scholarly journals Natural Conditioning of the Spiritual Life: A Contribution to Methodological Reflection

Verbum Vitae ◽  
2020 ◽  
Vol 38 (2) ◽  
Author(s):  
Krzysztof Marek Matuszewski
Keyword(s):  
Holy Spirit ◽  
Spiritual Life ◽  
Cultural Dimension ◽  
Sitz Im Leben ◽  
Human Functioning ◽  
The Holy Spirit ◽  
Biographical Approach ◽  
God's Grace ◽  
Methodological Reflection ◽  
Auxiliary Role

The spiritual life constitutes an integral experience of any person being led by the Holy Spirit toward full communion with God. It is never something abstract, divorced from Sitz im Leben, in either the psychological aspect or the socio-cultural dimension, thus it always bears certain signs of one’s temperament, environment, and history. The present paper proposes a methodology of research into the natural basis of the spiritual life (psychological and socio-cultural), which influences the way God’s grace is received and experienced. The natural structures of the spiritual life constitute the ground, which is submitted to God’s salvific action and bears fruit in various forms. The description of the spiritual life demands the use of the appropriate methodology, which can be based on the combination of the doctrinal-sapiential (deductive) approach and the existential-anthropological (inductive) approach. An important auxiliary role in the description of the spiritual phenomenon can be played by psychological methods, for instance those that derive from the psycho-biographical approach, which allows us to capture what is unique in human functioning.

The Sacrament of Confession as a Spiritual Event in the Lives of Children and Youth

2019 ◽  
Vol 17 ◽  
pp. 366-376
Author(s):  
Leontin Popescu
Keyword(s):  
Holy Spirit ◽  
Children And Youth ◽  
Self Awareness ◽  
Good Opportunity ◽  
Personal Connection ◽  
Pastoral Identity ◽  
The Holy Spirit ◽  
God's Grace ◽  
The Relationship ◽  
The Church

The Holy Sacraments are works seen, established by Christ the Saviour and entrusted to the Church, by means of which they bestow the grace of the Holy Spirit upon the believer. The sacrament is Christ through His ministers: bishops and priests. The necessity of the Holy Sacraments is undeniable, as they communicate God’s grace, which is the compulsory condition for redemption. The Sacrament of Confession is required by the condition of our life in this world, subject to sin and error of all sorts. We particularly tackle the Sacrament of Confession (of Confession or of Penitence), because it represents the most efficient way of individual catechization, being the Sacrament through which man re-news himself, as it serves to practically re-build the connection between God’s grace and man. Rightfully so, this Holy Sacrament has always been considered as “a good opportunity for individual pastoral identity”. Sitting in the confession chair, the priest or the bishop is not only a sacramental manager, but also “a teacher, an educator and a guide in the lives of the believers” of all ages. Beside its sacramental-therapeutical value, the educational-catechized and formative value of confession is indisputable. That is why confession has been regarded as anefficient means and a good opportunity for individual catechization, which is part of the priest’s activity, providing the chance for a real and honest dialogue, from man to man, between confessor and believer of any age. With children, confession will not be a substitute for the advice of professors or parents, or for school education, but it will have its well-defined role in the child’s life as a beginning of self-awareness. The child’s individual confession is a unique opportunity to cement a lasting personal connection, from man to man, from man to God, where the child can open up spiritually with all his problems, without the stress caused by the relationship professor-student, parent-son.

Is there Any Possibility of Reconciliation between Erasmus and Luther?

2021 ◽  
pp. 172-187
Author(s):  
Miikka Ruokanen
Keyword(s):  
Holy Spirit ◽  
Point Of View ◽  
Three Dimensions ◽  
Real Point ◽  
The Third ◽  
The Holy Spirit ◽  
Cross Of Christ ◽  
The Difference ◽  
Catholic Tradition ◽  
God's Grace

After five centuries, would it be possible to see any chance of reconciliation between Erasmus and Luther? Looking at this question from the point of view of the three dimensions of the doctrine of grace, we might say some hopeful words. As to the first (1) dimension of grace, at many points even Erasmus admits that human choice must be empowered by God’s grace in order to move in the direction willed by God. But here the real difference is that, for Erasmus, free choice is enabled by the grace given in the creation and it is still naturally efficient in the sinners, whereas Luther sees that there is no freedom because of the human being’s enslavement by unfaith —there is a need for the efficient prevenient movement of the Holy Spirit which alone can create faith. As to the second (2) dimension of grace, following the Catholic tradition, Erasmus knows the conception of (2a) the forensic-juridical forgiveness of sins based on the atonement by the cross of Christ—in this respect there is no real point of controversy between the two. But Erasmus knows nothing about (2b) the union of the sinner with Christ in the Holy Spirit, the Trinitarian participatory conception of justification, central for Luther. In respect to the third (3) dimension of grace, both see possible the cooperation of the believer with God, the difference being Erasmus’ more anthropocentric concept of sanctification if compared with Luther’s emphasis of growth in love enabled by the Holy Spirit.

scholarly journals SAKRAMEN BAPTIS SEBAGAI SAKRMEN KESELAMATAN DAN PERSEKUTUAN PARA MURID KRISTUS

2020 ◽  
Vol 20 (1) ◽  
pp. 113-128
Author(s):  
Ola Rongan Wilhelmus
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
Good News ◽  
Evil Spirit ◽  
Disciples Of Christ ◽  
Human Beings ◽  
Spirit Baptism ◽  
The World ◽  
The Holy Spirit ◽  
God's Grace

Baptism is a sacrament instituted and used by God Himself through Christ to purify, sanctify and to save human being out of  the power of evil spirit. Baptism celebration maintaining in a proper and faithful manner will be brought about the fullness grace and favor of God to the Catholic faithful. The experiences of the Catholic faithful regarding God’s grace and favor should not be only responded by full faith but also be properly responded by full action to bring it to the entire nations and human races. The Catholic Church as a communion of Christ disciples has been sent and guided by the Holy Spirit to spread out such grace and favor of God to all nations. Pastoral assembly of Surabaya Diocese conducted in 2019 strongly articulated that Baptism is a mean exactly used by God Himself to channel His grace and salvation to the entire human beings. Hence, the Disciples of Christ have to fully respond it by full faith and opened hart.  Christ Himself has sent His disciples to collectively spread out the grace, favor and salvation of God to all over the world.  This good news has to be brought firstly to the inner circle of the Catholic families, neighbours, communities, parishes, and diocese then to the society in general.

scholarly journals The Christian woman as a weaker, but honoured vessel (1 Pt 3:7): Forbidden to act in persona Christi

2020 ◽  
Vol 54 (1) ◽  
Author(s):  
Jennifer Slater
Keyword(s):  
Holy Spirit ◽  
Roman Catholic ◽  
1 Peter ◽  
2 Corinthians ◽  
The Bible ◽  
Democratic Tradition ◽  
Timothy 2 ◽  
The Holy Spirit ◽  
God's Grace ◽  
Christian Woman

This article presents a Christian liturgical leader as an empty, but useful vessel whose strength is made perfect by the reliance on God’s grace. The word vessel is often used in the Bible, and in English terms it translates to be either a container such as a bowl or a jug, or either a ship or a boat. The biblical meaning denotes a person whom God calls and uses as a vessel. The metaphor of a leader as a useful vessel, refers to a person that is receptive. Paul in 2 Timothy 2: 20–21 clearly proclaims that vessels come as useful ones and not so useful ones; some bring honour and others dishonour – the choice belongs to each individual and is illustrated in 2 Corinthians 4:7: ‘… but we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us’. While the task of Christian liturgical leadership is ambiguous and complex, this article refers to someone called to exercise authority and leadership in the way as Jesus called Paul, namely as ‘a chosen vessel of Mine to bear my name before Gentiles, kings, and the children of Israel’ (Ac 9:15). On the flip side, this brings in a challenging equation of 1 Peter 3:7 where the woman is termed ‘the weaker vessel’ that ‘should be honoured …’. From this perspective, this article explores what impact this problematic passage has on women’s liturgical leadership and practice, especially in the Roman Catholic ecclesiastical culture. It presents a functional biblical vision derived from an understanding that leaders are the vessels that God calls and uses, and that they are guided by a biblical spirituality of leadership. This leadership is consistent with the democratic tradition within Christianity that emphasises dialogue with the Holy Spirit.

scholarly journals Die betroubaarheid van die apostels en hulle getuienis volgens 2 Petrus 1:3-4 en die betekenis daarvan vir die geskrifte van die Nuwe Testament: ‘n Eksegetiese studie

2021 ◽  
Vol 55 (3) ◽  
Author(s):  
Douw G. Breed
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Peter 1 ◽  
Divine Power ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
God's Grace ◽  
2 Peter

The reliability of the apostles and their testimony according to 2 Peter 1:3–4 and its significance for the writings of the New Testament: An exegetical study. In this exegetical article, it is shown that, in 2 Peter 1:3–4, Peter indicates that the apostles were reliable witnesses of Jesus Christ. As the New Testament writings are bearers of the apostolic testimony, 2 Peter 1:3–4 also provides important testimony regarding the Bible and, in particular, regarding the New Testament. The aim of this article is to show that, according to 2 Peter 1:3–4, the apostles and their testimony are reliable and that these testimonies are significant for the writings of the New Testament. This study follows an exegetical method and follows the grammatical-historical model. From 2 Peter 1:3–4, it is clear that the reliability of the apostles is the result of divine power. Jesus Christ worked through his Spirit with divine power in the apostles. Through the Holy Spirit, Jesus Christ provides the apostles with everything that leads to true life, as well as to godliness. To the apostles, this was all given within their intimate and personal relationship with the glorified Christ. According to 2 Peter 1:3–4, Jesus Christ himself called his apostles to proclaim the message of God’s grace. As eye- and earwitnesses of Jesus Christ’s divine power, they could reliably reveal the meaning of what they witnessed of him. In 2 Peter 1:3–4, Peter testifies that the apostles received promises from Jesus Christ. These are great promises that have profound significance for anyone who accepts them in faith.Contribution: The contribution of this article is to show that 2 Peter 1:3–4 gives important information about the reliability of the apostles and their testimony.

scholarly journals “The Way of the Heart” in the Experience and Reflection of St. Augustine

2021 ◽  
Vol 90 (5) ◽  
pp. 477-504
Author(s):  
Mirosław Mejzner
Keyword(s):  
Holy Spirit ◽  
Human Heart ◽  
Religious Life ◽  
Image Of God ◽  
Spiritual Life ◽  
Latin Word ◽  
The Holy Spirit ◽  
The Impact ◽  
The Image Of God ◽  
The Trinity

In the writings of St. Augustine, the Latin word cor occurs more than 8,000 times, being one of the most important, though ambiguous, terms of his anthropology and spirituality. As a synonym for the inner man (homo interior) it encompasses the whole affective, intellectual, moral and religious life. In this sense, it is the privileged place for a personal encounter with God. The analysis of Augustine’s writings reveals a link between the concept of the Trinity and indications concerning the spiritual life of man. Reflections on the “heart” can be put into a kind of triptych: creation “in the image of God,” illumination by Christ, and dilatation by the Holy Spirit. The impact of God on the human heart should find its completion in a voluntarily adopted attitude of adoration, humility and love.

scholarly journals KEBIJAKSANAAN SEBAGAI KARUNIA ROH KUDUS: MAKNA DAN BUAHNYA BAGI HIDUP SEORANG KRISTIANI

2021 ◽  
Vol 3 (1) ◽  
Author(s):  
Andreas Maurenis
Keyword(s):  
Holy Spirit ◽  
Social Life ◽  
Spiritual Life ◽  
Wise Person ◽  
The Gift ◽  
The Holy Spirit ◽  
Fear Of God ◽  
Descriptive Method

In the Scriptures it says 'Fear of God is the beginning of wisdom, but fools insult wisdom and discipline' (Proverbs 1: 7). People who live a good spiritual life will always be blessed with God's spirit of wisdom. Wisdom, which is one of the gifts of the Spirit, which is narrated in the Old and New Testaments, was always believed by Christians from the beginning even experienced by the Apostles at Pentecost as described in Acts. Indeed there is no human who deserves to claim himself as a wise person. But humans deserve the wisdom to produce good fruits in their social life especially in this context, their meaning and fruit for a Christian for himself and for the environment. Through the descriptive method of the text, the author tries to explore further, how the meaning and fruit for a Christian when his life is always shaded by the gift of the Holy Spirit. === Dalam Kitab Suci dikatakan 'Takut akan Tuhan adalah awal kebijaksanaan, tetapi orang bodoh menghina hikmat dan didikan' (Amsal 1:7). Orang yang menjalankan hidup rohani yang baik akan selalu dikaruniai roh kebijaksanaan oleh Tuhan. Kebijaksanaan yang adalah salah satu karunia Roh, yang dinarasikan dalam Perjanjian Lama dan Perjanjian Baru, senantiasa diimani oleh orang Kristen sejak awal bahkan dialami oleh Para Rasul pada saat Pentakosta sebagaimana dilukiskan dalam Kisah Para Rasul. Memang tidak ada manusia yang layak mengklaim diri sebagai orang bijaksana. Tetapi manusia layak mendambakan kebijaksanaan untuk menghasilkan buah-buah yang baik dalam kehidupan sosialnya terutama dalam konteks ini, makna dan buahnya bagi seorang Kristiani bagi dirinya dan bagi lingkungan. Melalui metode deskriptif teks, penulis mencoba menelusuri lebih jauh, bagaimana makna dan buah bagi seorang Kristiani ketika hidupnya selalu dinaungi oleh karunia Roh Kudus.

scholarly journals Is ’n kerkorde nie kragtens sy aard strydig met die werking van die Heilige Gees nie?

2008 ◽  
Vol 42 (3) ◽  
Author(s):  
C. J. Smit
Keyword(s):  
Holy Spirit ◽  
Church Of Christ ◽  
Spiritual Life ◽  
New Order ◽  
Word Of God ◽  
Way Of Life ◽  
True Nature ◽  
Church Life ◽  
The Holy Spirit ◽  
The Church

Is a church order, according to it’s nature, not contrary to the work of the Holy Spirit? The question is whether a church order should be seen as anti- Spiritual. Does a church order, in contrary to the work of the Holy Spirit, lead to rigidity of the church? By this question the controversy of the spiritual life of the church versus the institutional ordination of it has been raised as a real actuality in modern church life. The rejection of the institutional character of the church has a long history. To understand the true nature and the true Scriptural functioning of a church order one needs to get perspective on the new order which was given by Christ by means of his Holy Spirit. The new order must be seen as the way of life that was created by Christ on the profound ground of the expiation. In this context a church order must be understood as existing in the movement from the believer to the Word which occurs in the leading of the Spirit through ordained means. Seen in this sense, a church order must be regarded as a modus quo by which the church is governed by Christ by means of his Spirit, in order to maintain the new order which He created for his children. Seen as such, a church order is not a man created dispensable burden for the church of Christ, furthermore it is not an anti-Spiritual instrument by which the church is plunged into a dreary existence of cold formalism. To the contrary, a true Scriptural church order must be appreciated as a valuable instrument through which the governing labour of Christ, by means of his Holy Spirit, in the church should become visible. A Scriptural church order is in essence a correction on the separation of the Holy Spirit from the Word of God. Therefore a Scriptural church order should be considered as indispensable in this world for church being, according to the new order of life in Christ.

Grace, Equity, Participation: The Economy of God in 2 Corinthians 8:8–15

2016 ◽  
Vol 98 (4) ◽  
pp. 621-638
Author(s):  
Awet Iassu Andemicael
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Common Good ◽  
First Century ◽  
The Common Good ◽  
2 Corinthians ◽  
The Holy Spirit ◽  
The Common ◽  
God's Grace ◽  
Collective Engagement

This essay considers Paul's first-century “fundraising missive” in 2 Corinthians 8–9, focusing on 2 Corinthians 8:8–15. In it, Paul poses three hermeneutical puzzles around grace, equity, and participation that together establish the theological framework of his appeal and reveal the inner dynamics of the economy of God's kingdom. The Holy Spirit invites us into participation in the grace of our Lord Jesus Christ, which liberates us to be vulnerable enough to enter into the collective engagement that is inseparable from the common good. Within that community, the superabundance of God's grace enables us to “finish doing” what we have started (2 Cor. 8:11)—what has been started in us—by living fully into the transformative economy of God, who promises to make all things new.

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