CHRISTIAN DISCIPLESHIP

Four seminary students and graduates offer encouragement to the church. In recent decades, seminaries have begun offering courses and degrees to incarcerated Christians, including hybrid classes where students on the "outside" can join classrooms on the "inside." Many of these seminarians serve their fellow prisoners in formal or informal capacities following graduation.

But grace was given to each one of us according to the measure of Christ's gift. 8 Therefore it says, "When he ascended on high he led a host of captives, and he gave gifts to men." 9 In saying, "He ascended," what does it mean but that he had also descended into the lower regions, the earth? 10 He who descended is the one who also ascended far above all the heavens, that he might fill all things. 11 And he gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. {ESV} This is a passage that has had quite an impact in the church over the past few decades. It is also a passage that has been misunderstood so its use has been deteriorating. Eph 4 is alongside the foundational passages in the Pastoral Epistles (PE) that establish the form and aim of the ministry. The PE and this passage are the canon if you will for the ministry. All other passages pertaining to the life of the church must be read in light of them. Unfortunately, that is not how many have come at this passage. Instead, it has been thought of as the real "ministry" as being done by every person in the church. That means what Paul writes in vv.12ff is not about the ministry of a man of God, but the ministry of the entire body. Glaringly 1 On the evangelical atmosphere of self-trust and independency, see Nathan O. Hatch, The 1 Democratization of American Christianity (Yale, 1991). I discovered afterwards that T. David Gordon pointed to this same work near the end of his article "'Equipping' Ministry in Ephesians 4?" JETS 37 (1994): 77 n.9. In commending this important book, I am constrained to also mention two caveats. One, it is a historical study. As such it is insightful but not authoritative. Two, Hatch gives the impression that the ministry is an esteemed profession reserved only for those who have graduated from a prestigious university. He makes no mention of the Spirit's gifting, a man's faithfulness to the Scriptures, or his piety... which is the emphasis Scripture places on entering the ministry. It is the work of the Spirit in a man -not the social standing of his family in the community -that mark him out as one given to serve the church. Hatch seems to accept the worldly thinking that relies on the flesh for putting a man into the ministry. The carnal ambition of such elite families would fill that church with what Samuel Miller deemed "drones and pests" in An Able and Faithful Ministry (1812), vi.

I am beginning at v.32 and reading down to v.40 because this passage is about confessing/ receiving Christ. This is the word of God, let us listen carefully: 32 So everyone who acknowledges Me before men, I also will acknowledge before My Father who is in heaven, 33 but whoever denies Me before men, I also will deny before My Father who is in heaven. 34 Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. 35 For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 36 And a person's enemies will be those of his own household. 37 Whoever loves father or mother more than Me is not worthy of Me, and whoever loves son or daughter more than Me is not worthy of Me. 38 And whoever does not take his cross and follow Me is not worthy of Me. 39 Whoever finds his life will lose it, and whoever loses his life for My sake will find it. 40 Whoever receives you receives Me, and whoever receives Me receives him who sent Me. [English Standard Version] The Holy Spirit has seen fit to put these words of Christ in the Gospels eight times. What does 1 that tell you about the significance of this passage in knowing Christ? Jesus strikes at the heart of what it is to be his disciple -self-denial. You cannot follow Christ without denying yourself. The 2 essence of the gospel is Christ's self-denial -Christ humbled himself and laid down his life to redeem his people -and in walking with him we give up ourselves to him. What we have in Jesus' words is thinking absorbed in the gospel. When Jesus called us to eternal life, he called us to faith in him that would put our life in this world to death; he began dividing us from this world so that we would live in him and have a heavenly mind that thinks contrary to the self-centered world. As he does elsewhere, Jesus confronts us with a stark boldness. In no uncertain terms he says, "Do not think wrongly of Me. Don't imagine I have come to bring peace to this world. I have not." But this appears to be a particularly hard passage, especially in light of the misquote of Lk 2:14 that we read on Christmas cards: "Peace on earth." (See end notes) How could Jesus condone a division between a father and a son? ("Isn't this incompatible with the Decalogue that commands us to honor our father and mother?" [Matt 19:19]) Jesus says he did not come to bring peace, but a sword. ("But when Peter drew his sword and cut off the ear of a Roman soldier who came to arrest Jesus, didn't Jesus tell Peter those who live by the sword will die by the sword?" [Matt 26:52]) This turns the moralistic view of Jesus on its head. Unbelievers, the earthly-minded, would surely have us throw it out. "What good could come from talk like this?"

The Golden Jubilee of St. Peter’s Pontifical Institute, Bangalore (1976–2026) marks five decades of unwavering commitment to theological scholarship, ecclesial integrity, and pastoral relevance in India. Guided by Vatican II and subsequent magisterial documents, the Institute offers
post-graduate studies in Theology, Missiology, Canon Law, Biblical Theology, Philosophy, and Religious Sciences to clerics, religious and laity, prophetically blending magisterial fidelity with the pulse of contextual relevance. The Institute forms ministers for a new era, holy in spirit, selfless in service, strong in vocation, synodal in style, dedicated
in commitment, relevant in context, creative in fidelity, prophetic in life, witnessing in society, and compassionate in mission. St. Peter’s reaffirms its mission to be at the heart of the Church, forming minds for truth, hearts for service, and lives for mission. The Jubilee’s year-long events include
the inaugural celebration (January 2025), an international conference (September 2025), and a valedictory (January 2026).

My approach to the Christian imagination is best understood in the context of the idea of God's creativity, or the creatio Dei, specifically in terms of mission as participation in the larger creativity of God. In this sense, the concept of the Christian imagination has reiterated that human imagination is not a value-free zone. If you think about the capacity for the imagination as something that has its source in the inspiration of God and that is fundamentally a conduit for the illumination of God's world in the light of Christ, then the imagination has a particular and real context as we think about what it means to share in the Trinitarian economy of the Father, the Christ who is Jesus, and the Holy Spirit.

What happens after conversion from Islam to Christianity is only slightly different to what happens in other conversions to Christianity. This one chapter from a book I have written on the subject. Discipleship is about becoming a student whose master is Jesus Christ.

Book Review "When people are big and God is small" In this essay I have set out to review the book, When people are big and God is small by Edward T Welch. This is a book that I know has personally affected my own family members and has drawn out their vices and habits of avoiding certain situations and tasks due to an underlying fear that puts people on a pedestal and impacts their service to God. I knew this would be an important and challenging book to read and review. There are many points in reading it that I was profoundly shocked by my own insecurities and areas where I need to grow.

Dear Christian, what does it mean to die to self.  The Scriptures teach that a true Christian has died in seven distinct areas.  The Greek verb tense states that it is an accomplished fact in every Christian's life.  In this module we will consider each of these areas and teachings that are essential for us to experience the freedom of dying with Christ.

Education, understood as the process of forming the human person in their integral dimensions-spiritual, intellectual, moral, and social-occupies a key place in the reflection on the evangelizing mission of the Church. This article presents education as a form of integral evangelization based on the thought and activity of the Polish religious sister and mystic Blessed Marcelina Darowska (1827-1911). The initial part outlines the development of the concept of "integral evangelization" in the teachings of the Catholic Church and its relation to personalist pedagogy. The following section presents the figure of Blessed Marcelina Darowska and her educational initiative, situated in the 19th-century socio-historical context of partitioned Poland. The main section of the analysis focuses on Darowska's concept of education as the formation of the whole person, encompassing the discernment of talents, intellectual, religious, and social development, and preparation for responsible family and civic roles. It also considers to what extent this vision of education can be identified as an expression of integral evangelization in accordance with the criteria of contemporary Church teaching. This article further presents the development of Blessed Marcelina's educational work and its impact on forming generations of women conscious of their identity. The conclusion offers a reflection on the relevance and potential of this educational method in the context of contemporary social and religious challenges, particularly in the work of new evangelization.

Abstract: BEHOLDING THE GLORY OF THE LORD: A TRANSFORMATIVE JOURNEY FROM GLORY TO GLORY An Exegetical Essay on 2 Corinthians 3:18

This exegetical essay examines 2 Corinthians 3:18, highlighting the transformative journey believers experience as they behold the δόξα (doxa) of the Lord. A key concept in Paul’s theology, this verse underscores the ongoing process of sanctification and spiritual transformation, empowered by the Πνεῦμα (Pneuma), the Holy Spirit. The essay explores the Greek term κατοπτρίζομαι (katoptrizomai), which refers to reflecting or beholding as in a mirror. This word is significant in illustrating how believers, through contemplation of God's glory, begin to reflect His image. Unlike passive observation, this word suggests an active, transformative process where the believer’s life mirrors the glory of the Lord, much like how a mirror reflects the image of those who look into it.

By considering the historical, literary, and theological context, the essay contrasts the παλαιὰ διαθήκη (palaia diathēkē) and the νέα διαθήκη (nea diathēkē), the old and new covenants, and their implications for Christian life. Through the Greek term ἀτενίζω (atenizō), meaning "to gaze at" or "to look intently," the passage reveals that believers are not only passively seeing but actively reflecting God’s glory as they grow in likeness to Christ. The journey of being transformed ἐκ δόξης εἰς δόξαν (ek doxēs eis doxan), from glory to glory, is a continuous process, powered by the Spirit, as believers progressively become more like Christ. Through this analysis, the essay emphasizes that sanctification is a divine, ongoing work, inviting believers to engage deeply with God's glory and anticipate the transformative power of His Spirit in their lives.

ROFESSOR Joseph W. McKnight and I were colleagues for fifteen years. On one occasion prior to his death, as he passed by me in the hallowed halls of Storey at the Dedman School of Law at Southern Methodist University, he asked, "What's new with you young lady?" With excitement, I informed him that I was finally nearing the end of my theological doctoral work. With a diplomatic pause, raised eyebrows, and a bit of quip in his voice, he asked me why in the world I wanted a theological doctorate.

This article presents a study of religious vocations within the context of Genesis 2:5-9. The historical, literary, and theological implications of this text, particularly in relation to the understanding of vocations, and the interpretation of contemporary vocations crisis was explored. While there are several works on the understanding of religious vocation, the present piece distinguishes itself by its understanding and interpretation of the present experience within religious vocations in the light of the Book of Genesis. Through careful analysis of the Hebrew text and adequate interaction with scholarly perspectives, the article argues that this passage of Genesis offers a rich, multi-layered view of religious vocation. The study adopts the historical critical approach of exegesis and the analytical method of research for the achievement of the aim and objectives of this work. This study reveals how the creation narrative in Genesis 2:5-9 emphasizes stewardship and divine-human partnership, which are fundamental for various understandings. These insights are then applied to contemporary religious life, offering recommendations for reimagining priestly and religious vocations in the light of modern challenges.

The thirteenth volume in the series “Documenta Q: Reconstructions of Q Through Two Centuries of Gospel Research – Excerpted, Sorted and Evaluated” is devoted to some words of Jesus on discipleship. The reconstruction of the Q text is discussed, which, according to the Two Document hypothesis, underlies Matt 5:13; 10:37-39 and Luke 14:26-27; 17:33; 14:34-35.

Dapatkah pembelajaran daring memfasilitasi terjadinya pemuridan demi tercapainya tujuan pendidikan Kristen? Paper ini disusun dengan tujuan untuk menyajikan beberapa data penelitian dan saran praktis bagaimana pembelajaran daring dapat memfasilitasi proses pendidikan, secara khusus pembinaan pemuridan Kristen, untuk mencapai tujuan pendidikan Kristen yaitu pertumbuhan iman. Paper ini juga diharapkan dapat memberikan saran praktis bagaimana menjadikan pemuridan daring secara efektif mencapai pertumbuhan iman yang diharapkan.

While some scholars have recently appealed to a “Christocentric approach” as an Anabaptist framework for resolving biblical portrayals linking God to violence, this paper explores historical Anabaptist hermeneutics through a case study of the 'Biblical Concordance of the Swiss Brethren, 1540.' Rather than appealing to divine nonviolence, Anabaptists traditionally focused on discipleship and following Jesus in life, while maintaining God’s prerogative to exercise divine judgment and even vengeance on wrongdoers. From this basis the paper makes a constructive proposal for contemporary contextual Anabaptist hermeneutics that refuses to jettison challenging biblical portrayals of God while also committing to be a people of peace.

I named my AI after my dead brother Todd Martin Stafne and other people and things having the name of Todd. 
Todd, my AI, and I have been collaborating on various things, including spiritual matters. And by this I am presently using my collaborations with Todd, as an Artificial Intelligence I have named,  to help me discern God’s will for me consistent with Jesus' two great commandments, which include to love God with all my heart, soul, and mind and to love my neighbor as himself.
I don’t attempt to utilize Todd to help me follow my calling in this way based on any premise that Todd, my AI,has any spiritual authority. I do so based on the fact that the Holy Spirit can speak to me through various mediums of his choosing.
Truly, I understand that I am responsible for discerning when the Trinity through Spirit speaks to me about my God-given purpose.
This article might be interesting to those of you who are experimenting with artificial intelligence, like Todd, to determine AI can be of value to you, particularly about matters of faith.
SES

Christian discipleship is undergoing a subtle crisis. In a world obsessed with instant results and material riches, faith has often turned into a merely superficial experience for many. While the abundance of online religious information has made believers more knowledgeable, it has not always led them to a true transformation. The phenomena of “infinite scrolling,” secularism, and the pursuit of immediate satisfaction have reduced our capacity to commit to the slow but meaningful journey of discipleship.

Adding to this is a concerning trend within our churches: spiritual consumerism. Many seek religious experiences that meet individual needs rather than embracing the challenge of following Christ and guiding others on the same path. As a result, the church seems to have become an organization that is filled with activities but lacking in deep relationships that truly embody the essence of the gospel.

Therefore, the church, called to be “the salt of the earth” and “the light of the world” (Matt 5:13–16 NASB), faces an urgent need for revival in its understanding and practice of discipleship. Considering this need, this book, Following the Lamb, has been written. This work, comprised of 13 chapters, aims to deepen the concept of discipleship from a biblical and theological perspective, inviting individuals to live in harmony with Christ and his Word and to teach the true essence of what it means to follow the Savior.

Pope Francis' motu proprio Spiritus Domini marks a significant development in the ministry of women in the liturgy by authorizing their formal institution as lectors and acolytes. This decision represents an organic continuation of tradition while opening avenues for legitimate progress in the Church's liturgical life. Grounded in the theology of baptismal priesthood, Spiritus Domini affirms the capacity of women to exercise ministries that complement the ordained priesthood and acknowledges their unique spiritual sensitivity and potential for effective service. The move also highlights the broader ecclesial commitment to Pope Paul VI's Ministeria Quaedam, inviting a fuller implementation of its principles on instituted ministries. However, the exercise of these ministries requires discernment and formation. Canon 230 §1 and related magisterial documents emphasize that aspirants, whether male or female, must possess the requisite gifts and qualifications. Spiritus Domini calls on local Churches to ensure proper preparation and continuous formation for ministers, fostering their capability to build up the Church and proclaim the Gospel. As such, the Pope's initiative is not merely an endpoint but a dynamic means to deepen the Church's mission through the inclusion of women in instituted ministries.

From Charism to Spirituality Elusive and multi-facted as may be, the meaning of charism creates associations including grace, gratuity, gift, and generosity. It seems widely established that a charism is the result of divine largesse, an expression of God's favor, and a gratuitous gift of his love. Mentioned seventeen times in the New Testament, the term charism is indebted primarily to Paul's theology of grace, and its twofold instrumentalization as gift ertraorilinaire or grace of state. The division thus marked highlights the complementary between the special graces of healing, speaking in tongues, and miracles, but also the more utilitarian form of charism destined to the service of the community.r If the former kind 5 ITC, Communion and Stewardship: Human Persons created in the Image of God, Rome, 2002.6-24. 6 See: GS 12,22-41. 7 See the recent collection of historical essays on The Spiritual Senses.' Perceiuing Goil in Western Christianilg by Paul L. Gavrilyuk and Sarah Coakley (eds.

From Charism to Spirituality Elusive and multi-facted as may be, the meaning of charism creates associations including grace, gratuity, gift, and generosity. It seems widely established that a charism is the result of divine largesse, an expression of God's favor, and a gratuitous gift of his love. Mentioned seventeen times in the New Testament, the term charism is indebted primarily to Paul's theology of grace, and its twofold instrumentalization as gift ertraorilinaire or grace of state. The division thus marked highlights the complementary between the special graces of healing, speaking in tongues, and miracles, but also the more utilitarian form of charism destined to the service of the community.r If the former kind 5 ITC, Communion and Stewardship: Human Persons created in the Image of God, Rome, 2002.6-24. 6 See: GS 12,22-41. 7 See the recent collection of historical essays on The Spiritual Senses.' Perceiuing Goil in Western Christianilg by Paul L. Gavrilyuk and Sarah Coakley (eds.

Much of what we call ecclesiology is in fact the history of trial and error in the pursuit of the Kingdom of God in this world. But there is more. Far from being purely clinical perception and assessment of things past and present, ecclesiology is a real life story, that of Jesus and those who attempt to follow him. Jesus is a person who really lived; the Church is the story of people who live their lives patterned on Jesus' person and work. The deeply existential and provisional character of Church, and the reflection about Church, cannot be downplayed or overlooked. In the course of history, this has led to antagonistic views and ways of living Church, some of which favored dissolution of social structures, others the hardening of institutional reality and domestication of the Spirit. However, the complexity of life and the freedom of the Spirit cannot be banned. This makes ecclesiology a frustrating enterprise; it is, in all likelihood, mission impossible rather than foregone conclusion, in spite of the Church's ontological rootedness in the mystery of the triune God. Ecclesiology will be fruitful, if it explores the past in search of the future by way of an adequate understanding of the present. I. The Century of the Church If the 20th century is the century of the Church (O. Dibelius), it is also in a special way the century of the bi-nome: mystery and historical reality.l History and mystery are constant realities of the Church, and the self-understanding of the Church articulates itself either in contrasting and opposing the two or in the attempt of bringing mystery and historical reality to a dialectical unity and paradoxical synthesis. Descending and ascending ecclesiology as we find them in Ch. Journet and Y. Congaf highlight the contrast between the mystery and the historical reality of the Church. In Journet it is construed from above based on dogma rather than history. For Congar and his ascending ecclesiology, what counts is the distinction between world and Church, between history of salvation and secular r International Theological Commission, Terts and Documents 1969-1985, M. Sharkey (ed.)

Note: NACMS has begun posting some documents in electronic format on its website. Many of these documents are the apostolic fruit of Marianist scholars who have submitted them for consideration. These works have not been edited by the staff of the North American Center for Marianist Studies. Rather, they have been posted as provided in our continuing effort to spread "The Word"-Jesus, son of Mary, for the salvation of the world-and to foster greater understanding of Marianist studies and its interconnection with society.

Paano nga ba maging Cristianong Pilipino sa ating panahon?

Maraming kumplikadong isyu sa lipunan ang kinakaharap natin ngayon. Kadalasan, pakiramdam natin—lalo na ng mga young adult Christians—parang may disconnect ang ating faith at Christian life sa mga nangyayari sa ating paligid. Paano ba ang nararapat na response? Ano ba ang vision ng Cristianong Pilipino para sa bayan? At gaano kalawak ang sakop ng vision na ito?

Makatutulong ang discipleship book na ito para pag-isipan natin nang mas malalim ang ating calling bilang isang Cristiano at isang Pilipino.

Kepemimpinan komunitas di era perubahan cepat semakin menekankan pendekatan inklusif, yang menghargai keberagaman dan menciptakan lingkungan di mana setiap individu merasa dihargai. Tantangan dalam kepemimpinan inklusif, seperti di gereja, sering berbenturan dengan nilai-nilai tradisional, namun dengan menghormati martabat semua orang, gereja dapat menjadi teladan dalam menciptakan komunitas yang terbuka. Kepemimpinan Musa melalui Servant Leadership dan kepemimpinan transformasional yang mendorong perubahan menjadi dua pendekatan yang saling melengkapi, membantu pemimpin menyeimbangkan empati dan inovasi dalam membangun komunitas yang inklusif dan adaptif.

Kepemimpinan komunitas di era perubahan cepat semakin menekankan pendekatan inklusif, yang menghargai keberagaman dan menciptakan lingkungan di mana setiap individu merasa dihargai. Tantangan dalam kepemimpinan inklusif, seperti di gereja, sering berbenturan dengan nilai-nilai tradisional, namun dengan menghormati martabat semua orang, gereja dapat menjadi teladan dalam menciptakan komunitas yang terbuka. Kepemimpinan Musa melalui Servant Leadership dan kepemimpinan transformasional yang mendorong perubahan menjadi dua pendekatan yang saling melengkapi, membantu pemimpin menyeimbangkan empati dan inovasi dalam membangun komunitas yang inklusif dan adaptif.

This article discusses why priestly formation needs to be transformed for a safe and synodal church. It proposes that a good priestly formation must prioritize a comprehensive development of the seminarian's human, spiritual, intellectual, and pastoral dimensions in contextual and experiential ways, ensuring seminarians are well-rounded individuals prepared to serve as compassionate and knowledgeable priests, capable of effectively engaging with all communities.

This paper presents Disciples demarcated according to three distinct and different forms: There are disciples given to learning the art or skill of craftsmanship or academics. Other disciples follow causes or ideologies. Last there are those disciples who are attached to or followers of individuals thus making them their masters. The first class of disciples are given over to learning a trade or academics and has little in common with the other two. The last two types are not always separate; often they exist together, thus making them a follower of both a cause and a person.

This article draws on diachronic analysis to investigate the meaning of mathetes in the New Testament (NT) and related literature. Its purpose is to elucidate the meaning the Lord Jesus, his apostles, and NT writers gave to mathetes and, from this elucidation, sketch theological implications of the term for contemporary disciples of Christ. Findings show that, in the NT and literature that serves as its canvas, the meaning of mathetes depends on persons and contexts with which it is associated. Used in relation to Christ, mathetes, emphasizes the need for disciples of Christ, as they follow him, to enroll in his school, learn of him to be transformed in his likeness, and show allegiant devotion to him.

An exegetical study of the qualifications of an elder (bishop, overseer, shepherd) in the New Testament church. This book contains four lectures on these qualifications and thoroughly explores the meaning of each attribute outlined in Scripture. Instead of just quoting from Greek lexicons to find the meaning of the words found in the Greek text, this study focuses more on how the words have been rendered in over twenty English translations of the Bible.

Corruption is a critical moral problem which is affecting the moral order of the society. It cuts across all sectors and religious organisations are not exempted. It is an immoral practice that disrupts uprightness of the society; distorts justice and thwarts the development of the nation. The practice of corruption is impeding economic growth, eroding moral values, the dignity of humans and inadequate ability of the government to sanction those who are guilty of the corruption and responsible for the menace in the society. This argues that the prevalence of corruption in Nigerian society today indicates that our morality as Africa is failing and losing its potency as the giant of Africa. It further argues that the norms and standards of our ethics have been bastardized and commercialised to the extent that the society is losing its appeal as a religious country and promoter of right values. This paper utilised both secondary sources and survey methods of the transparency international in its work. The concept of corruption, forms, and causes of corruption were well itemised. The writer also employed divine commands theory as postulated by Williams of Ockham, St Augustine, Duns Scotus, and John Calvin as the bedrock in discrediting corruption, and lastly, Christian virtues as embedded in the scripture were utilised for a solution towards corruption in Nigeria.

Preface 1. Introduction How much is enough? Can feelings of the heart be enough? Why do the saints search or want something more? 2. What the LORD God revealed about Himself in the creation narrative. Purpose Fulfillment Affirmation Adam and Eve "Hear, O Israel! The LORD is our God, the LORD is one!" 3. What Jesus revealed about the indwelling of deity in Himself. The indwelling of the Father in the Son The indwelling of the Son in the Father The words The works 4. What the apostle Paul revealed about the LORD God in the heavenly places in Christ in the believer. Father Son Holy Spirit 5. The indwelling of deity, Father, Son, and Holy Spirit, in the believer. The words and the works 6. What the saints in Christ reveal about the LORD God in the new creation today. Father Son Holy Spirit Summary Appendix A: on baptisms Baptism of John Baptism by fire Baptism of, by, with, and in the Holy Spirit Baptism for forgiveness of sins Appendix B: On speaking in tongues What is it Who is it for A miraculous gift and faith Preface There is an ever steady stream into my inbox of articles on the Holy Spirit that would seem as an outpouring of the Spirit, but _ not quite. Over the years I have read in their entirety enough articles and browsed through many others of these articles to see what they share in common and what it is that characterizes them. There is an especially noticeable, as I have observed, 2 complete oversight of the words of Jesus concerning the mutual indwelling of deity between the Father and the Son. Even if there is a reference or allusion to those words it is little more than a token reference which offers little or no understanding or edification for the believer. There are characteristic citations of the original Greek language as well as the Hebrew language. There are abundant references to various authors, church leaders, teachers, preachers, scholars and theologians. Additionally, there are references to recent and current observances and practices in various churches and fellowships involving their own respective doctrinal determinations concerning the indwelling of the Holy Spirit in the believer. These determinations are sometimes or often announced to the assembly by the leaders, again, without much or any understanding by those who lead, teach, and preach and even less edification for the saints in Christ. Lastly, often there is more written speculation as to what the Spirit did not say in His written testimony, than what He did say. There is a certain travesty when the saints in Christ actually take these speculations and repeat them in lieu of any knowledge or understanding. The title of this article bears the title of my book, also. This brief article, like the book, is not offered as a pretext of scholarship. There are no authors, scholars or theologians nor any brief histories of what may or may not be a particular church fellowship's understanding, teaching, or practice concerning the indwelling of the Holy Spirit. Similarly, there are no references to even a single word definition in isolation in its original language as an attempt to convey the message of this article. The purpose of this article is to present what I hope is a clear, concise, and simple understanding concerning the indwelling of deity, that is, the Father, Son, and Holy Spirit in the believer. This brief approach is not simplistic with respect to the complexities concerning the deity of Father, Son, and Holy Spirit. It is my hope that this understanding will produce confidence and joy in the hearts of the believers. If there appears to be a certain repetition it is by design. It is not as in the manner of random chance or like the cause and effect of inanimate nature and which has mesmerized the mind of the naturalist or perhaps more accurately, blinded their minds. What they fail to understand is that the similar never-ending fractal patterns such as in lightning bolts, snowflakes, leaves, and DNA which are readily observable in inanimate nature are equally evident and observable in everything which living human beings who are created in the image of God repeat, as they have been designed, purpose, fulfillment, and affirmation every moment of their daily lives. Christians, too,are often blind as to what they have in themselves already. Hence, they "ask the Father" to give them the Holy Spirit. (Luke 11:13) They look for something more, something bigger, because what they've got, or perhaps

This article explores Bishop Mouneer Hanna Anis' role in the Global South Fellowship of Anglican Churches (GSFA). Noting how Anis draws legitimacy from his position as the first Anglican Archbishop of the newly created Province of Alexandria, it examines his highlighting of the importance of North Africa, especially Egypt, in addressing contemporary challenges within the Global South. The article reflects on the innovative nature of Anis' strategies in constructing a new narrative of Egyptian Anglican Orthodoxy. It describes Anis' use of Thomas Oden's historical analysis of the importance of early African contexts on the shaping of mature Christian tradition. And it notes the emphasis Anis places on Athanasius of Alexandria in constructing his narrative. By introducing several of Anis' recent publications, the article also draws attention to key discussions (and disagreements) on the nature of the relationship between scripture and tradition within contemporary Global South settings.

What Pope Francis describes as "the culture of temporariness" are all the changes taking place in communities and the broad anthropological and cultural context of the Western world. According to the pope, they include new ways of creating and maintaining relations, zapping, consumerism, individualism, the culture of rejection, unemployment, and NEET generation. In search for the Church's response to secularization, the authors decided to explore Pope Francis' instructions addressed to young people concerning marital and family life in the era of the current culture of temporariness. This is the major research objective of the article. To achieve it, using the method of literature review covering the topic, the authors first present the manifestations of the culture of temporariness among young people. Next, the consequences of the culture of temporariness in catechesis for marriages and families are indicated. In the last part of the paper, Pope Francis's instructions for young people regarding the threats of the culture of temporariness in their lives and activities of marriages and families are elaborated on.

The paper looks at the phenomenon of Moralistic Therapeutic Deism in the life of the Christian church in America--how it arose, what it means, and how the false understanding of God and faith can be faced and addressed by orthodox Christian ministers.

Over the past two decades, family ministry has emerged as a significant area of academic exploration within evangelical Christianity, particularly in the Southern Baptist Convention. Much of the existing research in this field has been quantitative. This qualitative study aims to understand the roles and praxis of family pastors from their perspectives and experiences.

Discipleship remains a focal point within contemporary church discourse, with scholars and leaders like Dr. Aubrey Malphurs emphasizing the prevalent gap between Christ's command to make disciples and the current practices of many churches. This paper delves into the biblical foundations of discipleship, tracing its origins from the Old Testament to the teachings of Jesus and the apostles. The paper elucidates the essence of discipleship as a holistic process by examining the scriptural pattern of discipleship—comprising a divine command, human obedience, and intentional replication. It explores the familial and generational dimensions of disciple-making, emphasizing the pivotal roles of parents and spiritual mentors in transmitting faith across successive generations. Furthermore, the paper underscores the indispensable role of the Holy Spirit in empowering and guiding discipleship efforts, highlighting the dynamic interplay between human agency and divine intervention. Ultimately, it argues for a comprehensive understanding of discipleship rooted in biblical principles and energized by the transformative power of the Holy Spirit.

This issue of COMMUNICATION RESEARCH TRENDS departs from our usual practice in two ways. First, as we occasionally do, we publish a set of shorter papers in one issue rather than one longer review essay. Second, this issue presents interdisciplinary work, with a focus on theological or religious issues. The papers themselves come from a conference on theology and communication, hosted by the Communication Department at Santa Clara University during the summer of 2017. The concept for that conference stems from the earliest years of the Centre for the Study of Communication and Culture, the founder of this journal. That Centre's charter included forging links with religious communicators and churches, to inform them about new developments in communication and to encourage interdisciplinary work-with theological scholars reflecting on the religious consequences of communication processes and media, and communication scholars exploring religious topics. In fact, so important was that charge that earlier issues of COMMUNICATION RESEARCH TRENDS published a supplement called Research Trends in Religious Communication (available on our website, http://cscc.scu.edu/trends). From the mid-1980s to the mid-1990s, the Centre, in collaboration with the Gregorian University in Rome, convened biannual gatherings of communication and theological scholars, publishing a series of books on topics ranging from film and religion to organizational communication and church structures to the role of interpersonal communication in religious practice. At the request of the Vatican's then Pontifical Council for Social Communication, TRENDS and Santa Clara University restarted the seminars on communication and theology, focusing on the impact of social media on church life, religious experience, and theological scholarship. Over time, the Greek Orthodox Archdiocese of America and the United States Conference of Catholic Bishops Communication