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. Summarize John's unique contribution to the "Theology of the Holy Spirit." The biblical narrative's view of the Spirit as an agapic mystical communalism can be seen as related to conflicts of power. Most of DSS is written in a polemical style, with fierce rhetoric trying to convince readers of Basil's view on the Holy Spirit. 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. How do the gifts of the Spirit, ecstatic and relational, inform feminist thinking of the Christian God? 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. 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. 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. Is the Holy Spirit in traditional dogma the guardian of the status quo or does it offer the dynamic possibility for change? Jesus, too, would be seen as marginal to the ruling religious and political elites centered on the temple-state in Jerusalem. 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. It is divine personal presence, but a presence that is interpersonal, relational, intersubjective. DOI link for Searching for the Holy Spirit. The effect of this emphasis on community is not to override the mystical meanings of spirit, but to envision them as located in the experience of love in a communal ethos, and hence ethically relevant. Feminist theology has a history of questioning God the Father and God the Son. "To be only slightly in error [about the Holy Spirit] was to be orthodox" (Pelikan 1971: 213). . Feminist theology has a history of questioning God the Father and God the Son. To this we now turn. 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. Unlikely Coalitions. 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. 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 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. . Summaries 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. On this model, the Holy Spirit is "inter-person." 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). 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). Read reviews from world’s largest community for readers. the strangeness of many hearing in their own diverse tongues. 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. 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. 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). 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). 18:17. 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. 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. (Ridderbos 1975: 221, emphasis added). 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. Nirmal writes, 'That feeling of being God-forsaken is at the heart of our dalit experiences and dalit consciousness in India. The community of spirit in the Jesus movement, therefore, was profoundly anti-imperial in nature, indeed was such almost by definition of context. 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. Paul, even when writing about seemingly individualistic and spiritistic phenomena, takes the Spirit as primarily Christ's presence in and among the faithful. Feminist theology is a significant movement within contemporary theology. ... 'I believe in God, the Father, the Son, and Holy Spirit.' '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 book. The very notion of "Gospel," as applied to Jesus' message, for example, was derived from the Roman imperial discourse, where it was used for the "glad tidings" that conquering generals would announce to the citizens after battle (Myers 1988: 123-4). 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). 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). Horsley and Silberman 1997: 163-83). 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. Christian Pneumatology. The Johannine literature, although often referring to the Spirit as "from above," nevertheless presents the Spirit as personal presence and comforter, dwelling with and in the community of love. Approaches to the Holy Spirit in Feminist and Eastern Orthodox Theology

Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? '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. Glossolalia, for example, is a kind of spiritistic practice known in several religions and cultural contexts (Goodman 1972). Consider the imperial frame. Fatima Mernissi’s book, The Forgotten Queens of Islam, is a crucial piece in feminist theology for Islam and how it relates to a non western state. 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.”. 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 people and for the natural world" (McFague 1996: 147). This chapter discusses the work of the Holy Spirit in the struggles of black women for liberation and the flourishing of life.In this essay, the Holy Spirit includes some Christian ideas that are expanded, enriched, and significantly modified by and through how they are uniquely appropriated by black women. ... Womanist theology has grounds for shaping a theology of the spirit informed by black women's political action. 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). 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. Its appropriation for Jesus' basic message suggests an overall challenge to the religion and politics of the standing imperial order. One unique unity, the trinity is … 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. How do the gifts of the Spirit, ecstatic and relational, inform feminist thinking of the Christian God. Paul Tillich's comprehensive correlation of "Spirit" with "Life" is just one well-known example (Tillich 1967: III, 11-294). 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. Luke's Jesus is dramatically portrayed as one who reaches back to the prophets in order to advance a radically inclusive message of liberation. These spiritistic phenomena, however, do not capture the meanings distinctive to biblical understandings of the Holy Spirit. Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? This suggests also a new polity, one present and emergent from the striking anti-imperial space of tiny resistant Galilee.

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