The Gifts of God for the People of the World: A Look at Pneumatology in the Work of Jacques Dupuis and Samuel Solivan on Interreligious Dialogue (original) (raw)
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Journal of Pentecostal Theology, 2022
This article explores the historic divide between two prominent voices in Latin American Christianity: Pentecostalism and Liberation theology. Given the theological differences between the two camps, especially regarding socioeconomic status and theological praxis, prior attempts at dialogue have ultimately resulted in little constructive progress. However, little theological attention has been given to mutual discussion of the subject of the Holy Spirit. Therefore, this article will attempt to place understandings of pneumatology in Pentecostalism in conversation with Liberation theology, specifically the work of José Comblin. Though both groups have differing understandings of the Spirit's role in society, it is thus argued that pneumatology and the concept of empowerment can serve as a previously neglected avenue for dialogue between Pentecostalism and Liberation theology.
A pneumatological approach to theology of religions initially appears promising in that the emphasis on the distinct economy of the Spirit from that of the Son allows for an understanding of the religions as perhaps having their own independent existential economy in contrast to Christianity. Yet, upon further reflection, such autonomy cannot be understood as absolute. Because of the relationality between Spirit and Son, any Christian theology of religions that begins pneumatologically must ultimately include and confront the christological moment Thus, the turn toward pneumatology as seen in the work of three theologians-the Orthodox Khodr, the Protestant Samartha, and the Catholic Dupuis-can be seen as one that both holds promise yet also remains somewhat ambiguous. Rather than viewing this as a detour for Christian theologia religionum, however, this essay attempts to learn from their efforts.
Journal of Pentecostal Theology, 2002
Both British and American Black Pentecostals as well as Latin American ones have begun to to develop a social ethic based on a pneumatological perspective. Their liberating and empowering experience of the Spirit has provided them with new categories and options to institute social change. By contrast, Western European Pentecostals have been predominantly silent in this regard. This article argues that a pneumatological spirituality has socio-political relevance also for Western European Pentecostals. Both the experience of the Spirit, as reflected in Luke—Acts and 1 Cor. 12-14, as well as the history of Pentecostalism, underline this thesis. However, in order to recover this social/political dimension of their Spirit-experience, Western European Pentecostals need to recover the community and social dimension of the kingdom of God over against a Western individualistic, internalized and spiritualized definition thereof. .
Ecumenical Perspectives on Pentecostal Pneumatology
Missionalia, 2015
This contribution responds to the unbearable but undeniable tension between the ecumenical movement and the Pentecostal movement by exploring the doctrinal differences in this regard. More specifically, the aim is to understand the challenges posed to the ecumenical movement by the emphasis on Spirit baptism in Pentecostal pneumatology. It is argued that this raises questions around the relationship between Christ and the Spirit and between the Father and the Spirit for ecumenical theology and Pentecostal theology alike.
Theological Musings toward a Latina/o Pneumatology
God is not God in isolation. God's divinity is grounded in the full dynamic of relationships and interrelationships that form the Trinity, making divinity a reality found in a dynamic cooperative relationship. (Pedraja 1994: 54) L atina/o theologians have engaged on a first‐level reconfiguration of traditional approaches to the theological task. Not often following the inherited theological grammar of traditional theological frames, they have nevertheless and intentionally engaged those traditional themes and contributed great insights both to the how of theology (method) and to the what of theology (content). That said, one would be hard pressed to find any substantial work dealing explicitly with the work and nature of the Spirit in Latina/o theology. Certainly, there are volumes that explicitly allude to the Spirit, but most of those get at the Spirit through an emphasis on another theological topic. I will discuss these works as part of the first portion of this chapter. The apparent dearth of writings on pneumatology does not mean that one cannot find allusions to the Spirit and the Spirit's activity in the writings of Latinas/os. It does point, however, to a significant gap in Latina/o theology. Some Latinas/os have connected the nature and activity of the Spirit to debates on Mariology, and offer us creative insights for building a Latina/o pneumatology. In the second section of this chapter, I briefly mention their contributions, noting the serious challenge they pose to established pneumatologies by including women's embodied experiences as a way to talk about the Spirit. I write this chapter on pneumatology with the caveat that these are only preliminary musings that deserve further elaboration and intentional engagement by Latina/o theologians. In the third section, I constructively propose some aspects that I believe will contribute to
Religions
The majority of new Christian communities have been appearing in Charismatic and Pentecostal movements, especially in the Global South. Along with these shifts emerge new possibilities to better understand the diversity of Christian perspectives and to rethink what it means to be “in relation” to a global Christian community. After opening connections between pneumatology and relational ontology, this article engages the work of three emerging Pentecostal/Charismatic thinkers in particular, whose pneumatologies provide novel opportunities to think more carefully about “relationality” and ecumenical unity: Nimi Wariboko, Amos Yong, and Clark Pinnock. Wariboko’s pneumatology helps us acknowledge the very kind of relational ontology God has with Godself, as a split subject, thereby disrupting not only our all-too-human meaning-making process, but also the way God signifies the world for us. Yong’s pneumatology emphasizes human practice or an “orthopraxy” that is polyphonous, historical...
This study observes and assesses the extent of theological reflection upon the economy of the Holy Spirit in the ecclesiological theme which were discussed in the third stage of the Pentecostal-Roman Catholic dialogue (1985-1989), such as the ecclesiological coining, the Holy Spirit in the NT vision of coining, infant baptism, organic relationship of koinonia, the church, and the sacraments, soteriological, ecclesiological, and eschatological content of ecclesial communion. All these implications for an ecumenical ecclesiology from the vantage-point of pneumatology.
2015
This paper critiques the framing of the pneumatological underpinning of ecclesiology as an Orthodox-Catholic conversation. The context for the Joint Commission for Orthodox-Catholic dialogue warrants the use of the metaphor " two lungs of the church " by official church leaders, ecclesiologists and theologians to speak of the Spirit's work in and between both communions. However, I want to call attention to the pneumatological and ecclesiological problems in the use of the image " two lungs of the church. " If the Holy Spirit breathes upon and through the Body of Christ, reading the Spirit's operation in the church (pneumatological-ecclesiology) cannot ignore, and much less dismiss or absorb (either explicitly or implicitly), the charismas outside of the Roman Catholic Church and Orthodoxy. Protestant denominations, such as Baptists, Brethren, Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit's work in the churches. The paper concludes by proffering a mapping of recent pneumatological contributions of other Christian denominations and churches to invite theologians to assist in reframing or reconceptualizing a more appropriate anatomic metaphor for the Spirit's work in and among the churches together.