The Lord Is the Spirit. John A. Studebaker
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target="_blank" rel="nofollow" href="#ulink_5aa39d60-b345-5c23-86ac-db6d226e39be">164. Ramm, The Pattern of Authority, 12.
165. Ibid., 55.
166. Bloesch, The Holy Spirit, 49.
167. Veith, “Out-Clintoning Clinton,” 21.
168. Roman Catholic-World Methodist Council Joint Commission, “The Holy Spirit, Christian Experience, and Authority,” 226.
169. Ibid., 231.
170. Oden, Life in the Spirit, 474.
171. Pinnock, Flame of Love, 10.
172. Ibid., 113.
173. Ibid., 114.
174. Ibid., 119–20, 142.
175. Badcock, Light of Truth and Fire of Love, 1.
176. Ibid., 2.
177. Ibid., 4.
178. Ibid.
179. Veith, “Out-Clintoning Clinton,” 21.
180. Moltmann, The Spirit of Life, back cover endorsement by Peter C. Hodgson.
181. Ibid., 5.
182. Ibid., 7.
183. Ibid., 217.
184. Ibid., 98, 103. Moltmann admits, “We can find in many [mystical theologians] a pantheistic vision of the world in God and God in the world. . . . This history of the Holy Spirit that is poured out upon all flesh, and this new world that is glorified in God, are what the mystical theologians mean with their neoplatonic-sounding doctrine” (Moltmann, “Theology of Mystical Experience,” 517–19).
185. Moltmann, The Spirit of Life, 217.
186. Ibid., 218.
187. Ibid.
188. Hodgson, Winds of the Spirit, xii.
189. Ibid., xii.
190. Ibid., 282.
191. Ibid., 284.
192. Ibid., 35.
193. Welker, God the Spirit, 37–38. Here Welker looks to the postmodern theology of Mark Taylor, whose “trilemma of postmodern theology” asks us “to acknowledge tradition, to celebrate plurality, and to resist domination” (footnote on M. Taylor, in Welker, God the Spirit, 21); also to the postmodern philosophy of J. F. Lyotard as developed in his The Postmodern Condition: A Report on Knowledge.
194. Bloesch, The Holy Spirit, 260.
195. In this intersubjective work, Welker concludes that “the Spirit of God, not the communion of the sanctified itself, is the power that recognizes, enlivens, and maintains the body of Christ in constantly new ways” (Welker, God the Spirit, 312). An example of such “concrete manifestations” of the pluralistic Holy Spirit is the charismatic movement—where the abundance and diversity of the gifts of the Spirit are taken seriously and the separation between community leaders and laity is broken down. Welker asserts that “speaking in tongues,” for example, was a privilege given by the Holy Spirit for healthy, pluralistic reasons: it works against abstract individualism (such as we witness in modernity), it gives rise to concrete attestations to the presence of the Spirit, and it prevents collapse into a disintegrative pluralism and relativism.
196. Welker, God the Spirit, 21–22.
197. Ibid., x.
198. Ibid., 25.
199. Fowl, Engaging Scripture, 2–3.
200. Ibid., 203.
201. Ibid.
202. Grenz and Franke, Beyond Foundationalism, 77 (emphasis theirs).
203. Hütter, “The Church,” 23.
204. Hütter, Suffering Divine Things, 128. Hütter adds, “As paradoxical as it may sound, the core Church practices and Church doctrine, precisely in their binding nature, are essential if the Holy Spirit is to lead the Church to perfect truth and teach it new things by perpetually reminding it of Jesus Christ” (128).
205. Buckley and Yeago, Knowing the Triune God, 2.
206. Ibid., 6 (emphasis theirs).
207. Ibid., 17–18 (emphasis theirs).
208. Jones and Buckley, Spirituality and