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). A Look Inside. Luke's Jesus is dramatically portrayed as one who reaches back to the prophets in order to advance a radically inclusive message of liberation. Twentieth-century liberation theologians, such as those in Latin America, or contemporary feminist theologians, have also stressed the interpersonal as the locus of the Holy Spirit. Sensing the Spirit: The Holy Spirit in Feminist Pespective: Rebecca Button Prichard: 9780827234420: Books - Amazon.ca Consider the nature of the dilemma. 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. One of the early church fathers writing on the Holy Spirit, Gregory of Nazianzus, had to confess the problem of elusive subject matter. Read reviews from world’s largest community for readers. The results offer exciting new possibilities for both … While theologians often speak of a doctrine of the Holy Spirit, talk of the "Holy Spirit" has been hard to formalize as doctrine. 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 … This dialogue opens up exciting new possibilities for both theology and the place of women in the church. It is divine personal presence, but a presence that is interpersonal, relational, intersubjective. This suggests also a new polity, one present and emergent from the striking anti-imperial space of tiny resistant Galilee. 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. Browse more videos. Plus, free two-day shipping for six months when you sign up for Amazon Prime for Students. . Download Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine Now. The Christian doctrine of God holds in tension two convictions seemingly at odds - that God is One, and that there is diversity in the Godhead. 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. Includes bibliographical references (p. 131-148) and index. Its appropriation for Jesus' basic message suggests an overall challenge to the religion and politics of the standing imperial order. Here, the mystery of the spirit of God is not so much above as in these special and ordinary acts of history and culture. 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. 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. Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine (Gender, Theology and Spirituality) eBook: Thomasson-Rosingh, Anne Claar: Amazon.ca: Kindle Store Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine Gender, Theology and Spirituality: Amazon.es: Anne Claar Thomasson-Rosingh: Libros en idiomas extranjeros The Bible abounds with many references to such spiritistic phenomena. 3:42. Is the Holy Spirit in traditional Christian doctrine the guardian of the status quo or does it offer the dynamic possibility for change? 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. These spiritistic phenomena, however, do not capture the meanings distinctive to biblical understandings of the Holy Spirit. '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'. Centuries of doctrinal development have been devoted to explaining claims that the Holy Spirit is a unique "person" in a divine Trinity. Feminist theology and Islam is also used to strengthen the spiritual connection to the women of Islam when they undergo severe trauma, to promote human rights especially those of women. 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. 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). 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. They also had generated years of resistance to empire (Horsley 1995: 275-6). 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). 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. Feminist Theology and Traditional Doctrine. 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. 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. 1. Thus these biblical emphases have blended the mystical with the social, in a mystical communalism. 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. Is the Holy Spirit in traditional dogma the guardian of the status quo or does it offer the dynamic possibility for change? 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. 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. 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. If one holds to the claim of the first horn, one fails to give the Holy Spirit a persuasive sense of being a "person." Feminist theology has a history of questioning God the Father and God the Son. To this we now turn. 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