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WTC Theology: Week 5: The Holy Spirit (@WTCTheology)

holy-spirit

 

“The term pneumatology comes from two Greek words, namely, pneuma meaning “wind,” “breath,” or “spirit” (used of the Holy Spirit) and logos meaning “word,” “matter,” or “thing.” As it is used in Christian systematic theology, “pneumatology” refers to the study of the biblical doctrine of the Holy Spirit. Generally this includes such topics as the personality of the Spirit, the deity of the Spirit, and the work of the Spirit throughout Scripture.” https://bible.org/seriespage/4-pneumatology-holy-spirit

Pinnock, Clark. Flame of Love: A Theology of the Holy Spirit.

Understandingthe anointing of the spirit is more central than much theological study makes it. The Spirit was visible in all of Jesus’ life and mission – he was anointed, and a man of the Spirit.

Logos Christology has ‘towered’ over other interpretations, the divine word became flesh.

Spirit Christology – views Christ as an aspect of the Spirit’s mission, rather than the Spirit as part of Christs.

“The Almighty has inserted himself into history and humanity in Jesus – as weak, powerless and dependent on the Spirit – in order to become what we were meant to be, the communion of God and humanity. By the Spirit he has also become through resurrection the first fruits of the new humanity.” (p81)

Jesus coming opened a dfoor for humanity to enter God’s presence – transformed and glorified – unity with God, which is the destiny of creation

The Spirit is not subordinate to the Son, the two are partners in the redemptive process.

Luke, in describing the birth of Jesus, describes the Spirit of God hovering over Mary – reminders of the Spirit brooding over the waters of creation. (Lk 1:35). The Spirit has aways been present/working in the world. Jesus offered the same grace that has always been there, but is being explicitly offered – unambiguously.

Creator Spirit? Brought forth intelligenct creations for communication and fellowship with God – capable of appreciating more dimensions of the sound. The Spirit is working to orient people towards the ‘mystery of divine love’.

(p84) As shown in the story of the prodical son. “Love is not forced on the beloved, who is allowed freedom to make his own choices, even if it means siding with the darkness.” In having ;allowed’ evil, God made salvation available, creating hope, reissuring an invitation to glory. We can see evidence of the Spirit in the Old Testament – rescuing Israel from danger and distress again and again. Jesus in coming to earth made himself as dependent on the Spirit as everyone that he was living with[and us].

Jesus rarely spoke about the Spirit, but demonstrated its reality (rather than developing a doctrine). The conception of Jesus was an act of new creation. There is a fresh start for humanity, restored into communion with God.

Baptism of the Spirit in water … baptism … Noah and Jesus’ anointing – see the spiritual and the physical flowing together. Jesus’ time of temptation – the Spirit led him down the path of suffering, as with us, not “let” to avoid it. Jesus was only able to resist temptation because of his dependency on the Holy Spirit (was not play-acting, or living as a God = fully human) – modelling a lifestuyle of faith and trust for us all. Defining Kenosis: “He emptied himself, taking the form of a bond-servant, and being made in the likeness of men.”.

The Spirit enabled Jesus to live within the limits of human nature – to be ‘truly human’, rather than drawing on divine attributes. The Spirit was clearly with Jesus in his Ministry – providing healting – “a God who wills human wholeness”, setting people frree from entrapment, bringing hope, and liberating relationships. Because the relationship between the Spirit and Jesus is so critical, those who dismiss/discredit it (or see it as Satanic) are judged harshly. Miracles, etc. were not performed to impress, but for salvation of the body and soul – demonstrating the entrance of the Kingdom into the present. Jesus’ activities of liberation were powerful, but a threat to the status quo – leading to the Cross, where Jesus had to rely on the Spirit to get him through, and the Spriit enabled the Resurrection.

Spirit/Logo Christology are complementary, not antiethical. Logos = the Person, Spirit = his work. Neither are subordinate to the other, but reciprocal.

Why did the outpouring of the Spirit/Pentecost wait until Jesus’ death? “End time salvation could not come into play until this mission was completed and this representation had taken place.” Salvation == becoming one person with Christ, dying with him to sin and sharing the promise of his resurrection. Jesus’ death was an act of atonement that includes us (not excludes) rather than replaces us. “Christ became what we are in order that we might become what he is.” It can hard to grasp that Christ came to stand alongside us, as we tend towards individualistic thinking. Others act on our behalf all the time – e.g. govt leaders.

Soteriology is the study of the doctrine of salvation. Soteriology discusses how Christ’s death secures the salvation of those who believe. It helps us to understand the doctrines of redemption, justification, sanctification, propitiation, and the substitutionary atonement. http://www.gotquestions.org/Soteriology.html#ixzz3L1QCYiYB

Theologically – “once we grasp the fact that we are saved by Christ’s life, we may be open to fresh thinking about how we are saved by his death.” (p99). Too much theology focuses on the idea that we are saved byChrist’s DEATH on the Cross, whereas it’s his resurrection that saves us… his power OVER death. Both sin and death are problems for humankind, because death entered the world with sin. The RESURRECTION is not just proof of God’s divinity, but cause for salvation and transformation as we share life with him.

“We were created in the image of God, with a view to growing into the likeness of God”. Lost with Adam, Christ restores this likeness., is our representative on the journey.

(p101) “Humans are open to the future. They make plans and strive to realize goals. But we are mortal, and ultimately the future lies in God’s hands.”

Representation/solidarity – God entered deeply into the human situation to overcome all our alienation. Spirit Christology – centralises resurrection – conceptulise the cross as recapitulation, and give the Spirit back the world of atonement.

Popular view sees Father as Judge and Son as victim, rather than understanding that this was a united action.. the enemy defeated by an act of defenceless love. Jesus did not give himself as an appeasement, but surrendered himself to God on our behalf. C.S. Lewis spoke of Christ as the carrier of good infection – we need to get close enough to catch the virus of new life. Delicate topic = “divine wrath” – but Christ was both victim and victor on the Cross. Strange theologically as grace then appears conditional upon penal satisfaction… but it was the Father who took the initiative in reconciling the world. Jesus was not the solitary victim but representative of the whole of Adam’s race.

Vindictive anger … no … God’s saving action = serving grace. The Cross and resurrection is a trinitatarian event. Doesn’t discount http://www.theopedia.com/Penal_substitutionary_atonement, but wants to raise the question of a judge that loves us and desires our friendship – the two can work together.

Fee, Gordon D. Paul, the Spirit, and the People of God. (Chapter 2 ‘ God Revisits his People.’

[Interesting in a digital age] – presence (what people miss, and what cannot be taken place by any form of media (phone calls, photos, etc) – for shared life, loved ones need to be present. God made us in his own image because he is a personal, relationship being – we have lost our vision of God, and therefore our relationship with God. For Paul – the coming of Christ/the Spirit changed this forever. The Spirit represents both continuity and discontinuity between the old and new covenants. The Bible focuses a lot on Presence – from Genesis to Revelation – The Israelites saw themselves as a people of Presence, among whom God had chosen to dwell on earth. Old Testament = Tabernacle/Temple = where God is seen as most Present. The Fall of Jerusalem – lost the presence of God in their midst. For Paul it was important that this was seen as the Holy Spirit.

If people reject Paul’s call to holy living, they are essentially rejecting the Holy Spirit in the New Testament – as this is where the New Covenant is. .. the Holy Spirit will indwell in individuals – who are the new temple(s)? The gathered/corporate church is God’s temple in the community = incredibly important.

Hellenistic dualism – understanding amongst the Corinthians about the distinctions between physical, material reality and the immaterial, invisible realm – the human spirit not affected by what is happening with the body. God, however, created us in his image – in body as well as spriit. We have been purchased by God, and therefore minds/bodies are not their own to do with as they please. The Spirit filled life is not just contemplation, but the ethical life that the Spirit produces. The Spirit has removed the veil – between us and God, so that we can face the glory of God in full. We are in the image of God in the ‘now but not yet”.

The Spirit is not an impersonal force or influence or power – it is the fulfilment of the promise that God would once again be present with his people. Do we therefore need to downplay the impersonal images of wind & fire, etc and think instead of the Spirit as the personal presence of the eternal God.

Session 5.1: The Spirit in the Gospels

Jesus doesn’t have a God-switch to turn on e.g. miracles – he does his works through the Holy Spirit as he is fully man. Jesus wants us to know that it’s to our advantage to go away… if we wanted to meet him face-to-face we may be able to meet with him once in our lifetime, queing with billions of others – because the Holy Spirit means that He lives in each of us individually.

Session 5.2: The Holy Spirit Given

We will go on to be God’s representatives within the world – looking at various readings from Acts to show how the Holy Spirit of God can be received by all.

Session 5:3: The Spirit’s Love Gifts

Some of the gifts include actual people? (Ephesians) These people are sent to help equip us and train us to represent God. Ministries (1 Cor), Spirit’s graces (Romans). The Holy Spirit characters – love above all (1 Cor) and fruits of the spirit (Galations). If not giving to the poor/information/knowledge, etc. but if it’s not done through love, it’s pointless. Fruits of the Spirit are more than ‘emotions’. The character of Christ imparted to us as we grow – so we can deal with those we don’t like, want to hit, etc. but still deal gently and lovingly with them.

Session 5.4: The Spirit in Luke and Paul

We are given the Holy Spirit at conversation as a gift of the New Covenant, (baptismal) although Pentecostals would note a ‘second blessing’ for those who were already believers. The Holy Spirit as character, but also ‘being filled with’ (is it given, came upon, them, received it, , etc.) .

Session 5.5: The Spirit and Christian Identity

The Nicene Creed – we believe in the Holy Spirit (the triune God). In some churches known as a troublemaker, in heaven he’s known as God. When I’m praying, am I praying as me, or is the Spirit praying – once we can’t tell, that’s a good place to be. Is our flesh in communion with God’s spirit, or in communion with the world? We have each been anointed, and have the teacher within us… relationship not mediated through the Bible, priests, etc (which may help), but within you. 1 John 2 – identifying discernment. There are Christians or false prophets – as all Christians have the prophetic Christian spirit within them.

 

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WTC MOOC Week 4: Jesus  (@WTCTheology)

This week we’ll explore the story of Jesus Christ as revealed in the four Gospels, beginning with the testimony of face-to-face encounters with him.

John 20:11-18, 21:15-17

Matt 5:1-12

John 8:1-11

Bauckham

Jesus favoured indirect communication – appealing to the imagination/provoke thought. Asking questions without giving answers., using a range of styles (metaphors, similes, analogies, stories that mean what they say).

Also indirect communication via actions, and not just words, including symbolism in meals, action, riding in on a donkey, washing his disciples feet.

A common feature of indirect communication is creating a pause for thought between what is said and space for a realisation of what is meant.

Jesus does draw on the Hebrew Bible when talking with religious leaders, but otherwise “doesn’t engage in learned exegesis of Scripture”… otherwise used tales that were familiar to the world his hearers knew well… especially drawing on characters other than Kings – more regular ‘figures of authority’ that would have been meaningful to ordinary people in a rural context.

Narrative Parables: The stories were short, containing only what was needed in them to make the point, engaging, drawing their hearers into them – therefore popular. Let the story make an impact as a story, before seeking its message. Most are stories about the kingdom, rather than broad moral lessons or truths about God and the world

Aphorisms – short, tend to be skim read by modern readers, but are intended to be paused and pondered – and possibly memorised. Some are deliberately riddles/puzzles. All designed for an oral society – few off the cuff, but carefully prepared, repeated, and designed to be memorable. (Rote learning was common in the ancient world). As the gospels say, Jesus must have spoken at more length, but this is not what is recorded in the Bible (although a sense of this is given in the Gospel of John). He took every opportunity to teach and preach.

Jesus’ relationship with God ‘the father’ was core – God was clearly the God of the Hebrew scriptures. Jewish teachers constantly retold the story to bring out its relevance in the contemporary situation. Jesus = the start of re-establishment of God’s rule. He avoids direct reference to God’s action by using passive verbs, and although discussing ‘the kingdom of God’, never refers to God as ‘King’… likely because at that time, human kings offered oppressive rule. More frequent references to God as father gives more of an impression of a combination of authority and loving care (including loving correction). The importance of the word ‘Abba’ – typically used within Aramaic families from childhood to adulthood – evoking family intimacy, which Jesus is doing in his conversations to God… and then used by many non-Aramaic early Christians (whereas Jews had typically used YHWH). Note the compassionate face of Jesus, etc. does not remove the judgement of God – in fact his presence was testimony for the need to make a decision.

In Jewish tradition = 2 ways in which instructions on how to live were given. Interpretation of the law of Moses, or wisdom counsel on how to live. Jesus tended to offer radical interpretations … in answering which of the 613 commandments were most important = love God, love your neighbour (so 2 commandments), Loving ones neighbour was not the same as loving God, but loving God meant that one would love ones neighbour. Love is not emotional, but obedient… from the heart. In a conflict of laws, these 2 would be expected to override all (as demonstrated in the story of the Good Samaritan).

With an emphasis on oaths, Jesus was not banning ‘swearing’, but indicating that disciples should have no need to be ‘under oath’ to tell the truth, but should be telling the truth at all times. Even more challenging – do not retaliate. Jesus looks at motivation not outcome (e.g. murderous/adulterous/covetous thoughts). Pharisees were more concerned with ritual purity … at the expenses of moral demands. The Sabbath was to be a gift, not a burden – Jesus’ answer to an ongoing debate as to what work could be done on a Sunday. Many of these debates were not new, but Jesus exercised far more freedom in interpretation than other… and rarely argues but announces authoritatively. The integrity of the heart = the source of all true obedience to the law.

Jesus’ talking about current social structures/relationship – highlights a society in which the world’s current status/rank has no place… Fellow disciples become family … from which fathers are not listed, as fatherhood is reserved for God… Nothing (including feet washing) should be beneath a disciple’s dignity… the disciples were reduced to the lowest status, the ‘slave’ – none is more important than the others. To become like a child was not about trust, but about social status – as children had none… common thinking is subverted to do away with self-importance. Inviting the poor/destitute for meals, etc. was more than ‘generous charity’ but a well-recognised duty – treating as social equals. The beatitudes – the poor recognise their total dependence on God, whereas the rich feel self-sufficient. Jesus requires a day-by-day trust to ‘Give us this day our daily bread’.

What about Jesus’ position on Jewish political issues of the day? Again, indirectly. Protested at the markets in the Temple because the focus was on profit, which was hindering access to God’s presence, especially for the poor. The debates were religio-poltiical rather than fully political.

The story of the forgiveness of debt … the king demonstrated astonishing mercy, but the slave didn’t take the opportunity to change his world, but chose to remain where mercy is unknown – therefore the king retracted his mercy. The dark side is the seriousness with which Jesus warns of destruction for those who take the mercy and compassion of God but don’t own such extravagant generosity. The judgement therefore becomes self-imposed.

Tilling

https://www.academia.edu/503314/Richard_Bauckhams_Jesus_and_the_Eyewitnesses_Summary_and_Short_Critical_Reflection

CRITIQUING Baukman – Eyewitnesses of gospel history – authoritative sources and guarantors of the traditions of Jesus.

‘The historical Jesus’ – relies on accessible material. If we don’t trust that material, how can we trust the gospels? Many have addressed these by seeking external verification to support (etc) the Gospel narratives… but can this substitute for the Gospels themselves as a way into the ‘reality of Jesus’.

The importance of testimony – to be trusted, not uncritically, but nor solely dependent upon independent verification. All history essentially relies upon testimony, and this a value and unique way of accessing historical reality. The Gospels were written within living memory – Mark early on, and the others were captured before they could be lost.

Papias – deliberately using the terminology of historiographical practice – the ‘living and surviving voice’, part of the ‘oral tradition’. He was more concerned with the voices of those who had directly connected with Jesus, rather than the collective memory of churches. Important to understand whose voices, and which names are used – what is the significance of those to ‘trust’ in the material. Evidence of commonly used names, but expected Biblical names were rare (e,g. Moses, etc.) as would have been seen as presumptuous to name ones child such. Names of the 12 disciples often given in a particular order – discrepancies across the Gospels possibly down to the way that distinctions between common names were made amongst the disciples.

Material relating to different writing devices by each gospel writer, and why some characters would need to have remained anonymous for their own safety. (especially within the early church). There are questions about what oral tradition look like, and how that helps us understand their veracity.

“Rather, given memorisation, possibly the use of writing, and the presence of eyewitness testimony, the (isolated) traditions underwent a particular kind of formal control  in their transmission.”

When these eyewitnesses started dying out ‘the Gospels will have stepped into the

role of the eyewitnesses … functioning as the guarantor of the traditions, as the eyewitnesses had in their lifetimes, and as controls on the tradition’.

Maurice Halbwach – collective memory…

In other words, ‘social memory or oral tradition has to be constantly negotiating the relationship of the present to the past. In this negotiation the past has a voice that has to be heard. It cannot be freely invented’.

Eyewitnesses would have been remembering inherently memorable events, reinforced and stablilised by frequent rehearsal soon after the event – therefore implicit reliability.

A particular focus on the Gospel of John, which appears to have been sidelined, highlighting the links between Prologue and Epilogue, showing connections.

Highlighting 2 types of discipleship – active service (Peter), and perceptive witness (John, the beloved disciple). Gospel’s interpretative nature appropriate for the subject matter. In a modern individualistic society, we need to understand more in communal or inter-subjective terms… Testimony invites trust, whereas modern historical methods come from a position of doubt… this is linked to how we can trust e.g. testimonies from the Holocaust – giving ‘truths’ in a way that other sources can’t. .. but access it as testimony.

Session 4.1: Jesus of the Gospels

‘The Word Became Flesh’ … 4 Gospels (see screenshot).

 jesus-gospels

Lots of similarities, but different target audiences

  • Matthew – Jewish brethren, quotes Old Testament and how Jesus was the fulfillment of this, and the Jewishness of Jesus
  • Mark – shorter – action account, uses the word ‘immediately’ a lot. Stories revolving about Peter’s experiences. Focuses on Romans (see customs and words are explained/translated)
  • Luke – the Dr – travelled with Apostle Paul. Used many sources and researched carefully. Draws particularly on Mary (mother of Jesus) stories. Focuses on reaching the Greeks. Emphasis on healing ministry ofJesus.
  • John – 3 generations after other 3 gospels are written. Language shift – less focus on the Kingdom of God, and more about Jesus’ offer of eternal life. Jesus IS the gospel.

Session 4.2: Jesus: Face to Face

Jesus has many face-to-face, one-on-one meetings – it’s not all big mountaintop stories. They touch us because they are venues where we can also come face to face with Jesus.

JOHN 3 (NICODEMUS) – It doesn’t matter where you are born, where you come from – be born again – new life. Jesus is more than a ‘good teacher’, but the Son of God.

John 4 (Photini) – Meeting with the Woman at the Well –crossing lots of social boundaries. Evangelised, using her witness within Samaria until (probably) murdered.

John 20 – (Mary in the Garden) Mary Magdalene receives the revelation of Jesus in a garden (righting the wrongs of Eden).

John 21 (Peter on the beach) – ‘Do you Love Me?’ ‘Feed my sheep’. “I have a job for you to do” – qualifies him as a disciple and the one who would lead the story into the book of Acts.

Session 4:3 Jesus – Words of Life

‘The Sermon on the Mount’ – an introductory sermon for those who wanted to know what his core teaching was – his idea/revelation of the Torah. All of the law/prophecy – come into focus on Jesus.

The first half of each Beatitude = related to Jesus’ crucifixion, whilst the second half gives a glimpse of the resurrection. Bring into daily discipleship – what does it mean to take up your Cross daily and follow daily? What does it mean to die on the Cross but continue to live? Essentially in the Beatitudes (Matt 5-7) – not only ‘how to become a good Christian’ but how to become human. Gandhi said if we could but take up the Sermon on the Mount and live it .. many of the problems of the world would be solved.   The fine print of our Covenant with Christ – our sins are totally forgiven, and we are given the Holy Spirit as we continue on the earth.

The story of the Prodigal Son has been called the microcosm of the whole gospel. All who have wandered away are invited back – not to a retributative God, but to a welcoming God, with no need to jump through hoops for redemption. The story of the Good Samaritan is also key. Jesus picks up the broken – takes them to the Inn (church) – Jesus asks us to look after similar? If echoes today, maybe that’s a little what salt and light look like in the modern day.

Session 4:4: Jesus,: Works of Love & Power

Works of Love

John 8 – forgiving sin (woman caught in adultery) – challenging Jesus – will he obey the law of Moses or not? Law came through Moses, but grace and peace came through Jesus. (Jeremiah – writes in the dust). “Go and sin no more”, not an instruction or I’ll rescind, but because she’s been offered a fresh start (life of transformation)

Luke 8 – The demon removed from the man = a healing of his soul, not just a demon removal.

Works of Power

The miracles (signs) – including raising from the dead, healing, resurrection, calming the storm, etc.

The passion (the cross) – Matthew, Mark, Luke – seen as a humiliation/defeat until the resurrection, although John treats the Cross as the glorification of Christ at that stage.

The resurrection = at the heart of our gospel.

Session 4.5: Jesus & Beliefs

Who is Jesus? What did the church come to in the end? By the end, of Jesus’ ministry, he was seen as the Messiah, the Son of God. Fully man and fully God.

The early church – agreed on the Nicene Creed. Divine identity language – God brings everything together… God enfleshed in human form.