holy spirit in feminist theology

3-14), and human acts of craftsmanship and artistic design (Exod. Most traditional interpreters focus on this event in its "extraordinariness," i.e. Report. Amid the struggle with the elusive discourse of Holy Spirit, we can understand how this complex notion persistently emerges to speak of liberating communal change. The Holy Spirit must never be confused with, collapsed into, or commandeered by the human spirit or the church. It has a central place in the Christian doctrine of God classically conceived. Searching for the Holy Spirit brings feminist pneumatology into discussion with more traditional doctrine of the Spirit, notably the very significant early Christian treatise by Basil of Caesarea, De Spiritu Sancto . Keep in mind how John uniquely relates the Spirit to: 1) Christology; 2) Ecclesiology; 3) Eschatology Cite examples to support 2. Centuries of doctrinal development have been devoted to explaining claims that the Holy Spirit is a unique "person" in a divine Trinity. the strangeness of many hearing in their own diverse tongues. They are, because included in this new life context, no longer in the flesh, but in the Spirit. There is clearly less material on the Spirit. To gain understanding of the Holy Spirit, biblical scholars have had to look beyond the sheer fact of extraordinary spiritism. Pneumatology- The Doctrine of the Holy Spirit. The writer of the Acts of the Apostles pauses to marvel at the signs and wonders performed by early Christians in the power of the Spirit. Horsley and Silberman 1997: 163-83). Jesus, too, would be seen as marginal to the ruling religious and political elites centered on the temple-state in Jerusalem. 3:42. This is because the language left over for referring to the Holy Spirit, that of a general divine force and presence, depersonalizes Christian discourse about divine spirit. This chapter discusses the work of the Holy Spirit in the struggles of black women for liberation and the flourishing of life.In this essay, the Holy Spirit includes some Christian ideas that are expanded, enriched, and significantly modified by and through how they are uniquely appropriated by black women. These biblical emphases, then, stress a biblical notion of the Holy Spirit that is integrally bound up with the creation and nurture of communities of agapic love (Outka 1972). Feminist theology has a history of questioning God the Father and God the Son - this study begins the theological questioning of God the Holy Spirit. . (Luke 4: 18). Talk of the Holy Spirit as "person" at least had a virtue of satisfying people's need for symbols of God and of Spirit, which deployed personal imagery. On this day we will trace what Feminist theology has to say about the Holy Spirit and bring it together with traditional Christian doctrine of the Spirit. 17:18. The notion of Holy Spirit as empowerer of community, a community that proclaims Christ, is also stressed in the writings of Paul and John. Playing next. The aim of this Companion is to give an outline of feminist theology through an analysis of its overall shape and its major themes, so that both its place in and its contributions to the present changing theological landscape may be discerned. How do the gifts of the Spirit, ecstatic and relational, inform feminist thinking of the Christian God. Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? This gave the Spirit of God in Christian community a liberationist character, and this means that the mystical communion of agapic praxis had a strong political element. One of the most radical formulations of the social character of the mystery of Holy Spirit was given by Schleiermacher who even seemed, at points, to identify the Holy Spirit with the church's life (Schleiermacher 1976: 560-1). Pneumatology- The Doctrine of the Holy Spirit. Nirmal writes, 'That feeling of being God-forsaken is at the heart of our dalit experiences and dalit consciousness in India. 1. It certainly does not have the symbolic clarity given by terms like "Father" and "Son," the names used for the other two persons in the Trinity. 35: 31-2). The two sections of the volume are designed to provide a … Feminist theology has a history of questioning God the Father and God the Son - this study begins the theological questioning of God the Holy Spirit. Fatima Mernissi’s book, The Forgotten Queens of Islam, is a crucial piece in feminist theology for Islam and how it relates to a non western state. In making the feminist-womanist connection, however, Walker proceeds with great caution. The Bible abounds with many references to such spiritistic phenomena. Abstract. For the Gospels of Mark and Matthew, for example, there is a remembrance of the Hebrew scriptures' supposition that the Holy Spirit is God's power to perform special acts in history and community. Jesus' closeness to agrarian life and Galilean peoples gave his work a distinctive spiritual character that put him in tension with this ruling apparatus and its religious supporters (Sawicki 2000). This liberating function comes to the fore dramatically in settings of oppression and colonization, and this is what especially opened the doctrine of the Holy Spirit to partnership with the African notions of spirits that were deployed against oppressive structures like slavery (Ventura 1985: 113). Download Searching for the Holy Spirit: Feminist Theology and Traditional Doctrine Now. Similarly, extraordinary spiritistic phenomena are not limited to the past. The Johannine literature, although often referring to the Spirit as "from above," nevertheless presents the Spirit as personal presence and comforter, dwelling with and in the community of love. It was the writer in the Johannine epistles who stressed that the one who does not love cannot love God (1 John 4: 20). New Testament scholar G. W. Lampe summarizes this tendency: "The Spirit links together and binds into a single operation of God, the whole series of events that began in the Jerusalem temple with the annunciation to Zechariah and reached a climax in the free proclamation of the kingdom of God in the capital city of the Gentile world by the leading apostle" (Lampe 1962: 633, emphasis added). Paul Tillich's comprehensive correlation of "Spirit" with "Life" is just one well-known example (Tillich 1967: III, 11-294). The community of spirit in the Jesus movement, therefore, was profoundly anti-imperial in nature, indeed was such almost by definition of context. 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