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. 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 . 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). '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. 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 … As it is used in Christian systematic theology, “pneumatology” refers to the study of the biblical doctrine of the Holy Spirit. A Look Inside. 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. Horsley and Silberman 1997: 163-83). Is the Holy Spirit in traditional dogma the guardian of the status quo or does it offer the dynamic possibility for change? 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). Spiritistic phenomena, after all, are hardly unique to the Bible. Unlikely Coalitions. 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. Both horns of this dilemma are problematic. 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. 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. 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). 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. The two sections of the volume are designed to provide a … Up to 90% off Textbooks at Amazon Canada. Many still read biblical references to the Holy Spirit as primarily having to do with extraordinary signs. 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. 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). The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. The Holy Spirit must never be confused with, collapsed into, or commandeered by the human spirit or the church. Pneumatology- The Doctrine of the Holy Spirit. 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.

Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? Most traditional interpreters focus on this event in its "extraordinariness," i.e. 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). It has a central place in the Christian doctrine of God classically conceived. It was the writer in the Johannine epistles who stressed that the one who does not love cannot love God (1 John 4: 20). Keep in mind how John uniquely relates the Spirit to: 1) Christology; 2) Ecclesiology; 3) Eschatology Cite examples to support 2. The notion of Holy Spirit as empowerer of community, a community that proclaims Christ, is also stressed in the writings of Paul and John. What is particularly striking about the attempts to develop the Holy Spirit as person is their arrival at a dilemma, the only way out of which seems to be through a return to some of the biblical emphases summarized in my previous section, thus underscoring a mystical-communal interpretation of the Holy Spirit. Includes bibliographical references (p. 131-148) and index. Paul Tillich's comprehensive correlation of "Spirit" with "Life" is just one well-known example (Tillich 1967: III, 11-294). 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. It is divine personal presence, but a presence that is interpersonal, relational, intersubjective. 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). 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. 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. 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). 3-14), and human acts of craftsmanship and artistic design (Exod. 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. Plus, free two-day shipping for six months when you sign up for Amazon Prime for Students. 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. (Ridderbos 1975: 221, emphasis added). ... 'I believe in God, the Father, the Son, and Holy Spirit.' How do the gifts of the Spirit, ecstatic and relational, inform feminist thinking of the Christian God? The miracle stories about Jesus have often been read as miraculous, extraordinary signs. Read reviews from world’s largest community for readers. On this model, the Holy Spirit is "inter-person." Its appropriation for Jesus' basic message suggests an overall challenge to the religion and politics of the standing imperial order. In making the feminist-womanist connection, however, Walker proceeds with great caution. Abstract. Report. There is clearly less material on the Spirit. . Here, the mystery of the spirit of God is not so much above as in these special and ordinary acts of history and culture. Feminist theology has a history of questioning God the Father and God the Son. 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. It will be helpful here to follow just a bit of this error of orthodoxy. 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. Hence, the Spirit's mystical communalism is also a mystical politics. The Cambridge Companion to Feminist Theology - July 2002. Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? These spiritistic phenomena, however, do not capture the meanings distinctive to biblical understandings of the Holy Spirit. 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. How do the gifts of the Spirit, ecstatic and relational, inform feminist thinking of the Christian God. 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. Summaries 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.”. Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine: Thomasson-Rosingh, Anne Claar: Amazon.sg: Books 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. 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. 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. 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. 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." Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine Gender, Theology and Spirituality: Amazon.es: Anne Claar Thomasson-Rosingh: Libros en idiomas extranjeros ... Womanist theology has grounds for shaping a theology of the spirit informed by black women's political action. 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). 3:42. 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. 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. Centuries of doctrinal development have been devoted to explaining claims that the Holy Spirit is a unique "person" in a divine Trinity. 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. . 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. 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 liberation and feminist readings, however, draw from still another source, one giving to Holy Spirit not just a mystical communal interpersonalism but also a pointed and liberating focus. 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. 35: 31-2). Approaches to the Holy Spirit in Feminist and Eastern Orthodox Theology Jesus, too, would be seen as marginal to the ruling religious and political elites centered on the temple-state in Jerusalem. To this we now turn. It tended to develop a communal ethos that rejected the establishment of hierarchical power (Schussler Fiorenza 1993: 94; cf. Generally this includes such topics as the personality of the Spirit, the deity of the Spirit, and the … 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). 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. 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. ... a woman of the poor: "...the Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee (Luke 1:35). 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. From the time of Greek dramatists like Euripides or the Greek philosopher Democritus, marvelous powers and miraculous acts were regularly believed and depicted. 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. Sensing the Spirit book. 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. The imperial context of the Jesus movements tends to give their spirit discourse another trait. 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. 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). 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. 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). 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. 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. DAC - The Diocesan Advisory Committee (DAC)... Children, Families, Young People and Parishes. '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'. 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). 1. DOI link for Searching for the Holy Spirit. Playing next. That is to say, the "personal" nature of spirit is understood less as discrete ego, and more in the cultural terms of relation. If one holds to the claim of the first horn, one fails to give the Holy Spirit a persuasive sense of being a "person." (Luke 4: 18). 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. Consider the nature of the dilemma. Similarly, extraordinary spiritistic phenomena are not limited to the past. 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.

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