By Bradford E. Hinze, D. Lyle Dabney

Veni, Sancte Spiritus, Come, Holy Spirit, is an invocation that has echoed down during the centuries as Christians have recalled, celebrated, and expected the appearance of the Spirit-not purely that of the nice ceremonial dinner of Pentecost, but in addition within the numerous locations and occasions within which God has breathed the Spirit anew into the background of God's humans and the background of God's global. This number of essays seeks to attract awareness to that fab number of advents of the Spirit, and through so doing to provide an orientation for students and scholars alike to the examine of Pneumatology, the disciplined mirrored image at the Christian doctrine of the Holy Spirit. those essays have been initially ready for a symposium on Pneumatology that was once held at Marquette college in Milwaukee, Wisconsin, on April 17-19, 1998. the crowd of overseas and ecumenical students that convened for this event-historians, biblical exegetes, philosophers and systematicians-were invited either due to their acceptance of their respective fields in addition to their well known contributions to the examine of this doctrine. Their collective mandate was once to enquire the manifestations of the Spirit as those are being taken care of within the quite a few theological disciplines. From the start, for this reason, the goal was once to supply a suite of papers that might function a good advent to the present country of study into Pneumatology.

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In Genesis 1:2, the ruah elohim has traditionally been translated, “the Spirit of God moved upon the face of the waters” (KJV) or “the Spirit of God was moving over the face of the waters” (RSV), whereas other modern translations like the NAB have “a mighty wind…swept over the surface of the waters” (NEB) or “a wind from God swept over the face of the waters” (NRSV). ” Elohim likewise admits of alternative translations, usually “God,” but it can also have the sense of an adjective: “extraordinary,” “magnificent,” “tremendous,” “powerful,” even “divine” (see 1 Sam 14:15; 1 Kings 3:28).

Hans Werner Bartsch, (NY: Harper & Row, 1961), 6; the essay was first published in German in 1941. Cp. , The Theology of the New Testament, 34 Dabney and Hinze Advents of the Spirit (New York: Charles Scribner’s Sons, 1951/ 1955), I: 335; Zur Geschichte der Paulus-Forschung, ThR NF 1 (1929), 29-59. Further, see Walter Schmithals, An Introduction to the Theology of Rudolph Bultmann, (Minneapolis: Augsburg Publishing House, 1968), 259f. 2 Jaroslav Pelikan, The Christian Tradition. A History of the Development of Doctrine.

Gal 4:6) and since this is the Spirit of “his Son,” clearly the Christian’s prayer to the Father is a participation in Jesus’ own experience of the Father. ’ The Spirit bears witness with our spirit that we are the children of God, and if children, then heirs, heirs of God and joint heirs with Christ” (Rom 8:15-17). We have access in one Spirit to the Father (Eph 2:18). There is a rarely noticed Lukan motif that echoes the Pauline one here. In Luke 11 the disciples observe Jesus praying and ask him to teach them how to pray.

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