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Theological colleges aim at training well-formed, wellresourced Christian leaders who possess a compelling personality and moral authority for impactful and transformational leadership. This is achievable largely through an integrated approach to the curriculum that places equal value on the development of the "head, heart, and hands", the institutional ideal of holding the cognitive, affective and psychomotor dimensions of theological training in equilibrium. In addition, the contextual and contemporary relevance of such a curriculum is critical for maximum effect. The initial slow and hesitant approach of the Pentecostal movement to theological education has made them dependent on other Christian persuasions for models in theological education. This article reports on an empirical study to describe and evaluate the curriculum of Pentecost Theological Seminary in Ghana, in order to appreciate the extent of integration and relevance accomplished, and to contribute to institutional efforts at further integration. [ABSTRACT FROM AUTHOR]

The author states that a Christian meaning of Jerusalem for our times often lose within the current debates about its political and religious future. He thinks that if there is a history of God's revelation, we can as well talk about its geography. Therefor, it seems to be relevant that Christianity has been turning toward Jerusalem as a physical reality in history not only as a spiritual idea. E.g. the event of the Pentecost is the reason why Jerusalem became a symbol of striving for reconciliation and unity as well as a memento of lasting quarrel and division causing disorder and unrest in the city more than in other parts of the world. The church community in Jerusalem has been accepted from the beginning as the mother and up today it is the only place where Christian churches live together. Jerusalem represents a treasure which has always been important for Christians regarding a relation of history and geography, an establishing event and a place as well as a monument and contemporary life. [ABSTRACT FROM AUTHOR]

The article focuses on the reading texts of the Catholic Reading order for Pentecost. It highlights the mutual interpretation of biblical texts and theological statements. It reports on the proclamation of the great works of God and reflects on its interpretation by the disciples given to the Holy Spirit.

Mit der pfingstlichen Geistausgießung (Apg 2) fällt der Startschuss für die Ausbreitung des Evangeliums „bis an die Grenzen der Erde“ (1,8), doch ist das Wirken des Pfingstgeistes keineswegs auf diese erste Überwindung von Sprachgrenzen (2,4.6.8) beschränkt: Immer wieder stößt der Geist geographische, ethnische und religiöse Grenzüberschreitungen an und erweist sich damit als Geist neuer Anfänge. [ABSTRACT FROM AUTHOR]

The person responsible for the Breif Gathering (BG) was one Sir William Stewart, on whom more below. ABBREVIATIONS BG Ane Breif Gathering of the Halie Signes [etc.] DOST Dictionary of the Older Scottish Tongue DSL Dictionary of the Scots Language NLS National Library of Scotland OED Oxford English Dictionary SRS Scottish Record Society STS Scottish Text Society ENDNOTES 1 The 1562 Geneva print has been digitised: tinyurl.com/4vyvhvm4 (accessed 7 November 2018). The Scottish translation, BG, was consulted and used by the editors of DOST, and in DSL it is cited in connection with bruise, mommerie, mumchance and sacrificer and perhaps more words. On the other hand, OED provides for English the following predatings of BG: Alcoran (c. 1405), meschit (1425) = mosque, Mahometist (1553), and Messalian (1546) = pertaining to a fourth-century heresy (Euchites); and the following postdatings of BG: Musulman (1570) and alcoranik (1797). [Extracted from the article]

This article is a socio-historical analysis of Lukan and Johannine pneumatological traditions. It is important to note that these pneumatological traditions are broad in scope and content. This article endeavours to assess the relationship between the Lukan Pentecost (Ac 2:1–13) and the so-called 'Johannine Pentecost' (Jn 20:22) and grapples with the reasons why the Fourth Evangelist conception of the bestowing of the Holy Spirit (Paraclete) in John 20:22 is conspicuously different from the Lukan Pentecost in Acts 2:1–13. It is imperative therefore to ascertain whether there was a Galilean Pentecost and a Judean Pentecost. This scholarly debate is far from being settled because of the differences in approaches and theological persuasions, some of which will be discussed. It is concluded that the Lukan and Johannine pneumatological traditions are distinct traditions that were developed to suit the interests and concerns of their respective communities, as well as the thematic interests of the third and fourth evangelists. Contribution: This article provides a scholarly analysis of the relationship of Lukan and Johannine conceptions of the bestowment of the Holy Spirit upon the disciples of Jesus. The article gives hermeneutical insights that are vital in interpreting pneumatological passages from a socio-historical perspective which will aid preachers, seminarians and theologians as they interpret these selected passages. [ABSTRACT FROM AUTHOR]

Recalling the 75th anniversary of the bombing of Hiroshima on August 6, 2020, and Nagasaki three days later, this article seeks to "say something theological" about these horrific attacks. With help from Bernard Lonergan and works such as Richard Rhodes's The Making of the Atomic Bomb, I ask whether the name that J. Robert Oppenheimer gave to the testing of the bomb—"Trinity"—can fittingly name the bombings themselves. Given the grave challenges of this anniversary year, I propose especially that Hiroshima's terrifying "tongues of fire" signals a "new Pentecost," calling diverse peoples to form vibrant new communities of charity and grace. [ABSTRACT FROM AUTHOR]

The author discusses a Pentecost approach to theological education that will address church needs around the world and engage with the church ecumenical as of 2020. Topics covered include a reverse-reverse missionary perspective on re-imagining theological education outside the West, both in relationship with and to the West, and after the West, and the nature of theological education and its realization. Also noted is the Pentecost approach's anticipation of a church's holistic model.

The article discusses the work of the Pentecost Bands in India as of August 2020. Topics covered include the 1885 founding of the evangelical Pentecost Bands, their arrival in India in 1897 and collaboration with Free Methodist missionaries in Harvest Home Camp Meetings to promote holiness and social work for orphans, and the potential parallels of their work with the Mukti Revival of 1905. Also noted is the relationship between the Pentecost Bands in India, the Wards, and the Mukti Mission.

An introduction is presented in which the editor discusses various reports within the issue on topics including the widening stream of Pentecostal thought and practice, the history of the Assemblies of God in Vietnam, and the Pentecostal Theological Education situation in 2020.

For several decades Orthodoxy has faced the challenge of religious pluralism. There are signs that this challenge should not be viewed negatively but positively. In fact, the emergence of an undeniably pluralistic world is a kairos for Orthodoxy. Orthodoxy must 1) value its faith in the Trinitarian God, in the God of communion and love, 2) refocus on Pentecost, that is to say the realization of unity in diversity, and 3) refocus on its Christology which is founded on kenosis, this act of unconditional love of God for all creation. Whether or not orthodoxy is able to engage with the principles of religious pluralism and respect for difference depends upon its ability to activate its own spiritual and theological resources. [ABSTRACT FROM AUTHOR]

One of the most important activities of the early Church was certainly the proclamation of God's Word. In addition to the liturgical and Eucharistic syntax, preaching still occupies and should occupy a central place in the life of the Church. The first recorded sermon of one of the apostles is found in the book of Acts, chapter two. This sermon was delivered by apostle Peter on the day of the Descending of the Holy Spirit (at Pentecost). In this paper we will analyze the discourse of the apostle Peter because he fascinated by homiletical structure, argumentative system, and also by the impact on listeners (about three thousand people after this message decided to become Christians). Beyond a simple reading of the pericope from Acts chapter two, we will use the tools of exegetical and theological investigation to analyze the homily of apostle Peter and identify some specific elements that together build a homiletical pattern. The purpose of our approach is the fact that evangelical preaching has, as a fundamental element of specificity, the relation to the biblical model. One of the evangelical paradigms being the famous protestant phrase sola Scriptura. In order to succeed in constructing an understanding of evangelical preaching, we will turn to the famous example of the sermon in Acts chapter two, wherein some key elements in this great apostle's biography come to the fore. [ABSTRACT FROM AUTHOR]

In the 41 oration, Gregory Nazianzen analyses again the divinity of the Holy Spirit, a subject that is developed in his Fifth Theological Oration. Gregory tries to establish the point by quite a different set of arguments from those adopted in the former discourse, none of whose points are here repeated. In the other oration, 41, Gregory refers to the importance of the resurrection for the human race. He presents Christ as the new Adam who saved the human from the death and reunites again the man with God. In this paper, we will examine the teaching of Gregory Nazianzen about the divine status of the Holy Spirit and his equality to the other two persons of the Triune God through theological and biblical images. Also we will present how he connects his teaching for anthropology with the teaching of Christology. In the end we will show how Gregory produced these orations for public festivals within the literarily ripe tradition of pagan festival rhetoric but he gives to his orations theological content. [ABSTRACT FROM AUTHOR]

This article addresses the issue of charisms and the primacy of charity in the Church, based on Document VI of the International Catholic-Pentecostal Dialogue. It is an initial approach to the document, published at the end of the Sixth Phase of this Dialogue, under the title frc the life and mission of the Church (2016). In this article, the chosen theme is concentrated in Part II: a reflection on diversity of charisms, primacy of love, and the relationship between charisms and service. The analysis articulates Pneumatology and Ecclesiology with three topics: 1) the Church, the charisms and love; 2) charisms manifestation; 3) the Church in permanent Pentecost. At the conclusions, two aspects are pointed out: the relationship between the sacraments and the Spirit, and the conditions for a reception of the Document VI by the Churches. [ABSTRACT FROM AUTHOR]

In Chapter 2, Harris uses 1 Cor. 1:21 as a lens to focus on the divine methodology of instruction, tracing the various ways through which God the Teacher reveals his wisdom to human beings. With Paul in 1 Cor. 1-4, Harris finds the substance of God's saving wisdom in the "foolish-looking cross of the incarnate Christ" (p. 70). In Chapter 6, Harris addresses appropriate methods that teachers must use, as well as the criteria by which God will judge teachers "faithful" or not. [Extracted from the article]

This article draws attention to reformed biblical theological insights derived from how the gospels and Acts relate the reading of the Scriptures by the apostles to Jesus. The presentation argues that the central concept in the teaching of Christ was a reading of the Scriptures that identifies him as the divine Saviour that the Old Testament speaks about, and that the gospels and Acts continue to promote such a reading of the Bible. The article is in the domain of biblical theology. The unique contribution of the article is that it highlights the biblical theological significance of recognising the close relationship that the gospels and Acts say exists between the teaching of the apostles by Jesus and their own witness in the early church for the reading of the Bible. The insights are also offered to illustrate the impact of reformed biblical theology on how to read the Bible. [ABSTRACT FROM AUTHOR]

Comparison of adjectives (and adverbs) is a grammatical category that has thus far received scant attention in Latin linguistics. Latin grammars (with few exceptions, cf. Pinkster, 2005, 47; Kühner/Holzweissig, 1912, 565–6; Neue/Wagener, 1891, 245–6) treat comparison as a category applicable to all adjectives and omit entirely the question of which adjectives can be compared and which cannot for semantic reasons. Nevertheless, data from modern languages show that the category of comparison of adjectives (and adverbs) is actually highly limited. Based on an extensive excerption of Latin texts (the employed corpus comprises more than 10,000 items marked as adjectives in the Oxford Latin Dictionary and all their occurrences throughout the database Bibliotheca Teubneriana Latina III), a rough estimate gives that comparative or superlative forms (synthetic and/or periphrastic) are attested in Latin in approximately 14% of adjectives, while both degrees are found in about 7% of adjectives. According to Pinkster and Kühner/Holzweissig, one of the semantic classes where comparison is excluded for semantic reasons is that of "adjectives with negative meaning". The Oxford Latin Dictionary contains 566 adjectives with the negative prefix in-. Of these 26.1% are attested to be gradable, which means that the proportion of attested gradable negative adjectives, contrary to the claims of the grammars, is actually higher than the proportion of attested gradable Latin adjectives in general. That being the case, this study aims to give a more convincing account of the gradability of negative adjectives than that afforded by the brief statements on this topic in Kühner/Holzweissig and Pinkster. [ABSTRACT FROM AUTHOR]

Interpreters commonly connect Luke 4:18–19 and Acts 2:17–21 as programmatic passages in Luke-Acts. However, the program of Acts 2:17–21 they typically develop is less than what Luke actually presents. Luke's program includes five elements that speak loudly throughout Luke-Acts: (1) a distinct salvation history; (2) a new deluge of the Spirit; (3) a new universality of prophecy; (4) a new diversity of spiritual gifts; and (5) a new promise of salvation in Jesus's name. Each of these needs to speak if Luke's narrative intentions are to be heard. The study wrestles first with the intricate craftsmanship of the author as narrator in setting up Acts 2:17–21 and then explores the five elements of the theological program of the passage. Though not developed fully, this program is also seen as encompassing the whole church age and the entire NT. [ABSTRACT FROM AUTHOR]

The article highlights on Catholic-Pentecostal Dialogue on Mary. In 1987, Jerry L. Sandidge presented a landmark paper from the Pentecostal side. Since then, however, Pentecostals have produced almost no substantive systematic theological reflections on Mary, only biblical or historical ones. Sandidge's paper, the time seems right to challenge Catholics and Pentecostals to renew that decades-old conversation in search of greater common witness between them on Mariology.

This study explores optical and sonic brightness–aura–in the medieval church interior by focusing on one object: the golden retable of the Pentecost at Stavelot (Belgium). Its metal surface changes and becomes radiant in candlelight, in contrast to its static and dormant presence in the steady electric light of the standard museum display. This phenomenon–ephemeral brightness–was purposefully activated in the medieval ritual in order to offer the faithful an optical experience of the divine. Phenomenal aura exemplifies how matter imbued by the Spirit becomes alive, purified and perfected. The subject matter of the retable, a scene of Pentecost, further inscribed this descent of Pneuma in the visible. Its in-dwelling causes a return (choros) to the image of God. Thus, the enlightened apostles begin to mirror the imago Christi. The retable further links optical luminosity with sonic aura by means of a chant inscribed on the panel. The way the bright tones of this melody are spatialized traces the same principles of choros and mirroring in the sonic. To uncover the cultural significance of optical and acoustic aura, this analysis relies on texts produced or used at Stavelot, the vitae of the patron saint Remaclus, a treatise on the Eucharist composed by Alger of Liège (c. 1060–c.1131), the letters of Wibald, Abbot of Stavelot, Malmedy, Montecassino, and Corvey (1130–1158), his personal sacramentary, and the liturgy and poetry written at the monastery of Cluny for the feast of Pentecost. [ABSTRACT FROM AUTHOR]

The article represents a research on the Pentecost, (Whitsuntide), in the Romanian contemporary society. The Christian holiday of Pentecost stands for the Christian festival celebrating the descent of the Holy Spirit on the disciples of Jesus after his Ascension, held on the seventh Sunday after Easter. We have resorted for this article to the meta-analytic research method, trying to study carefully the perception that people have on the Pentecost. Although the feast relies on religion, nowadays Romanian people feel more connected to the urban environment, where the rituals have a commercial role. This the reason why during the feasts, the Romanian society leads a continuous fight between what is new and what is old, intending to convince the city dwellers that the traditional elements must remain pure. Tradition is the one that makes the connection between the sacred and the profane. The traditional Romanian dancers have a special role and they turn into the actors that connect the fantastic world to the real world. By the ritual of the traditional Romanian dancers, people become familiar with their customs and are introduced into a state of liminality. Nowadays, Romanians consider the Pentecost to be a reunion of them with God and with all kinds of entities from the times when the traditional village represented the center of customs and traditions. The Christian holiday of Pentecost is also seen by the Romanian people as a reunion with their old self. It is important to know the way of getting familiar with and accepting the creation of a new universe, compatible with the Romanian traditions.

In this recent addition to the newly developed Theological Education between the Times series, Amos Yong advocates for Pentecost - and, by extension, Pentecostal - perspectives to shape and inform the process and purpose of contemporary theological education (TE). In his third and final section, having considered the "who" and "why" of TE, Yong turns to its "how", namely, the Spirit-ed approach and content to which the ecclesiological and missiological lenses point. Similarly, and integrally linked to the Pentecostal lens, Yong emphasizes the global dimension to the TE project (at least in his formulation of it) and the necessity for it to embrace diversity in terms of method and scope. [Extracted from the article]