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Journal articles on the topic 'Spirit Christology'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Habets, Myk. "Spirit Christology: Seeing in Stereo." Journal of Pentecostal Theology 11, no. 2 (2003): 199–234. http://dx.doi.org/10.1177/096673690301100204.

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AbstractIn light of recent discussions in this journal and the wider debate over pneumatology, Habets presents a proposal for a Trinitarian Spirit Christology that may satisfy the concerns of contemporary Roman Catholicism, Evangelicalism and Pentecostalism alike. Habets holds that a Trinitarian Spirit Christology satisfies the requirements for a biblical Christology when it is seen not as a replacement for but a complement to the existing Logos Christology. By building on the work of contemporary Roman Catholic, Pentecostal and Reformed theologians, a Spirit Christology holds out significant

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2

Briggman, Anthony. "Spirit-Christology in Irenaeus: A Closer Look." Vigiliae Christianae 66, no. 1 (2012): 1–19. http://dx.doi.org/10.1163/157007211x571472.

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Abstract Our understanding of Irenaeus’ Spirit-Christology has benefited from several noteworthy studies published over the course of the past century. These investigations, however, failed to reach a consensus on whether Irenaeus’ Spirit-Christology jeopardizes his Trinitarian logic. The purpose of this article is to provide a long-overdue reexamination of Irenaeus’ utilization of Spirit-Christology. I argue Spirit-Christology does have a place in Irenaeus’ theology, but that it poses no threat to his Trinitarian logic. I contend that two passages, previously thought to identify the Holy Spir

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3

Liston, Greg. "A ‘Chalcedonian’ Spirit Christology." Irish Theological Quarterly 81, no. 1 (2016): 74–93. http://dx.doi.org/10.1177/0021140015616520.

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4

Wright, John H. "Roger Haight's Spirit Christology." Theological Studies 53, no. 4 (1992): 729–35. http://dx.doi.org/10.1177/004056399205300407.

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5

Crisp, Oliver D. "John Owen on Spirit Christology." Journal of Reformed Theology 5, no. 1 (2011): 5–25. http://dx.doi.org/10.1163/156973111x565082.

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AbstractIn the recent literature, the Spirit Christology of the puritan theologian John Owen has been offered as a constructive contribution to Christian theology. In this article, Owen’s Spirit Christology is set out and criticized. Although there is much to commend in Owen’s approach, it is deficient in several important respects. In its place, an “Owenite” pneumatologically sensitive Christology is considered, drawing on the notion of divine hiddenness in the Incarnation, or divine krypsis. This succeeds in precisely the areas where Owen’s account is wanting.

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6

Jerome Van Kuiken, Evert. "Lamb and Lion, Eyes and Horns: Spirit Christology in the Apocalypse of John." Journal of Theological Interpretation 18, no. 1 (2024): 117–30. http://dx.doi.org/10.5325/jtheointe.18.1.0117.

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Abstract What contribution may the Apocalypse of John make to Spirit Christology? This article focuses on Rev 5:5–6, progressively unveiling these verses’ promise for the project of Spirit Christology through the examination of seven theses. The aim of this exercise is mutual enrichment: Spirit Christology gains an expanded biblical basis beyond its traditional concentration on the New Testament gospels, while the theological interpretation of the Apocalypse of John benefits from a Spirit-christological reading heretofore lacking in major works on the theological interpretation of Revelation.

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7

Kieser, Ty. "Is the Filioque an Obstacle to a Pneumatologically Robust Christology?" Journal of Reformed Theology 12, no. 4 (2018): 394–412. http://dx.doi.org/10.1163/15697312-01204009.

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AbstractThis article provides examples of pneumatologically robust Reformed Christologies that are founded upon the doctrine of the filioque, as counter-evidence against the charge that the filioque prohibits the possibility of a ‘Spirit Christology.’ In order to provide this evidence, four Reformed theologians from four centuries (Calvin, Owen, Edwards, and Bavinck) are surveyed, particularly as they articulate the doctrine of the filioque and its significance for the role of the Holy Spirit in their Christologies. The article concludes that, rather than constituting an obstacle to a pneumato

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8

Hunter, Harold D. "The Resurgence of Spirit Christology." EPTA Bulletin 11, no. 1-2 (1992): 50–57. http://dx.doi.org/10.1179/jep.1992.11.1-2.005.

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9

Haight, Roger. "The Case for Spirit Christology." Theological Studies 53, no. 2 (1992): 257–87. http://dx.doi.org/10.1177/004056399205300204.

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10

Kim, Han-Kyung, and Mun Chul Shin. "The Significance of Spirit Christology." Journal of Youngsan Theology 31 (September 30, 2014): 87. http://dx.doi.org/10.18804/jyt.2014.09.31.87.

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11

Abecina, Alexander L. "Tracing the Spirit: Christology in Gregory of Nyssa’s Contra Eunomium III." Journal of Theological Studies 71, no. 1 (2020): 212–35. http://dx.doi.org/10.1093/jts/flaa026.

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Abstract While Gregory of Nyssa formulated a Spirit-based account of the unity of Christ in Antirrheticus adversus Apolinarium (c.383) I argue that he already held this view when he wrote Ad Eustathium (c.381) and hence when he wrote Contra Eunomium III (c.382). That Gregory makes no explicit reference to Christ’s anointing by the Spirit in Contra Eunomium III is best explained by his need to adapt his Christology to the Eunomian context where any appeal to a Spirit-based Christology would be useless and, worse, self-defeating. I propose criteria for detecting probable traces of a Spirit-based

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12

Van der Kamp, G. C. "Calvijns spreken over de caro vivifica in de avondmaalsleer christologisch verstaan." Theologia Reformata 61, no. 1 (2018): 7–22. http://dx.doi.org/10.21827/5a781a33bd850.

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This essay argues that Calvin’s Christology in its essence is defined by his Pneumatology. To that end it explores the concept of caro vivifica in Calvin’s eucharistic doctrine. Because of his participation in the life of the Eternal word the caro Christi has become life-giving, a reality in which Christians share when they receive his bodyand blood in the Holy Supper. In both cases the Holy Spirit is the agent of mediation. The concept of caro vivifica clarifies Calvin’s Christology because he understands the Word Incarnate to be a channel of life. Thus, in relationship to the Supper we may s

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13

Timko, Philip, and Ralph Del Colle. "Christ and the Spirit: Spirit-Christology in Trinitarian Perspective." Review of Religious Research 36, no. 4 (1995): 430. http://dx.doi.org/10.2307/3511178.

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14

Del Colle, Ralph. "Christ and the Spirit: Spirit-Christology in Trinitarian Perspective." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 2 (1996): 245–46. http://dx.doi.org/10.1177/106385129600500218.

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15

Mckirland, Christa L. "Did Jesus Need the Spirit? An Appeal for Pneumatic Christology to Inform Christological Anthropology." Perichoresis 19, no. 2 (2021): 43–61. http://dx.doi.org/10.2478/perc-2021-0010.

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Abstract A central claim of the Christian faith is that Jesus is not only fully human (and fully God), but that he reveals true humanity to us. This requires that all of our anthropologies, in some way, ground themselves in Christology, providing a ‘Christological anthropology’. Consequently, any Christological anthropology requires some formulation of Christology proper. In light of this, the main contention of the present paper is that one cannot adequately formulate a Christological anthropology without including a pneumatic Christology. The justification for this necessity can be articulat

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16

이문균. "The Spirit Christology of Hendrikus Berkhof." Korean Jounal of Systematic Theology ll, no. 24 (2009): 35–64. http://dx.doi.org/10.21650/ksst..24.200909.35.

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17

Kroll, Kimberley. "Indwelling without the indwelling Holy Spirit: a critique of Ray Yeo’s modified account." Journal of Analytic Theology 7 (July 19, 2019): 124–41. http://dx.doi.org/10.12978/jat.2019-7.100824101711.

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In 2014, Ray Yeo published a modified account of the Spirit’s indwelling in “Towards a Model of the Indwelling: A Conversation with Jonathan Edwards and William Alston.” Yeo utilizes a conglomerate of Two-Minds Christology and Spirit Christology to provide a metaphysical framework for his model which he believes offers a viable alternative to more traditional merger accounts like those of Edwards and Alston. After providing an overview of Yeo’s objections to the merger accounts of Alston and Edwards, I will summarize Yeo’s modified model. I will argue Yeo’s emphasis on the humanity of Christ i

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18

Simatupang, Florian M. P. "Witnessing to Jesus the Spirit Baptizer." Pneuma 45, no. 3-4 (2023): 410–25. http://dx.doi.org/10.1163/15700747-bja10099.

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Abstract This response proceeds in two parts. It begins by conversing with the broad-strokes sketch Frank Macchia offers in his article in this issue and his christological thoughts from his other, more extensive work. This is followed by an articulation of the author’s pentecostal Christology to offer a teleological assist to fill in some of the gaps in Macchia’s approach. The telos of Christology is to witness and testify to the forming of the character of Christ in all things (Col 1:17). This complementing response to Macchia utilizes one of the significant Jewish particularities of Jesus t

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19

Weinandy, Thomas. "The Case for Spirit Christology: Some Reflections." Thomist: A Speculative Quarterly Review 59, no. 2 (1995): 173–88. http://dx.doi.org/10.1353/tho.1995.0029.

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20

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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21

Haight, Roger. "Book Review: Christ and the Spirit: Spirit-Christology in Trinitarian Perspective." Theological Studies 55, no. 2 (1994): 371–72. http://dx.doi.org/10.1177/004056399405500223.

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22

Studebaker, Steven. "Integrating Pneumatology and Christology: A Trinitarian Modification of Clark H. Pinnock's Spirit Christology." Pneuma 28, no. 1 (2006): 5–20. http://dx.doi.org/10.1163/157007406776564410.

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23

Han, Sang-Ehil. "Journeying into the Heart of God: Rediscovering Spirit-Christology and its Soteriological Ramifications in Korean Culture." Journal of Pentecostal Theology 15, no. 1 (2006): 107–26. http://dx.doi.org/10.1177/0966736906069259.

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AbstractAn enduring problem in Christian theology has been the so-called `double-edged' crisis1 (i.e. the crisis of identity and relevance) that has to do with the particularity of Jesus Christ and his final significance to our ultimate concern, salvation. As a modest attempt to engage issues emerging from this broad line of questioning, this study takes a close look at the theological merits of Spirit Christology and notes how they yield helpful insights to deal with some critical aspects about human salvation. When juxtaposed in a complementary relationship with Logos Christology, Spirit Chr

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24

Gaither, Linda L. "Christ and the Spirit: Spirit-Christology in Trinitarian Perspective. Ralph Del Colle." Journal of Religion 77, no. 1 (1997): 159–60. http://dx.doi.org/10.1086/489947.

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25

Han, Sang Min. "The Theological Implications of Jürgen Möltmann’s Spirit−Christology." Theology and Mission ll, no. 41 (2012): 39–60. http://dx.doi.org/10.35271/cticen.2012..41.39.

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26

Del Colle, Ralph. "Spirit-Christology: Dogmatic Foundations for Pentecostal-Charismatic Spirituality." Journal of Pentecostal Theology 1, no. 3 (1993): 91–112. http://dx.doi.org/10.1177/096673699300100305.

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27

Stephenson, Christopher A. "Wolfgang Vondey’s Structure for Systematic Pentecostal Theology." Journal of Pentecostal Theology 28, no. 1 (2019): 12–20. http://dx.doi.org/10.1163/17455251-02801002.

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Wolfgang Vondey’s Pentecostal Theology: Living the Full Gospel is a tour de force in Pentecostal systematic theology. It is also the most articulate statement of the fivefold gospel’s power to explain the impulses of past Pentecostal spirituality and its constructive potential for future Pentecostal discourse. Combining both traditional and innovative systematic loci, Vondey’s project shows great promise for the enterprise of christologically oriented narrative theology. One looming question is whether the christocentrism of the full gospel can bear adequate witness to some of the details of S

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28

Rubbelke, Michael. "Reading Rahner’s Evolutionary Christology with Bonaventure." Philosophy and Theology 30, no. 2 (2018): 507–29. http://dx.doi.org/10.5840/philtheol201862093.

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In his evolutionary Christology, Karl Rahner shares some surprising affinities with Bonaventure. Both envision human beings as microcosmic, that is, as uniquely representative of the whole of creation. Both describe creation Christocentrically, oriented in its design and goal toward the Incarnate Word. Both understand humans as radically responsible for the non-human world. These similarities point to a more foundational congruence in their Trinitarian theologies. Rahner and Bonaventure connect the Father’s personal character as fontal source of Son and Spirit to God’s unoriginated and free re

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29

Wason, Dr Rebecca. "A COMPREHENSIVE EXAMINATION OF THE RELATIONSHIP BETWEEN PNEUMATOLOGY AND CHRISTOLOGY." Biblical Studies Journal 05, no. 03 (2023): 57–61. http://dx.doi.org/10.54513/bsj.2023.5305.

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The idea for this paper come from the writings of St. Irenaeus on the Holy Spirit and His relationship with Jesus of Nazareth to empower Him in His ministry and final sacrifice. While Irenaeus wrote of the descent of the Spirit on Jesus during the baptism, this paper discusses the idea that the Spirit was upon Him from the moment of the incarnation by the perichoresis or circumincession between the human and divine natures of Christ. While the author agrees with the Chalcedonian definition that the two natures exist in unity due to being instantiated in one hypostasis, this paper attempts to d

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30

Udnes, Øystein. "Pentecostal Spirituality." Scandinavian Journal for Leadership and Theology 12 (May 14, 2025): 58–74. https://doi.org/10.53311/sjlt.v12.132.

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This paper explores dimensions of Pentecostal spirituality, considering its individual, collective, and missional aspects and how they intersect with late systematic theologian Clark H. Pinnock’s theology of the Spirit and the church. A classical Logos-centred Christology, by which a traditional Pentecostal spirituality has been influenced and shaped, is contrasted with Pinnock’s perspectives on the role of the Spirit in Christology and ecclesiology. Furthermore, the study examines Pentecostal spirituality through the lens of Pinnock’s theology, analysing the dynamic interplay between individu

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31

GOULDER, MICHAEL. "A POOR MAN'S CHRISTOLOGY." New Testament Studies 45, no. 3 (1999): 332–48. http://dx.doi.org/10.1017/s0028688598003324.

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The Jerusalem church called itself oι πτωχoι (Gal 2.10), probably from Isa 61.1, and held a prophetic Christology (Acts 3, 7). The Ebionites in Irenaeus and Epiphanius traced their name to Acts 2–5, and held Jesus to have been a prophetic figure, conceived naturally and possessed by the Spirit/‘Christ’ from baptism till before the passion. The same prophetic/possessionist Christology seems to be taught by Jewish Christians opposed by Justin and Ignatius: the ‘docetists’ believed that Christ (not Jesus) seemed to have suffered. It is also opposed by Polycarp, by John (especially in 1 John 4–5),

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Liston, Gregory John. "The Church’s Journey through Time." Pneuma 41, no. 3-4 (2019): 421–38. http://dx.doi.org/10.1163/15700747-04103003.

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Abstract Applying the methodology of Third Article Theology to the doctrine of eschatology enables the development of a nuanced understanding of the church’s journey through time. Just as Spirit Christology has revealed insights into Christ’s humanity and growth, similarly a Spirit eschatology informs an understanding of the church’s transformation and development. Such a Spirit eschatology complements rather than replaces the more common christologically focused eschatologies, painting a picture of the Spirit working through but not being beholden to the church, leading us in cruciform lives

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33

Peterson, Cheryl M. "Sculptor Spirit: Models of Sanctification from Spirit Christology by Leopoldo A. Sánchez M." Lutheran Quarterly 35, no. 1 (2021): 121–23. http://dx.doi.org/10.1353/lut.2021.0027.

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34

Weinandy, Thomas. "Christ and the Spirit: Spirit-Christology in Trinitarian Perspective by Ralph Del Colle." Thomist: A Speculative Quarterly Review 59, no. 4 (1995): 656–59. http://dx.doi.org/10.1353/tho.1995.0009.

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35

Ha, Sunghun Joseph. "The Unity and Distinction of the Missions of the Son and the Holy Spirit in the Pneumatological Christology of Yves Congar." Society of Theology and Thought 91 (December 31, 2024): 351–99. https://doi.org/10.21731/ctat.2024.91.351.

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Cardinal Yves Congar(1904-1995) was to have a significant influence on the Council of Vatican II in the areas of ecclesiology and ecumenism. During this council he was engaged with theologians from the Eastern Churches. Flowing from this dialog, he discerned that the area of pneumatology in Latin theology was undeveloped, and therefore leaving something lacking. Congar partially agreed with the criticisms of Eastern theologians including Vladimir Lossky. Lossky criticized Western theology of this observed weakness in pneumatology, due to the doctrine of the Filioque. Beyond this, Congar sought

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36

Bucur, Bogdan G. "THE ANGELOMORPHIC SPIRIT IN EARLY CHRISTIANITY: REVELATION, THE SHEPHERD OF HERMAS, CLEMENT OF ALEXANDRIA." Scrinium 3, no. 1 (2007): 1–29. http://dx.doi.org/10.1163/18177565-90000148.

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Building on John R. Levison’s study on «The Angelic Spirit in Early Judaism», which documented the widespread use of the term «spirit» as a designation for an angelic presence, this essay argues the presence of an «angelomorphic Pneumatology» in three early Christian sources: the book of Revelation, the Shepherd of Hermas, and Clement of Alexandria. It is argued that angelomorphic Pneumatology occurs in tandem with Spirit Christology, within a binitarian theological framework. This larger theological articulation results in a quasi-Trinitarian structure of the divine world, featuring the Fathe

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37

Bracken, Joseph A. "Trinitarian Spirit Christology: In Need of a New Metaphysics?" Theological Studies 72, no. 4 (2011): 750–67. http://dx.doi.org/10.1177/004056391107200403.

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38

Macchia, Frank D. "Jesus the Spirit Baptizer." Pneuma 45, no. 3-4 (2023): 392–409. http://dx.doi.org/10.1163/15700747-bja10100.

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Abstract In pouring forth the Spirit, Christ fulfills his mission to baptize others “in the Holy Spirit.” In so doing, he also opens himself to history, to his ecclesial and cosmic identity, in a new way, but in a way that is faithful to that which has gone before. Though fundamentally defined by his own sojourn in the Spirit to Pentecost as the divine Son of his Father in flesh, victorious over sin and death, he is now, at Pentecost, to be experienced in contextually diverse ways. Pentecost is therefore the pivot point from the Christ as bearer of the Spirit who gave himself for the salvation

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39

Briggman, Anthony. "Measuring Justin's Approach to the Spirit: Trinitarian Conviction and Binitarian Orientation." Vigiliae Christianae 63, no. 2 (2009): 107–37. http://dx.doi.org/10.1163/157007208x377274.

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AbstractOver the last hundred years scholars have debated the degree to which Justin Martyr distinguishes the activity and identity of the Word and the Spirit. The incomplete analyses of previous studies did not perceive Justin's regular failure to distinguish the activity of the Spirit from that of the Word, which reveals the presence of a binitarian orientation. In addition, combining the work of E.R. Goodenough and C. Oeyen permits us to recognize the presence of a Spirit-Christology in 1 Apol 33 and Dial 87-88. The failure to distinguish the identities of the Word and the Spirit in these t

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40

Van der Westhuizen, Henco. "“God the Revealed: Christology” Michael Welker’s response to Dietrich Bonhoeffer’s question." STJ | Stellenbosch Theological Journal 1, no. 2 (2016): 711. http://dx.doi.org/10.17570/stj.2015.v1n2.a34.

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Almost twenty years after the publication of the German Systematic Theologian Michael Welker’s celebrated <em>Gottes Geist: Theologie des Heiligen Geistes,</em> comes his awaited <em>Gottes Offenbarung. Christologie.</em> In the light of this publication, recently translated by Douglas W. Stott into <em>God the Revealed: Christology,</em> the article attempts to analyse his theology of Jesus Christ. This theology has developed over the last decades out of his theology of the Holy Spirit. In the first part it will be shown how his theology of Jesus Christ can

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Seleznev, Konstantin, and Wojciech Mizal. "Benny Hinn’s Book “Good Morning, Holy Spirit!” in the Light of the Dogmatic Teaching of the Orthodox Church." Logos et Praxis, no. 3 (September 2023): 66–72. http://dx.doi.org/10.15688/lp.jvolsu.2023.3.8.

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This article deals with Triadology, Christology, and the ascetical theology of the Charismatic Pentecostals according to Benny Hinn's book "Good Morning, Holy Spirit!" The purpose of this article is not to defame or in any way denigrate the Charismatic movement, but simply to examine the creed of this religious group from the point of view of Orthodox dogmatics. In the Triadology of Benny Hinn, two main theses have been identified. First, the differences between the Persons of the Most Holy Trinity are not limited to the hypostatic properties and what they entail. Second, the author implies th

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Van der Westhuizen, Henco. "‘God the Spirit’ – Michael Welker’s ‘biblical-realistic theology’." STJ | Stellenbosch Theological Journal 2, no. 1 (2016): 463. http://dx.doi.org/10.17570/stj.2016.v2n1.a23.

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The following essay attempts to offer a framework for Michael Welker’s ample theology of the Spirit by inquiring as to the impulses resonating from his <i>God the Spirit</i>. This is important because Welker’s entire theological endeavour is built upon the insights emanating from his theology of the Spirit. In the first part of the essay Welker’s theological hermeneutic with regards to the Spirit is made clear. The particular relation between the Spirit and Jesus Christ is explored in the second part of the essay. This relation is of importance in the light of his more recent <i

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43

Del Colle, Ralph. "Schleiermacher and Spirit Christology: Unexplored Horizons of The Christian Faith." International Journal of Systematic Theology 1, no. 3 (1999): 286–307. http://dx.doi.org/10.1111/1463-1652.00020.

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44

Grosso, Andrew. "The Anointed Son: A Trinitarian Spirit Christology - By Myk Habets." International Journal of Systematic Theology 14, no. 3 (2012): 365–68. http://dx.doi.org/10.1111/j.1468-2400.2010.00537.x.

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45

Rombs, Ronnie J., and Enrique Eguiarte. "‘Vinculum pacis’: Ef 4, 3 en la pneumatología de Agustín." Augustinus 56, no. 220 (2011): 175–82. http://dx.doi.org/10.5840/augustinus201156220/22121.

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The article describes the elements of Augustine’s Pneumatology that are discernable from his use of Eph 4:3, stating that it does not deny the transparent Christological context that dominates Augustine’s thinking, showing that much of Augustine’s theology of the Holy Spirit is to be found within the context and subordinate to his Christology.

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46

Studebaker, Steven. "Pentecostal Soteriology and Pneumatology." Journal of Pentecostal Theology 11, no. 2 (2003): 248–70. http://dx.doi.org/10.1177/096673690301100206.

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AbstractA profound irony characterizes some examples of Pentecostal theology: the Spirit is made subordinate to Christology in an effort to emphasize the Spirit. Protestant scholasticism is the source of this problem. Historically, Pentecostal theologians adopted the soteriological paradigms of Protestant scholasticism to express their pneumatological concerns. The form of the subordination of the Spirit is the tendency to distinguish salvation into Christocentric and pneumatological categories. (Christ achieves redemp tion, and his work is the objective basis of justification. The Spirit appl

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47

Kapic, Kelly M., and Wesley Vander Lugt. "The ascension of Jesus and the descent of the Holy Spirit in patristic perspective: a theological reading." Evangelical Quarterly 79, no. 1 (2007): 23–33. http://dx.doi.org/10.1163/27725472-07901002.

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Scripture is replete with the antithesis of descent and ascent, and the early Church Fathers often employed this framework for understanding the relationship between the ascension of Jesus and the sending (descent) of the Holy Spirit. This essay outlines how many of the early Fathers saw an inseparable connection between the bodily ascension of Christ and the gift of the Spirit at Pentecost. While not normally denying the historical reality of these events, their main emphasis was theological rather than merely historical. In this way the Fathers creatively attempted to relate their Christolog

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48

Davies, Oliver. "Transformation Theology and Pentecostalism." Journal of Pentecostal Theology 24, no. 2 (2015): 172–86. http://dx.doi.org/10.1163/17455251-02402005.

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In this article, in dialogue with Pentecostal theologians, I argue that our contemporary science allows us to return to a transformational account of the embodied self and the material world, with implications in particular for both Christology and pneumatology and their relation. On the basis of a reading of Acts 2.32–36, in which Christ in heaven ‘pours forth’ the Holy Spirit upon the first Church, I argue that the reality of the living Christ for us is itself the work of the Holy Spirit and itself communicates the work of the Spirit. This suggests the possibility of a Trinitarian koinonia w

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Peppiatt, Lucy. "New directions in Spirit Christology: A foundation for a charismatic theology." Theology 117, no. 1 (2014): 3–10. http://dx.doi.org/10.1177/0040571x13510227.

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Calhoun, Susanne. "The Indwelling Spirit: From Christology to Ecclesiology in John Henry Newman." Newman Studies Journal 13, no. 1 (2016): 45–54. http://dx.doi.org/10.1353/nsj.2016.0022.

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