Spirit Word Community

This title was first published in 2002. How does one go about "doing Christian theology"? Yong explores this question by proposing a pneumatological-trinitarian hermeneutic. Its thesis is that interpretation and theological method is an ongoing tri-logue of Spirit-Word-Community: of interpretive subjects as imaginative, obligated and relational agents; of the horizons of the interpreter, the biblical and ecclesial traditions, and the world; and of founding, historical, and ongoing communities of faith and inquiry. Ecumenical perspectives on the topics of pneumatology (the doctrine of the Spirit), metaphysics (foundational pneumatology), epistemology (the pneumatological imagination), and trinitarian theology converge in this book to move forward the present discussion of theological method.

This title was first published in 2002. How does one go about "doing Christian theology"? Yong explores this question by proposing a pneumatological-trinitarian hermeneutic. Its thesis is that interpretation and theological method is an ongoing tri-logue of Spirit-Word-Community: of interpretive subjects as imaginative, obligated and relational agents; of the horizons of the interpreter, the biblical and ecclesial traditions, and the world; and of founding, historical, and ongoing communities of faith and inquiry. Ecumenical perspectives on the topics of pneumatology (the doctrine of the Spirit), metaphysics (foundational pneumatology), epistemology (the pneumatological imagination), and trinitarian theology converge in this book to move forward the present discussion of theological method.

The Interpreting Spirit is both a consideration of the Spirit’s role in the interpretation of Scripture and a celebration of renewal scholarship. It examines those who have focused on the Spirit’s role in their hermeneutical considerations, recognizing common, uniting themes amidst the diversity of scholarly approach and opinion. Working on the principle that the Spirit communicates in ways that seek to unify and celebrate the other, Mather works diachronically from 1970, identifying and drawing together these common, uniting hallmarks into a collective understanding. Pivotal to Mather’s argument is her emphasis that we do not just interpret Scripture, but that the Spirit through Scripture, and working in our lives in ways that lead us towards Scripture, interprets us. The Interpreting Spirit is the first comprehensive analysis of the conversation surrounding pneumatic interpretation that has been taking place, particularly among renewal scholars, since 1970. It seeks to answer the notoriously difficult question, “What does the Spirit do in the process of biblical interpretation?”

How does the Holy Spirit guide the Christian community in its custodianship and interpretation of Scripture? How does the fact that the Spirit is characterized by koinonia impact upon this task? In light of this, do we read Scripture with too much of an individualistic mindset? In this new book, Dr Trevor Reynolds addresses these questions, seeking answers primarily from within Scripture itself. He explores in depth what Jesus and the New Testament community taught concerning the interpretive role of the Holy Spirit. How did they interpret Scripture, with the help of the Spirit? He highlights their corporate/Spirit-led hermeneutic, with its challenge to our individualistic approaches. The New Testament writers interpreted the Old Testament in a way that revealed communal methods of interpretation. These were informed by Jewish pneumatic and corporate solidarity notions, as reshaped by Jesus’ own Spirit-given example and legacy. In this book, New Testament extracts are discussed which contain either specific examples of how Old Testament Scripture is interpreted by members of the New Testament community, with the Spirit’s help, or speak of the Spirit’s work of interpretation in a more general way. Trevor Reynolds seeks to uncover their implications for biblical hermeneutics, as well as for the doctrine, use and custodianship of Scripture in the life and witness of the church today. The book concludes by pointing to the wide-ranging implications that reading Scripture in the fellowship of the Spirit poses for today’s church.

This book covers the main aspects of Simone Weil's thought, drawing on her life where it is relevant for understanding her ideas. It is the fruit of many years engagement with scholars and scholarship on Weil in America, France, and the United Kingdom. The philosophical bases of her social and political thought, of her analysis of the natural world, and of her spiritual journey, as found in Plato, Epictetus, and Kant are uncovered. The authors are especially concerned with controversial aspects of Weil's life and thought: they offer an additional dimension to her understanding of the supernatural; they correct Rowan Williams' misunderstanding of her account of preferential love; and argue against Thomas Nevin's attempt to marginalize her as another example of Jewish self-hatred. The book also presents and assesses the new evidence for Weil's baptism.

The book is divided into three parts. Part One provides a thematic analysis and exegetical commentary on all the relevant biblical and cognate literature, including Josephus, Philo and the Mishnah. Part Two investigates the thinking of key Christian theologians on the Holy Spirit, from the Apostolic Fathers to eighteenth century authors such as John Wesley and Jonathan Edwards. Part Three examines more recent writings on the Spirit, from the nineteenth century onwards, including major systematic theologians such as Schleiermacher, Barth and Moltmann, as well as biblical scholars such as James D G Dunn, Gordon Fee and Gerd Theissen. Thiselton concludes the entire study by identifying seven fundamental themes, and calling for greater dialogue between mainstream scholarship and contemporary leaders of the Pentecostal and Renewal movements.

A contribution to the field of theological aesthetics, this book explores the arts in and around the Pentecostal and charismatic renewal movements. It proposes a pneumatological model for creativity and the arts, and discusses different art forms from the perspective of that model. Pentecostals and other charismatic Christians have not sufficiently worked out matters of aesthetics, or teased out the great religious possibilities of engaging with the arts. With the flourishing of Pentecostal culture comes the potential for an equally flourishing artistic life. As this book demonstrates, renewal movements have participated in the arts but have not systematized their findings in ways that express their theological commitments—until now. The book examines how to approach art in ways that are communal, dialogical, and theologically cultivating.

Must the church be either charismatic or sacramental? In this book, Terje Hegertun argues that she has the privilege of being both. The Day of Pentecost formed her identity and shaped her conviction of being lifted on the arms of grace and pushed forward by the power from on high. In the midst of her vulnerability and failure, the worldwide faith community is a composition of the Spirit. One of the greatest gifts the church may offer the world is simply to be church: a charismatic-sacramental fellowship, a dwelling place of God's Spirit. A church nurtured by graceful charismatic and sacramental gifts fosters a mature congregational spirituality distinguished by hospitable relations. Thus, the Spirit of God plays the main role of being the comprehensive principle of Christian unity across denominational lines.