INTRODUCTION
In commenting on Heaven in his book Theology for Today, Dr. Elmer Towns writes that, “…human understanding is necessarily limited by two things - human language and limited revelation.” Too often the limitations and constraints of human language make it difficult for us to fully articulate those things that pertain to God. As well, similar constraints on our knowledge make it seem impossible to fully grasp and understand what has been revealed and is to be known about God. Understanding the Person and work of the Holy Spirit is no exception and we are similarly challenged when we endeavor to do so.
“Pneumatology, or the study of the Holy Spirit, is an English word taken from two Greek words: πνευμα (pneuma, spirit) and λογος (logos, teaching about). It is a study that explores and examines the Person and the work of the Holy Spirit.” It has only been in this present century that Pneumatology has received so much attention amid theological discourse. According to Dr. Towns there are two major sources, or better catalysts, for this heightened interest in the Person...
This is David Entwistle 2nd edition book published in 2010 by Wipf and Stock in Oregon. Entwistle is a Christian and a licensed psychologist; he has affiliations with Molone University in Canton, Ohio serving as chair of the Psychology Department and has taught courses related to his licensed field. This book clearly is not written for any newcomers to religion. However, it was written for those interested in the integration of science and religion. The authors’ purpose for writing this book was to define the relationship between psychology and theology. There are three specific areas this book touched upon to help readers’ better approach psychology and Christianity in a personal and more professional manner: The context of philosophical issues and worldview, to help the readers become aware of assumptions or beliefs- making the reader a more critical evaluators, and to introduce and familiarize the reader with five paradigms for integrating psychology and theology.
David Entwistle’s (2010) is the author of the Integrative Approaches to Psychology and Christianity. In the book Entwistle embarks on a journey to explore Psychology and Christianity. As the title suggests several approaches that are used to define the relationship of Phycology and Christianity. In the book Entwistle begins to takes us on shows that psychology and Christianity go in two different directions and meet up someplace in the middle. This allows them to provide different approaches to understanding and studying the human behavior. Entwistle, (2010) took a new approach that has rarely been used in other books that discussed the topic of integration. Entwistle, (2010) began to talk about the relationship of psychology and Christianity
.... In my opinion it is clear that we do not understand God, but despite that fact, it has not prevented us from trying on his crown through our own magical, mystical and political ways. When these questions are answered in full, in a equnamious and engaged in the nature of a commonality, our need for theology and philosophy will disappear as we will no longer need man to define the undefinable, or to shed the light of God on our minds, as the answers will be clear to all, and our human spirits will commune. Can we say now in retrospect that through singing the praises of 'God' on the battlefields, in the majestic cities built by mankind, or by those who have claimed enlightenment – that any of this bumbling in the night has brought us closer to God? Have we detected the root of our origins through our bids at piety, or have gotten too close and our wings melted away?
In the fifth discourse, the Son of God is described to further reflect himself about his unique and intimate eternal activity. First the author describes the production of the Holy Spirit. The Holy Spirit is said to be the bond between the divine persons. And the Son of God wanted his own person to be the producer. This would be the bond between the human and the divine being. The author describes the Holy Spirit as being a person that proceeds from the Holy Trinity. It is the bond that creates a sense of unity among the divine Persons and that they are perfectly united in the “unity of the Holy Spirit” yet they still are able to maintain their distinct natures (pg 134). The author also mentions two mysteries. The first mystery is described as having a divine person whom we adore, uniting two persons. And the second mystery is described as having a divine person whom we adore by uniting the two natures, one which is divine and the other being human. “He contemplates, adores and imitates the unity of the Holy Spirit, who is the third Person in the order of the Holy Trinity and who, by his nature, is the eternal bond between the two Persons from whom he proceeds.” (pg 135). All together the Son of God is our personal love and sacred unity. He is uniquely expressed and distinctly represented by “the states and qualities of this divine mystery, which is in a perfect relationship with what is ineffable in eternity, as well as being a living portrait of God” (135).
The exact role of spirituality in clinical practice is difficult to delineate. The understanding of spirituality as it pertains to occupational performance and occupational therapy is illustrated below (Egan & DeLaat, 1994, p. 100). The analysis of the
The Person of Christ When discussing and proving the person of Christ, there are two basic laws that must be addressed and proven. First you must prove that Christ is one hundred percent human (humanity), then you must prove that at the same time Christ is one hundred percent God (deity). As human, Christ had a body, he had a soul and spirit, he had human characteristics, and he was called by human names. In Luke 2:52, it is written that Christ, even though he had a virgin birth, He was born with a human body that was conceived by a human body.
Historically, the concept of caring for the afflicted was founded on biblical principles, especially morality. On a personal level, an individual’s spirituality also influences how one copes with stressors in life, such as illness. When addressing an individual’s emotional and spiritual needs, health benefits such as decreased pain, decreased stress and anxiety, improved rates of insomnia, as well as decreased cardiac and respiratory rates have been realized (Puchalski, 2001). More broadly stated, “Spiritual practices have been shown to improve health outcomes” (Puchalski, 2001, p.
Religion and spirituality is a major essential part of one’s’ health. They have included things such as prayer in healing, counseling, and the use of meditation. Spiritual issues make a difference in an individual’s experience of illness and health. With spirituality, the health care providers can learn to support the values for the art of healing. The health care provider must have respect for their patient’s religion. (Larry Dossey. Healing Words: The Power of Prayer and the Practice of Medicine. Harper Collins, San Francisco. 1993.)
Throughout the Western culture, Christianity has played a crucial role in the spiritual life of many people. In fact, it is a one of the largest religion in the world with an estimating range from 2 to 3 billion Christians (Religions of the World: Numbers of Adherents; Growth Rates). Spreading with this worldwide religion, the idea that God is at the centre of daily life has a high importance to many people. In the early 20th Century, one of the significant developments of Christianity was the Pentecostal Movement (A Brief History of Christianity). More specifically, Pentecostalism is “the principles and practices of Pentecostal religious groups, characterized by religious excitement and talking in tongues”; its most remarkable detail is its emphasis of the Holy Spirit and the value of prayer (wordnetweb.princeton.edu/perl/webwn). It has outspread around the world by the people who believed that they had experienced the marvelous moves of God.
The concept of the Deity of Christ is one of great complexity. Numerous students, scholars, theologians and philosophers have studied Christ and His attributes. One of the most asked questions and sought after answers has been thoroughly dissected and examined to be able to even begin comprehending such a mystery. Millions ask: “How can Jesus Christ, the Son of God be one-hundred percent man, and one-hundred percent God at the same time? Also, how is it even possible that Jesus Christ, the Son of God, can also be God Himself?”
The statement by John, “Baptize you with the Holy Spirit and fire,” has an undertone which is connected to a theme which intertestamental Jews held. This idea was not related directly to the Holy Spirit and the work He would have at Jesus’ baptism or in Jesus’ ministry. A question such as, why would an unrelated belief have a connection to the Holy Spirit who was to come in the baptism of Jesus? This belief was the idea that a time of affliction or anguish would take place before the coming of the messiah. This was referred to as the birth pangs of the messiah. One reference which is used to support this is from the prophet Daniel, where in one of his visions he refers to war being made against the saints and until the ancient of days would come there would be judgment upon the saints (Dan. 7:21-22). The fire which john speaks about could be a fire of judgment for the people as well as a fire which would purify the saints. Various OT prophets confirm this idea of judgment by fire (Amos 7:4; Mal. 4:1) which the people would have to experience. Another reference to fire as judgment 2 Peter 3:6-7 where the fire is being stored up for the heavens and the earth until the day of judgment. The imagery of this fire in Jesus’ baptism is seen as a river or stream of fire (Dan. 7:10). Another element of this early held view of the fire of Jesus’ baptism was also dual purposed in its nature. As the fire would destroy the wicked it would also purge and cleanse the righteous. These references to fire help clarify the possible understanding of the differences between John’s and Jesus baptisms. This was not the sole purpose of His baptism; he was preparing the way (Matt. 3:3) for Jesus. One way the baptism of Jesus could be seen,...
The word Pneumatology comes from the greek word pneuma which means spirit, breath, wind, etc. So Pneumatology is the doctrine of the Holy Spirit. In the church the Holy Spirit is sometimes put on the back burner and does not get the credit that it deserves. We forget that the Holy Spirit works in unity with the Father and Son, and is equally God. The Holy Spirit is a person of God. He is not a mode of operation or an attribute, but fully God. That is why the Holy Spirit can not be anything but a person because only a person with a center of self consciousness can do those things.
Spirituality is not restricted to any religious denomination nor is it limited to the pursuit of knowledge. It is however, the fundamentals of Eastern and Western medicine in their approach towards health and wellbeing.
Pneumatology is the doctrine that focuses on the personhood of the Holy Spirit. Through out the New Testament the Holy Spirit is granted specific characteristics and duties. Following the resurrection, Jesus said “another” is coming in my place. In John Jesus says, “Then I will ask the Father, and he will give you another Advocate to be with you forever.” During the ministry of Christ, Jesus referred to the Holy Spirit as the encourager, comforter and enabler. This paper will discuss the multidimensional portrayals of the work of the Holy Spirit as it applies to global missions. In the Old Testament the Spirit of God is described in terms of God’s efficacious authority and in the New Testament Jesus refers to the spirit of God as another advocate who was sent from the Father. While the Holy Spirit does not pose a physical body it contains the characteristics of a person. “In accordance with Scripture the “personality” of the Holy Spirit is confessed and defined in the Creeds and in all the Church’s doctrinal judgments concerning the divine Trinity.” The Hoy Spirit embodies the essence of both the Father and the Son.
At one point or another in one’s life you are faced with God, eye to eye and you know it. You can feel the Holy Spirit’s presence, like a humming sound that’s too low to hear, but it’s there and you can feel it, a feeling that you are not alone. For some, this feeling lasts for eternity, and for others God works within them again and again because the Lord’s love is persistent. The feeling I had came and went, for it was not strong enough as a child. But now, I am the strongest I have ever been.