DOCSLIB.ORG

The Supernatural Christian Life-Week1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Supernatural Christian Life-Week1 THE SUPERNATURAL CHRISTIAN LIFE WEEK 1 Introduction – Terms, Overview, & Love with Power What do we mean by “The Supernatural Christian Life”? How to get the most out of this study: Engagement Level 1 – Absorb (listen, take notes, be present) Engagement Level 2 – Study (read the books mentioned throughout) Engagement Level 3 – Risk (take the risk to do the stuff) The worldview of biblical theism describes a God who is distinct from His creation but connected to it, a reality in which the spiritual and material realms touch each other. Indeed, Colossians 1 describes God, in the person of Jesus Christ, as the Creator, Sustainer, and Reconciler of all things, including the material world. He holds the universe in the palm of His hand, and He is actively working on it to bring the blessings of His kingdom “as far as the curse is found.” Kingdom of God Kingdom of the world spirit realm natural realm spiritual material Unfortunately, Enlightenment thinking of the seventeenth century introduced the worldview of deism, a perspective in which God is separated from His world. Although deism sees God as the creator of the universe, He is irrelevant to its daily functioning. The God of deism created the world to operate on its own, winding it up like a clock and letting it run according to natural laws without any need for His sustaining hand. In this worldview, humans are largely independent from God and are able to use their own reason to understand the world that He created. Kingdom of God Kingdom of the world spirit realm natural realm spiritual material The modern worldview, sometimes called “Western secularism,” took deism one step further, removing the need for God altogether. In the modern worldview, not only do the spiritual and material realms not touch, the spiritual realm does not even exist! In the modern worldview, the universe is fundamentally a machine whose origins and operations are rooted in natural processes that humans can master through their own reason. Kingdom of the world natural realm material Although Christians reject modernism’s denial of God, like many others, Darrow Miller argues that North American Christians have engaged in syncretism, combining biblical theism with the modern worldview into a hybrid he calls “evangelical gnosticism,” a sacred-secular divide in which God is lord of the spiritual realm—Sunday worship, devotions, evangelism, discipleship, etc.— but is largely irrelevant to the “physical” or “secular” realms—business, the arts, politics, science, and poverty alleviation. This sacred- secular divide severely cripples Christianity in North America, making it irrelevant to the day-to- day functioning of our individual lives and culture. North American Christians have engaged in syncretism, combining biblical theism with the modern worldview into a hybrid he calls “evangelical gnosticism,” biblical theism Kingdom of God Kingdom of the world spirit realm natural realm spiritual material evangelical gnosticism Kingdom of God Kingdom of the world spirit realm natural realm spiritual material Anthropology of “evangelical gnosticism” Physical Spiritual BODY SPIRIT Mental Emotional Anthropology of “biblical theism” BODY SPIRIT Mind Will The spirit realm can directly Emotions impact every part of us. SOUL Matthew 22:23, 28-29 That same day the Sadducees, who say there is no resurrection, came to him with a question. … Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?” Jesus replied, “You are in error because you do not Know the Scriptures or the power of God. δύναµιν τοῦ Θεοῦ (dunamin too Theoo) Their disbelief in the supernatural (spirit realm) power of God led Jesus to conclude two things: 1. They didn’t know the scriptures 2. They didn’t know the power of God In this study, we will: 1. Operate with the understanding that the supernatural (spirit realm) is real. 2. Not try to convince you that the miraculous gifts of the Spirit are still in operation today. That is a given in this study. 3. Learn about the supernatural side of the Christian life and try to live in a supernatural way. 4. Emphasize both the truth of scripture and the necessity of operating in the power of God. What does it look like to operate in the power of God? 2006 2010 2012 WPFilm.com Darren Wilson 2014 2015 Chad Norris testimony 2015 Click the link to the video Heidi Baker Iris Global Ministries 2006 Click the link to the video What about here in the US? Jamie Galloway Will Hart 2014 Click the link to the video What did we just see? 1. People who were yielded to the Holy Spirit 2. People who learned to hear the Holy Spirit 3. The miraculous gifts of the Spirit in operation 1 Corinthians 12: 7-11 Words of Wisdom Gifts of Healings Distinguishing of spirits Words of Knowledge Miracles Tongues Faith Prophecy Interpretation of Tongues 5 Views on the Miraculous Gifts of the Spirit (gift of tongues, prophecy, healing, etc.) Cessationists Continuationists (miraculous gifts have ceased) (miraculous gifts have continued) Empowered Evangelicals (1980s) Cessationist - Vineyard, etc. - m.gifts were for apostles only - don’t emphasize tongues more than other gifts - ceased after first century - ceased because we have scripture Charistmatics (1960s) - God doesn’t operate like that anymore - in existing denominations - affirm gifts but don’t aways affirm Second Blessing theology Open but Cautious Pentacostals (1900s) - God could use them today, but - Second blessing theology (tongues generally doesn’t Century 20th Examples is the necessary sign of being - Miracles mainly only in 3 epochs of “baptized in the Spirit”) salvation history (Moses, Elijah, Jesus) - created denominations (Assemblies of God, Full Gospel, etc.) Resources for Further Study: study the views a healthy view historical figures The Shift Cessationist Views Continuationist Views Open but Empowered Pentacostal Cessationist Cautious Evangelical They exist but Charismatic are secondary Where we were The Shift Cessationist Views Continuationist Views Open but Empowered Pentacostal Cessationist Cautious Evangelical They exist but Charismatic are secondary Where we are now BOTH/AND What we’ve always had What we’ve seen increase and will continue to have Theology of Pain Theology of Power God works in process (PT) God works in events (surgery) Pastoral culture (care) Prophetic culture (risk) Order & Accountability Openness to the Spirit Kingdom = natural Kingdom = supernatural Fruits of the Spirit Gifts of the Spirit Background of 1 Corinthians 12 (Word Study) 1 Cor 1:4-7 I always thanK (εὐχαριστέω) my God for you because of his grace (χάριτι τοῦ θεοῦ) given you in Christ Jesus. For in him you have been enriched in every way—with all Kinds of speech and with all Knowledge—God thus conVirming our testimony about Christ among you. Therefore you do not lacK any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. εὐχαριστέω - εὐ = good; χαρισ = grace; suffix τέω – makes it a verb literally: acknowledging God’s good grace (I give thanks) Background of 1 Corinthians 12 (Word Study) 1 Cor 1:4-7 I always thanK (εὐχαριστέω) my God for you because of his grace (χάριτι τοῦ θεοῦ) given you in Christ Jesus. For in him you have been enriched in every way—with all Kinds of speech and with all Knowledge—God thus conVirming our testimony about Christ among you. Therefore you do not lacK any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. χάριτι τοῦ θεοῦ - grace of God (his grace) παντὶ λόγῳ - each, every, all words (all kinds of speech) πάσῃ γνώσει – each, every, all knowledge (with all knowledge) Background of 1 Corinthians 12 (Word Study) 1 Cor 1:4-7 I always thanK (εὐχαριστέω) my God for you because of his grace (χάριτι τοῦ θεοῦ) given you in Christ Jesus. For in him you have been enriched in every way—with all Kinds of speech and with all Knowledge—God thus conVirming our testimony about Christ among you. Therefore you do not lacK any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. µὴ ὑστερεῖσθαι ἐν µηδενὶ χαρίσµατι not lacKing in nothing charismata (plural of charisma) ὑστερεῖσθαι – from the root word “to be late, left out, left wanting, lacking, fall short” (where we get the word hysteria) Background of 1 Corinthians 12 (Word Study) 1 Cor 1:4-7 I always thanK (εὐχαριστέω) my God for you because of his grace (χάριτι τοῦ θεοῦ) given you in Christ Jesus. For in him you have been enriched in every way—with all Kinds of speech and with all Knowledge—God thus conVirming our testimony about Christ among you. Therefore you do not lacK any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. µὴ ὑστερεῖσθαι ἐν µηδενὶ χαρίσµατι not lacKing in nothing charistmata (plural of charisma) χαρίσµατι - ????? ; χαρισ = grace + suffix - mati (or mata) Background of 1 Corinthians 12 (Word Study) 1 Cor 2:1-5 And so it was with me, brothers and sisters. When I came to you, I did not come with eloquence or human wisdom as I proclaimed to you the testimony about God. For I resolved to Know nothing while I was with you except Jesus Christ and him cruciVied. I came to you in weaKness with great fear and trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that your faith might not rest on human wisdom, but on God’s power. ἐν ἀποδείξει πνεύµατος καὶ δυνάµεως in a showing from of the Spirit and of power Background of 1 Corinthians 12 (Word Study) 1 Cor 2:1-5 And so it was with me, brothers and sisters.
Load more

Recommended publications
  • Jay Bregman Hilary Armstrong Gave the Gnos
    NEOPLATONIZING GNOSTICISM AND GNOSTICIZING NEOPLATONISM IN THE “AMERICAN BAROQUE” Jay Bregman Hilary Armstrong gave the Gnostics a fair hearing in his “Dualism: Platonic, Gnostic, and Christian.”1 He basically viewed Gnosticism as having some points of contact with Platonism, but since they were not doing the same thing as philosophers, he reasoned, it would be wrong to treat them as “bad philosophers.” Although Gnostic anti-cosmism is balanced by his nuanced view of certain Gnostic pro-cosmic ideas, Gnostics are “mythicizers,” hence doing something very different from philosophers since, in the last analysis, they think that the cosmos is at best transitory—a place to flee from. However, in the last decade or so, there has been a reconsideration of Armstrong’s view. Led especially by John Turner and others, scholars have affirmed that Gnostics, Middle Platonists, and Neoplatonists indeed have more in common philosophically than had been previously supposed; Gnos- tics were perhaps even writing commentaries on Plato’s dialogues in order to gain a respectable hearing in Plotinus’ seminars.2 Nineteenth-century America was the scene of an earlier engagement with Gnosticism, through which heterodox thinkers paved the way for its current serious reception. I will trace the roots and anticipations of contem- porary discussions, in the Neoplatonic, late Transcendentalist journal, The Platonist, and other North American sources. Metaphysical thinkers of the later American Renaissance painted their religious symbols on a Neoplatonic canvas. A secularizing world had given rise to notions of a universal syncretistic cosmic Theism, which welcomed the “esoteric” strains of all traditions. Alexander Wilder, M.D., a regular con- tributor to The Platonist, also cast a wide syncretistic net: the Neoplatonists taught Platonic philosophy in the form of a religion embracing some of the characteristic features of Jainism, the Sankhya and Pythagorean schools (hē gnōsis tōn ontōn).
    [Show full text]
  • A Journey to Other Worlds – Artifacts Journal - University of Missouri Page 1 of 5
    A Journey to Other Worlds – Artifacts Journal - University of Missouri Page 1 of 5 University of Missouri A Journal of Undergraduate Writing A Journey to Other Worlds Daniel Miller Daniel Miller graduated from MU with a bachelor of English in May 2014, and he is a first-year masters’ student now in English at MU. His fiction has appeared in ZONE 3, Puerto del Sol, and Hobart, among other publications. He selected to write about this topic simply because he has always been fascinated with astral projection and lucid dreaming. He tried to achieve this state while researching and writing the paper. The astral body appears in many different cultures throughout time and throughout the world. In Egypt, the “KA was not the soul of man . but its vehicle” (Muldoon & Carrington, 2011, p. xxii). In the Qur’an, Muhammad’s astral body travels in the Isra and Mi’raj story. And, among other sacred and secular texts, the astral body appears in Hindu scripture, Taoist practice, and even Christianity. In his article regarding the afterlife, Woolger (2014) notes that “in such journeys in the world religions and innumerable tribal practices” scholars have “described a common pattern of ‘ascent’, which is to say an ecstatic, mystical or out-of body experience, wherein the spiritual traveler leaves the physical body and travels in his/her subtle body into ‘higher’ realms” (para. 4). Dually, this quotation makes apparent the historical depth of astral projection as well as uses specific terms—spiritual, mystical, and the idea of ‘higher’ realms—that separates astral projection from other types of out-of body experiences (OBEs).
    [Show full text]
  • Automatic Writing and the Book of Mormon: an Update
    ARTICLES AND ESSAYS AUTOMATIC WRITING AND THE BOOK OF MORMON: AN UPDATE Brian C. Hales At a Church conference in 1831, Hyrum Smith invited his brother to explain how the Book of Mormon originated. Joseph declined, saying: “It was not intended to tell the world all the particulars of the coming forth of the Book of Mormon.”1 His pat answer—which he repeated on several occasions—was simply that it came “by the gift and power of God.”2 Attributing the Book of Mormon’s origin to supernatural forces has worked well for Joseph Smith’s believers, then as well as now, but not so well for critics who seem certain natural abilities were responsible. For over 180 years, several secular theories have been advanced as explanations.3 The more popular hypotheses include plagiarism (of the Solomon Spaulding manuscript),4 collaboration (with Oliver Cowdery, Sidney Rigdon, etc.),5 1. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of the Church of Jesus Christ of Latter-day Saints, 1830–1844 (Salt Lake City: Deseret Book, 1983), 23. 2. “Journal, 1835–1836,” in Journals, Volume. 1: 1832–1839, edited by Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, vol. 1 of the Journals series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2008), 89; “History of Joseph Smith,” Times and Seasons 5, Mar. 1, 1842, 707. 3. See Brian C. Hales, “Naturalistic Explanations of the Origin of the Book of Mormon: A Longitudinal Study,” BYU Studies 58, no.
    [Show full text]
  • Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P
    Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P. Blavatsky From The Path, November, 1886 Published in 1930 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India OVER and over again the abstruse and mooted question of Rebirth or Reincarnation has crept out during the first ten years of the Theosophical Society's existence. It has been alleged on prima facie evidence, that a notable discrepancy was found between statements made in Isis Unveiled, Volume I, pp. 351-2, and later teachings from the same pen and under the inspiration of the same Master.[ See charge and answer, in Theosophist. August 1882] In Isis it was held, reincarnation is denied. An occasional return, only of “depraved spirits" is allowed. ' Exclusive of that rare and doubtful possibility, Isis allows only three cases - abortion, very early death, and idiocy - in which reincarnation on this earth occurs." (“C. C. M." in Light, 1882.) The charge was answered then and there as every one who will turn to the Theosophist of August, 1882, can see for himself. Nevertheless, the answer either failed to satisfy some readers or passed unnoticed. Leaving aside the strangeness of the assertion that reincarnation - i.e., the serial and periodical rebirth of every individual monad from pralaya to pralaya - [The cycle of existence during the manvantara - period before and after the beginning and completion of which every such "Monad" is absorbed and reabsorbed in the ONE
    [Show full text]
  • Statement of the Problem 1
    Liberty Baptist Theological Seminary THE INCOMPATIBILITY OF OPEN THEISM WITH THE DOCTRINE OF INERRANCY A Report Presented in Partial Fulfillment Of the Requirements for the Degree of Master of Theology by Stuart M. Mattfield 29 December 2014 Copyright © 2015 by Stuart M. Mattfield All Rights Reserved ii ACKNOWLEDGMENTS As with all things, the first-fruits of my praise goes to God: Father, Son and Spirit. I pray this work brings Him glory and honor. To my love and wife, Heidi Ann: You have been my calm, my sanity, my helpful critic, and my biggest support. Thank you and I love you. To my kids: Madison, Samantha, and Nick: Thank you for your patience, your humor, and your love. Thank you to Dr. Kevin King and Dr. Dan Mitchell. I greatly appreciate your mentorship and patience through this process. iii ABSTRACT The primary purpose of this thesis is to show that the doctrine of open theism denies the doctrine of inerrancy. Specifically open theism falsely interprets Scriptural references to God’s Divine omniscience and sovereignty, and conversely ignores the weighty Scriptural references to those two attributes which attribute perfection and completeness in a manner which open theism explicitly denies. While the doctrine of inerrancy has been hotly debated since the Enlightenment, and mostly so through the modern and postmodern eras, it may be argued that there has been a traditional understanding of the Bible’s inerrancy that is drawn from Scripture, and has been held since the early church fathers up to today’s conservative theologians. This view was codified in October, 1978 in the form of the Chicago Statement of Biblical Inerrancy.
    [Show full text]
  • ABORIGINAL BELIEFS and REINCARNATION Marjorie Crawley
    ABORIGINAL BELIEFS AND REINCARNATION Marjorie Crawley Although reincarnation has been believed over thousands of years among a variety of widely dispersed cultures, apart from the Celtic heritage of many Europeans it is not a concept that is part of our European Australian understanding of the nature of man and his relation- ship to the world. In recent years, however, with the intrusion of Eastern religions, we have been given more opportunity to attempt to understand, if not accept, categories of thought foreign to our own, yet difficulties in understanding the concept of reincarnation persist. For it has been expressed in doctrines that have changed according to the understanding of wisdom, and the needs of the people during the passing ages, even within the same religious tradition. There is also doubt as to whether it was correct to attribute reincarnation beliefs to some cultures, pointing to an indescision as to what counts as evidence and how to interpret it. 1 It is not surprising therefore, to find conflict of opinion as to whether the Aranda believe in reincarnation. Early this century, Baldwin Spencer and F.J. Gillen were cited for the affirmative, and Carl Strehlow for the negative. 2 More recently, T.G.H. Strehlow supported the view, The father of the young initiate then takes the hand of his son, leads him to the cluster, and places the smooth round stone into his hands. Having obtained permission of the other old men present, he tells his son: 'This is your own body from which you have been reborn. It is the true body of the great Tjenterama, the chief of the Ilbalintja storehouse ..
    [Show full text]
  • Synchronicity
    Newsletter—June 2015 Synchronicity person's life as dreams – shifting a person's ego- When I began my research on “Synchronicity,” I centric conscious thinking to greater wholeness, was surprised to learn that the concept had been or holistic thinking. From a religious perspec- created by the psychiatrist and psychoanalyst, tive, synchronicity is similar to the concept of Carl Jung. As he described it, “Events are Grace, or the “intervention of Grace.” 'meaningful coincidences' if they occur with no When you experience a synchronicity in apparent causal relationship, yet seem to be your life, it reminds you that you are part of a meaningfully related.” At different times, he greater Whole, that the Universe is governed by defined it as “an acausal connecting principle,” laws of Cause and Effect that go outside the “meaningful coincidence,” and “acausal parallel- boundaries of time, space and matter. Synchro- ism.” nicities remind us that Grace can intervene in If you haven't yet read last month's our lives, and, according to the principles of Newsletter, now would be a good time to do so. quantum physics, the more we believe synchro- In it I used as an example of Creation (our theme nicities are possible, the more likely they will last month) the spontaneous manifestation of a occur. missing jewel. That illustration will also serve June is the traditional month for wed- for “Synchronicity” as well, for it occurred as I dings. Let it be your month for your marriage to was writing about creating and manifesting. Grace. Let Divine Intervention be your new Jung developed his concept of Synchro- partner in life, and let no man put that partner- nicity, or acausal connection, after (or during) ship asunder.
    [Show full text]
  • Response to Papers on Theism (Just a Little) and Non-Theism (Much More)
    Quaker Religious Thought Volume 118 Article 6 1-1-2012 Response to Papers on Theism (Just a Little) and Non-Theism (Much More) Patrick J. Nugent Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt Part of the Christianity Commons Recommended Citation Nugent, Patrick J. (2012) "Response to Papers on Theism (Just a Little) and Non-Theism (Much More)," Quaker Religious Thought: Vol. 118 , Article 6. Available at: https://digitalcommons.georgefox.edu/qrt/vol118/iss1/6 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. RESPONSE TO PAPERS ON THEISM (JUST A LITTLE) AND NON-THEISM (MUCH MORE) Patrick J. nuGent am immensely grateful for the opportunity to respond to these I two papers and regret that I cannot be present. I am going to trust that Jeffrey Dudiak’s excellent and thought-provoking paper will inspire good conversation in San Francisco, and I wish take up the opportunity offered by David Boulton’s. I share Jeff’s position as a Christ-centered and theistic Friend, and I regret that he chose not to be more of an apologist for Quaker theism in his fine paper. My position remains that a thorough, contextual, and systematic reading of the Quaker authors of the first one hundred fifty years cannot sustain non-theism as authentically Quaker. Yet I would rather respond constructively to David’s paper as a theological colleague responding to an emerging theology that raises fertile theological opportunities to attain the mature theological credibility non-theism does not yet have.
    [Show full text]
  • The Vedanta of Ramanuja
    Cleveland State University EngagedScholarship@CSU Philosophy & Comparative Religion Department Faculty Publications Philosophy & Comparative Religion Department 2016 Review of Indian Thought and Western Theism: The Vedanta of Ramanuja Sucharita Adluri Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/clphil_facpub Part of the Catholic Studies Commons, Christianity Commons, Comparative Methodologies and Theories Commons, Hindu Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons How does access to this work benefit ou?y Let us know! Original Citation Adluri, S. (2016). Review of Martin Ganeri's Indian Thought and Western Theism: The Vedanta of Ramanuja, Journal of Hindu-Christian Studies, 29, 77-9. This Book Review is brought to you for free and open access by the Philosophy & Comparative Religion Department at EngagedScholarship@CSU. It has been accepted for inclusion in Philosophy & Comparative Religion Department Faculty Publications by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Journal of Hindu-Christian Studies Volume 29 God and Evil in Hindu and Christian Article 14 Theology, Myth, and Practice 2016 Book Review: Indian Thought and Western Theism: the Vedan̄ ta of Ram̄ an̄ uja Sucharita Adluri Cleveland State University Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Catholic Studies Commons, Christianity Commons, Hindu Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Adluri, Sucharita (2016) "Book Review: Indian Thought and Western Theism: the Vedan̄ ta of Ram̄ an̄ uja," Journal of Hindu-Christian Studies: Vol. 29, Article 14.
    [Show full text]
  • Life in the Spirit 4 (Supernatural Church) Pastor Don Brock 3
    Life in the Spirit 4 (Supernatural Church) Pastor Don Brock 3. Read Acts 2:5-12. Who else heard the sound? Why were they in Jerusalem? (see v. 1) What else did these bystanders hear? (v. Discussion Guide 6) Why do you think Luke (the author of Acts and the author of Use this guide by yourself, with a friend, or in a group to help the gospel of Luke) wanted readers to know the specific you pursue a deeper relationship with Jesus this week! nationalities of the bystanders? What were their responses to what they were experiencing? (v. 11-13) How do you tend to Open respond when you experience something you can’t quite As our Life in the Spirit church wide series finishes this week, Pastor understand - amazement? Fear? A little of both? Share with the Don reminds us that, if we’re following Jesus, the Holy Spirit’s power group. and presence should be evident in what happens both in our individual lives and in the testimony of the church as a whole. Even today, as Gateway seeks to obey Jesus’ command to be His 4. Now read Acts 2:14-36. What do Peter and the other disciples presence here in the community, there should be moments when the take the initiative to do? (v. 14) What question do they answer people around us see for themselves the Spirit’s undeniable work immediately? (v. 15) Why was it wise for Peter to refer so and say, “The Lord - He is God!” (1 Kings 18:39) To get your frequently to the Old Testament as he spoke? (see v.
    [Show full text]
  • Open Theism and Pentecostalism: a Comparative Study of the Godhead, Soteriology, Eschatology and Providence
    OPEN THEISM AND PENTECOSTALISM: A COMPARATIVE STUDY OF THE GODHEAD, SOTERIOLOGY, ESCHATOLOGY AND PROVIDENCE By RICHARD ALLAN A Thesis Submitted to the University of Birmingham for the Degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham March 2018 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT Despite Open Theism’s claims for a robust ‘Social’ Trinitarianism, there exists significant inconsistencies in how it is portrayed and subsequently applied within its wider theology. This sympathetic, yet critical, evaluation arises from the Pneumatological lacuna which exists not only in the conception of God as Trinity, but the subsequent treatment of divine providence, soteriology and eschatology. In overcoming this significant lacuna, the thesis adopts Francis Clooney’s comparative methodology as a means of initiating a comparative dialogue with Pentecostalism, to glean important insights concerning its Pneumatology. By engaging in the comparative dialogue between to the two communities, the novel insights regarding the Spirit are then incorporated into a provisional and experimental model of Open Theism entitled Realizing Eschatology.
    [Show full text]
  • Hinduism and Hindu Philosophy
    Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.
    [Show full text]