Pneumatology and the Cross: The Challenge of Neo‐Pentecostalism to Lutheran Theology

Abstract : Historically, Lutheran engagement with the charismatic and Pentecostal movements has been largely negative. After a brief review of this history, I explore the question: What would a Lutheran engagement of the Spirit look like in view of the kinds of questions people are asking today that draw them to Pentecostal churches? Is there a place in Lutheran theology for affirming that the Holy Spirit is the “giver of life” and even “abundant life”?     

Freedom deprivation in prisons of Serbia

The subject of this research is the deprivation of freedom at two time points. A total of 490 convicts from open, semi‐open, and closed prisons participated in the research. Freedom deprivation intensity was determined by using the freedom deprivation scale (α = .93). The results of the research indicate that almost all the participants reported freedom deprivation. The prison type had an impact on freedom deprivation intensity, whereas an influence of the ward type on deprivation was not demonstrated. Freedom deprivation intensity was consistent from the turn of the century to the present day.     

The Hidden and Triune God

Luther rightly perceived that God is hidden in his presence. The challenge systematically is to integrate discourse about God's hiddenness with a serious trinitarianism. The attempts by Gregory Palamas and Karl Barth to do just this are judged inadequate. A constructive proposal begins by recognizing that God's hiddenness is an impenetrability of his moral agency in his history with us as Father, Son and Holy Spirit, rather than a correlate of God's ontological uniqueness or our creaturely epistemic limitations. God's hiddenness must be thought of in terms of the sheer factuality of God the Father, which limits theodicy; the suffering of the Son, and thus the rejection of idolatry; and the freedom of the Spirit.     

Weapons used in prison assault: A profile of four Florida prisons

The purpose of this study was to investigate the incidents of inmate aggression that resulted in violence within four Florida Correctional Institutions. The prisons differ structurally and in classification of inmates — two are medium and two are close custody (high) security prisons. The study investigated the type of weapon used in relation to the propensity for and frequency of noncollective (inmate-to-inmate or inmate-to-staff) violent incidents at the two types of prisons. The result indicated that the scope and nature of assault varied greatly from prison to prison mostly as a result of freedom of movement to make weapons and the security classification of the inmates housed.     

Alphabetizing in old age

Abstract: A long term, intensive analysis with a woman in old old age is reported. An attempt is made to answer the question, ‘What, in analytic work, is healing?’. The patient's previous classical Jungian work is contrasted with the author's developmental perspective. It is suggested that an enactment, representing what Neville Symington has called an analyst's act of freedom, was crucial in effecting a profound transformation in the patient's psyche.     

Kant's conception of pedagogy

Confronted with the thoroughgoing marketisation of education, scholars have revisited the nature of pedagogy. The work of Immanuel Kant is a resource for critiquing the channelling of the transformation of self and society into rapacious consumerism. Kant's exploration of the connection between inner freedom and political freedom has been recast as pedagogy of the oppressed. Countering the dismissal of the Enlightenment as an accomplice of colonialism and imperialism, Kantian pedagogy is enlisted in the struggle against the forces undermining the very structure of liberal democracy and humanity on a global scale. This essay points to the limitations of this revindication on the grounds that it leaves undisturbed the formative complicities at work in the current crisis, complicities all too familiar to those who teach and learn.     

Freedom in responsibility: a response.

This paper is a critical response to Elisabeth Gr?b-Schmidt's article "Freedom in responsibility: On the relevance of 'sin' as hermeneutic guiding principle in bioethical decision making." Gr?b-Schmidt's chief contention is that ethics begins with anthropology, and that moral responsibility is thereby grounded within a set of given limits. Freedom is distorted into sin when these limits are transgressed. My principal complaint is that her account of the relationship between freedom and sin is grounded in a tragic ontology. Alternatively, I contend that anthropology is grounded in Christology in which freedom is a gift of the Spirit. Consequently, sin is not so much tragic as it marks a refusal of humans to accept their divine election. The issues of human cloning and embryonic stem-cell research are used to exemplify what difference these respective differences might make in a process of moral deliberation.     

From Speechlessness to Presence

Spiritual direction, or the directed art of inner conversation, emerges from a psychological inflection in which we learn that radical inner otherness is the fuel of spirit. Spirit, manifesting between self and other incarnates through and in the subject, as well as through the other encountered as authentic subject. One individuates, then, by relating to the Self as a desiring subject. Moving in the direction of spirit, we push back dimension by dimension to get to one dimension. Eventually, we may encounter a numinous silence, an emptiness that is full.     

Positive morality and the realization of freedom in Kant's moral philosophy

This paper argues that recent accounts of Kantian virtue as “strengthened” inner freedom apply much more clearly to the avoidance of violations of perfect duties than to the fulfillment of imperfect duties, leaving us with the question of how inadequate commitment to morally required ends impacts the exercise of inner freedom. The question is answered through the development of a model of inner freedom that emphasizes the relationship between moral self‐governance and participation in an ethical community.     

Mission,Reconciliation, and the Politics of Place

Through the retelling of some familiar biblical stories – Jonah, Acts 1, Acts 10 – and gospel narratives of inclusion, this paper looks at the transformation of politics and identities made possible by the sending of the Holy Spirit and the mission of reconciliation to which Christians are called. Through an examination of the themes of power, prejudice, partnership, and identity, the paper aims to offer a concrete approach to rethinking the spaces and places where a reconciling mission can be enacted. Central to an understanding of reconciliation are the disruption and transgressing of boundaries in which Jesus engaged. In addition to this, Jesus creates these unique spaces for reconciliation around his very person, and the Spirit leads the church into these same contexts. Finally, selections of John 17 are examined through a biographical lens in order to offer a new understanding of the politics of identity and the surprising contexts where God’s Spirit reconciles all things in Christ.     

A PENTECOSTAL PERSPECTIVE ON ENTROPY,EMERGENT SYSTEMS,AND ESCHATOLOGY

Many contemporary theologies have given considerable attention to the inbreaking work of God whereby the Spirit imbues creation with life and vitality, but in the process the seriousness of the destructive forces that plague the world has been overlooked. This oversight not only has significant theological consequences, but it also generates a tension with scientific postulates about physical reality. Paradoxically, increasing complexity, including emergent life systems, arise in spite of the overarching conditions. I posit from a theological perspective that the Spirit acts within the world to generate pockets of organization out of disorder. The Spirit not only was present and active at initial creation but also continues to act within the cosmos, sustaining the natural order and giving rise to innovative acts of creation. The world, which groans for and anticipates transformation, experiences local decreases in entropy as proleptic events of God's inbreaking kingdom. This theological hypothesis provides the framework for considering an eschatological response to the world's decay.     

Spirituality and Justice in Schindler's LIST: A Case Study Informed by Karl Barth and Gustav Gutierrez

In this paper I use the life of Oscar Schindler as a case study demonstrating how the Spirit hovers in the midst of lived experience, inviting Schindler to love and justice, all the while honoring whatever form of freedom Oscar Schindler feels the necessity to choose. My question is, “How was it possible to arouse Oscar Schindler's isolated and opportunistic individualism and transform it into a passionate and gratitude filled preferential treatment for the poor and disenfranchised?” The theology and spirituality of Karl Barth and Gustav Gutierrez inform the theological framework for this study.     

Moving in the Spirit

Together towards Life (TTL) holds together a theology of the God of life and the transforming power of the Holy Spirit with the renewal and transformation that begins with a commitment to justice and peace at the margins and anticipates the eschatological vision of the renewal of the whole creation. The theme of the forthcoming World Mission Conference in 2017 in Arusha (Tanzania), “Moving in the Spirit: Called to Transforming Discipleship,” marks the intersection between TTL and the Busan call for the pilgrimage of justice and peace. The theme invites participants to advance reflection on the life‐giving power of the Holy Spirit and the role of transformative communities moving together in hope of God's reign to come. The example of the World Council of Churches’ work on a Theology of Life shows that choosing this direction has implications for the practices of doing theology and even the organization of the forthcoming World Mission Conference. A fascinating task indeed!     

Morality and Freedom

What might be termed 'the problem of morality' concerns how freedom–restricting principles may be justified, given that we value our freedom. Perhaps an answer can be found in freedom itself. For if the most obvious reason for rejecting moral demands is that they invade one's personal freedom, then the price of freedom from invasive demands that others would otherwise make may well require everyone accepting freedom in general, say, as a value that provides sufficient reason for adhering to principles that serve to maximize, or at least safeguard, freedom in general. But then it is precisely such a value, freedom in general, which can be argued to ground an adequate moral system. Hence whereas the value of freedom appears at first sight to pose problems for moral systems, it can be employed to ground a certain variety of them.     

Public Space

“Public space” is the space where individuals see and are seen by others as they engage in public affairs. Hannah Arendt links this space with “public freedom.” The being of such freedom, she asserts, depends on its appearing. It consists of “deeds and words which are meant to appear, whose very existence hinges on appearance.” Such appearance, however, requires the public space. Reflecting on Arendt’s remarks, a number of questions arise: What does the dependence of freedom on public space tell us about the nature of freedom? How does public freedom relate to the freedom of a private individual? Does the latter also depend on its appearing? Which is generatively prior: freedom or public space, i.e., the actions that publicly manifest freedom or the space required for their appearance? How does public power shape this space? In this article, I approach these questions through a phenomenological study of public space.     

Scripture between the Incarnate Christ and the Illuminating Spirit

An examination of what Scripture indicates about the revelatory mission of Christ, the nature of apostolic testimony and the way the Spirit's revelatory mission relates to that of the Son sheds important light on the debate about the extent to which the Spirit exercises hermeneutical freedom with respect to the historical sense of the Bible text. The results of such an investigation provide theological grounds for affirming the primacy of original meaning in the church's reading of the New Testament and for questioning reading practices that depart from it.     

Praying for Rain?: Reformed Perspectives from the Southern African Context

This contribution addresses the question raised in this volume whether praying for rain is an appropriate response to the impact of climate change from a Southern African perspective. It commences with a missionary story from Chipata in Zambia, reflects on subsequent contextual changes, and raises some theological questions on discerning the movement of the Spirit, divine action, and providence. It addresses such questions with reference to material developed for a “Season of Creation” from within the Western Cape, namely on the theme of “God and El Niño: What can we expect from the God of Exodus?” It concludes that praying for rain is a rather limited ecclesial response to climate change that raises more questions than it can answer.     

THE MEDIATION OF CHRIST'S NORMATIVE SPIRIT: A CONSTRUCTIVE READING OF SCHLEIERMACHER'S PNEUMATOLOGY

Contemporary theologians have enriched our understanding of the Holy Spirit's identity and broadened our grasp of the pneumatological tradition, but a crucial question has not been sufficiently addressed: while we have renewed understandings of who the Spirit is and what the Spirit does, very little has been said about how the Spirit works. On the basis of some clues from Schleiermacher, this essay elaborates and defends an answer to this question. According to this proposal, Christ's normative Spirit is mediated through a process of mutual recognition which carries on the Spirit of Christ's beliefs and actions.     

The Holy Spirit in Mission

God initiated mission and intends to achieve it by work of the Holy Spirit. Thus, mission—which God commands his church to accomplish—belongs to God, not to human agency. Prior to ascending to heaven, Jesus promised the Holy Spirit to his disciples, and asked them to wait in Jerusalem. This Holy Spirit is given to enable them to be witnesses of Jesus from Jerusalem to the end of the world. This implies that the church has to partner with the Holy Spirit to fulfil this mission. Missionaries need to consciously work together with Spirit and be directed and guided by the Spirit.