Summarize John's unique contribution to the "Theology of the Holy Spirit." Feminist theologian Sallie McFague argues that feminists see the Holy Spirit as "a central, if not primary, 'name' for God," but emphasizes the spirit of God as "basically and radically immanent" and in relations of "love and empowerment, of life and liberty, for … For the Gospels of Mark and Matthew, for example, there is a remembrance of the Hebrew scriptures' supposition that the Holy Spirit is God's power to perform special acts in history and community. It certainly does not have the symbolic clarity given by terms like "Father" and "Son," the names used for the other two persons in the Trinity. Holy Spirit is one. DAC - The Diocesan Advisory Committee (DAC)... Children, Families, Young People and Parishes. The main goal of this post is not to diminish feminist theology; they bring some helpful points and ideas to the table, but I believe they are making an issue out of a nonissue. Hence, the Spirit's mystical communalism is also a mystical politics. Perhaps one of the clearest examples of the flourishing of such a view of the self lies in the tendency in Jamaican vernacular to refer to one's self in conversation as "I-an'-I" (Murrell et al. Talk of the Holy Spirit as "person" at least had a virtue of satisfying people's need for symbols of God and of Spirit, which deployed personal imagery. Some theologians, however, actually prefer impersonal pronouns for the Spirit, to signify the Spirit's work in all creation - as force, power, the movement of the non-human. From the time of Greek dramatists like Euripides or the Greek philosopher Democritus, marvelous powers and miraculous acts were regularly believed and depicted. The Holy Spirit must never be confused with, collapsed into, or commandeered by the human spirit or the church. Sensing the Spirit book. It was marked by a restless political contentiousness; a series of large and small daily resistances to oppressive powers, and a building of new community for and among repressed groups (Sawicki 2000: 172-4). Browse more videos. Its appropriation for Jesus' basic message suggests an overall challenge to the religion and politics of the standing imperial order. We might list just a few: the Gospel presentations of Jesus as contesting the temple-state; Mark's not-so-veiled suggestion that Jesus was in opposition to Roman occupying soldiers with his story of Jesus' exorcism of a demon named "Legion"; Jesus' death by crucifixion, a mode of execution reserved for the seditious who threatened the religiously backed imperial order; the apostle Paul's centering his message on the imperially distasteful notion that a shamed crucified one could be "Lord" (kyrios) or "Savior" (soter), terms traditionally used for the Caesars. Those who survey the whole range of biblical discourse on spirit, however, discern in it what I will term a "mystical communalism," in which "Holy Spirit" refers primarily to the mystery of God as intrinsic to, immanent in, communal life and development. As anthropologists and scholars of comparative religion have emphasized, there seems to exist, interculturally, a human drive to order social life in accord with some symbol system that relates that social life to an ultimate reality portrayed in terms of personal spirits (Douglas 1970: 45). These include acts of deliverance from Egypt (Exod. Biblical texts do not easily yield up a unified position on the meaning of the Holy Spirit, and certainly not all relevant passages can be examined here. Download Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine Now. Father Peter Harris was the son of an Anglican Priest and grew up in the Parishes of Petite Riviere, Musquodoboit Harbour and Bedford, before attending the University of King’s College and later Trinity College, Toronto and becoming a priest himself. The biblical narrative's view of the Spirit as an agapic mystical communalism can be seen as related to conflicts of power. Approaches to the Holy Spirit in Feminist and Eastern Orthodox Theology A summary of Paul's logic here was ably given by New Testament theologian Herman Ridderbos: The thought is not that the Spirit first shows himself [sic] to individual believers, brings them together into one whole, and thus constitutes the body of Christ. Summaries Feminist theology has a history of questioning God the Father and God the Son - this study begins the theological questioning of God the Holy Spirit. Summarize the meaning of the "new name" that Jesus gives the Spirit in the Gospel of John: It has a central place in the Christian doctrine of God classically conceived. Three major sources of theological discourse about the Holy Spirit have steeped Christian ideas of the Holy Spirit in meanings of liberating practice of one sort or another. Feminist theology is a significant movement within contemporary theology. Searching for the Holy Spirit brings feminist pneumatology into discussion with more traditional doctrine of the Spirit, notably the very significant early Christian treatise by Basil of Caesarea, De Spiritu Sancto. Searching for the Holy Spirit brings feminist pneumatology into discussion with more traditional doctrine of the Spirit, notably the very significant early Christian treatise by Basil of Caesarea, De Spiritu Sancto. Sensing the Spirit: The Holy Spirit in Feminist Pespective: Rebecca Button Prichard: 9780827234420: Books - Amazon.ca These spiritistic phenomena, however, do not capture the meanings distinctive to biblical understandings of the Holy Spirit. The imperial context of the Jesus movements tends to give their spirit discourse another trait. 17:18. Yet the Holy Spirit as person persisted, in spite of its troubling dilemma and rarefied doctrinal conceptuality, because it was a key place in Christian symbols where the faithful located those aspects of their personal talk about God that could not be adequately included under the personal imagery of Father and Son. Similarly, extraordinary spiritistic phenomena are not limited to the past. In the twentieth century, Tillich is well known for frequently discussing the Holy Spirit as "Spiritual Community," an ideal community realized in history as one of faith and love, under the impact of "the biblical picture of Jesus as the Christ" (Tillich 1967: II, 86-245 passim). The notion of Holy Spirit as empowerer of community, a community that proclaims Christ, is also stressed in the writings of Paul and John. The Christian doctrine of God holds in tension two convictions seemingly at odds - that God is One, and that there is diversity in the Godhead. They are, because included in this new life context, no longer in the flesh, but in the Spirit. Searching for the Holy Spirit. Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine Gender, Theology and Spirituality: Amazon.es: Anne Claar Thomasson-Rosingh: Libros en idiomas extranjeros The real marvel, however, is not the surprising translation of a message into many tongues, but that the multilinguistic understanding among many peoples proceeds from Galileans (Acts 2: 7). Christian Pneumatology. (Luke 4: 18). The term pneumatology comes from two Greek words, namely, pneuma meaning “wind,” “breath,” or “spirit” (used of the Holy Spirit) and logos meaning “word,” “matter,” or “thing.”. When the writer of Luke and Acts summarizes diverse spiritistic wonders (healings, speaking in tongues, deliverances from prison, among others), the emphasis falls even then on the Christian community's specific power to execute concretely its basic tasks. There is clearly less material on the Spirit. Centuries of doctrinal development have been devoted to explaining claims that the Holy Spirit is a unique "person" in a divine Trinity. Ghosts and guardian angels may be welcome in some personal mythologies, but they rarely enable a communally shared understanding of the Holy Spirit. New Testament analysts have routinely pointed out that the term "Holy Spirit" is, in the scriptures, less "a person," and more a "mysterious power of God," "mode of God's activity," "distinctive endowment of God to people," or again, a "mode of God's operation in the church" (Lampe 1962: 626). As narrated in Acts 2, people from many lands are described as hearing the new message about Jesus, and hearing it in their own languages. Even in the well-known passage about the Holy Spirit descending upon believers on the fifth Sunday after Easter ("Pentecost"), we can note the counter-imperial implications of the Spirit's emergence. It is a mystical practice, where transcending experiences of the sacred, paradoxically, spring up most dynamically in ways immanent to concrete human experiences of agapic community. Jesus' life and work were played out in Galilee and Judea, under a Roman rule and occupation fusing local Herodian kings and religious elites into a ruling apparatus centered on a temple-state system in Jerusalem (Mack 1995). These are certain biblical emphases, a doctrinal dilemma in debates about "the person" of the Holy Spirit, and the imperial frame of early Jesus movements. Spiritistic phenomena, after all, are hardly unique to the Bible. Galilee was a site that was a crossroads of imperial conflict, and its agrarian peoples were long subordinated to meeting the economic and political needs of empire. This dialogue opens up exciting new possibilities for both theology and the place of women in the church. It is divine personal presence, but a presence that is interpersonal, relational, intersubjective. The results offer exciting new possibilities for both … On this day we will trace what Feminist theology has to say about the Holy Spirit and bring it together with traditional Christian doctrine of the Spirit. On the other hand, most efforts to fill out a view of the person-like quality of this "third person" flounder, providing, mainly, various portrayals of a general, divine force and presence. Those theologians who do reason their way to some argument that the Holy Spirit is a person usually display doctrinal argumentation so complex and intricate that it is gras-pable only in the rarefied atmosphere of a dogmatic elite. On this model, the Holy Spirit is "inter-person." 1. The writer of the Acts of the Apostles pauses to marvel at the signs and wonders performed by early Christians in the power of the Spirit. The claim of the other horn of the dilemma, which may seem like a necessity given the failures to clarify the "person" of the Holy Spirit, is also unsatisfactory. One of the most radical formulations of the social character of the mystery of Holy Spirit was given by Schleiermacher who even seemed, at points, to identify the Holy Spirit with the church's life (Schleiermacher 1976: 560-1). Christian Pneumatology. In response, feminist thinkers turn to the Trinity as a model for ecclesial life and as fundamental to all Christian theology, contending that any theological justification for hierarchy and patriarchy diminishes the truth of life in the Spirit and salvation in Christ. It was the writer in the Johannine epistles who stressed that the one who does not love cannot love God (1 John 4: 20). Paul, even when writing about seemingly individualistic and spiritistic phenomena, takes the Spirit as primarily Christ's presence in and among the faithful. For Gustavo Gutiérrez, the Holy Spirit refers primarily to divine presence in the "specific fabric of human relationships, in persons who are in concrete historical situations" (Gutiérrez 1988: 109). The Cambridge Companion to Feminist Theology - July 2002. While theologians often speak of a doctrine of the Holy Spirit, talk of the "Holy Spirit" has been hard to formalize as doctrine. Playing next.

Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? Thus these biblical emphases have blended the mystical with the social, in a mystical communalism. Twentieth-century liberation theologians, such as those in Latin America, or contemporary feminist theologians, have also stressed the interpersonal as the locus of the Holy Spirit. (Ridderbos 1975: 221, emphasis added). The two sections of the volume are designed to provide a … He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord. In Abrahamic religions, the Holy Spirit is an aspect or agent of God, by means of which God communicates with people or acts on them. Abstract. Paul Tillich's comprehensive correlation of "Spirit" with "Life" is just one well-known example (Tillich 1967: III, 11-294). A Look Inside. Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine (Gender, Theology and Spirituality) eBook: Thomasson-Rosingh, Anne Claar: Amazon.com.au: Kindle Store This gave the Spirit of God in Christian community a liberationist character, and this means that the mystical communion of agapic praxis had a strong political element. '62 Nirmal left the development of a dalit theology of the Holy Spirit to the younger theologians, who have identified the Spirit with the deep sighs of the dalits and the groaning of the whole creation, which suffers destruction and domination by the powerful. The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. Discourse about the Holy Spirit as person did not speak to this need for impersonal metaphors, unless it was articulated in relation to the power of the Creator in the creation. Consider the imperial frame. Includes bibliographical references (p. 131-148) and index. The miracle stories about Jesus have often been read as miraculous, extraordinary signs. Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? . These can all be grouped together as kinds of "spiritism.". To be a person is to be a self within multiple and changing relations, in nature and diverse human contexts (Tillich 1967: I, 168-70; MacMurray 1961). Feminist theology has a history of questioning God the Father and God the Son - this study begins the theological questioning of God the Holy Spirit. This is not a social reductionism, either in the sense of reducing the mystery of God "down to" only the social, or in the sense of reducing the mystery of the human individual to only social functions. Consider the nature of the dilemma. Horsley and Silberman 1997: 163-83). More recently, other theologians have proposed renderings of the interpersonal meaning of Holy Spirit. The Bible abounds with many references to such spiritistic phenomena. There are many more signs of the anti-imperial character of the Jesus movement than can be treated in this essay. ... 'I believe in God, the Father, the Son, and Holy Spirit.' In these latter terms, a person is constituted by the mutual relations to others. Believers may think of miraculous workings of God, which are thought to involve a number of extra-body or psychic experiences, all defying established Western science's views of how things happen. It tended to develop a communal ethos that rejected the establishment of hierarchical power (Schussler Fiorenza 1993: 94; cf. That the Spirit was liberating or freeing signified also, of course, that the divine life was, in itself (and not just for the world), distinguished by that freedom. In his De Trini-tate, he experimented with imagery of the first person (the Father) as the "Lover," the second person (the Son) as the "Beloved," giving to the third person, the role of "Love" between them (Schaff 1956: 215-17). Nirmal writes, 'That feeling of being God-forsaken is at the heart of our dalit experiences and dalit consciousness in India. As it is used in Christian systematic theology, “pneumatology” refers to the study of the biblical doctrine of the Holy Spirit. Jesus, too, would be seen as marginal to the ruling religious and political elites centered on the temple-state in Jerusalem. Keep in mind how John uniquely relates the Spirit to: 1) Christology; 2) Ecclesiology; 3) Eschatology Cite examples to support 2. Plus, free two-day shipping for six months when you sign up for Amazon Prime for Students. But immanence is always ominously imminent: witness the pervasive influence of Kantian and Hegelian idealism, the historicism and subjectivism of liberal theology, and the ecclesiomonistic preoccupations of much postliberal theology. There is clearly less material on the Spirit. These biblical emphases, then, stress a biblical notion of the Holy Spirit that is integrally bound up with the creation and nurture of communities of agapic love (Outka 1972). Feminist theology has a history of questioning God the Father and God the Son - this study begins the theological questioning of God the Holy Spirit. This liberating message etches into the Bible's mystical communalism of agapic practice a strong anti-imperial posture and practice. DOI link for Searching for the Holy Spirit. Pneumatology- The Doctrine of the Holy Spirit. If one holds to the claim of the first horn, one fails to give the Holy Spirit a persuasive sense of being a "person." Feminist theology has a history of questioning God the Father and God the Son - this study begins the theological questioning of God the Holy Spirit. It will be helpful here to follow just a bit of this error of orthodoxy. Pneumatology- The Doctrine of the Holy Spirit. New Testament scholar G. W. Lampe summarizes this tendency: "The Spirit links together and binds into a single operation of God, the whole series of events that began in the Jerusalem temple with the annunciation to Zechariah and reached a climax in the free proclamation of the kingdom of God in the capital city of the Gentile world by the leading apostle" (Lampe 1962: 633, emphasis added). Most of DSS is written in a polemical style, with fierce rhetoric trying to convince readers of Basil's view on the Holy Spirit. Glossolalia, for example, is a kind of spiritistic practice known in several religions and cultural contexts (Goodman 1972). This liberating function comes to the fore dramatically in settings of oppression and colonization, and this is what especially opened the doctrine of the Holy Spirit to partnership with the African notions of spirits that were deployed against oppressive structures like slavery (Ventura 1985: 113). Amid the struggle with the elusive discourse of Holy Spirit, we can understand how this complex notion persistently emerges to speak of liberating communal change. Is the Holy Spirit in traditional Christian doctrine the guardian of the status quo or does it offer the dynamic possibility for change? This dialogue opens up exciting new possibilities for both theology and the place of women in the church. Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? 1998: 107ff.). Resulting from this dilemma is a challenge to theologians: how to acknowledge the failure of traditional talk about the Holy Spirit as person, without depriving Christians of a person-like symbolic imagery of spirit. 35: 31-2). Jesus' closeness to agrarian life and Galilean peoples gave his work a distinctive spiritual character that put him in tension with this ruling apparatus and its religious supporters (Sawicki 2000). To this we now turn. In making the feminist-womanist connection, however, Walker proceeds with great caution. Instead, both God and individual are located in, found in, known in, and come into their own fullest meanings within, humans' relational ethos of agapic love. 18:17. . Feminist theology and Islam is also used to strengthen the spiritual connection to the women of Islam when they undergo severe trauma, to promote human rights especially those of women. On the one hand, Christian theologians, in accord with orthodox trinitarian formulas, have long discussed the Holy Spirit as one of three "persons" in a Godhead. On this day we will trace what Feminist theology has to say about the Holy Spirit and bring it together with traditional Christian doctrine of the Spirit. Such a deprivation may seem to be no loss, except that not only does it tend to consign the Holy Spirit to becoming something like what Joseph Haroutunian called an "oblong blur," it also leaves many to reach for repersonalizations of spirit discourse that yield superstitious notions of the Holy Spirit, as "friendly ghost" or personal "guardian angel" (Haroutunian 1975: 319-20). This is because the language left over for referring to the Holy Spirit, that of a general divine force and presence, depersonalizes Christian discourse about divine spirit. The community of spirit in the Jesus movement, therefore, was profoundly anti-imperial in nature, indeed was such almost by definition of context. Here, the mystery of the spirit of God is not so much above as in these special and ordinary acts of history and culture. The sequence is accordingly the reverse: those who by virtue of the corporate bond have been united with Christ as the second Adam, have died and been buried with him, may know themselves to be dead to sin and alive to God, may also know themselves to be "in the Spirit." Feminist theology has a history of questioning God the Father and God the Son. The way forward to meeting the challenge posed by the dilemma is to allow the notion of person, when used for the divine life, to be reconstructed by the mystical communalism of the biblical narratives. They also had generated years of resistance to empire (Horsley 1995: 275-6). Read reviews from world’s largest community for readers. Continue reading here: Leveling Spirit Liberating Struggle in the Revolutionary Atlantic, Leveling Spirit Liberating Struggle in the Revolutionary Atlantic, Asian feminist theology - Feminist Theology, The Four Gospels Jesus Prophet and Embodiment of the Kingdom of. 3-14), and human acts of craftsmanship and artistic design (Exod. Feminist theology has a history of questioning God the Father and God the Son. The aim of this Companion is to give an outline of feminist theology through an analysis of its overall shape and its major themes, so that both its place in and its contributions to the present changing theological landscape may be discerned. St. Augustine is exemplary of doctrinal debate already pointing in the direction of this interaction between beings as constituting the "person(s)" of the Holy Spirit. This suggests also a new polity, one present and emergent from the striking anti-imperial space of tiny resistant Galilee. Other pursuits of feminist theology are very similar to the range of studies in theology as a whole: the Trinity as a unit, or individually as Father, Son and Holy Spirit, Eschatology (the end times), Creation, the Church, etc.

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