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”?     

Ten Theses on the Future of Lutheran Theology Charisms, Contexts, and Challenges

Although Lutheran theology is a gift to the historic church, Martin Luther's own views are specifically formulated for their 16th century context. No universal or timeless theological system based upon Luther's authority should be appealed to. Then theses are here advanced that bridge the 16th and 21st centuries and challenge us to creative construction.     

How Revolutionary is the Holy Spirit?

Most theologians agree that the early church neglected the Holy Spirit in formulations of the Trinity, and in recent years, many books have been written to redress this deficiency. Pentecostal theologians are especially invested in recovering a fuller doctrine of the Holy Spirit. These two monographs, one by an established scholar (Steve Studebaker) and the other by a relative newcomer (Andrew Gabriel), are among the best on this topic. Both are unafraid to be critical of Pentecostal theology and both are valuable for their specificity. Gabriel revises the divine attributes of classical theism while Studebaker goes even further by arguing that the Holy Spirit constitutes the Trinity. Neither author is sympathetic to Social Trinitarianism, and Studebaker in particular is critical of Richard of Saint Victor, who is often credited as an early progenitor of the social model. This first complete translation of Richard's treatise on the Trinity, by Ruben Angelici, reveals a radical view of the Holy Spirit and thus needs to be taken seriously by all future discussions of this topic. Richard not only gives the Holy Spirit its own personal identity but also ties the Spirit to God's power of listening, just as the Son is God's Word.     

FORMATION,GRACE, AND PNEUMATOLOGY: Or,Where's the Spirit in Gregory's Augustine?

Eric Gregory's Politics and the Order of Love takes up an audacious project: enlisting Saint Augustine in order to “help imagine a better liberalism.” This article first provides a summary of Gregory's argument, focusing on his emphasis on love as a “motivation” for neighborly care, and hence democratic participation. This involves tracing the theme of motivation in the book, which is tied to his articulation of liberal perfectionism and an emphasis on civic virtue. In conclusion I raise the question of whether his project has ignored a key aspect of Augustine's account of love, namely, the role of the Holy Spirit, thereby demarcating the limits of Gregory's “rational reconstruction” of Augustine.     

The Brothers Karamazov: Dostoevskij’s Hosanna

The novel The Brothers Karamazov shows the spiritual rebirth of man and society. At first the world of the town Skotoprigon’evsk is depicted as heathen and even demonic, where everyone is in search of earthly justice, forgetting about love and losing a connection to God; here the theme of orphanhood is dominant. The second half of the novel is dominated by the image of the Holy Trinity, the symbol of mutual love and unity. The human world, according to Dostoevskij, cannot be divided into adults and children, the guilty and the innocent, insofar as all can freely participate in the redemption of humanity’s sin (like Christ, the paragon of innocence). If all people are God’s children, death does not have power over them. Upon completing his final novel Dostoevkskij wrote: “my Hosanna has passed through a big crucible of doubt.” The Brothers Karamazov is Dostoevskij’s Hosanna. Translated by Robert Bird     

Theology's Need for a New Interpretation of Nature: Correlate of the Doctrine of Grace

Abstract : Important aspects of contemporary life—from increasing dependence on technology to climate change, from changing views of human nature to global interactions among varied cultures and religions—demand that theologians consider the best understandings of the world that the sciences can offer. To help support a fully relational trinitarian concept of God, namely, one that offers a richer interpretation of God's relationship with the world, theology needs truth about the world, humans, and our place in relation to the rest of nature. Lutheran theological foci have a built‐in thirst that only dialogue with science can quench. Too narrow an approach to anthropology and justification by faith focuses on God's activity on behalf of humans as if apart from nature. We need a more comprehensive vision of God's activity in creation, redemption and sanctification by grace. To explicate this, we turn to Luther's emphasis on God's incarnation in human flesh and blood—thus also in the cells, molecules, and subatomic activity of the world; the communication of attributes; and the indwelling Christ. For a deeper understanding of God as triune and of redemption, we need a renewed emphasis on the connection between creation, incarnation and redemption, and between nature and grace. An increased knowledge of science contributes to a healthier approach to the church's mission by giving a theological basis for ethical action in relation to the (natural) world.     

Is Natural Law a Border Concept Between Judaism and Christianity?

With the passing of disputations between Jewish and Christian thinkers as to whose tradition has a more universal ethics, the task of Jewish and Christian ethicists is to constitute a universal horizon for their respective bodies of ethics, both of which are essentially particularistic being rooted in special revelation. This parallel project must avoid relativism that is essentially anti‐ethical, and triumphalism that proposes an imperialist ethos. A retrieval of the idea of natural law in each respective tradition enables the constitution of some intelligent common ground for ethical cooperation in both theory and practice between the traditions. This essay also suggests how the constitution of this common ground could include Muslims as well. The constitution of this common ground enables religious ethicists to present more cogent ethical arguments in secular space, but only of course, when those who now control secular space are open to arguments from members of any religious tradition.     

SHOULD A CHRISTIAN ADOPT METHODOLOGICAL NATURALISM?

It has become standard practice for scientists to avoid the possibility of references to God by adopting methodological naturalism (MN), a method that assumes that the reality of the universe, as it can be accessed by empirical enquiry, is to be explained solely with recourse to natural phenomena. In this essay, I critique the Christian practice of this method, arguing that a Christian's practices should always reflect her belief that the universe is created and sustained by the triune God. This leads me to contend that the Christian should adopt a theologically humble approach to the sciences (instead of MN), with which she humbly acknowledges that special divine action is not discernible by empirical science. To further my critique, I consider three ways in which the practice of MN can be particularly problematic for Christianity.     

EVOLUTION AND SPECIAL CREATION

Abstract. The logical relationships between the ideas of evolution and of special creation are explored here in the context of a recent paper by Alvin Plantinga claiming that from the perspective of biblical religion it is more likely than not that God acted in a "special" way at certain crucial moments in the long process whereby life developed on earth. I argue against this thesis, asking first under what circumstances the Bible might be thought relevant to an issue of broadly scientific concern. I go on to outline some of the arguments supporting the thesis of common ancestry, and argue finally that from the theistic perspective, special creation ought to be regarded as, if anything, less rather than more likely than its evolutionary alternative.     

Can Anything Good Come Out of Premillennialism? A Response to Robert O. Smith

Abstract :  This review expresses great concern with so-called Christian Zionism. The author explains the confusing push-pull relation of Pentecostalism to Christian Zionism's underlying apocalyptic eschatology, premillennial dispensationalism. He agrees with the thrust of Smith's discussion from a Lutheran perspective of the complex historical, theological, and political dynamics involved in Christian Zionism's formation and development, but accents distinctions between a generally harmless conventional form and a particularly virile fundamentalist form that can be aggressive and possibly even dangerous. Of special concern is articulation of an erudite political ethic informed by the theology of a Christian pneumatic apocalyptic eschatology, faithful to the incoming reign of God taking seriously predictive prophecy. In conversation with Smith, this appreciative response suggests a possible paradigm for positive involvement in political and social aspects of the present world congruent with apocalyptic hope expressed in premillennialist terms.     

Charting the Attributes of God: The Common Ground of Three Religions according to Ramon Llull (1232–1316)

The Open Letter written by 138 major representatives of Islam to the leaders of the Christian churches, on 13 October 2007, came as something of a surprise. Perhaps more surprisingly, in 1283, the Catalan theologian, Ramon Llull, wrote imaginatively of exactly such a letter in one of his novels, thus demonstrating that the interfaith question is not just a problem of our modern times, which became acute only on September 11. On the contrary, the churches have always been conscious of this interfaith context. Yet methods of tackling the problem have differed widely down the centuries and among Christian traditions. The solution proposed by Ramon Llull and analysed in this article starts from the common acceptance of the attributes of God in all three monotheistic religions. It deserves our attention not only as an interesting historical example but also as a way of avoiding some of our current problems and impasses.     

优抚医院疗养对象的社会支持与幸福感的关系:心理健康的中介作用

考察优抚医院疗养对象的幸福感现状,探讨其心理健康、社会支持与幸福感的关系。采用老年人心理健康问卷、社会支持评定量表、纽芬兰纪念大学幸福度量表对103名平均年龄82.43岁的优抚医院疗养对象进行调查。结果表明:(1)优抚医院疗养对象的幸福感与全国常模无显著差异,心理健康水平与社会支持状况都显著低于对照组;(2)优抚医院疗养对象的社会支持、心理健康水平和幸福感各维度之间存在显著正相关;(3)心理健康在社会支持对幸福感的影响中起中介作用;心理健康的情绪体验维度在客观支持对幸福感的影响中起部分中介作用。     

CAN NATURE TRULY BE OUR FRIEND?

Abstract. The question of whether nature can embody love or be considered in this sense as "friend" is a thorny problem for Christian theology. The doctrines of finitude and sin argue against nature as a realm of love, whereas the doctrine of creation out of nothing, which links God and the creation so forcefully, would seem to argue for such a view of nature. This paper explores the thesis that Western culture has not offered a concept of nature rich enough to allow for an understanding of it as a domain of gracious-ness. From pre-Socratic times through the Enlightenment and the rise of modern science, nature was conceived of as a realm of defect or lacking in creative possibilities. Christian theology has consistently spoken of nature in terms that defy the limitations of the authorized views proposed by the ambient Western cultures. The present times, under the influence of the sciences, have furnished for the first time an authorized concept of nature that is large enough and dynamic enough to entertain the dimension of grace. Consequently, ours is a time of great promise for developing a more adequate theology of nature.     

预防患者术中知哓的早期心理干预——颅内动脉瘤介入栓塞术患者中的研究

探讨早期心理干预在预防颅内动脉瘤栓塞术患者术中知晓的效果。将100例患者按入院先后顺序随机分为观察组和对照组,各50例,均实行整体护理,对照组给予常规的术前、术后护理,观察组在常规护理的基础上给予一系列针对术中知晓的心理护理干预措施。观察组干预前后焦虑程度明显减轻（P〈0．01）,对护理质量满意度均优于对照组（P〈0．05）,差异有统计学意义。针对不同患者心理状态进行系统的早期心理干预可减轻脑血管介入患者术前焦虑情绪,从而积极有效地预防颅内动脉瘤栓塞术患者术中知晓的发生,提高护理质量满意度。