Category : Theology: Holy Spirit (Pneumatology)

Monday Morning Encouragement–Michael Card sings Joy In The Journey

Lyrics:

There is a joy in the journey,
There’s a light we can love on the way.
There is a wonder and wildness to life,
And freedom for those who obey.
All those who seek it shall find it,
A pardon for all who believe.
Hope for the hopeless and sight for the blind
To all who’ve been born of the Spirit
And who share incarnation with him;
Who belong to eternity, stranded in time,
And weary of struggling with sin.
Forget not the hope
That’s before you,
And never stop counting the cost.
Remember the hopelessness when you were lost?

Posted in Liturgy, Music, Worship, Theology: Holy Spirit (Pneumatology), Theology: Scripture

Bp Martyn Minns’ Sermon for Pentecost 2020

A Message from CHC 5/31 from Church of the Holy Cross on Vimeo.

Posted in Anglican Church in North America (ACNA), Ministry of the Ordained, Parish Ministry, Preaching / Homiletics, Theology: Holy Spirit (Pneumatology), Theology: Scripture

Kendall Harmon’s Sunday Sermon for Pentecost 2020–What does it mean to live as a believer in the Holy Spirit, the Lord the giver of life (Acts 2:1-11)?

The sermon starts at about 23:57.

Posted in * Anglican - Episcopal, * By Kendall, * South Carolina, Ministry of the Ordained, Parish Ministry, Pentecost, Preaching / Homiletics, Sermons & Teachings, Theology: Holy Spirit (Pneumatology), Theology: Scripture

Preparing for Pentecost: Reflections on the Person and Work of the Holy Spirit with Bishop Mark Lawrence

Posted in * Anglican - Episcopal, * South Carolina, Adult Education, Parish Ministry, Pastoral Care, Theology, Theology: Holy Spirit (Pneumatology), Theology: Scripture

John Stott on the Ascension for Ascension Day

The remedy for unprofitable spiritual stargazing lies in a Christian theology of history, an understanding of the order of events in the divine programme. First, Jesus returned to heaven (Ascension). Secondly, the Holy Spirit came (Pentecost). Thirdly, the church goes out to witness (Mission). Fourthly, Jesus will come back (Parousia). Whenever we forget one of these events, or put them in the wrong sequence, confusion reigns. We need especially to remember that between the ascension and the Parousia, the disappearance and the reappearance of Jesus, there stretches a period of unknown length which is to be filled with the church’s world-wide, Spirit-empowered witness to him. We need to hear the implied message of the angels: ‘You have seen him go. You will see him come. But between that going and coming there must be another. The Spirit must come, and you must go—into the world for Christ.’

–John R W Stott, The Message of Acts:To the ends of the earth (Downers Grove, Il.: InterVarsity Academic, 1990), p.23

Posted in Ascension, Christology, Missions, Theology, Theology: Holy Spirit (Pneumatology), Theology: Scripture

Ashley Null’s devotional for today

Listen to the faith message of one immensely influential prosperity preacher:

To live your best life now, you must start looking at life through eyes of faith, seeing yourself rising to new levels. See your business taking off. See your marriage restored. See your family prospering. See your dreams coming to pass. You must conceive it and believe it is possible if you ever hope to experience it… To experience [God’s] immeasurable favor, you must rid yourself of that small-minded thinking and start expecting God’s blessings, start anticipating promotion and supernatural increase. You must conceive it in your heart and mind before you can receive it. In other words, you must make room for increase in your own thinking, then God will bring those things to pass. Until you learn how to enlarge your vision, seeing the future through your eyes of faith, your own wrong thinking will prevent good things from happening in your life. God will not pour fresh, creative ideas and blessings into old attitudes.

For the prosperity preachers, faith is our work to win God’s approval. For the Reformers faith is God’s gift to us. Why? Because Cranmer and his fellow reformers realized that faith was a matter of trust. The more God reveals himself to his people, the more they will see that he is trustworthy, and the more their faith will grow. According to the Reformers, faith is what God is pleased to work in believers, not something believers work at to please God.

Read it all.

Posted in * Anglican - Episcopal, Theology, Theology: Holy Spirit (Pneumatology), Theology: Salvation (Soteriology), Theology: Scripture

Scot McKnight reviews Jack Levison’s new book ‘A Boundless God’

What we need, Levison is arguing over and over in his books, is a “ruach”-ology that matches our NT and systematic “pneumatology.”

Instead of adjudicating which texts are more Christians and which ones aren’t, and whether or not the Spirit indwellt OT covenant believers or not, Levison studies the verbs about the Spirit:

  1. Blowing and breathing
  2. Coming upon
  3. Resting upon
  4. Passed on
  5. Poured out
  6. Filling
  7. Cleansing
  8. Standing and Guiding

Then he explores in his conclusion just how “beyond” the OT ruach is and that, he is saying, is something for Christians to start thinking about.

Which we will.

Read it all.

Posted in Books, Theology, Theology: Holy Spirit (Pneumatology), Theology: Scripture

Sunday Food for Thought From Thomas Merton

“In Louisville, at the corner of Fourth and Walnut, in the center of the shopping district, I was suddenly overwhelmed with the realization that I loved all these people, that they were mine and I theirs, that we could not be alien to one another even though we were total strangers. It was like waking from a dream of separateness, of spurious self-isolation in a special world. . . .

This sense of liberation from an illusory difference was such a relief and such a joy to me that I almost laughed out loud. . . . I have the immense joy of being man, a member of a race in which God Himself became incarnate. As if the sorrows and stupidities of the human condition could overwhelm me, now that I realize what we all are. And if only everybody could realize this! But it cannot be explained. There is no way of telling people that they are all walking around shining like the sun.

Then it was as if I suddenly saw the secret beauty of their hearts, the depths of their hearts where neither sin nor desire nor self-knowledge can reach, the core of their reality, the person that each one is in God’s eyes. If only they could all see themselves as they really are. If only we could see each other that way all the time. There would be no more war, no more hatred, no more cruelty, no more greed. . . . But this cannot be seen, only believed and ‘understood’ by a peculiar gift”

.–Thomas Merton, Conjectures of a Guilty Bystander (New York: Doubleday, 1968 ed. of the 1996 Abbey of Gethsemani original), pp. 153-154, quoted by yours truly in the morning sermon

Posted in Anthropology, Theology, Theology: Holy Spirit (Pneumatology)

***Must Not Miss*** (AJPS) Young-Hoon Lee–Korean Pentecost: The Great Revival Of 1907

Then began a meeting the like of which I had never seen before, nor wish to see again unless in God’s sight it is absolutely necessary. Every sin a human being can commit was publicly confessed that night. Pale and trembling with emotion, in agony of mind and body, guilty souls, standing in the white light of their judgment, saw themselves as God saw them. Their sins rose up in all their vileness, till shame and grief and self-loathing took complete possession; pride was driven out, the face of man forgotten. Looking up to heaven, to Jesus whom they had betrayed, they smote themselves and cried out with bitter wailing: “Lord, Lord, cast us not away forever!” Everything else was forgotten, nothing else mattered. The scorn of men, the penalty of the law, even death itself seemed of small consequences if only God forgave. We may have other theories of desirability or undesirability of public confession of sin. I have had mine; but I know now that when the Spirit of God falls upon guilty souls, there will be confession, and no power on earth can stop it.

Read it all (quoted by yours truly in the sermon posted earlier).

Posted in Church History, Korea, Missions, North Korea, Religion & Culture, South Korea, Theology: Holy Spirit (Pneumatology)

Ambrose on the Holy Spirit for his Feast Day

The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. He is always good, since He is given by the Father and the Son; neither is He to be numbered among such things as are said to fail. He must be acknowledged as the source of goodness. The Spirit of God’s mouth, the amender of evils, and Himself good. Lastly, as He is said in Scripture to be good, and is joined to the Father and the Son in baptism, He cannot possibly be denied to be good. He is not, however, said to progress, but to be made perfect in goodness, which distinguishes Him from all creatures.

The Holy Spirit is not, then, of the substance of things corporeal, for He sheds incorporeal grace on corporeal things; nor, again, is He of the substance of invisible creatures, for they receive His sanctification, and through Him are superior to the other works of the universe. Whether you speak of Angels, or Dominions, or Powers, every creature waits for the grace of the Holy Spirit. For as we are children through the Spirit, because God sent the Spirit of His Son into our hearts crying, Abba, Father; so that you are now not a servant but a son; Galatians 4:6-7 in like manner, also, every creature is waiting for the revelation of the sons of God, whom in truth the grace of the Holy Spirit made sons of God. Therefore, also, every creature itself shall be changed by the revelation of the grace of the Spirit, and shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.

Every creature, then, is subject to change, not only such as has been changed by some sin or condition of the outward elements, but also such as can be liable to corruption by a fault of nature, though by careful discipline it be not yet so; for, as we have shown in a former treatise, the nature of Angels evidently can be changed. It is certainly fitting to judge that such as is the nature of one, such also is that of others. The nature of the rest, then, is capable of change, but the discipline is better.

Every creature, therefore, is capable of change, but the Holy Spirit is good and not capable of change, nor can He be changed by any fault.

–Saint Ambrose On the Holy Spirit (Book I), Chapter 5

Posted in Church History, Theology, Theology: Holy Spirit (Pneumatology)

Kendall Harmon’s Sunday Sermon-The Comprehensive Claim of Christ on all of our Lives (Hebrews 13:1-8)

You can listen directly there and download the mp3 there.

Posted in * By Kendall, * South Carolina, Christology, Ministry of the Ordained, Parish Ministry, Preaching / Homiletics, Sermons & Teachings, Theology: Holy Spirit (Pneumatology), Theology: Scripture

A Kendall Harmon Sermon for their Feast Day–Martha, Mary and the Grace of God in the Gospel (Luke 10:38-42)

You can listen directly there and download the mp3 there.

Posted in * Anglican - Episcopal, * South Carolina, Ministry of the Ordained, Parish Ministry, Preaching / Homiletics, Theology: Holy Spirit (Pneumatology), Theology: Salvation (Soteriology), Theology: Scripture

(JE) New Maine Episcopal Bishop Unilaterally Transitions Holy Spirit to “She”

The Rt. Rev. Thomas James Brown was consecrated Saturday as the 10th bishop of the Diocese of Maine at the Cathedral Church of St. Luke in Portland. The service was led by the Most Rev. Michael Curry, presiding bishop of the Episcopal Church.

A video posted on the diocese’s YouTube channel showed participants, including Brown, calling the Holy Spirit a “she” during the recitation of the Nicene Creed. It is unclear if Curry said “she.”

An order of service provided by the diocese lists an unaltered version of the creed, but video of the service, in which only Brown and Curry are shown with microphones, captures the creed being recited as, “We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. Who with the Father and the Son, She is worshiped and glorified. She has spoken through the Prophets.”

The original language for the Holy Spirit was adopted by the First Council of Constantinople in the year 381.

Read it all.

Posted in Church History, TEC Bishops, The Trinity: Father, Son and Holy Spirit, Theology: Holy Spirit (Pneumatology)

A Kendall Harmon Sermon on the Trinity–3 Basic Questions about the Doctrine of the Holy Trinity

You can listen directly there and download the mp3 there.

Posted in * By Kendall, * Christian Life / Church Life, * South Carolina, Parish Ministry, Preaching / Homiletics, Sermons & Teachings, Theology: Holy Spirit (Pneumatology)

Basil the Great on the Nature of the Holy Spirit for his Feast Day

Let us now investigate what are our common conceptions concerning the Spirit, as well those which have been gathered by us from Holy Scripture concerning It as those which we have received from the unwritten tradition of the Fathers. First of all we ask, who on hearing the titles of the Spirit is not lifted up in soul, who does not raise his conception to the supreme nature? It is called “Spirit of God,” “Spirit of truth which proceedeth from the Father,” “right Spirit,” “a leading Spirit.” Its proper and peculiar title is “Holy Spirit;” which is a name specially appropriate to everything that is incorporeal, purely immaterial, and indivisible. So our Lord, when teaching the woman who thought God to be an object of local worship that the incorporeal is incomprehensible, said “God is a spirit.” On our hearing, then, of a spirit, it is impossible to form the idea of a nature circumscribed, subject to change and variation, or at all like the creature. We are compelled to advance in our conceptions to the highest, and to think of an intelligent essence, in power infinite, in magnitude unlimited, unmeasured by times or ages, generous of Its good gifts, to whom turn all things needing sanctification, after whom reach all things that live in virtue, as being watered by Its inspiration and helped on toward their natural and proper end; perfecting all other things, but Itself in nothing lacking; living not as needing restoration, but as Supplier of life; not growing by additions; but straightway full, self-established, omnipresent, origin of sanctification, light perceptible to the mind, supplying, as it were, through Itself, illumination to every faculty in the search for truth; by nature unapproachable, apprehended by reason of goodness, filling all things with Its power, but communicated only to the worthy; not shared in one measure, but distributing Its energy according to “the proportion of faith;” in essence simple, in powers various, wholly present in each and being wholly everywhere; impassively divided, shared without loss of ceasing to be entire, after the likeness of the sunbeam, whose kindly light falls on him who enjoys it as though it shone for him alone, yet illumines land and sea and mingles with the air. So, too, is the Spirit to every one who receives it, as though given to him alone, and yet It sends forth grace sufficient and full for all mankind, and is enjoyed by all who share It, according to the capacity, not of Its power, but of their nature.

de Spiritu Sancto, Chapter IX (my emphasis)

Posted in Church History, Theology, Theology: Holy Spirit (Pneumatology)

John Stott on the Spirit-Filled Christian for Pentecost

Our attitude to our fallen nature should be one of ruthless repudiation. For ‘those who belong to Christ Jesus have crucified the sinful nature with its passions and desires’ (Gal. 5:24). That is, we have taken this evil, slimy, slippery thing called ‘the flesh’ and nailed it to the cross. This was our initial repentance. Crucifixion is dramatic imagery for our uncompromising rejection of all known evil. Crucifixion does not lead to a quick or easy death; it is an execution of lingering pain. Yet it is decisive; there is no possibility of escaping from it.

Our attitude to the Holy Spirit, on the other hand, is to be one of unconditional surrender. Paul uses several expressions for this. We are to ‘live by the Spirit’ (Gal. 5:16, 18. 25). That is, we are to allow him his rightful sovereignty over us, and follow his righteous promptings.

Thus both our repudiation of the flesh and our surrender to the Spirit need to be repeated daily, however decisive our original repudiation and surrender may have been. In Jesus’ words, we are to ‘take up (our) cross daily’ and follow him (Lk 9:23). We are also to go on being filled with the Spirit (Eph. 5:18), as we open our personality to him daily. Both our repudiation and our surrender are also to be worked out in disciplined habits of life. It is those who ‘sow to the Spirit’ (Gal. 6:8) who reap the fruit of the Spirit. And to ‘sow to the Spirit’ means to cultivate the things of the Spirit, for example, by our wise use of the Lord’s Day, the discipline of our daily prayer and Bible reading, our regular worship and attendance at the Lord’s Supper, our Christian friendships and our involvement in Christian service. An inflexible principle of all God’s dealings, both in the material and in the moral realm, is that we reap what we sow. The rule is invariable. It cannot be changed, for ‘God cannot be mocked’ (Gal. 6:7). We must not therefore be surprised if we do not reap the fruit of the Spirit when all the time we are sowing to the flesh. Did we think we could cheat or fool God?

Authentic Christianity (Nottingham, IVP, 1995)

Posted in Pentecost, Theology: Holy Spirit (Pneumatology)

Kendall Harmon’s Sunday Sermon–What is the heart of the meaning of Pentecost (John 20:19-23)?

You can listen directly there and download the mp3 there.

Posted in * Anglican - Episcopal, * By Kendall, * South Carolina, Preaching / Homiletics, Sermons & Teachings, Theology, Theology: Holy Spirit (Pneumatology), Theology: Scripture

Ireland Archbishop Richard Clarke on the Surprises of the Holy Spirit at Pentecost

From there:

And we would therefore do well to remind ourselves that all our planning and all our strategising is of little avail if we do not also place ourselves at the disposal of the Holy Spirit. Cardinal Leo Suenens, one of the great Roman Catholic proponents of the modern charismatic movement memorably commented that he would have liked to add a phrase to the creeds. Not only do we believe in the Holy Spirit, he suggested, but we should also express belief in ‘the surprises of the Holy Spirit’. I might perhaps suggest an addition to Cardinal Suenens’ phrase. We should believe in the surprises of the Holy Spirit, and our belief should be as much in the surprises of the Holy Spirit that are unwelcome, as in those surprises that we might welcome! In the Church of Ireland, we are not keenly attuned to the possibility of surprises, not even welcome surprises. But if we truly believe in the Holy Spirit, we must believe in surprises, and certainly General Synod and our participation in this Synod can never be all about us, but rather centred and focussed on the glory of God

.

Posted in Church of Ireland, Pentecost, Theology: Holy Spirit (Pneumatology)

John Calvin on Pentecost

[At Pentecost Peter] intendeth to prove…that the Church can be repaired by no other means, saving only by the giving of the Holy Spirit. Therefore, forasmuch as they did all hope that the restoring drew near, he accuseth them of sluggishness, because they do not once think upon the way and means thereof. And when the prophet saith, “I will pour out,” it is, without all question, that he meant by this word to note the great abundance of the Spirit….when God will briefly promise salvation to his people, he affirmeth that he will give them his Spirit. Hereupon it followeth that we can obtain no good things until we have the Spirit given us.

–Commentary on the Acts of the Apostles

Posted in Church History, Pentecost, Theology: Holy Spirit (Pneumatology), Theology: Scripture

ThyKingdomCome – The first Pentecost

Watch it all.

Posted in --Justin Welby, Archbishop of Canterbury, Church of England (CoE), CoE Bishops, Pentecost, Theology: Holy Spirit (Pneumatology)

Charles H Spurgeon on Pentecost–‘How absolutely necessary is the presence and power of the Holy Spirit!’

How absolutely necessary is the presence and power of the Holy Spirit! It is not possible for us to promote the glory of God or to bless the souls of men, unless the Holy Ghost shall be in us and with us. Those who were assembled on that memorable day of Pentecost, were all men of prayer and faith; but even these precious gifts are only available when the celestial fire sets them on a blaze. They were all men of experience; most of them had been preachers of the Word and workers of miracles; they had endured trials and troubles in company with their Lord, and had been with him in his temptation. Yet even experienced Christians, without the Spirit of God, are weak as water. Among them were the apostles and the seventy evangelists, and with them were those honoured women in whose houses the Lord had often been entertained, and who had ministered to him of their substance; yet even these favoured and honoured saints can do nothing without the breath of God the Holy Ghost. Apostles and evangelists dare not even attempt anything alone; they must tarry at Jerusalem till power be given them from on high. It was not a want of education; they had been for three years in the college of Christ, with perfect wisdom as their tutor, matchless eloquence as their instructor, and immaculate perfection as their example; yet they must not venture to open their mouths to testify of the mystery of Jesus, until the anointing Spirit has come with blessed unction from above. Surely, my brethren, if so it was with them, much more must it be the case with us.

–From a sermon in 1863

Posted in Church History, Pentecost, Theology: Holy Spirit (Pneumatology)

(Ian Paul) The many meanings of Pentecost

There is an extraordinary, powerful and multi-dimensional Christological focus to Peter’s preaching. At a trivial level, Peter’s speech talks about Jesus a lot—but it is worth pausing to see exactly how he understands him. First, it is Jesus, in his death and resurrection, who has brought about the fulfilment of God’s purposes as set out in Scripture. Second, the climax of all that has happened is the ascension—Jesus is now seated at the right hand of the Father, and it is to this reality that we must respond. Thirdly, this means that Jesus is now Messiah (the fulfilment of the hope of Israel) and Lord. But earlier, the ‘Lord’ is Yahweh, the God of Israel—now Jesus shares in this title, and he is the Lord whom the people call on to be saved. Again, we find this incorporation of Jesus into the person of the God of Israel, creating a kind of Christological monotheism, all through Paul’s theology, from his adaptation of the Shema in 1 Cor 8.6, through his identical use of Joel 2 in Romans 10.13, to his application of the monotheism of Isaiah to Jesus in his ‘Christ-hymn’ in Phil 2.9–11.

Luke reinforces this Christological focus in the very way he structures his summary of Peter’s speech. The late Martyn Menken observed:

There are also several instances of isopsephia in Acts, where the number of syllables of an episode or speech is equal to the numerical value of an important name or word occurring in or related to the passage in question (such as we found concerning John 1.1-18, where both the number of syllables and the numerical value of monogenes are 496). Peter’s speech in Acts 2.14-b-36 is made up of two equal halves: 444 syllables in 2.14b-24, and again 444 syllables in 2.25-36. Their sum, 888, is the numerical value of the name Iesous, a number which was famous in this quality in the second century, witness Irenaeus’ Aversus Haereses 1.15.2.

We also need to note that, in a Christian theological context, we consider the Holy Spirit the third ‘person’ of the Trinity. But in Peter’s context, and the understanding of those he is listening to, the Spirit is simply the presence and power of God himself at work amongst his people. If Jesus is the one who is able to dispense the Spirit (as Peter claims), then Jesus is the one who mediates God’s own presence and power, again assuming Jesus is incorporated into the person of God himself.

Posted in Pentecost, Theology, Theology: Holy Spirit (Pneumatology), Theology: Scripture

(CT) Andrew Wilson–why do we differentiate between the Sacramental and the Charismatic when the Early Church did not?

The eucharismatic both/and has the potential to increase both the height and the depth of our worship at the same time. Many (if not most) Christians today would be inclined to think in terms of a spectrum when it comes to church practice, with the historical-liturgical-reflective-sacramental at one end and the charismatic-Pentecostal-expressive-celebratory at the other. For various historical reasons, these two forms appear to be in tension with one another: If you want depth, come this way, and if you want bounce, go that way. The truth, however, is quite the opposite. If you want more height, you need more depth. Ask any trampolinist. Or tree, for that matter.

Without depth, height is unsustainable. If we have an anemic liturgy, then inspirational messages, emotive music, and cathartic experiences can only take us so far; whether or not they produce a short-term emotional response, they cannot build the kind of faith that, like Habakkuk, rejoices in God even when there is no fruit on the vine or herds in the stalls (3:17–18). Rather than attempting standing jumps in the center of the trampoline, which is exhausting as well as ineffective, we need to plunge ourselves into the depths of our tradition, so as to spring to new heights. Down, into historic prayers. Up, into spontaneous ones. Down, into confession of sin. Up, into celebration of forgiveness. Down, into the creeds. Up, into the choruses. Down, into knowing God’s presence in the sacraments. Up, into feeling God’s presence in song. Call and response. Friday, then Sunday. Kneel, then jump.

Yet this metaphor cuts both ways. Going deeper also requires going higher. We are embodied and emotional creatures, and people who dance for joy, as opposed to merely singing about it, are more likely to be people who fall on their face, as opposed to leaning forward and putting their head between their knees for a few seconds. This both/and is precisely what we see in Leviticus, when fire comes out from the presence of the Lord as the priesthood is consecrated: “And when all the people saw it, they shouted for joy and fell facedown” (Lev. 9:24). Those who laugh in church are more likely to cry there. If you are captivated by the presence and gifts of the Spirit in worship, you will probably find the presence and gifts of the Spirit in the sacraments more wonderful, not less. If you go further up, you go further in.

As such, this is an invitation to be eucharismatic. Worshiping God with both sacramental and spiritual gifts can deepen our joy, enrich our lives, and remind us that there are things we can learn from the worship practices of other church traditions.

Read it all.

Posted in Church History, Sacramental Theology, Theology: Holy Spirit (Pneumatology)

John Stott–Paul’s message to the defeated and the complacent: ‘Let the Holy Spirit continuously fill you’

But when Paul says to us, ‘Be filled with the Spirit’, he uses a present imperative, implying that we are to go on being filled. For the fullness of the Spirit is not a once-for-all experience which we can never lose, but a privilege to be renewed continuously by continuous believing and obedient appropriation. We have been ‘sealed’ with the Spirit once and for all; we need to be filled with the Spirit and go on being filled every day and every moment of the day.

Here, then, is a message for both the defeated and the complacent, that is, for Christians at opposite ends of the spiritual spectrum. To the defeated Paul would say, ‘Be filled with the Spirit, and he will give you a new love, joy, peace, patience, kindness, goodness, faithfulness, meekness and self-control.’ To the complacent Paul would say ‘go on being filled with the Spirit. Thank God for what he has given you thus far. But do not say you have arrived. For there is more, much more, yet to come.’

—-John Stott, The Message of Ephesians (Bible Speaks Today) [Downer’s Grove, Ill. IVP Academic, 1984), p.121 to be quoted in my adult ed class this morning

Posted in Theology: Holy Spirit (Pneumatology), Theology: Scripture

Ambrose on the Holy Spirit for his Feast Day

The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. He is always good, since He is given by the Father and the Son; neither is He to be numbered among such things as are said to fail. He must be acknowledged as the source of goodness. The Spirit of God’s mouth, the amender of evils, and Himself good. Lastly, as He is said in Scripture to be good, and is joined to the Father and the Son in baptism, He cannot possibly be denied to be good. He is not, however, said to progress, but to be made perfect in goodness, which distinguishes Him from all creatures.

The Holy Spirit is not, then, of the substance of things corporeal, for He sheds incorporeal grace on corporeal things; nor, again, is He of the substance of invisible creatures, for they receive His sanctification, and through Him are superior to the other works of the universe. Whether you speak of Angels, or Dominions, or Powers, every creature waits for the grace of the Holy Spirit. For as we are children through the Spirit, because God sent the Spirit of His Son into our hearts crying, Abba, Father; so that you are now not a servant but a son; Galatians 4:6-7 in like manner, also, every creature is waiting for the revelation of the sons of God, whom in truth the grace of the Holy Spirit made sons of God. Therefore, also, every creature itself shall be changed by the revelation of the grace of the Spirit, and shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.

Every creature, then, is subject to change, not only such as has been changed by some sin or condition of the outward elements, but also such as can be liable to corruption by a fault of nature, though by careful discipline it be not yet so; for, as we have shown in a former treatise, the nature of Angels evidently can be changed. It is certainly fitting to judge that such as is the nature of one, such also is that of others. The nature of the rest, then, is capable of change, but the discipline is better.

Every creature, therefore, is capable of change, but the Holy Spirit is good and not capable of change, nor can He be changed by any fault.

–Saint Ambrose On the Holy Spirit (Book I), Chapter 5

Posted in Church History, Theology: Holy Spirit (Pneumatology)

Scott Sauls–When Pastors Crash and Burn

Many of us pastors, including Spurgeon and including me, have fallen into the emotional abyss—not in spite of the fact that we are in ministry, but because we are in ministry.

Studies show that pastors experience anxiety and depression at a rate that is disproportionately high compared to the rest of the population. Due to the unique pressures associated with spiritual warfare, unrealistic expectations from congregants and oneself, the freedom many feel to criticize and gossip about pastors with zero accountability (especially in the digital age), failure to take time off for rest and replenishment, marriage and family tensions due to the demands of ministry, financial strains and self-comparison, pastors are prime candidates for relational isolation, emotional turmoil, and moral collapse.

Studies also show that some pastors face unreasonable, even impossible, demands placed on them by their people. I am NOT one of those pastors, thanks to a church that both receives my gifts and embraces my limitations. All in all, the people of Christ Presbyterian Church treat me with extraordinary love and kindness. But, sadly, not all pastors are as lucky as I am.

Dr. Thom Rainer, a leading pastoral ministry guru, once conducted a survey asking church members what they expected from their pastors. Specifically, Dr. Rainer wanted to know the minimum amount of time church members believed their pastors should give each week to various areas of ministry, including prayer, sermon preparation, outreach and evangelism, counseling, administrative tasks, visiting the sick, community involvement, denominational engagement, church meetings, worship services, and so on. On average, the minimum amount of time church members expected their pastors to give to the ministry was 114 hours per week.

Read it all.

Posted in Children, Ethics / Moral Theology, Health & Medicine, Marriage & Family, Ministry of the Ordained, Parish Ministry, Pastoral Theology, Psychology, Stress, Theology, Theology: Holy Spirit (Pneumatology), Theology: Scripture

Kendall Harmon’s Sunday Sermon–Are We Living Wisely? Are we Making the Most of the Time? (Ephesians 5:15-20)

You can listen directly there and download the mp3 there.

Posted in * By Kendall, * South Carolina, Anthropology, Ethics / Moral Theology, Parish Ministry, Preaching / Homiletics, Sermons & Teachings, Theology, Theology: Holy Spirit (Pneumatology), Theology: Scripture

Basil the Great on the Nature of the Holy Spirit for his Feast Day

Let us now investigate what are our common conceptions concerning the Spirit, as well those which have been gathered by us from Holy Scripture concerning It as those which we have received from the unwritten tradition of the Fathers. First of all we ask, who on hearing the titles of the Spirit is not lifted up in soul, who does not raise his conception to the supreme nature? It is called “Spirit of God,” “Spirit of truth which proceedeth from the Father,” “right Spirit,” “a leading Spirit.” Its proper and peculiar title is “Holy Spirit;” which is a name specially appropriate to everything that is incorporeal, purely immaterial, and indivisible. So our Lord, when teaching the woman who thought God to be an object of local worship that the incorporeal is incomprehensible, said “God is a spirit.” On our hearing, then, of a spirit, it is impossible to form the idea of a nature circumscribed, subject to change and variation, or at all like the creature. We are compelled to advance in our conceptions to the highest, and to think of an intelligent essence, in power infinite, in magnitude unlimited, unmeasured by times or ages, generous of Its good gifts, to whom turn all things needing sanctification, after whom reach all things that live in virtue, as being watered by Its inspiration and helped on toward their natural and proper end; perfecting all other things, but Itself in nothing lacking; living not as needing restoration, but as Supplier of life; not growing by additions; but straightway full, self-established, omnipresent, origin of sanctification, light perceptible to the mind, supplying, as it were, through Itself, illumination to every faculty in the search for truth; by nature unapproachable, apprehended by reason of goodness, filling all things with Its power, but communicated only to the worthy; not shared in one measure, but distributing Its energy according to “the proportion of faith;” in essence simple, in powers various, wholly present in each and being wholly everywhere; impassively divided, shared without loss of ceasing to be entire, after the likeness of the sunbeam, whose kindly light falls on him who enjoys it as though it shone for him alone, yet illumines land and sea and mingles with the air. So, too, is the Spirit to every one who receives it, as though given to him alone, and yet It sends forth grace sufficient and full for all mankind, and is enjoyed by all who share It, according to the capacity, not of Its power, but of their nature.

de Spiritu Sancto, Chapter IX (my emphasis)

Posted in Church History, Theology, Theology: Holy Spirit (Pneumatology)

Ireland Archbishop Richard Clarke on the Surprises of the Holy Spirit at Pentecost

From there:

And we would therefore do well to remind ourselves that all our planning and all our strategising is of little avail if we do not also place ourselves at the disposal of the Holy Spirit. Cardinal Leo Suenens, one of the great Roman Catholic proponents of the modern charismatic movement memorably commented that he would have liked to add a phrase to the creeds. Not only do we believe in the Holy Spirit, he suggested, but we should also express belief in ‘the surprises of the Holy Spirit’. I might perhaps suggest an addition to Cardinal Suenens’ phrase. We should believe in the surprises of the Holy Spirit, and our belief should be as much in the surprises of the Holy Spirit that are unwelcome, as in those surprises that we might welcome! In the Church of Ireland, we are not keenly attuned to the possibility of surprises, not even welcome surprises. But if we truly believe in the Holy Spirit, we must believe in surprises, and certainly General Synod and our participation in this Synod can never be all about us, but rather centred and focussed on the glory of God

(and, you guessed it–also quoted in the morning sermon).

Posted in Church History, Church of Ireland, Pentecost, Theology: Holy Spirit (Pneumatology)

John Calvin on Pentecost

[At Pentecost Peter] intendeth to prove…that the Church can be repaired by no other means, saving only by the giving of the Holy Spirit. Therefore, forasmuch as they did all hope that the restoring drew near, he accuseth them of sluggishness, because they do not once think upon the way and means thereof. And when the prophet saith, “I will pour out,” it is, without all question, that he meant by this word to note the great abundance of the Spirit….when God will briefly promise salvation to his people, he affirmeth that he will give them his Spirit. Hereupon it followeth that we can obtain no good things until we have the Spirit given us.

–Commentary on the Acts of the Apostles

Posted in Pentecost, Theology: Holy Spirit (Pneumatology), Theology: Scripture