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The "notion that the Spirit is present in the world religions is heard more loudly today."


Role of the Holy Spirit in Protestant Systematic Theology
"In addition to that, the notion that the Spirit is present in the world religions is heard more loudly today. D'Costa writes that, '... the claim that the Spirit is at work in their religions should be taken neither as a phenomenological socio-historical description of a religion, no[r] as a claim that will necessarily be well-received by a non-Christian. Rather it constitutes a theological evaluation that must spring from and lead to fresh practices within the church if the claim is to have any credence.' The recognition of the Spirit in other religions allows the church the possible discernment of Christ-like practice in the other, and in so much as Christ-like activity takes place, then this can also be through the enabling power of the Spirit. That means, as Alan Jones writes, 'The Spirit is calling us out of our tribal and national manifestations into a way of being in the world that truly expresses the universal good news of love and reconciliation.' The Spirit and other religions is also an area where this research will be focusing."

"Of course, there are innovative efforts in the field of pneumatology, because more than in the past, it is realized that pneumatology is a promising theological locus.56 Hodgson writes that, 'The resources for a theology of the Holy Spirit are rich and diverse, ranging from Eastern orthodoxy and classical western spirituality to New Age movements, folk and tribal religions, feminist, ecological, and liberation theologies, and new philosophies of Spirit.'57 However, as Moltmann says, a new paradigm of pneumatology has not yet emerged. Yet there are beginnings, and we are witnessing a transition from an anthropocentric to a holistic pneumatology, one that embraces the whole creation and recognizes in the Spirit the symbol of wholeness, relatedness, energy, and life.58 This search for a new paradigm makes pneumatology always significant, and that is what the whole concern of this research is.

In addition to that, the doctrine of the Spirit has aroused an interest within the life of the church recently, which is growing and extends incredibly. It fixates on the spiritual side of human nature. Swete writes, 'It is possible that modern life, as it escapes from the control of a crude materialism, may be led to seek the solution of its perplexities in the Christian doctrine of a divine Spirit working in the world and in man.'59 Therefore, there are promising possibilities which pneumatology opens for the Christian church and the modern world in order to face the challenges before humanity and the universe as a whole. As a result, the present world has witnessed an unprecedented interest in the study of the Spirit, more so than at any time in the history of the church.60 Kärkkäinen observes in one of his articles that today we are living in the midst of 'a pneumatological renaissance' with writings and discussions on the Spirit abounding.61 Thus those promising possibilities that the Spirit offers for today are the major concern of the present research.

Moreover, the Spirit is an eschatological reality that gives hope in the midst of a hopeless world. The pneumatological basis of the Bible faith communities is the linguistic and theological connection between 'Spirit' and 'breath,' which the ancients linked phenomenologically to 'life.' The Biblical people came to see 'Spirit' as the divine power creating (Gen 1:2; 2:27) and sustaining life (Ps 104:29; Isa 32:15; cf. Job 27:3; 34:14-15). Therefore, wherever the Spirit is present, life flourishes, and wherever the Spirit is absent, life ceases. Moreover, the biblical writings link the Spirit with the eschatological new life. As the one who raised Jesus from the dead, the Spirit will give life to our mortal bodies (Rom 8:11). As the author of life, the Spirit is the creator Spirit, the divine power at work fashioning the universe, and in this sense, the Spirit is the author of the world.62 This realization will give a new sense of hope to the world that suffers from fundamentalism, terrorism, and dehumanizing tendencies. One should note that the divine is the great creative Spirit within which wears the universe as its body. This great cosmic, creative Spirit underlies all that exists and moves the world toward its completion not by almighty power but by kenotic self-giving. Each of us in some way knows or intuits 'this great cosmic, creative Spirit' which underlies the disparate compartmentalization of modern life.63 As Bishop Holloway of the Episcopal Church in Scotland writes, 'Some great self-giving love seems to haunt the universe.'64 When dealing with the pneumatology of Moltmann and Pannenberg, these aspects will be clearer and will be further reflected in the new pneumatological paradigm at the end of this study.

In addition to that, the notion that the Spirit is present in the world religions is heard more loudly today.65 D'Costa writes that, '... the claim that the Spirit is at work in their religions should be taken neither as a phenomenological socio-historical description of a religion, no[r] as a claim that will necessarily be well-received by a non-Christian. Rather it constitutes a theological evaluation that must spring from and lead to fresh practices within the church if the claim is to have any credence.'66 The recognition of the Spirit in other religions allows the church the possible discernment of Christ-like practice in the other, and in so much as Christ-like activity takes place, then this can also be through the enabling power of the Spirit.67 That means, as Alan Jones writes, 'The Spirit is calling us out of our tribal and national manifestations into a way of being in the world that truly expresses the universal good news of love and reconciliation.'68 The Spirit and other religions is also an area where this research will be focusing.

In short, having understood the major reasons for the negligence of the Spirit, on the one hand, and the significance of the Spirit, on the other, in Protestant systematic theology, the present study discusses the pneumatology of Barth, Moltmann, and Pannenberg in order to answer the following pertinent questions. Firstly, what is the personhood of the Spirit and how is it related to the other persons in the Trinity? Secondly, what is the role of the Spirit in the whole divine action with regard to humanity and the whole creation? Thirdly, how should one approach the Spirit, i.e., whether subjectively, or is there any possibility of understanding the Spirit and its role as reasonably accommodating to the modern mind? Finally, how can we formulate a pneumatology, giving significance to the working of the Spirit in the Christian church, other religions, liberation movements, and contextual theologies? In short, this study looks for a new paradigm, maintaining the significance of pneumatology and arguing for a pneumatological perspective in Protestant systematic theology in order to present a new hope to the church and world alike."

Varkey, Wilson (2011-08-01). Role of the Holy Spirit in Protestant Systematic Theology
(Kindle Locations 401-450). Langham Monographs. Kindle Edition.

Notes:
[62]. Grenz and Franke, Beyond Foundationalism, 77.
[63]. Priest, "Spirit: Inner Witness," 387.
[64]. Richard Holloway, Dancing on the Edge (London: Harper Collins, 1997), 44.
[65]. The major works are, Amos Yong, Discerning the Spirit(s): A Pentecostal-Charismatic Contribution to Christian Theology of Religions (Sheffield: Sheffield Academic, 2000); Amos Yong, "Guests, Hosts, and the Holy Ghost: Pneumatological Theology and Christian Practices in a World of Many Faiths,"" in Lord and Giver of Life: Perspectives on Constructive Pneumatology, ed. David H. Jensen (Louisville: Westminster, 2008), 71-86; Amos Yong, Beyond the Impasse: Toward a Pneumatological Theology of Religion (Grand Rapids: Baker Academic, 2003); Veli-Matti Kärkkäinen, "Identity and Plurality: A Pentecostal Charismatic Perspective," International Review of Mission vol. 91, no. 363 (October 2002), 500-503.
[66]. Gavin D'Costa, The Meeting of Religions and the Trinity (Edinburgh: T & T Clark, 2000), 128.
[67]. D'Costa, The Meeting of Religions, 129.
[68]. Alan Jones, "Falling in Love: The Work of the Holy Spirit," Anglican Theological Review vol. 83, no. 3 (Summer 2001), 379.





The Holy Spirit, Chi, and the Other
"How we think about the Holy Spirit is an important part of the theological thinking of Christians being in relationship with a world of many faiths and peoples. When Christians speak of God as Spirit, we do not speak of 'one third' of God, but of the full presence of God. It is not a fraction or a piece of God, but the entirety of God. To speak of God as Spirit conveys the power and mystery of God's universal, active, relational presence. Spirit language is not an abstract about a vague God, elusive and far removed; rather, it is an intimate language, about God's presence within us. Is the Holy Spirit channeled only through Christ, as the 'double procession' people would have it? Or is the Holy Spirit truly an expression of God's constantly revealing mystery and freedom? As we explore the Divine, we come to understand that the Divine is vast with many incomprehensible aspects. If this is so, why do we mere mortals believe we have the orthodox or correct way of talking about the Divine? In a multifacted, multidimensional world, how is it possible that Christians have the only way to come to understand God? No, the understanding of the Spirit is present in many cultures and religions. Doesn't this imply that the Spirit is a good converging point to talk about the Divine? Perhaps we can talk in partnership with other religions on a journey to a deeper glimpse of the Divine."

Kim, Grace Ji-Sun (2011-09-20).
The Holy Spirit, Chi, and the Other (p. 59).
Palgrave Macmillan Monographs. Kindle Edition.




The Great Adi Shakti Shri Mataji Nirmala Devi
"But today the time has come where thousands can get their realization and can be established because the Last Judgment has started. The Last Judgment is going to be through Kundalini awakening, as if Kundalini is the pointer in the balance. It has started! People are not aware it has started! They do not want to be judged as yet, but time should not be lost.

But this Judgment is so beautiful that when you are judged you get powers of your own, of your love; you enjoy the bliss of your Spirit; you become so peaceful, all the tensions disappear; you become so dynamic and the blessings of all the well-beings come on you...

Unless and until you become big you cannot evolve. And how do you become big?—by becoming the Ocean yourself. A small drop becomes an ocean, as long as he becomes one with the Ocean. You become one with the awareness of God. This is what Christ has said, 'You have to be born again.' Is said by everyone. Moses has said it, everyone has said it but people are telling you 'No, no, no, no. That should not be done' because these middle agencies will be losing their income. How will they exist without it?

Try to see these points. Achieve your own powers of Love; achieve your Self, become your Self. If you want it you can have it, but if you don't want nobody can force this. Nobody can take away your freedom. If you want to remain as you are, you are left with that; then you face it up and live with it.

But if you want the ultimate, the absolute, it is there. That's the only way you can get rid of your confusions and get rid of all your ideas of relative existence—political, economic and everything can be only dissolved through achievement of your absolute. Because after realization you can feel, you can ask any absolute question. For example, if you want to ask the question 'Is there God?', immediately the cool breeze starts coming out. Tremendous! The answer comes as if like a computer you start working out because you are put to the mains.

So it is necessary for the whole humanity to pay attention today because the time is coming when the sorting out will take place. That time nobody is going to persuade, or tell you and fill the halls and request you. The sorting out will be there. Better get it now and establish it. Whole humanity has to be saved. No use doing patchwork. Do something substantial. Substantial is only possible if you go to the roots of this Tree of Life and nourish it, enlighten it. That is the only way one can work it out. May God bless you all."

THE MOTHER: Messiah-Paraclete-Ruh-Devi Achieving Truth, May 25, 1980




THE APOCALYPSE OF THE SPIRIT-PARACLETE
The fulfillment of the promised divine eschatological instruction
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2) An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
Stephen E. Witmer, Divine instruction in Early Christianity   
F. B. Meyer, Love to the Utmost Robert Kysar, John, the Maverick Gospel 
Danny Mahar, Aramaic Made EZ Lucy Reid, She Changes Everything
David Fleer, Preaching John's Gospel: The World It Imagines Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
George Ladd, A Theology of the New Testament In Spirit and Truth, Benny Thettayil
Jesus and His Own: A Commentary on John 13-17 Marianne Meye Thompson, The God of the Gospel of John
Eric Eve, The Jewish Context of Jesus' Miracles D. R. Sadananda, The Johannine Exegesis of God: an exploration into the Johannine understanding of God
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.”
Stephen E. Witmer, Divine instruction in Early Christianity

“Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John .i.e. to be a prophet who hears God's words and repeats his message to man.”
M. Bucaille, The Bible, the Qur'n, and Science

“And when Jesus foreannounced another Comforter, He must have intended a Person as distinct and helpful as He had been.”
F. B. Meyer, Love to the Utmost

“The Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial.”
Robert Kysar, John The Meverick Gospel

“But She—the Spirit, the Paraclete...—will teach you everything.”
Danny Mahar, Aramaic Made EZ)

“Grammatical nonsense but evidence of the theological desire to defeminize the Divine.”
Lucy Reid, She Changes Everything

“The functions of the Paraclete spelled out in verses 13-15... are all acts of open and bold speaking in the highest degree.”
David Fleer, Preaching John's Gospel

“The reaction of the world to the Paraclete will be much the same as the world's reaction was to Jesus.”
Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology

Bultmann calls the “coming of the Redeemer an 'eschatological event,' 'the turning-point of the ages.”
G. Ladd, A Theology of the New Testament

“The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ.”
Benny Thettayil, In Spirit and Truth

“The divine Paraclete, and no lessor agency, must show the world how wrong it was about him who was in the right.”
Daniel B. Stevick , Jesus and His Own: A Commentary on John 13-17

Stephen Smalley asserts that “The Spirit-Paraclete ... in John's Gospel is understood as personal, indeed, as a person.”
Marianne Thompson, The God of the Gospel of John

“The Messiah will come and the great age of salvation will dawn (for the pious).”
Eric Eve, The Jewish context of Jesus' Miracles

“The remembrance is to relive and re-enact the Christ event, to bring about new eschatological decision in time and space.”
Daniel Rathnakara Sadananda, The Johannine Exegesis of God

“The Spirit acts in such an international situation as the revealer of 'judgment' on the powers that rule the world.”
Michael Welker, God the Spirit

The Paraclete's “Appearance means that sin, righteousness, and judgment will be revealed.”
Georg Strecker, Theology of the New Testament

“While the Spirit-Paraclete is the true broker, the brokers they rely on are impostors.”
T. G. Brown, Spirit in the writings of John

“The pneumatological activity ... of the Paraclete ... may most helpfully be considered in terms of the salvific working of the hidden Spirit.”
Michael Welker, The work of the Spirit

“The pneuma is the peculiar power by which the word becomes the words of eternal life.”
Robert Kysar, Voyages with John

“The gift of peace, therefore, is intimately associated with the gift of the Spirit-Paraclete.”
Francis J. Moloney, The Gospel of John

“This utopian hope, even when modestly expressed, links Jesus and the prophets to a much wider history of human longing.”
Harvey Cox, The Future of Faith

“Because of the presence of the Paraclete in the life of the believer, the blessings of the end-times—the eschaton—are already present.”
Robert Kysar, John

“They are going, by the Holy Spirit's power, to be part of the greatest miracle of all, bringing men to salvation.”
R. Picirilli, The Randall House Bible Commentary

“The Kingdom of God stands as a comprehensive term for all that the messianic salvation included... is something to be sought here and now (Mt. 6:33) and to be received as children receive a gift (Mk. 10:15 = Lk. 18:16-17).”
G. Ladd, A Theology of the New Testament


“But today is the day I declare that I am the one who has to save the humanity. I declare I am the one who is Adishakti, who is the Mother of all the Mothers, who is the Primordial Mother, the Shakti, the desire of God, who has incarnated on this Earth to give its meaning to itself; to this creation, to human beings and I am sure through My Love and patience and My powers I am going to achieve it.

I was the one who was born again and again. But now in my complete form and complete powers I have come on this Earth not only for salvation of human beings, not only for their emancipation, but for granting them the Kingdom of Heaven, the joy, the bliss that your Father wants to bestow upon you.”

THE MOTHER: Messiah-Paraclete-Ruh
December 2, 1979—London, UK


“I am the one about which Christ has talked... I am the Holy Spirit who has incarnated on this Earth for your realization.”

THE MOTHER: Messiah-Paraclete-Ruh
New York, USA—September 30, 1981


“Tell all the nations and tell all the people all over the Great Message that the Time of Resurrection is here. Now, at this time, and that you are capable of doing it.”

THE MOTHER: Messiah-Paraclete-Ruh
Cowley Manor Seminar, UK—July 31, 1982


“This is the transformation that has worked, of which Christ has talked, Mohammed Sahib has talked, everybody has talked about this particular time when people will get transformed.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Chistmas Puja, Ganapatipule, India—25 December 1997


“The Resurrection of Christ has to now be collective Resurrection. This is what is Mahayoga. Has to be the collective Resurrection.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Easter Puja, London, UK—11 April 1982


“Today, Sahaja Yaga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day’s Yuga Dharma. It is the way the Last Judgement is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the divine to achieve their meaning, their absolute, their Spirit.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
MAHA AVATAR, ISSUE 1, JUL-SEP 1980 (Date and place unknown)


“The main thing that one has to understand is that the time has come for you to get all that is promised in the scriptures, not only in the Bible but all all the scriptures of the world. The time has come today that you have to become a Christian, a Brahmin, a Pir, through your Kundalini awakening only. There is no other way. And that your Last Judgment is also now.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“You see, the Holy Ghost is the Mother. When they say about the Holy Ghost, She is the Mother... Now, the principle of Mother is in every, every scripture — has to be there. Now, the Mother's character is that She is the one who is the Womb, She is the one who is the Mother Earth, and She is the one who nourishes you. She nourishes us. You know that. And this Feminine thing in every human being resides as this Kundalini.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview Oct 01 1983—Santa Cruz, USA


“It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your transformation. By any talk, by any rationality, by anything, it cannot be done.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you your real birth. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program Mar 22 1981—Sydney, Australia


“The Kundalini is your own mother; your individual mother. And She has tape-recorded all your past and your aspirations. Everything! And She rises because She wants to give you your second birth. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different. We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Press Conference July 08 1999—London, UK

The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) ... She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2)





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