matters in their dioceses similarly. At first sight, the expectations are met by the synodical fathers’ allegation that they had proceeded thus when requesting merely the enforcement of their unanimous decision, which they claimed was representative of the voices of those who could not attend.
Arian bishops were unable to perform miracles whereas Catholics could.
Although the Church gathered in Toledo had every reason to raise their voices with joy to God, Leander voiced a note of caution. He warned that still pending was the full implementation of what had just started at the council
contemporary Pentecostal theology which, as exemplified by Vondey’s book, brings me a mixture of hopefulness and apprehension.
One of these concerns involves Vondey’s polemic against “doctrine,” strongly voiced in the prolegomena and reappearing throughout. He describes it variously as a “conceptual system
contributions to debates on the Spirit such as Hildegard de Bingen and Julian of Norwich. Assertively, he raises concerns about the little presence of women in debates on the Spirit, but he fails to include the voices of Latin American women and women from other ethnocultural traditions who had wrestled with
consists of five essays on emerging voices on the topic: liberation theology, continental philosophy, modern Orthodox thinkers, feminist theology, and Pentecostalism. Given that Pentecostal scholars have interacted significantly with all of these fields, they will find these essays to be good background
parts of the world. Their experiences along with their reflections give authentic voice to their recommendations, missional methods, and approaches. Some of them describe incarnational and contextual models for the Western churches working in partnership with the local churches.
For example, the De
plant many churches across the US . Doris J. Sims constructs this biography using Herndon’s recorded words, thus giving her a place and voice in history. The book begins with special acknowledgements from Bishop Charles Edward Blake Sr (presiding bishop of the COGIC ); Mother Willie Mae Rivers
on the present book, I should like to voice an impulse for further discussion. I would like to challenge the author to pursue the dialogue between film and theology in an even more intensive and dynamic way. To be sure, one might legitimately ask the question of what novelty film (or art in general
(116), or the woman who worked for an investment bank, but could not get a promotion, because she was honest (121), or the young lady whose voice was needed to set the atmosphere for worship, but simultaneously could be condemned for failing to wear stockings on a 90-degree night (160–161), these
Recently at a conference on The Future of Christian Theology at Florida Southern College, Steffen Lösel voiced the opinion that theology’s future cannot be found in ethnographic studies but in the logic of God’s self-revelation located in the community of the church. He claimed that placing the