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Relevant bibliographies by topics / The Spirit-Paraclete

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Academic literature on the topic 'The Spirit-Paraclete'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "The Spirit-Paraclete"

1

Crump, David. "Who Gets What? God or Disciples, Human Spirit or Holy Spirit in John 19:30." Novum Testamentum 51, no. 1 (2009): 78–89. http://dx.doi.org/10.1163/156853608x323064.

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AbstractInterpretations of John 19:30 historically have divided themselves into three categories: (1) Jesus surrenders his spirit in death (traditional view); (2) Jesus gives the Holy Spirit to disciples at the cross (E.C. Hoskyns); and (3) a combination of these two, wherein the explicit description of death also implies the Spirit's future denouement. Here a new interpretation is offered that is more congruent with Johannine theology and vocabulary: Jesus is actually returning the Holy Spirit to his Father in preparation for the sending of the Paraclete as promised in John 7:39.

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2

Cartledge, Mark J. "Spirit-Empowered ‘Walking Alongside’." Journal of Pentecostal Theology 27, no. 1 (March 12, 2018): 14–36. http://dx.doi.org/10.1163/17455251-02701002.

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The gift of the Holy Spirit to the disciples in John’s Gospel, expressed in the so-called Paraclete sayings (John 14–16), indicates that certain capacities will be given to the disciples of Jesus Christ for the benefit of their witness to the world. This article reflects on these pneumatological texts, brings them into conversation with the discourse of public theology, that is, theology that seeks to address issues in the public domain of wider civil society, outside the sphere of the church. In particular, by taking the metaphor of ‘walking alongside’, this study explores the ways these texts inform the manner in which Renewal (Pentecostal and Charismatic) Christians, believing in the empowerment of the Holy Spirit for service to the world, may frame their pneumatology of engagement for the sake of others.

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Morgan, Silas. "Rabbi Rachel Timoner. Breath of Life: God as Spirit in Judaism. (Brewster, MA: Paraclete Press, 2011). xxv + 145 pp. $16.99 paperback. Fr. John W. Oliver. Giver of Life: the Holy Spirit in Orthodox Tradition. (Brewster, MA: Paraclete Press, 2011). xxi + 129 pp. $15.99 paperback. Edmund J. Rybarczyk. The Spirit Unfettered: Protestant Views on the Holy Spirit. (Brewster, MA: Paraclete Press, 2011). xi + 162 pp. $15.99 paperback." Pneuma 34, no. 2 (2012): 289–91. http://dx.doi.org/10.1163/157007412x642560.

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4

Poleszak, Leszek. "Vita consacrata come opera dello Spirito Santo." Sympozjum 25, no. 1 (40) (2021): 131–58. http://dx.doi.org/10.4467/25443283sym.21.009.13722.

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Consecrated Life as the work of the Holy Spirit Consecrated life born from the God’s initiative should be considered in the charismatic perspective. Holy Spirit, who works in the Church, not only stands at the beginning of each institute of the consecrated life, but has been the source of countless blessings and positive fruits throughout the centuries. Consecrated life manifests itself as the always changing reality which under the inspiration of the Holy Spirit brings about many fruits. In the article one can find the explanation for Trinitarian dimension of the presence of the Paraclete in the consecrated life: Firstly in the vocation of a human to sainthood, secondly in the charism of the particular institute or form of the consecrated life. Finally thanks to these dimensions mentioned above one can easily discover another one, which is the charismatic form of living within the Church. Życie konsekrowane jako dzieło Ducha Świętego Życie konsekrowane rodzące się z Bożej inicjatywy winno być rozważane w perspektywie charyzmatycznej. Duch Święty, który działa w Kościele, nie tylko stoi u początku każdego instytutu konsekrowanego, ale staje się też źródłem licznych owoców na przestrzeni wieków. Życie konsekrowane objawia się jako rzeczywistość nieustannie zmieniająca się i owocująca, podległa stałej inspiracji Ducha Świętego. W artykule zostanie omówiony potrójny wymiar obecności Parakleta w życiu konsekrowanym: w powołaniu człowieka do świętości, w charyzmacie instytutów i w nowych formach życia konsekrowanego. Dzięki temu będzie można łatwiej dostrzec wymiar charyzmatyczny tej formy życia w Kościele.

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5

Stronstad, Roger. "A Review Essay on Amos Yong, Who Is the Holy Spirit? A Walk With the Apostles (Brewster, MA: Paraclete, 2011)." Journal of Pentecostal Theology 22, no. 2 (2013): 295–300. http://dx.doi.org/10.1163/17455251-02202012.

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This essay offers a critical reading of Amos Yong’s reading of Acts in his Who Is the Holy Spirit? Specific examples are offered where Yong’s theological assessment of the text is not in keeping with the content of the text itself.

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6

Turner, Max. "Amos Yong, Who is the Holy Spirit? A Walk with the Apostles (Brewster, MA: Paraclete Press, 2011). xv + 220 pp. $16.99 paper." Pneuma 34, no. 2 (2012): 306–7. http://dx.doi.org/10.1163/157007412x649608.

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7

Engberg-Pedersen, Troels. "Johannesevangeliets tilblivelse." Dansk Teologisk Tidsskrift 81, no. 1 (June 15, 2018): 41–57. http://dx.doi.org/10.7146/dtt.v81i1.106366.

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In discussion with a recent article by Jesper Tang Nielsen on “Åndsforestillinger og deres enhed i Johannesevangeliet” (“Conceptionsof Spirit and their Unity in the Gospel of John”, Dansk Teologisk Tidsskrift 81, 2018, 18-40), this article addresses three issues: 1) Is it possible, and even necessary, to connect in thought what John says of the pneuma (“spirit”) in the three groups distinguished by Tang Nielsen (1. Jesus and the pneuma, with synoptic parallels; 2. the pneuma and believers, with parallels in Paul and the liturgical practice of the Johannine congregation; 3. the pneuma-“Paraclete”, with some parallels in Paul)? The article argues for a positive answer by analysing John 1,32-34 (in context) together with the whole of John ch. 3. 2) Is it possible, and even necessary, to find an important overlap in thought between the socalled “Prologue” of John and the rest of the Gospel? The article argues for a positive answer by analysing John 1,1-18 together with John 12,35-36 and 12,44-50. The “Prologue”, so it is claimed, is woven into the rest, and the rest could not have been written without it. 3) How should one imagine “John” setting about writing his Gospel? In the light of the answers given to the two previous questions, it is claimed that the best way of doing this is to see “John” as attempting to produce a single, coherent text (John 1,1-20,31) that would build upon and try to articulate the inner coherence of the practice and thought to be found in all its three “predecessors”: congregational practice, Paul and Mark.

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Bowers, James P. "Daniel Castelo (ed.), Holiness as a Liberal Art (Eugene, Oregon: Wipf and Stock Publishers, 2012). xii + 122 pp., $16.49 paper. Jack Levison, Fresh Air: The Holy Spirit for an Inspired Life (Brewster, Massachusetts: Paraclete Press, 2012). 217 pp., $15.99 paper." Pneuma 35, no. 2 (2013): 260–61. http://dx.doi.org/10.1163/15700747-12341319.

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9

Estrada, Rodolfo Galvan. "The Spirit as an Inner Witness in John 15.26." Journal of Pentecostal Theology 22, no. 1 (2013): 77–94. http://dx.doi.org/10.1163/17455251-02201008.

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John 15.26 has always been understood to be a continuation of the Paraclete’s testimony to the world. In this essay, the readers are urged to rethink the Paraclete’s witness not in relation to the world but in relation to the disciples and Johannine community’s context. By analyzing the literary and historical context, the relationship between testimony and faith, and the receptors of the Paraclete’s ministry in the Fourth Gospel, we will actually deduce that the ones who need the witness of the Paraclete the most are the disciples and Johannine community who are undergoing a trial of faith. The recognition of the Spirit’s role as an inner testifier is also manifested in other sources such as ancient Jewish literature and the New Testament canon.

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10

Klauck, H.-J. "Accuser, Judge and Paraclete - On conscience in Philo of Alexandria." Verbum et Ecclesia 20, no. 1 (August 6, 1999): 107–18. http://dx.doi.org/10.4102/ve.v20i1.1169.

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Of all known ancient authors writing in Greek, Philo of Alexandria is the one and related terms and concepts (the apostle Paul comes next, more or less). Something similar may only be found in Latin authors speaking of conscientia, like Cicero. This needs an explanation. After discussing some relevant passages from Philo's writings, with special stress on the texts from scriptures exposed by him, analogies in wisdom literature and in Graeco-Roman rhetoric and mythology are indicated. The following solution is proposed: Philo combines the punishing Furies (cf Cicero) and the benevolent guardian spirit (c. Seneca) of Graeco-Roman mythology and philosophy with the personified reproof from Jewish Wisdom literature, and so he creates a concept that helps him to give a visual description of the strict but nevertheless kind guidance God practices on man.

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Dissertations / Theses on the topic "The Spirit-Paraclete"

1

Joubert, Johann van Dijk. "A comparative study of the Paraclete statements and references to the Holy Spirit in the Johannine Gospel." Thesis, Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-04192007-073525/.

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2

Franck, Eskil. "Revelation taught the Paraclete in the Gospel of John /." [Lund] : Malmö, Sweden : CWK Gleerup ; Distributor, Liber, 1985. http://catalog.hathitrust.org/api/volumes/oclc/12771257.html.

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3

Fridley, William Lloyd. "Illumination in I Corinthians 2:6-3:4 and the paraclete passages." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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4

Kim, Stephen Sawkyoung. "The judgment function of the paraclete an exegetical study of John 16:7-11 /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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5

Tuppurainen, Riku Pekka. "The role(s) of the spirit-paraclete in John 16:4b-15 : a socio-rhetorical investigation." Thesis, 2006. http://hdl.handle.net/10500/1717.

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The subject and the scope of this study are the role(s) of the Spirit-Paraclete in John 16:4b-15. The methodology applied is socio-rhetorical criticism as developed by Vernon K. Robbins. The fourth Gospel is called the `spiritual Gospel.' Its pneumatic connotations are not only related to its presentation of Christ but also to its frequent references to the Spirit and its cognates. Jesus' Spirit-Paraclete teaching in his Farewell Discourse is a prominent example of this. Its pneumatological content is, however, problematic. This is demonstrated by the various attempts of Johannine scholars. In addition, methodologies, goals and the scope of these studies vary. It was observed that if scholars suggest a role for the Spirit-Paraclete, they usually use `either-or' language, pointing out one role while excluding other possible roles from their conclusions or merely list explicitly mentioned functions of the Spirit-Paraclete. This study is a response to this present situation. It deals with the last two Spirit-Paraclete sayings of Jesus in his farewell address to determine the role(s) of the Spirit-Paraclete, applying the comprehensive reading model which has not been applied to this text before. The hypothesis was that if a more comprehensive methodology is applied to the narrative, a more comprehensive understanding of the text would be gained. We applied multidisciplinary socio-rhetorical criticism which takes into account narrative-rhetorical, intertextual, social-cultural, ideological and sacred aspects of the text while not neglecting contexts in which the story took place, was recorded and is interpreted. Findings were that the roles of the Spirit-Paraclete go beyond mere theological and spiritual significance to touch sociological and psychological aspects of human experience. Thus, the roles of the Spirit-Paraclete are multidimensional. These roles are also integrated with each other. Together they support and point to one major role of the Spirit-Paraclete, which does not, however, downplay his other roles. The central role of the Spirit-Paraclete in John 16:4b-15 is to be the divine presence who forms a performing community of the disciples called the people of the Spirit.
New Testament
D. Th. (New Testament)

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6

Botha, Johan Stephanus. "Kreatiewe prediking : kreatiwiteit in diens van die Heilige Gees in die ingewing van die preek (Afrikaans)." Thesis, 2011. http://hdl.handle.net/2263/25385.

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This study deals with creative preaching through exploring pneumatology and creativity as prime ingredients for creative preaching. The researcher sees the problem of preaching in terms of the limited resources for proclaiming the very old message of the gospel of Jesus Christ in a fast changing world. Preaching in the reformed tradition is based primarily upon the Bible and the tradition of the church. The researcher suspects that, given the limitations of the age of the source, the preacher runs the risk of boring the congregation, who regularly attends sermons, by becoming irrelevant to their living conditions through having to repeat the same basic message. The researcher suspects that the preacher may run out of ideas and ways of bringing a relevant message in a fresh way, week after week, and begin to employ all kinds of tricks and gimmicks in order to stay relevant. Creative preaching is suggested as answer to this dilemma. Creative preaching is studied within the frame of creativity in service of the Holy Spirit. The study strives to explore the field of creativity from a homiletical perspective and bring the results into a pneumatological context by means of a hermeneutical method, with the aim of designing a basic theory for creative preaching. The first part of the study comprises a literature study of the fields of pneumatology and creativity. Pneumatology is explored in terms of the biblical roots of the use and meaning of the terms rûah, pneuma and paracletos, as well as a brief theological exploration. A pneumatology for preaching includes the Spirit as carrier of the Word and inspirer of the preacher and listener, within the context of the congregation as dedicated space for the working of the Spirit. The second part of the literature study deals with creativity as a human capacity that can be learnt and developed. Creativity is a deliberate dynamic activity that produces new, unexpected and meaningful results through creative observation, creative thinking and creative insight. Empirical research was conducted amongst preachers in the Dutch Reformed Church to ascertain their understanding of creative preaching and their experience of the workings of the Holy Spirit and creativity, in the process of producing a sermon. The research found that preachers understood the Holy Spirit as a vital part of the preaching process. Preachers experience the activity of the Spirit in their normal daily routines as ministers. Preachers do not regard themselves as creative people although they apply principles of creativity primarily in producing visual material for sermons as an additive. The Research found a need for the concept of creative preaching. Creative preaching is developed and described as a process in which the preacher, with the guidance of the Holy Spirit, employs creative methods like observation, association, imagination and creative thinking in the whole process of sermon creation, from choice of Scripture to the presentation of the sermon. The sermon is structured in such a way as not only to be creative but also stimulating the creativity of the listeners. Creative preaching is stimulating preaching based on scripture, imagination and the inspiration of the Holy Spirit.
Thesis (PhD)--University of Pretoria, 2011.
Practical Theology
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Albalaa, Pierre Youssef. "Exploring the Johannine spirituality: the experience of God in the fourth Gospel perceived from the perspective of its Familia Dei." Thesis, 2018. http://hdl.handle.net/10500/25940.

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Includes bibliographical references (leaves 292-313) : illustrations
This thesis examines the Experience of God in the Fourth Gospel (in this research, it is also called the Johannine Experience of God) by perceiving it from the perspective of the metaphoric Familia Dei, found in this Gospel. This examination is done in a three-step process: The first step consists of a literary review and a presentation of the methodology and approach employed in this research. It intends to set the thesis within the Johannine studies. The second step involves the articulation of essential considerations on Religious Experience, the Johannine Community, and the Fourth Gospel. This articulation has two aims: First, to acquire a deeper understanding of the background of the Johannine Experience of God, and second, to point out the functionality of this Gospel’s narrative in constituting this experience. The third step comprises the following suggestion and the elaboration on its constituents: - The Johannine Experience of God consists of two components: the first one is the initiative of God the Father conveyed by Jesus Christ, perpetuated by the Holy Spirit, and as it is recorded in the Fourth Gospel. And the second one is the response of the believers (John’s readers) to this initiative by accepting the Son and journeying spiritually under the guidance of the Holy Spirit. - The Johannine Experience of God can be perceived from the perspective of the Familia Dei metaphoric found in the Fourth Gospel. - The narrative of the Fourth Gospel has the ability to constitute an experience of God and accordingly creates spirituality, once it is read or heard. This thesis aims to generate a deeper understanding of the spirituality of the Fourth Gospel at one level, and to offer an acceptable general insight about the Johannine Spirituality at another, hoping that its findings become an inspiration for future studies.
Christian Spirituality, Church History and Missiology
D. Th. (Christian spirituality)

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Books on the topic "The Spirit-Paraclete"

1

Paraclete: The experience of the Holy Spirit. Thiruvalla: Christava Sahithya Samithi, 1999.

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2

Paraclete: The spirit of truth in the church. Cincinnati, Ohio: St. Anthony Messenger Press, 2005.

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3

Joseph, Parker. The Paraclete: An essay on the personality and ministry of the Holy Ghost, with some reference to current discussions. Eugene, OR: Wipf and Stock Publishers, 1998.

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4

Johnston, George. The Spirit-Paraclete in the Gospel of John. Cambridge University Press, 2005.

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Cefalu, Paul. Spiritual Comfort and Assurance. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808718.003.0004.

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The third chapter focuses on the Johannine Spirit-Paraclete of the Fourth Gospel and First Epistle. In the Johannine confessions, unlike in the Synoptic Gospels, Jesus promises the arrival of the Paraclete who will provide not simply testimony and advocacy of Jesus’ ministry once he has departed but also spiritual comfort and assurance to the brethren. As the agent of spiritual comfort, the Paraclete serves during the post-Reformed period in England to offset the fear and trembling often associated with experimental Puritanism. After a discussion of the ways in which the Johannine conception of the Spirit departs from the Synoptic presentation of the Spirit, the chapter looks closely at the reception of the Spirit-Paraclete in the sermons and Holy Sonnets of John Donne as well as in John Milton’s Paradise Lost.

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The Paraclete: A series of discourses on the person and work of the Holy Spirit. Toronto: G.N. Morang, 1993.

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7

Williams, Catrin H. Faith, Eternal Life, and the Spirit in the Gospel of John. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.20.

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John’s understanding of faith, eternal life, and the Spirit lies at the centre of scholarly debates about the ways in which the Gospel sets out its views about the means to and effects of salvation. The vocabulary employed by John to express its core soteriological concepts is no longer investigated in complete isolation from more narrative-centred approaches to the text. With regard to the possible origin(s) of its language of faith and eternal life, scholars continue to interpret the relevant vocabulary in terms of John’s indebtedness to Second Temple Judaism and Synoptic tradition, although increasing focus is placed on the relational and ethical overtones, in addition to the individualistic and theological/christological connotations, of John’s realized-eschatological appropriation of the concepts in question. The Spirit in John’s Gospel, particularly the function of the Spirit-Paraclete in the Farewell Discourse, is investigated against a much broader tradition-historical and exegetical canvass.

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Book chapters on the topic "The Spirit-Paraclete"

1

"Jesus’s Words and the Teaching of the Paraclete." In Spirit and Word. Bloomsbury Academic, 2017. http://dx.doi.org/10.5040/9780567670113.ch-008.

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