Showing papers on "Baptism published in 1975"

I Believe in the Holy Spirit

Abstract: In this book Green traces the doctrine of the Holy Spirit through the Bible and then addresses the particular issues that attract so much attention today--especially the relation of the church to the Spirit's work and the baptism, gifts, and fullness of the Spirit. This revised edition contains a new final chapter on the future of the charismatic movement.

Autour du Catholicisme populaire. Reflexions socioloqiques sur un debat

Abstract: The debate over liturgical practices such as Sunday Mass, Baptism or the funeral service has resurged, sometimes in a fiery way, among Catholic circles, and the sociologists' role in this debate has not been insignificant. The debate centers around the question of "popular religion " and therefore takes up theoretical and practical antagonisms such as " elite- masses," " traditionalists-innovators," and " multitudinal Church-sectarian Church."

Narrative Bible Cycles in Medieval Art and Drama

Abstract: In order to account for the distinctive selection and arrangement of episodes in the Corpus Christi cycles, critics have usually turned to the general liturgy of the church, to the corpus of Latin liturgical drama, to the ecclesiastical documents promoting the establishment of Corpus Christi as an official church holiday, or to the liturgy with which the feast is celebrated. In this paper I want to propose that it is the traditional selection of biblical episodes in the pictorial art of the Middle Ages which best accounts for the subject matter and chronological pattern of the later English mystery cycles. There are four major extant mystery cycles: the plays of York, Chester, Wakefield, and N-town. The four cycles are characterized by a selection of episodes which recount events from the books of Genesis and Exodus, from the Nativity and Passion periods of Christ's life, from the post-Resurrection miracles, and from the prophesied events of the Doom. The cycles are further characterized by the chronological order in which the biblical scenes are dramatized. It cannot be said, however, that there is any rigid "Corpus Christi" format to which each cycle subscribes, for while the cycles are similar in their selection of episodes, they are not isomorphic. The N-town cycle alone includes a large number of plays dealing with the apocryphal life of Mary; Chester, in its treatment of the public ministry, lacks a play of the Baptism of Christ, although it is the only cycle to stage the Cleansing of the Temple; Towneley has a more richly developed Old Testament prologue than the York cycle, but stages far fewer New Testament episodes. Even the length of the cycles varies from city to city: Chester's cycle consists of twenty-four pageants; York stages forty-eight; Wakefield, thirty-

The Holy Spirit in Christian experience

Abstract: The central doctrine of Neo-Pentecostalism is its teaching on the baptism in the Holy Spirit. So basic is this teaching to the Neo-Pentecostal movement that if you take this doctrine away from it, what you have left is no longer Neo-Pentecostalism, at least in its usual form. It is therefore important for us to understand exactly what this movement teaches about this experience. What do Neo-Pentecostals teach about baptism in the Spirit? Though it is difficult to sum up the views of a great many people from various Christian denominations in a single statement, the following is an attempt to reproduce what is commonly held by Neo-Pentecostals about this matter: the baptism in the Holy Spirit is an experience distinct from and usually subsequent to conversion in which a person receives the totality of the Spirit into his life and is thereby fully empowered for witness and service.

The Completion of the Medieval Doctrine: The Processus Justificationis

Abstract: Thus far, the concept of justification has been traced as it was transmitted through early medieval theology in a traditional association with those sacraments pertaining to justification, baptism and penance. The concept received little elaboration among theologians of this period, with but rare exceptions such as St. Bernard and Peter Lombard. And the imprecision with which the latter used the term shows that there was no doctrine, properly speaking, of justification; it was never treated as a special problem or as a discrete category in theological discussion, nor did it give rise to any controversy.1 Toward the end of the twelfth century, however, there are indications of a re-examination of the tradition and an attempt to achieve an integrated doctrine in the matter. This development is an important example signalling the beginnings of that fundamental review and revision in all areas of theology which formed the major task of the theologians of the high scholastic age and ultimately issued in the great systems of the summists.