By Bradford E. Hinze, D. Lyle Dabney
Veni, Sancte Spiritus, Come, Holy Spirit, is an invocation that has echoed down throughout the centuries as Christians have recalled, celebrated, and expected the appearance of the Spirit-not simply that of the nice dinner party of Pentecost, but additionally within the numerous areas and instances within which God has breathed the Spirit anew into the historical past of God's humans and the historical past of God's international. This choice of essays seeks to attract awareness to that groovy number of advents of the Spirit, and through so doing to provide an orientation for students and scholars alike to the examine of Pneumatology, the disciplined mirrored image at the Christian doctrine of the Holy Spirit. those essays have been initially ready for a symposium on Pneumatology that used to be held at Marquette college in Milwaukee, Wisconsin, on April 17-19, 1998. the crowd of foreign and ecumenical students that convened for this event-historians, biblical exegetes, philosophers and systematicians-were invited either as a result of their popularity of their respective fields in addition to their widely known contributions to the examine of this doctrine. Their collective mandate was once to enquire the manifestations of the Spirit as those are being handled within the quite a few theological disciplines. From the start, accordingly, the purpose was once to provide a suite of papers that may function a good advent to the present nation of study into Pneumatology.
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Suffice it to say here that by the middle of the first century, within three decades of Jesus’ death, there was in place, at least in the Pauline churches, a highly developed pneumatology grounded solidly in resurrection Christology, a development that one could not have expected from the spirit-texts of the Old Testament. b. The Gospels and Acts Paul’s development probably depended in part on early traditions that eventually found their way into the later gospels. The evangelists, of course, were not reporters but painters of literary portraits of Jesus, working their theological concerns into the web of their works.
New York: Seabury, 1975). 8 Charismatic Christianity as a Global Culture, ed. Karla Poewe (Columbia, SC: University of South Carolina Press, 1994). , Claus Heitmann, Heribert Mühlen (Hamburg, Argentur des Rauhen Hauses; Munich: Kösel, 1974); Pentecostal Movements as an Ecumenical Challenge, Concilium, no. 3, eds. Jürgen Moltmann, Karl-Josef Kuschel (London: SCM; Maryknoll: Orbis, 1996). 10 Bernard McGinn, one of the foremost historians of mysticism, with the claim that “we are in the midst of an explosion of interest in mysticism,” in “Quo Vadis?
In Genesis 1:2, the ruah elohim has traditionally been translated, “the Spirit of God moved upon the face of the waters” (KJV) or “the Spirit of God was moving over the face of the waters” (RSV), whereas other modern translations like the NAB have “a mighty wind…swept over the surface of the waters” (NEB) or “a wind from God swept over the face of the waters” (NRSV). ” Elohim likewise admits of alternative translations, usually “God,” but it can also have the sense of an adjective: “extraordinary,” “magnificent,” “tremendous,” “powerful,” even “divine” (see 1 Sam 14:15; 1 Kings 3:28).
Advents of the Spirit: An Introduction to the Current Study of Pneumatology by Bradford E. Hinze, D. Lyle Dabney