Paul, even when writing about seemingly individualistic and spiritistic phenomena, takes the Spirit as primarily Christ's presence in and among the faithful. These spiritistic phenomena, however, do not capture the meanings distinctive to biblical understandings of the Holy Spirit. "To be only slightly in error [about the Holy Spirit] was to be orthodox" (Pelikan 1971: 213). Consider the nature of the dilemma. 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. There is clearly less material on the Spirit. In all these ways, the person-like imagery of divine spirit is preserved but the notion of "Holy Spirit as person" is refocused as interpersonal. They are, because included in this new life context, no longer in the flesh, but in the Spirit. Spiritistic phenomena, after all, are hardly unique to the Bible. 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). 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. 1998: 107ff.).

Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? 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. 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. Similarly, extraordinary spiritistic phenomena are not limited to the past. Pneumatology- The Doctrine of the Holy Spirit. Summaries Approaches to the Holy Spirit in Feminist and Eastern Orthodox Theology 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. 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. 17:18. It was the writer in the Johannine epistles who stressed that the one who does not love cannot love God (1 John 4: 20). Up to 90% off Textbooks at Amazon Canada. 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. These include acts of deliverance from Egypt (Exod. 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). Searching for the Holy Spirit. The Bible abounds with many references to such spiritistic phenomena. Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? 3-14), and human acts of craftsmanship and artistic design (Exod. That is to say, the "personal" nature of spirit is understood less as discrete ego, and more in the cultural terms of relation. 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 Holy Spirit must never be confused with, collapsed into, or commandeered by the human spirit or the church. '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'. 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). Ghosts and guardian angels may be welcome in some personal mythologies, but they rarely enable a communally shared understanding of the Holy Spirit. Hence the divine life that is believed to act in history, etched deeply into the dynamism and structure of all creation, is a veritable pulsing of freedom, a resource for catalyzing change in the present (to varying degrees) or change in an eschatological or apocalyptic future (Tillich 1967: I, 232-3). 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). Its appropriation for Jesus' basic message suggests an overall challenge to the religion and politics of the standing imperial order. This suggests also a new polity, one present and emergent from the striking anti-imperial space of tiny resistant Galilee. Many official churches have stripped their message of much of its political meaning, but it was intrinsic to the early Jesus movement. As it is used in Christian systematic theology, “pneumatology” refers to the study of the biblical doctrine of the Holy Spirit. Paul Tillich's comprehensive correlation of "Spirit" with "Life" is just one well-known example (Tillich 1967: III, 11-294). 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." 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). Read reviews from world’s largest community for readers. 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. 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. There are many more signs of the anti-imperial character of the Jesus movement than can be treated in this essay. (Luke 4: 18). Luke's Jesus is dramatically portrayed as one who reaches back to the prophets in order to advance a radically inclusive message of liberation. 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 has a history of questioning God the Father and God the Son. One unique unity, the trinity is … The two sections of the volume are designed to provide a … 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). Is the Holy Spirit in traditional dogma the guardian of the status quo or does it offer the dynamic possibility for change? Sensing the Spirit: The Holy Spirit in Feminist Pespective: Rebecca Button Prichard: 9780827234420: Books - Amazon.ca 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 early church fathers writing on the Holy Spirit, Gregory of Nazianzus, had to confess the problem of elusive subject matter. Courses (Due to Covid-19 some courses now on Zoom). 3:42. 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. . Unlikely Coalitions. Download Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine Now. 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. 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 … 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). When one recalls the content of the message of the Jesus figure, whom the writer of Luke and Acts says was working in the "power of the Spirit" (Luke 4: 14), the Galilean interest in contesting the political reach of empire is strong indeed. 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. The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. Holy Spirit is one. The biblical narrative's view of the Spirit as an agapic mystical communalism can be seen as related to conflicts of power. 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). Summarize John's unique contribution to the "Theology 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). They also had generated years of resistance to empire (Horsley 1995: 275-6). 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). These can all be grouped together as kinds of "spiritism.". 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. Browse more videos. 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. Feminist theology has a history of questioning God the Father and God the Son. Keep in mind how John uniquely relates the Spirit to: 1) Christology; 2) Ecclesiology; 3) Eschatology Cite examples to support 2. 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. Includes bibliographical references (p. 131-148) and index. 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). Summarize the meaning of the "new name" that Jesus gives the Spirit in the Gospel of John: 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. 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. ... Womanist theology has grounds for shaping a theology of the spirit informed by black women's political action. 18:17. 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. 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. Abstract. Report. 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. It will be helpful here to follow just a bit of this error of orthodoxy. the strangeness of many hearing in their own diverse tongues. Generally this includes such topics as the personality of the Spirit, the deity of the Spirit, and the … . Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine: Thomasson-Rosingh, Anne Claar: Amazon.sg: Books 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. 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. 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). This dialogue opens up exciting new possibilities for both theology and the place of women in the church. 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. 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. 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. 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. Hence, the Spirit's mystical communalism is also a mystical politics. Feminist theology is a significant movement within contemporary theology. 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. 1. ... a woman of the poor: "...the Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee (Luke 1:35). 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. Both horns of this dilemma are problematic. 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. 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. The results offer exciting new possibilities for both … Pneumatology- The Doctrine of 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. 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. Most traditional interpreters focus on this event in its "extraordinariness," i.e. 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. (Ridderbos 1975: 221, emphasis added). 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. Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine (Gender, Theology and Spirituality) eBook: Thomasson-Rosingh, Anne Claar: Amazon.com.au: Kindle Store Stanford Libraries' official online search tool for books, media, journals, databases, government documents and more. 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. While theologians often speak of a doctrine of the Holy Spirit, talk of the "Holy Spirit" has been hard to formalize as doctrine. 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. Christian Pneumatology. 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. 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). 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 Cambridge Companion to Feminist Theology - July 2002. 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 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. . Sensing the Spirit book. 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. 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). There is clearly less material on the Spirit. The notion of Holy Spirit as empowerer of community, a community that proclaims Christ, is also stressed in the writings of Paul and John. This liberating message etches into the Bible's mystical communalism of agapic practice a strong anti-imperial posture and practice. Glossolalia, for example, is a kind of spiritistic practice known in several religions and cultural contexts (Goodman 1972). Nirmal writes, 'That feeling of being God-forsaken is at the heart of our dalit experiences and dalit consciousness in India. Horsley and Silberman 1997: 163-83). Consider the imperial frame. 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. More recently, other theologians have proposed renderings of the interpersonal meaning of Holy Spirit. 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 this model, the Holy Spirit is "inter-person." 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). 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 has a central place in the Christian doctrine of God classically conceived. The imperial context of the Jesus movements tends to give their spirit discourse another trait. Christian Pneumatology. From the time of Greek dramatists like Euripides or the Greek philosopher Democritus, marvelous powers and miraculous acts were regularly believed and depicted. 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. Plus, free two-day shipping for six months when you sign up for Amazon Prime for Students. How do the gifts of the Spirit, ecstatic and relational, inform feminist thinking of the Christian God? Is the Holy Spirit in traditional Christian doctrine the guardian of the status quo or does it offer the dynamic possibility for change? 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. 35: 31-2). 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. In making the feminist-womanist connection, however, Walker proceeds with great caution. If one holds to the claim of the first horn, one fails to give the Holy Spirit a persuasive sense of being a "person." DOI link for Searching for the Holy Spirit. The community of spirit in the Jesus movement, therefore, was profoundly anti-imperial in nature, indeed was such almost by definition of context. 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. Thus these biblical emphases have blended the mystical with the social, in a mystical communalism. The miracle stories about Jesus have often been read as miraculous, extraordinary signs. Playing next. Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine Gender, Theology and Spirituality: Amazon.es: Anne Claar Thomasson-Rosingh: Libros en idiomas extranjeros How do the gifts of the Spirit, ecstatic and relational, inform feminist thinking of the Christian God. 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 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 is divine personal presence, but a presence that is interpersonal, relational, intersubjective.

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