The central document of the Second Vatican Council, Lumen Gentium was promulgated by Pope Paul VI on November 21, 1964. This document is "the keystone" of the Councils whole Magisterium. It focuses on the whole Church as a communion of charity. With it, according to John Paul II, the Second Vatican Council wished to shed light on the Churchs reality: a wonderful but complex reality consisting of human and divine elements, visible and invisible.
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"In Paul, the Spirit, and the People of God, Pentecostal scholar Gordon Fee has redefined the terms of the discussion about the Holy Spirit in a way that transcends today's paradigm of 'charismatic' or 'noncharismatic' orientation. His words are a strong reminder of what God, through his Holy Spirit, intends the church to be. . . . His work is an attempt to point us back to the Bible and reinvigorate our own vision of how the Spirit mobilizes the community of believers in the local church."--Wendy Murray, author; former senior writer, Christianity Today "Gordon Fee, one of our truly master exegetes, has put steel and sinew into the words Spirit, spirit, and spiritual--words that have become flabby through subjectivizing indulgence and lack of exegetical exercise. His accurate, fresh, and passionate recovery of the place and meaning of Spirit in Paul and for us Christians is a provocative stimulus and reliable guide to the recovery of the experienced presence of God in our lives. For those of us who want to live in continuity with all that has been revealed in Jesus and given in the Spirit, this is an eminently practical book."--Eugene H. Peterson, professor emeritus of spiritual theology, Regent College "Gordon Fee is one of the finest Bible expositors I have known. Whenever he speaks and writes, I listen, and recommend you do the same."--Chuck Colson, founder, Prison Fellowship Ministries
Our churches affirm that death cannot destroy the communion with God of those redeemed and justified. The nature of the life that the justified departed share with God cannot be described in great detail and, in this life, it remains a great mystery. Nevertheless, Catholics and Lutherans share the sure and certain hope that the justified departed are in Christ and enjoy the rest that belongs to those who have run the race. This common statement of Round XI offers fresh insights into some issues that proved contentious in the debates of the sixteenth century. Among the issues explored in this dialogue were continuity in the communion of saints, prayers for or about the dead, the meaning of death, purgation, an interim state between death and the final general judgment, and the promise of resurrection. Agreements are affirmed on the basis of new insights, as readers will discover in this statement of Round XI.
There is an appetite for God. And it can be awakened. I invite you to turn from the dulling effects of food and the dangers of idolatry, and to say with some simple fast: "This much, O God, I want you." Our appetites dictate the direction of our lives - whether it be the cravings of our stomachs, the passionate desire for possessions or power, or the longings of our spirits for God. But for the Christian, the hunger for anything besides God can be an arch-enemy. While our hunger for God - and Him alone - is the only thing that will bring victory. Do you have that hunger for Him? As John Piper puts it: "If we don't feel strong desires for the manifestation of the glory of God, it is not because you have drunk deeply and are satisfied. It is because we have nibbled so long at the table of the world. Our soul is stuffed with small things, and there is no room for the great." If we are full of what the world offers, then perhaps a fast might express, or even increase, our soul's appetite for God. Between the dangers of self-denial and self-indulgence is this path of pleasant pain called fasting. It is the path John Piper invites you to travel in this book. For when God is the supreme hunger of your heart, He will be supreme in everything. And when you are most satisfied in Him, He will be most glorified in you.
Language is not only the centerpiece of our everyday lives, but it gives significance to all that we do. It also reflects and reveals our all-sustaining Creator, whose providential governance extends to the intricacies of language. Writes Vern Poythress, "God controls and specifies the meaning of each word-not only in English but in Mandarin Chinese, Hindi, Italian, and every other language. When, in our modernism or postmodernism, we drop him from our account of language, our words suddenly become a prison that keeps us from the truth rather than opening doors to the truth. But we will use our words more wisely if we come to know God and understand him in relation to our language." It is such biblically informed insights that make In the Beginning Was the Word especially valuable. Words are important to us all, and this book-written at a level that presupposes no knowledge of linguistics-develops a positive, God-centered view of language. In his interaction with multiple disciplines Poythress offers plenty of application, not just for scholars and church leaders but for any Christian thinking carefully about his speech.
Harvard psychologist and philosopher William James' The Varieties of Religious Experience: A Study in Human Nature explores the nature of religion and, in James' observation, its divorce from science when studied academically. After publication in 1902 it quickly became a canonical text of philosophy and psychology, remaining in print through the entire century. "Scientific theories are organically conditioned just as much as religious emotions are; and if we only knew the facts intimately enough, we should doubtless see 'the liver' determining the dicta of the sturdy atheist as decisively as it does those of the Methodist under conviction anxious about his soul. When it alters in one way the blood that percolates it, we get the Methodist, when in another way, we get the atheist form of mind."