressing the people of Ephesus, St. Ignatius of Antioch (also known as Theophorus) said, faithful Christians were ‘being stones of the temple

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27

Hudson, Trevor. "Relationships: Discipleship that Promotes Another Kind of Life." Christian Education Journal: Research on Educational Ministry 16, no. 1 (2018): 112–21. http://dx.doi.org/10.1177/0739891318820327.

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The acid test of the authentic Christ-following life is linked to a steady growth in compassionate caring validated by the way Christians care and value the ones closest to them. Ministers of spiritual formation need a practical theology for becoming Christ-like in compassionate caring thus announcing salvation offered by Christ as another kind of life, especially in its relational aspects, which generates a lasting transformation that lets go of deception and, with the guidance of the Holy Spirit, fosters the growth of authentic beings from the inside out.

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Martin, Brice L. "1 Timothy 3:16 – A new perspective." Evangelical Quarterly 85, no. 2 (2013): 105–20. http://dx.doi.org/10.1163/27725472-08502002.

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‘The mystery of godliness’ may refer not only to Christ as saviour, but also as example. The six lines of 3:16b are based not on a chronology of the Christ event, or on noun couplets, or a chiastic structure that alternates between heaven and earth, but on personal roles in bringing salvation. The basic movement is the descent (line 1) and ascent (line 6) of Christ. The six lines present the role of God (1, 6), Christ (1), Holy Spirit (2), angels (3), and humans (4, 5) in saving sinners (cf. 1:15).

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29

Muers, Rachel. "The Holy Spirit, the voices of nature and environmental prophecy." Scottish Journal of Theology 67, no. 3 (2014): 323–39. http://dx.doi.org/10.1017/s0036930614000143.

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AbstractI argue for the theological plausibility of reading contemporary environmental concern as a response to the prophetic voices of nonhuman nature, and in that sense as a movement of the Holy Spirit.The literature on pneumatology and the environment tends to concentrate either on the Spirit's role in creation (and the continuities between creation and new creation) or on the ecclesial location of the Spirit's transformation of material reality. While these approaches are sound and necessary, neither appears fully to address the specific theological challenge of the contemporary environmen

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Williams, David T. "The Spirit in creation." Scottish Journal of Theology 67, no. 1 (2014): 1–14. http://dx.doi.org/10.1017/s003693061300029x.

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AbstractThe result of the Arian controversy was the affirmation of the total equality of the trinitarian persons. This led to the realisation that all three persons of the Trinity are involved in every external action of God. Despite this, the role of the Holy Spirit in creation has not been clear, partly due to few specific references in the creation narratives. However, it may be suggested that the Spirit does not act in the creation of matter, which is the role of the second person, but in the provision of the underlying form and order necessary for very existence, and specifically for the

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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (2009): 131. http://dx.doi.org/10.21906/rbl.202.

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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, show

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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (2009): 131. http://dx.doi.org/10.21906/rbl.281.

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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, show

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HILL, JONATHAN. "‘His death belongs to them’: an Edwardsean participatory model of atonement." Religious Studies 54, no. 2 (2017): 175–99. http://dx.doi.org/10.1017/s0034412516000457.

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AbstractThe Participatory Model of Atonement (PMA) offers an alternative view of Christian salvation, drawing on Pauline theology. It conceives of sin as a contagion which can usually be escaped only by dying. By ‘participating’ in Christ's death, the believer can escape its effects without having to die. This notion of ‘participation’ is obscure. I consider a possible way of clarifying it using metaphysical ideas taken from Jonathan Edwards. ‘Participation’ might involve becoming similar to Christ through the action of the Holy Spirit, to such a degree that a person might be called identical

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Wright, Andrew. "Transformative Christian Education: New Covenant, New Creation. An Essay in Constructive Theology." Journal of Education and Christian Belief 2, no. 2 (1998): 93–108. http://dx.doi.org/10.1177/205699719800200204.

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A TRANSFORMATIVE THEOLOGY of Christian education is defended against reconstructionist alternatives. Any authentic theology of education should be grounded in the ontic reality of the divine economy of salvation. Though important, noetic questions of theological epistemology, together with pragmatic issues of pedagogic strategy, are not to be taken as foundational. Certain traits of Lutheran theology lend superficial support to a reconstructionist theology, but only at the expense of introducing a crippling dualism between faith and creation. The Biblical picture of the completion of the new c

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Laia, Kejar Hidup. "Makna Injil Berdasarkan Roma 1: 16-17 Dan Implementasinya Bagi Gereja Masa Kini." Manna Rafflesia 7, no. 1 (2020): 1–21. http://dx.doi.org/10.38091/man_raf.v7i1.133.

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The fall of the first man (Adam) into sin caused the man to lose the glory of God, man died and was separated from God. The gospel is glad tidings of Jesus Christ who died, rose again to save everyone who believes. To believe the gospel means to believe in the redemptive work of Christ, to reject the gospel is to reject salvation. In the Gospel God's truth is revealed to everyone who believes in Him. This truth is related to the absolute truth of God that no one has. The truth of God revealed in the Gospels is related to the truth that God has done through the death and resurrection of the Lor

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Crittenden, Paul. "David Coffey: Reshaping Traditional Theology." Irish Theological Quarterly 83, no. 4 (2018): 310–28. http://dx.doi.org/10.1177/0021140018795742.

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The article seeks to locate the genealogy of David Coffey’s systematic theology in his original search for a unified account of grace. This led to the recovery of early but forgotten ways of thinking about the central doctrines of the Trinity and Christology related especially to the role of the Holy Spirit in the Incarnation. Coffey’s Spirit Christology, based on the Synoptic Gospels and patristic reflection, complements the traditional Christology of Chalcedon in ways that throw light on Christ’s humanity and the redemptive character of his death and resurrection. It also grounds a theology

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Wilhelmus, Ola Rongan. "SAKRAMEN BAPTIS SEBAGAI SAKRMEN KESELAMATAN DAN PERSEKUTUAN PARA MURID KRISTUS." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (2020): 113–28. http://dx.doi.org/10.34150/jpak.v20i1.249.

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Baptism is a sacrament instituted and used by God Himself through Christ to purify, sanctify and to save human being out of the power of evil spirit. Baptism celebration maintaining in a proper and faithful manner will be brought about the fullness grace and favor of God to the Catholic faithful. The experiences of the Catholic faithful regarding God’s grace and favor should not be only responded by full faith but also be properly responded by full action to bring it to the entire nations and human races. The Catholic Church as a communion of Christ disciples has been sent and guided by the Ho

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MacGregor, Kirk R. "Monergistic Molinism." Perichoresis 16, no. 2 (2018): 77–92. http://dx.doi.org/10.2478/perc-2018-0012.

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Abstract Several philosophers and theologians (including Stump, Cross, Timpe, Keathley, and Evans) have attempted to formulate monergistic, soft libertarian accounts of salvation. These accounts hold that the sinner has the ability to either resist or to do nothing at all with God’s universally given saving grace, in which latter case God will save her. However, I wonder with Cyr and Flummer whether these accounts go far enough because the nonresistant sinner voluntarily remains quiescent and is therefore arguably praiseworthy. I aim to remedy this alleged weakness by formulating a possible ac

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Crafford, D. "Religieë van mense en die verlossende kennis van God." Verbum et Ecclesia 18, no. 1 (1997): 22–33. http://dx.doi.org/10.4102/ve.v18i1.1122.

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Human religions and the saving knowledge of God It has become an accepted practice to speak of the relationship of Christianity to other religions in terms of exclusivism, inclusivism and pluralism. These categories are actually not very helpful. The emphasis must not be on the question of excluding or including people from salvation but rather on a saving knowledge of God. Human religions have a limited or distorted knowledge of the supreme Reality. It is only through self-revelation of God that a true saving knowledge of the ultimate Reality can be attained. This happens through the self-rev

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Asproulis, Nikolaos. "Pneumatology and Politics: The role of the Holy Spirit in the articulation of an Orthodox political theology." Review of Ecumenical Studies Sibiu 7, no. 2 (2015): 184–97. http://dx.doi.org/10.1515/ress-2015-0014.

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Abstract In this paper an attempt is made to discuss the importance of the Holy Spirit in the development of an Orthodox political theology, by bringing into critical dialogue the recent contributions of two of the most known Orthodox theologians of the young generation, namely A. Papanikolaou and P. Kalaitzidis. It is commonly recognized that the Holy Spirit is closely related both to the very “constitution of the whole Church” in virtue of the Eucharistic event, as well as to the everyday charismatic lives of individual Christians due to the various forms or stages of ascetism. In this respe

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Cooley, Steven D. "Applying the Vagueness of Language: Poetic Strategies and Campmeeting Piety in the Mid-Nineteenth Century." Church History 63, no. 4 (1994): 570–86. http://dx.doi.org/10.2307/3167631.

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Methodist studies of the last four decades have insisted that Methodism be seen as a distinctive intellectual tradition with its own integrity. These studies have corrected the excesses of an earlier experiential interpretation. Although some may still characterize Wesley's Christianity as “almost totally devoid of intellectual content,” the subjects of Wesley, of Methodism, and of the American Holiness Movement can now no longer be reduced to merely an unreflective warm-hearted piety. Current studies have especially highlighted several distinct Wesleyan theological developments. These include

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VandenBerg, Mary L. "Hope-Filled Sanctification: A Reformed Appropriation of the Theological Virtue of Hope." Journal of Reformed Theology 6, no. 2 (2012): 99–114. http://dx.doi.org/10.1163/15697312-12341236.

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Abstract Roman Catholic scholar Josef Pieper has suggested that the Protestant teaching of salvation by grace alone promotes a type of false assurance that undermines the necessity of striving for Christlikeness in the lives of Christians. Protestants do sometimes sound as if justification and sanctification are identical therefore downplaying the importance of good works and the pilgrim character of the Christian life. Nonetheless, a proper understanding of the distinction between justification and sanctification maintains both the Reformation emphasis on grace and a robust place for human st

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Bucki, Łukasz. "Learning and Revealing the Thoughts of the Holy Scriptures through the Preachers as Perceived by Rev. Zygmunt Pilch (1888–1962)." Poznańskie Studia Teologiczne, no. 37 (April 19, 2021): 89–116. http://dx.doi.org/10.14746/pst.2020.37.05.

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The text of the article is an analysis of selected issues from the teaching of Rev. Zygmunt Pilch (1888–1962) PhD, who directed his thoughts not only to students of preaching but also to preachers. His teaching is still relevant today. The homiletics lecturer appealed to the preachers of the Word of God that they were obliged to communicate the Word of Salvation to the world. The text of the Holy Scriptures, according to the homiletics teacher, is a natural source of preaching, as it is the Spirit of God Himself who speaks through it, through the teaching Church. From the inspired text, the pr

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Crișan, Alexandru-Marius. "Interconfessional (Mixed) Marriage: The Theological Dimension of the “Person” and Pastoral Care in the History of the Holy and Great Council of Crete and Related Documents." Review of Ecumenical Studies Sibiu 10, no. 3 (2018): 373–87. http://dx.doi.org/10.2478/ress-2018-0029.

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Abstract In the last century, under the influence of the theological personalism (theology of the Person), the Orthodox Church felt the need of a universal and uniform approach to different pastoral questions. Among those we find also the question of inter-confessional (mixed) marriage. This question was approached during the preparation of the Holy and Great Council of Crete. In 2016 the Great Council of the Orthodox Church, finally convened, specified and confessed that inter-confessional marriages are forbidden according to the traditional canon-law (akriveia), but the salvation of the pers

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Butler, Ewen. "Veli-Matti Kärkkäinen, ed., Holy Spirit and Salvation (Louisville, KY.: Westminster John Knox Press, 2010). xxiv + 457 pp., $31.50 paperback." Pneuma 34, no. 1 (2012): 101–2. http://dx.doi.org/10.1163/157007412x621743.

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Lewandowski, Jerzy. "TEOLOGIA W SŁUŻBIE WIARY – REFLEKSJA NAD LEKTURĄ KATECHEZY BENEDYKTA XVI „RADOŚĆ WIARY”." Studia Theologica Varsaviensia 55, no. 2 (2018): 147. http://dx.doi.org/10.21697/stv.2017.55.2.07.

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In a contemporary, secularized society, faith is undervalued and marginalized.How can we find the “joy of faith” nowadays? A deepening response to this questionis found in “Joy of Faith,” which is a type of catechesis by Pope Benedict XVI connected to the Year of faith. A re-reading of Pope’s thought gives a specialopportunity to realize the apparent truth that modern theology serves to awakenthe “joy of faith.” Turning this thought aside: believers need contemporary theologyso that their faith can be deepened, joyful and courageous in the discourse with“apostles” of religious indifference and

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Budiyana, Hardi. "Ineransi Alkitab sebagai Dasar Kurikulum Pendididikan Kristen." Jurnal Teologi Berita Hidup 3, no. 2 (2021): 231–48. http://dx.doi.org/10.38189/jtbh.v3i2.92.

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Inerrancy means the Bible is infallible. Because the Bible was revealed by God the Holy Spirit Himself. Even though the researcher is a sinner; however, the initiator is a God who cannot do wrong. The Holy Spirit uses all the individual potentials (shortcomings and strengths) of the Bible writers and is completely under the leadership and control of the Holy Spirit, so that what the authors of the books of the Bible write do not come from the author, but from God concerning the Word of God himself. A Christian can accept this inerrant biblical quality, so he must also accept other biblical qua

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Zega, Yunardi Kristian. "Jaminan Keselamatan Dalam Injil Yohanes 10:28-29 Dan Implikasinya Bagi Pengajar Pendidikan Agama Kristen." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 3, no. 1 (2021): 76–87. http://dx.doi.org/10.37364/jireh.v3i1.59.

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The doctrine of salvation (soteriology) is one of the most important doctrines in Christianity. The doctrine of soteriology needs to be understood and understood properly and correctly, so as not to lead to misleading interpretations. One of the interesting verses to discuss in the doctrine of soteriology is the assurance of salvation in the Gospel of John 10: 28-29. For this reason, in this article, the author will analyze the Gospel of John 10: 28-29 in order to provide a soteriological understanding that is in accordance with the truths contained in the text. The result of the analysis of t

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Putrawan, Bobby Kurnia, and Ramot Peter. "Misi di Tengah Krisis Multidimensi." JURNAL TEOLOGI GRACIA DEO 2, no. 2 (2020): 70–79. http://dx.doi.org/10.46929/graciadeo.v2i2.38.

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Technological developments and changes in civilization in the era of globalization sweeping the world today has caused a multidimensional crisis so that the necessary mission service activities for outreach souls that need to be saved. Mission activities are the fulfillment of God's mission for the salvation of all humanity. The Holy Spirit must be present in every mission of mission, not just with funds and resources. This article discusses mission in a biblical perspective in the midst of a multidimensional crisis sweeping the world and its impacts with a qualitative descriptive method from

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Zhao, Pan. "The True Jesus Church and the Bible in Republican China." Religions 11, no. 2 (2020): 89. http://dx.doi.org/10.3390/rel11020089.

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During China’s Republican Era (1912–1949), the True Jesus Church, comprising one of the largest indigenous Pentecostal/charismatic churches in China, created a whole set of exclusive salvation doctrines based on its unique biblical interpretation. This paper attempts to illustrate the role that the Bible played in the development of the True Jesus Church (TJC for short) and how its biblical interpretations functioned in the shaping of its exclusive identity based on certain aspects of its charismatic experiences and unique doctrinal system. The founding of the TJC relied upon charismatic exper

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