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Journal articles on the topic 'The Spirit-Paraclete'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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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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3

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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8

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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11

Joubert, Johann. "A theological assessment and interpretation of the Johannine Paraclete- Spirit." In die Skriflig/In Luce Verbi 41, no. 3 (July 27, 2007). http://dx.doi.org/10.4102/ids.v41i3.317.

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The Johannine portrayal of the Paraclete-Spirit gives us a fuller understanding of the identity, role and function of the Holy Spi- rit. The Paraclete-Spirit in the Johannine Gospel works to glorify Jesus, and make the Father known. Because of the presence of the Paraclete-Spirit Jesus becomes omnipresent, is in his fol- lowers and is permanently with them. Through the Paraclete- Spirit believers are again united with Jesus as Jesus is united with the Father. Because of the presence of the Paraclete-Spirit Jesus’ followers become participants in his life and work through faith in Him.

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12

Nel, Marius. "The notion of the Holy Spirit as Paraclete from a Pentecostal perspective." In die Skriflig/In Luce Verbi 50, no. 1 (March 18, 2016). http://dx.doi.org/10.4102/ids.v50i1.2095.

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Pentecostals share an interest in the work and person of the Holy Spirit although not at the cost of a well-developed Christology. The term Paraclete (παράκλητος) appears four times in the Gospel according to John in reference to the Holy Spirit (Jn 14:16, 26; 15:26; 16:7), and once in 1 John 2:1 in reference to Jesus. The question the article asks is: What is meant by the notion of the Spirit as Paraclete from a primarily Pentecostal perspective? To answer the question it is necessary to ask where John’s Paraclete fits into the pneumatology of the early Christian Church before investigating the different contexts in the Johannine literature and what they suggest about the Spirit (and Jesus) as Paraclete. Lastly the meaning of the term in the Graeco-Roman world of the 1st century CE is observed before some suggestions are made for interpreting Paraclete, specifically in forensic terms.

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13

Joubert, J. "Johannine metaphors/symbols linked to the paraclete-spirit and their theological implications." Acta Theologica 27, no. 1 (December 20, 2007). http://dx.doi.org/10.4314/actat.v27i1.5493.

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14

Greb, Daniel. "Fugiendum necne sit in persecutione— Zur rhetorischen Strategie und Disposition von Tertullians Traktat de fuga in persecutione." Vigiliae Christianae, May 5, 2020, 1–31. http://dx.doi.org/10.1163/15700720-12341444.

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Abstract In his treatise de fuga in persecutione Tertullian argues that flight is not allowed for any Christian in times of persecution. As persecution originates in God and his will, there is no possibility to flee and avoid it. Such a behaviour would be nothing else than apostasy and would result in the loss of eternal life. Only by submitting oneself completely to God and his providence and the guidance of the Holy Spirit (Paraclete) it is possible to endure persecution and fulfil God’s demand for steadfastness. To convince his addressee Fabius, Tertullian gives his treatise a classical rhetorical disposition and arranges his arguments according to the partes orationis. This article investigates the rhetorical substance of the treatise and outlines its disposition as a deliberative speech. It is demonstrated, how Tertullian’s rhetoric influences and strengthens his argumentation.

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15

Van der Merwe, Dirk. "Divine fellowship in the Gospel of John: A Trinitarian spirituality." HTS Teologiese Studies / Theological Studies 75, no. 1 (October 30, 2019). http://dx.doi.org/10.4102/hts.v75i1.5375.

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This article investigates how Trinity features are presented in the Gospel of John and how the early Christians experienced the Trinity in their daily lives. The immanence and ‘lived experiences’ of the divine are fostered by how the immanence of the divine is expounded in terms of the familia Dei: God as Father, the Logos as Son of God, believers as Children of God and the Spirit-Paraclete as the one who constitutes the family and educates the children in the family. Therefore, in this article, the familia Dei will be the facilitating hermeneutical principle used to examine the divine fellowship as well as the ‘lived experiences’ and immanence of the divine in early Christian everyday living. John’s reflection on perichoresis lies embedded in a ‘fellowship’ perspective. The divine fellowship is investigated from the four perspectives of how the divine is identified in John: life in the familia Dei, love in the familia Dei, unity in the familia Dei and glorification in the familia Dei.

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16

Chamburuka, Phillemon M. "A socio-historical analysis of Lukan and Johannine pneumatological conceptions." HTS Teologiese Studies / Theological Studies 76, no. 4 (November 30, 2020). http://dx.doi.org/10.4102/hts.v76i4.6099.

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This article is a socio-historical analysis of Lukan and Johannine pneumatological traditions. It is important to note that these pneumatological traditions are broad in scope and content. This article endeavours to assess the relationship between the Lukan Pentecost (Ac 2:1–13) and the so-called ‘Johannine Pentecost’ (Jn 20:22) and grapples with the reasons why the Fourth Evangelist conception of the bestowing of the Holy Spirit (Paraclete) in John 20:22 is conspicuously different from the Lukan Pentecost in Acts 2:1–13. It is imperative therefore to ascertain whether there was a Galilean Pentecost and a Judean Pentecost. This scholarly debate is far from being settled because of the differences in approaches and theological persuasions, some of which will be discussed. It is concluded that the Lukan and Johannine pneumatological traditions are distinct traditions that were developed to suit the interests and concerns of their respective communities, as well as the thematic interests of the third and fourth evangelists.Contribution: This article provides a scholarly analysis of the relationship of Lukan and Johannine conceptions of the bestowment of the Holy Spirit upon the disciples of Jesus. The article gives hermeneutical insights that are vital in interpreting pneumatological passages from a socio-historical perspective which will aid preachers, seminarians and theologians as they interpret these selected passages.

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