L'Esprit Saint entre dans le champ de la réflexion théologique à la fin du XIe siècle. L'explicitation de son mode de procession fait débat : de Pierre Lombard, qui identifie l'Esprit et la charité humaine aux théologiens scolastiques qui réduisent la spiration à un mouvement ineffable interne à la Trinité. Les réformateurs grégoriens emploient la référence à l'Esprit pour affirmer l'autonomie de l’Église à l'égard du monde comme une théonomie. Chez Urbain II, cette conception se traduit par le soutien apporté aux mouvements apostoliques comme œuvres de l'Esprit. Les mouvements apostoliques décrivent alors l'histoire comme un progrès dans la réforme de l’Église accompli par des hommes spirituels. Cette conception se révèle cependant incompatible avec la bureaucratisation de l'appareil ecclésiastique qui conçoit l'homme spirituel comme un conseiller détaché du monde et non un modèle pour la hiérarchie épiscopale. Certains envisagent alors les laïcs comme de possibles réformateurs mais la proposition qui s'impose est que l'aumône est la seule manière pour les laïcs d'être inspirés par l'Esprit. Ainsi apparaissent des organes laïcs d'assistance placés sous la titulature du Saint-Esprit. Cette appropriation laïque fonde le modèle d'une « notabilité apostolique » et la laïcisation progressive des œuvres de charité. Cette référence laïque décline au XIVe siècle, en lien avec un processus de confiscation de l'Esprit par une Église centralisée : l'Esprit est intégrée au fonctionnement bureaucratique de l'institution. Ce mouvement, qui se retrouve dans le champ scolastique, permet de comprendre les références dissidentes à l'Esprit comme autant de résistances à cette confiscation. / Social history can be linked to theology and ecclesiology by studying how the rules of speech induce social regularities. The Holy Spirit becomes a subject of theological reflection in the end of the eleventh century. There is a debate around the explanation of its procession: from Pierre Lombas, who identifies the Spirit to human charity, to the scholastic theologians for whom spiration is only an unspeakable process within the trinity itself. Gregorian reformers use the reference to the Spirit to explain the Church’s autonomy as a theonomy. For Urban II, this notion allows the support to apostolic movements as works of the Spirit. Those movements then describe history as a progress in the Church’s reform, carried out by spiritual men. However, this notion reveals itself conflicting with the bureaucratization of the ecclesiastic apparel which sees the spiritual man as a counsellor detached from the world and not as a model for episcopal hierarchy.Laymen are then considered by some as possible reformers but the most shared view is that alms are the only way for laymen to be inspired by the Spirit. That’s how lay charities are born and named after the Holy Spirit. This appropriation by the laymen forms the basis of an “apostolic notability” and the progressive secularization of charities. In the fourteenth century, this secular reference declines in relation with a process in which a centralized Church seizes the Spirit and integrates it to the bureaucratic organization of the institution. This movement, which can also be found in the scholastic field, offers a new understanding of dissident references to the Spirit as ways of resisting this seizing.

The Evangelical movement is a significant Christian movement in the life of the Zambian Nation and it is to this movement that the Pentecostal/Charismatic movement belongs. Undoubtedly this movement has become to be a vital player in enhancing the voice of hope and change that Evangelicals have trumpeted in the past twenty years. Emerging in the shadows of formidable established Christian movements such as the Evangelical fellowship of Zambia and Christian Council of Zambia, the movement is yet to consolidate itself as one of the influencing groups within the Evangelical movement. For this to happen, they has to be realization of the potential there is to become an agent of change in the Nation. In order to attain this, the movement needs introspection in their perception and involvement in socio-economic development and theological response to matters which affect communities they serve. This work endeavors to high light historical factors which have contributed to the development and growth of the Pentecostal/Charismatic movement in Zambia. Roles and contributions of the movement towards the Evangelical movement as well us short comings. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho de pesquisa apresenta a festa do divino espírito santo açoriana, realizada em uma Devoção Particular (Irmandade) localizada no bairro do Encantado, zona norte da cidade do Rio de Janeiro. A Festa do Divino é uma festa popular, católica e originária da Península Ibérica que vem sendo realizada, há alguns séculos, em várias partes do mundo, entre elas o Brasil. O objetivo principal do estudo é apresentar, a partir do relato compartilhado com a própria comunidade açoriana, nossos nativos, as várias dimensões constituintes da festa, especificamente, de como ela vem sendo elaborada de forma original no subúrbio do Rio de Janeiro. Sendo a festa uma forma de reafirmação étnica em contextos transnacionais, como definido através da categoria açorianidade criada na década de 30, seus significados (da tradição) vão sendo extrapolados quando diluídos em contextos culturais transnacionais. No Rio de Janeiro tanto a cultura, como a religiosidade popular (evidenciadas através da festa), tornaram-se acessos importantes para o contato social entre açorianos e brasileiros. A irmandade açoriana do Encantado estabeleceu um diálogo ao longo de oito décadas com os moradores locais através da festa, bem marcada no calendário entre os meses de maio e junho. Constituindo-se como um verdadeiro sistema de prestações totais, um espaço privilegiado e complexo de trocas sociais, possibilitou-nos através dos dados etnográficos da pesquisa empírica uma janela para análise de temas importantes das Ciências Sociais como devoção religiosa, trabalho, cultura, tradição e espaço. / This research presents the feast of the Holy Spirit Azorean held in a private devotion (Brotherhood) in the district of Encantado, the northern city of Rio de Janeiro. The feast of the divine is a popular festival, Catholic and native of the Iberian Peninsula that has been performed for centuries in various parts of the world, including Brazil. The main objective of the study is to present, from the report shared with the community of the Azores, our "native", the various component dimensions of the party, specifically, how it is being prepared in an original way on the outskirts of Rio de Janeiro. As the party a way of reaffirming ethnic in transnational contexts, as defined by the category "açorianidade" created in the 30s, their meanings (of the tradition) are being extrapolated diluted in foreign cultural contexts, assuming new peculiarities related to the tradition of the Azores. In Rio de Janeiro, culture and popular religion have become access to important social contact between the Azoreans and Brazilians, allowing the party to stay in different city districts. The Sisterhood of the Azorean Encantado established a dialogue over eight decades with the locals through the party, well marked on the calendar between the months of May and June. Establishing itself as a true system of total benefits, a privileged and complex social exchange enabled us through the ethnographic data of the empirical research a window for analysis of important themes of the Social Sciences: religious devotion, work, culture, tradition and space.

Without rejecting the general consensus among scholars that Luke emphasizes the humanity of Jesus, this dissertation attempts to contribute to the field of Lukan Christology by contending that there is more to the Lukan portrait of Jesus than what is generally acknowledged. Through his particular presentation of Jesus as the Spirit-Giver, Luke unveils the divine identity of the Messiah. Chapter 1 provides a history of research of Lukan Christology and highlights the various controlling categories scholars have proposed for analyzing Lukan Christology. It concludes that there is a need for a study on Luke's Spirit-giver motif and its contribution to Lukan Christology. Because the OT provides the conceptual world from which Luke develops his Spirit-Giver motif, chapter 2 examines the eschatological passages in Ezekiel, Isaiah, Joel, and Zechariah to see how that act of giving the Spirit is linked with the unique identity of Yahweh. The primary claim in this chapter is that the OT consistently presents the act of giving the eschatological Spirit as an act unique to the divine identity of Yahweh. This claim is supported in three ways: first, the primary metaphors employed to describe the giving of the Spirit are new creation and new exodus; second, the prophets explicitly link the act of giving the Spirit with Yahweh's identity as Israel's God; third, the act of giving the Spirit is reserved for Yahweh alone. Chapter 3 explores how the act of giving the eschatological Spirit was understood in Second Temple and Rabbinic Judaism. This chapter highlights the continuity between the OT and Jewish literature: the act of giving the Spirit is linked with God's identity as the creator and redeemer. Despite its diversity, early Judaism associated the act of giving the Spirit with the unique identity of God and no other figure is ever presented as sharing this role. Chapters 4 and 5 examine Luke's Gospel and Acts respectively in the attempt to understand how Luke himself has uniquely developed the Spirit-Giver motif. In drawing upon the OT promise of the outpouring of the Spirit, Luke presents Jesus as participating in a role that was reserved exclusively for Yahweh and unique to his identity as Israel's creator and covenant God. As the Spirit-Giver theme unfolds, the identity of Jesus and the Father overlap in their shared role as the Spirit-Giver. This theme is thus evidence of Lukan divine identity Christology. Chapter 6 concludes the argument and explores implications for Lukan Christology.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho de pesquisa apresenta a festa do divino espírito santo açoriana, realizada em uma Devoção Particular (Irmandade) localizada no bairro do Encantado, zona norte da cidade do Rio de Janeiro. A Festa do Divino é uma festa popular, católica e originária da Península Ibérica que vem sendo realizada, há alguns séculos, em várias partes do mundo, entre elas o Brasil. O objetivo principal do estudo é apresentar, a partir do relato compartilhado com a própria comunidade açoriana, nossos nativos, as várias dimensões constituintes da festa, especificamente, de como ela vem sendo elaborada de forma original no subúrbio do Rio de Janeiro. Sendo a festa uma forma de reafirmação étnica em contextos transnacionais, como definido através da categoria açorianidade criada na década de 30, seus significados (da tradição) vão sendo extrapolados quando diluídos em contextos culturais transnacionais. No Rio de Janeiro tanto a cultura, como a religiosidade popular (evidenciadas através da festa), tornaram-se acessos importantes para o contato social entre açorianos e brasileiros. A irmandade açoriana do Encantado estabeleceu um diálogo ao longo de oito décadas com os moradores locais através da festa, bem marcada no calendário entre os meses de maio e junho. Constituindo-se como um verdadeiro sistema de prestações totais, um espaço privilegiado e complexo de trocas sociais, possibilitou-nos através dos dados etnográficos da pesquisa empírica uma janela para análise de temas importantes das Ciências Sociais como devoção religiosa, trabalho, cultura, tradição e espaço. / This research presents the feast of the Holy Spirit Azorean held in a private devotion (Brotherhood) in the district of Encantado, the northern city of Rio de Janeiro. The feast of the divine is a popular festival, Catholic and native of the Iberian Peninsula that has been performed for centuries in various parts of the world, including Brazil. The main objective of the study is to present, from the report shared with the community of the Azores, our "native", the various component dimensions of the party, specifically, how it is being prepared in an original way on the outskirts of Rio de Janeiro. As the party a way of reaffirming ethnic in transnational contexts, as defined by the category "açorianidade" created in the 30s, their meanings (of the tradition) are being extrapolated diluted in foreign cultural contexts, assuming new peculiarities related to the tradition of the Azores. In Rio de Janeiro, culture and popular religion have become access to important social contact between the Azoreans and Brazilians, allowing the party to stay in different city districts. The Sisterhood of the Azorean Encantado established a dialogue over eight decades with the locals through the party, well marked on the calendar between the months of May and June. Establishing itself as a true system of total benefits, a privileged and complex social exchange enabled us through the ethnographic data of the empirical research a window for analysis of important themes of the Social Sciences: religious devotion, work, culture, tradition and space.

The high Christology and unique pneumatology of John’s gospel has often eclipsed the apostle’s teaching on the relationship of the believer to Christ and the Father through the Spirit in Johannine studies. This dissertation seeks to fill this gap by providing an exegetically-focused treatment of sonship in the Johannine corpus that gives special attention to the role of the Spirit in bringing God’s children to participate in the life of the Son and his relationship with the Father. The central thesis is that John, in a manner distinct from Paul’s metaphor of adoption, presents the sonship of believer’s as the result of the Spirit’s work of regeneration out of which flows faith and participation in Christ’s life as Son. At the heart of this study are eight Johannine passages––John 1:12–13; 3:3–8; 14:16–23; 20:17; 1 John 3:1–3, 24; 4:13; and Revelation 21:7––that provide the exegetical lens to view the Spirit of Sonship in John. Although the exegesis of chapter 3 forms the foundation of study, chapter 2 considers the eight Johannine passages through the eyes of John Calvin and John Gill––both instrumental in advancing the theology of the Spirit and providing an exegetical foundation for their theology. Chapter 4 identifies three primary themes––obedience, love, and life––drawn from the eight passages and briefly synthesizes and correlates these themes with other key texts in the Johannine corpus. A brief survey of literature on sonship is reviewed in chapter 1, setting the landscape to which this dissertation seeks to contribute. By focusing on the role of the Spirit the persons of the Father and Son are not diminished, but brought into clearer focus, which is consistent with the Spirit’s ministry to glorify the Son (John 16:14). The Father is the divine initiator, the Son the divine accomplisher, and the Spirit the divine mediator of every spiritual reality that is in and through the Son to the believer. At the center of the Spirit of sonship is the glory of the Son who reveals the glory of the Father in the hearts of the children.

Made available in DSpace on 2017-06-01T18:14:25Z (GMT). No. of bitstreams: 1 jario_carlos_silva_jr.pdf: 877145 bytes, checksum: 42834293e2001ae96f6c2b5a02d71b83 (MD5) Previous issue date: 2016-10-07 / In this present work, SILVA Jr proposes a bíblical theology of the messianism in according to canonical criticism and to the Joseph Comblin s understanding about the biblical messianism as a theme to the christianianity speaks about the ultimate reality. In the SILVA Jr s perspective, the biblical messianism is in order to reveal us a pneumatic eclesiology, and not a mere historicist libertation, a ultimate irreducible element, and not a politic praxis in a revolutionary way, like the social messianisms. In its final shape of the biblical canon, the Old Testament messianism has its roots in the alternative community proposed by Moses and its continuity in the promises made to the David, but it will be the post-exilic community centered in the temple who rediscovers, in the middle the liturgical pilgrimages of intertestamentarial period, an increasing eschatological function of the Israel s remnant as the last place to mystical experience of the pneumatic ecclesiology just fully revealed in the neotestamentary reinterpretation of the messianism applied by beloved disciple community. Just so, SILVA Jr demonstrates the focus of the Jesus messianism as being in the his communion to the Father operated by the Holy Spirit from the Nazareth s sinagoga, and also, he presents as the posterior reinterpretation applied by pauline theology understands the messianism as a most genuine Church s pneumatology, in which the sacramental experience is strictly relationed to the question on the eternal procession of the Holy Spirit, and not just to its historic mission from the Pentecost, in according to the joanine theology and, at the same time, to the orthodox theology in our days. / Na presente obra, SILVA Jr propõe uma teologia bíblica do messianismo à luz da crítica canônica e em harmonia com a compreensão de José Comblin acerca do fenômeno do messianismo como temática através da qual o cristianismo fala de uma realidade última. Para SILVA Jr, o messianismo bíblico está em função de nos revelar uma eclesiologia pneumática, e não uma mera libertação histórica, um elemento irredutivelmente ulterior, e não uma práxis libertária de teor revolucionário, como é o caso dos messianismos em meio às sociedades em geral. Em sua forma final no âmbito do cânon bíblico, o messianismo do Antigo Testamento tem suas raízes na comunidade alternativa proposta por Moisés e sua continuidade com as promessas feitas a Davi, sendo todavia a comunidade pós-exílica centrada no templo que redescobre, em meio às peregrinações litúrgicas intertestamentárias, a crescente função escatológica do remanescente fiel portador da experiência mística de uma eclesiologia pneumática só plenamente revelada com a releitura neotestamentária do messianismo feita pela comunidade do discípulo amado. Assim, SILVA Jr demonstra como o foco do messianismo de Jesus reside em sua comunhão com o Pai operada pelo Espírito desde a sinagoga de Nazaré e como a releitura posterior feita pela teologia paulina o propõe como a mais genuína pneumatologia da Igreja, cuja experiência sacramental vincula-se estritamente à questão da processão eterna do Espírito, e não somente à sua missão histórica a partir de Pentecostes, de acordo com a teologia joanina e, imultaneamente, com a teologia ortodoxa até hoje.

The Spirit tradition is a fairly new tradition with its essential focus on experiencing the Holy Spirit. This tradition has made its latest and most influential appearance during the Azusa street revival in Los Angeles at the start of the 1900s. This has started a new wave or move if you want across the earth andhas made inroads into most other existing traditions. It is a tradition fashioned by the needs of believers and the reality of experiencing the Holy Spirit. Worship is a vital part of any Charismatic church service. Upbeat music with talented bands is up front and ready to lead people into passionate and expressive worship. Their worship stretches further than just music. They attempt to fashion their lives as a worship offering to God. Within the Charismatic tradition, the word Liturgy is unheard of, even though it is part of their service. Part of this worship includes the celebration of Communion. Communion is celebrated all over the world in most Christian churches. It has been one of the most sacred sacraments of the church through the centuries. With it came many feuds over doctrine and challenges regarding the form, meaning, presence, elements and so forth. It has been thecenter of many debates. But it still remains central to any believer. The researcher has looked at the history of the Spirit tradition within chapter 2 with its main focus on liturgical rituals of healing, exorcism and speaking in tongues. These rituals are researched and traced all through history. The rituals are present and active in every era the researcher looked at. The Theology of the spirit tradition was also explored. She then went on to look at the history of the Eucharist. The changes and forms were noted. A deeper understanding of the celebration of the Eucharist was realized and the Theology depicted the differences in opinion. No current day practical theological research is complete without Empirical research. This made the researcher more involved. By participatory observation and questionnaires, essential information was gathered regarding how believers in Charismatic churches appropriate their participation during the celebration of Communion. New insights were gained. Based on this research the researcher came to the conclusion that the Meal-and the Spirit worship traditions can come together in a more meaningful way. The true meaning needs to be taught to believers so that a deeper knowledge of the truth of Communion can be gained. Communion cannot remain watered-down and enter as an afterthought during a service. It has the potential to be an incredible experience by any Christian believer. When the Spirit and the Meal can be brought together in a more meaningful way, it has the potential to become the future of Charismatic worship. This conclusion is worked out in some detail in the final chapter. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted

[pt] Pentecostalismo e Mística Cristã reflete sobre o fato de o pentecostalismo ser uma manifestação contemporânea da tradição mística cristã. Com o presente trabalho, pretende-se responder qual seria a verdadeira identidade pentecostal após mais de cem anos decorridos desde o surgimento do pentecostalismo. Diante da expansão global do movimento pentecostal, e em face de diversos tipos de pentecostalismos que se manifestam atualmente, o trabalho propõe um retorno às raízes pentecostais do início do século XX para capturar o seu ethos originário. No centro da espiritualidade pentecostal sempre esteve o Batismo no Espírito Santo. Tal batismo remete a um tipo de experiência que, de acordo com as tradições históricas que influenciaram a formação do pentecostalismo, pode ser chamada de uma experiência mística cristã. A consolidação de uma identidade pentecostal fundamentada nos seus antecedentes históricos e na sua teologia contribuem para uma pastoral pentecostal e para o diálogo ecumênico. / [en] Pentecostalism and Christian Mysticism reflects on the fact that Pentecostalism is a contemporary manifestation of the Christian mystical tradition. With the present work, it is intended to answer what would be the true Pentecostal identity after more than one hundred years elapsed since the emergence of Pentecostalism. Faced with the global expansion of the Pentecostal movement, and in the face of different types of Pentecostalisms that are manifested today, the work proposes a return to the Pentecostal roots of the early 20th century to capture its original ethos. At the center of Pentecostal spirituality has always been the Baptism in the Holy Spirit. Such baptism refers to a type of experience that, according to the historical traditions that influenced the formation of Pentecostalism, can be called a Christian mystical experience. The consolidation of a Pentecostal identity based on its historical background and theology contribute to a Pentecostal pastoral and ecumenical dialogue.

Dance is the language of the soul. Dance, as a theological source, can remind us of who we are in and with the living perichoresis of the Trinity. Dance, as embodied art, can provide us with a new way of viewing and discussing pneumatology and that we too, in our incarnate reality, participate in perichoresis. Within this work I seek to answer the questions of how dance is a source of theology, why a pneumatology of the body is significant, and how dance provides a framework for a pneumatology of the body. The creation of a pneumatology of the body is a rooting or re-membering of the Spirit and our own spirit in incarnational—skin and bones—reality that includes us in Trinitarian perichoresis. Pneumatology of the body is dancing with the Holy Spirit in our given time and space to retrieve the dignity of our embodied inspirited selves as made in the imago Dei. The gifts and fruits of the Holy Spirit are not abstract concepts. Through dance as embodied art we can move from abstract, intellectual concepts of the Spirit to incarnational truth of our flesh and blood, wounds and joys, where the Trinity dwells within and around.Dance as a source of theology can provide a framework for a pneumtology of the body. The Holy Spirit as relationality holding all of life together is our Holy Bridge. Within this work, we re-member our foundational belief in the interconnectedness of body and soul, and that we too participate in the Trinitarian perichoresis as part of God’s dancing revelation. In a world of division and duality, the Spirit as Holy Bridge brings us back home to the core of who we are individually and collectively, while dance provides a space for honoring difference and duality together in harmony. Dance gives expression to situations and things in our lives that are challenging to grasp conceptually and intellectually, while allowing for the embodied witnessing of a person’s and community’s story.A dancing theology as a framework for a pneumatology of the body reminds us that Spirit is our Holy Bridge between body, senses, feelings, challenges, and transformations, between my body soul temple and your body soul temple, and between individual and communal. By dancing with us in our daily lives, the Holy Spirit draws us ever deeper across loving bridges into communion with Trinitarian perichoresis. The Trinity is the Dance of Life in which the Spirit performs the role of empowering the never-ending communion and relational vitality that is God in and with Godself.