The Improper Temple Offering of Ananias and Sapphira

2013 ◽  
Vol 59 (3) ◽  
pp. 346-364
Author(s):  
Anthony Le Donne
Keyword(s):  
Holy Spirit ◽  
The Holy Spirit ◽  
The Temple ◽  
Temple Community

In Acts 1–7, the Holy Spirit functions as the restored temple presence of the Lord that will restore the kingdom to Israel via the Ekklesia. The Holy Spirit acts through the Ekklesia as one would expect the Lord's temple presence to act. When Barnabas, Ananias, and Sapphira bring their offerings to the temple, they place them at the feet of the leadership of the new religio-fiscal center of restored Israel. As proof that the Lord's presence has indwelled this eschatological temple community, an improper act can, and does in this case, result in immediate death.

scholarly journals Duch miłości w nauczaniu Kardynała Stefana Wyszyńskiego

2020 ◽  
Vol 6 ◽  
pp. 24-39
Author(s):  
Sylwester Jaśkiewicz ◽  
Keyword(s):  
Holy Spirit ◽  
Life Experience ◽  
Human Life ◽  
Christian Identity ◽  
The Bible ◽  
God's Love ◽  
The Holy Spirit ◽  
Definition Of ◽  
The Temple ◽  
The Church

Cardinal Wyszyński continues teaching about the Holy Spirit as love and as a gift, which comes from the Bible and patristic tradition (eg St. Augustine). The basic text of his reflections on the God of Love are the words from the First Letter of St. John: “God is love” (1 Jn 4: 8, 16). He reads these words, or the shortest definition of God, from the perspective of the Christian and his life experience. In the Holy Spirit, God communicates as love. To be gifted and loved by God means for man to elevate him to the supernatural order. The Holy Spirit, who in the interior life of God is the Love of the Father and the Son, in his self-giving to the world (ad extra), pours God’s love into human hearts (Rom 5: 5), enlivens and dynamises human life. Love as a proprium of the Holy Spirit is also the criterion of Christian identity and of the Church. Important threads of the discussed issue are also the spiritual motherhood of Mary and the establishment of her as the Temple and Bride of the Holy Spirit.

scholarly journals The Meaning of «Oil Flowing onto Aaron’s Beard» (Psalm 132/133) in Traditional Jewish and Christian Exegesis

2020 ◽  
pp. 21-34
Author(s):  
Ириней Пиковский
Keyword(s):  
Holy Spirit ◽  
Jerusalem Temple ◽  
Masoretic Text ◽  
Clement Of Alexandria ◽  
Starting Point ◽  
John Chrysostom ◽  
The Holy Spirit ◽  
Songs Of Ascents ◽  
The Temple

Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119-133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой языковых традициях толкования Священного Писания. Для этих целей проводится анализ метафоры елея в источниках иудейской экзегезы (Сифрей Бамидбар, Сифра, Талмуд, Мидраш Танхума) и христианской экзегезы (Климент Александрийский, Ориген, Афанасий Александрийский, Василий Кесарийский, Иоанн Златоуст, Феодорит Кирский). Далее на основе историко-филологического метода определяется место «елея» в содержании псалма по современным экзегетическим исследованиям. В результате было выявлено, что в источниках иудейской экзегезы значительное внимание уделяется поиску исторической основы помазания священства благовонным елеем в контексте обрядов Иерусалимского храма. Источники христианской экзегезы тяготеют к мессианской интерпретации гимна, в которой помазание Аарона миром толкуется как прообраз помазания Христа и верующих в Него Святым Духом. Итак, образ елея мог рассматриваться в древних религиозных традициях как отправная точка для актуальных на то время рассуждений о роли Аарона или Христа, а также об этических требованиях к кандидатам на помазание. Psalm 133 according the numeration of the Masoretic text, or 132 according the numeration of the Septuagint, is one of the fifteen «songs of ascents» (Psalms 119-133 - hereinafter numbering according to the Synodal text) that are part of the Book of Psalms. Рsalm 132 is interesting for its liturgical attachment to the ritual of the Jerusalem Temple, with which it is associated with the mention of «precious oil on the head, running down on the beard, on the beard of Aaron» (Ps. 132, 2 ESV). The author uses the «oil» metaphor to enhance the shade of joy of fellow believers gathered in the temple for prayer (v. 1). The purpose of this study is to review methods for interpreting the image of «oil falling on Aaron’s beard» in the early Jewish and Greek exegetical traditions. For these purposes, an analysis of the «oil» metaphor is carried out in the sources of the Jewish exegesis (Sifra Bamidbar, Talmud, Midrash Tanhuma) and the Christian exegesis (Clement of Alexandria, Origen, Athanasius of Alexandria, Basil of Caesarea, John Chrysostom, Theodore of Cyrus). Further, on the basis of the historical-philological method, the place of «oil» in the content of the psalm according to modern exegetical studies is determined. As a result, it was revealed that in the sources of Jewish exegesis was considerable attention to the search for the historical basis of the anointing of the priesthood with «incense oil» in the context of the rites of the Jerusalem temple. Sources of Christian exegesis lean toward a messianic interpretation of the hymn, in which the anointing of Aaron was interpreted as a prototype of the anointing of Christ and those who believe in Him with the Holy Spirit. Thus, the image of the «oil» could be considered as a starting point for discussions about the role of Aaron or Christ, as well as the ethical requirements for anointing candidates.

The Spirit in 1–2 Chronicles, Ezra-Nehemiah, and Esther

Pneuma ◽  
2021 ◽  
Vol 43 (3-4) ◽  
pp. 344-349
Author(s):  
Emma M. Austin ◽  
Jacqueline Grey
Keyword(s):  
Holy Spirit ◽  
Second Temple ◽  
Second Temple Period ◽  
The Holy Spirit ◽  
The Creation ◽  
The Temple

Abstract This article explores the ruach in the postexilic books of 1–2 Chronicles, Ezra-Nehemiah, and Esther. First, it examines the six clear (and one ambiguous) references to the Holy Spirit in these texts. It notes the consistent use of earlier ruach traditions that have been adapted by the biblical writers in the Second Temple period to emphasize the continued presence of God’s Spirit with his covenant people. Second, it considers more ambiguous allusions to the Holy Spirit, including the involvement of the divine ruach in the creation and re-creation of the temple and orchestrating human events to accomplish God’s purposes. This study demonstrates that the retrieval of previous ruach traditions were not just adopted but adapted by the biblical writers in this new postexilic context.

scholarly journals The centrality of the trinity. Exploring the significance for christians, catechists and deacons

2019 ◽  
Vol 17 (1) ◽  
pp. 9-15
Author(s):  
Daniel Goodey
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
Christian Faith ◽  
Holy Trinity ◽  
The Core ◽  
The People ◽  
Triune God ◽  
The Holy Spirit ◽  
The Temple ◽  
The Trinity

‘The mystery of the Most Holy Trinity is the central mystery of Christian faith and life ... the source of all the other mysteries of faith, the light that enlightens them.’ This passage from the teaching of the Catechism of the Catholic Church (CCC) (234) on the profession of faith identifies the core principles and underlying recognition of Catholics regarding belief in a triune God – one God existent in three Persons: Father, Son and Holy Spirit. In addressing the people of Ephesus, St. Ignatius of Antioch (also known as Theophorus) said, faithful Christians were ‘being stones of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God.’ (Ignatius of Antioch, 2014, loc. 4027.) St. Ignatius goes on to say, ‘the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord’. The point St. Ignatius was making is that the three Persons of the triune God are integrally connected, and it is through the grace of the three-in-One that salvation is gained. Hence, the Trinity is the core of the Christian faith, but from the very beginning the faithful relied on metaphor to explain and help others understand how Three could be One

scholarly journals The Jerusalem Temple in Luke-Acts

2004 ◽  
Vol 60 (1/2) ◽  
Author(s):  
N.H. Taylor
Keyword(s):  
Holy Spirit ◽  
Sacred Space ◽  
Second Temple ◽  
Divine Presence ◽  
Jerusalem Temple ◽  
Alternative Vision ◽  
The Holy Spirit ◽  
The Temple ◽  
The Church

Luke-Acts was written during the period after the destruction of the second temple, when, for most Jews, hopes for future restoration were conceived largely in terms of rebuilding the temple and city of Jerusalem and resuming the cultic life associated therewith. Against this background Luke poses an alternative vision, in which the divine presence associated previously with the [foreign font omitted] is seen no longer as localised but as dispersed. The Holy Spirit manifested in the life and expansion of the Church transcends and supersedes the notion of sacred space associated with the Zion traditions.

scholarly journals «Starting the Temple of this life...». Spiritual aspects of cooperation between N.K. Roerich and M.K. Tenisheva

2016 ◽  
Author(s):  
Н.В. Тютюгина
Keyword(s):  
Holy Spirit ◽  
Deep Understanding ◽  
The World ◽  
Artistic Life ◽  
The Holy Spirit ◽  
Creative Art ◽  
The Temple ◽  
The Church ◽  
The Invisible

Исследование посвящено сотрудничеству всемирно известного художника Н.К. Рериха с меценатом и художником-эмальером княгиней М.К. Тенишевой: их связывала искренняя дружба и творчество в период с 1903 по 1928 год. В архивах России сохранилась переписка М.К. Тенишевой и Н.К. Рериха. Творчество М.К. Тенишевой было близко художнику Н.К. Рериху глубоким пониманием синтеза искусств. М.К. Тенишева в своих эмалях передавала связь православного искусства с традициями Востока и славянским язычеством. С 1908 по 1914 год Н.К. Рерих работал над росписями храма Святого Духа в имении М.К. Тенишевой Талашкино под Смоленском, представлявшем собой центр российской художественной жизни. В алтаре храма Н.К. Рерих создал образ Царицы Небесной – Матери Мира, также храм был украшен мозаикой «Спас Нерукотворный», фресками «Трон невидимого Бога», «Святой Никола Можайский».  До наших дней сохранились мозаика над входом, фотографии и эскизы внутренних росписей храма. Автор предлагает провести научную реконструкцию росписи храма Святого Духа в Талашкине по эскизам Н.К. Рериха. The study focuses on cooperation between the world famous painter Nicholas K. Roerich and Duchess M.K. Tenisheva – philanthropist and the artist-enameller. From 1903 till 1928 they were connected by sincere friendship and creativity. Russian archives preserved correspondence between M.K. Tenisheva and Nicholas K. Roerich. Tenisheva’s creative art was close to Roerich by its deep understanding of arts synthesis. Through her enamel works Tenisheva conveyed the bond between an orthodox art, traditions of East and Slavonic paganism. From 1908 till 1914 Nicholas Roerich worked on the murals of the Church of the Holy Spirit at Tenisheva’s estate Talashkino near Smolensk that in those times represented the centre of Russian artistic life. In the altar of the church N. Roerich created the image of the Queen of Heaven – Mother of the World. The church was also decorated with mosaics «Vernicle», frescos «The throne of the invisible God» and «Saint Nicholas of Mozhaisk». Mosaic above the church entrance, photographs and interior painting sketches were preserved till present days. The author suggests conducting scientific reconstruction of the murals at the Church of the Holy Spirit at Talashkino according to sketches of Nicholas K. Roerich.

scholarly journals Die tempel-metafoor in Efesiërs 2:11–22 as deel van identiteitsvorming van die gelowige in-groep

2021 ◽  
Vol 55 (1) ◽  
Author(s):  
Aletta Vrey
Keyword(s):  
Identity Formation ◽  
Holy Spirit ◽  
Social Identity Theory ◽  
First Century ◽  
Christian Identity ◽  
Human Needs ◽  
The Social ◽  
The Holy Spirit ◽  
Political Economic ◽  
The Temple

The temple metaphor in Ephesians 2:11–22 as part of identity formation of the believing in-group. One of the basic human needs is to belong, feel accepted and be part of a group. During the first century people from different backgrounds believed in Jesus, consequently unity among believers became a challenge. The inclusive heart of God, the atonement of Christ and the Holy Spirit unites believers from different backgrounds and groups. This article examines spiritual unity as part of the believers’ identity as portrayed by the temple metaphor in Ephesians 2:11–22. Christians should acknowledge their differences, as the author of Ephesians clearly does, without causing division in the group. Identity formation is linked to group membership, therefore the identity of the early Christian group is examined, to determine the influence it still has on the present-day unity among believers. We divide our society into groups and tend to discriminate against those that are different from us. These phenomena were part of the social interaction of Christians in the first century. To better understand the social functioning of the ancient Mediterranean world, this article uses Social Identity Theory to identify and compare the groups in Ephesians. The Jews and Gentiles were the out-groups. In the context of the letter, Gentiles were Artemis-worshippers. The Christians formed the in-group. The identity of the out-groups, to which Christians previously belonged, should be considered to determine the identity of the in-group. The metaphor of the spiritual temple identifies believers as becoming part of the temple at the time of their conversion. Unlike the Jewish temple and the temple of Artemis, which were physical buildings with exclusive membership, the temple of the Holy Spirit is an inclusive unity of believers. The Jewish temple was part of the identity of the Jews, the Artemis temple gave identity to the city of Ephesus and the spiritual temple identifies the unity of the Christian in-group. The Christian-identity, whether in the first century or in contemporary society, is unifying and inclusive regardless of our differences. According to the author of Ephesians Christ-founded and Spirit-driven identity should determine Christian thinking and actions.Contribution: The temple of Artemis and the Jewish temple were places of religious, political, economic and social status and power. The temple of Ephesians 2, however, becomes a spiritual force to which every believer has access apart from political, economic, social, ethnic and gender status. Christian identity and unity are rooted in the redemptive work of Christ.

Introduction

2014 ◽  
Author(s):  
John L. Allen
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Catholic Church ◽  
Son Of God ◽  
The Holy Spirit ◽  
The Temple ◽  
The Church ◽  
The Catholic Church

The Catholic Church makes some pretty exalted claims for itself. Over the centuries, the Church has described itself variously as the “Mystical Body” of Jesus Christ, the “Spotless Bride” of the Son of God, and the “Temple of the Holy Spirit,” the only path to...

The Meaning of «Ointment upon the Head, that Ran Down upon the Beard, even Aaron’s Beard» (Psalms 132-133) in Traditional Jewish and Christian Exegesis. Part I

2020 ◽  
pp. 17-40
Author(s):  
Ириней Пиковский
Keyword(s):  
Holy Spirit ◽  
Jerusalem Temple ◽  
Masoretic Text ◽  
Clement Of Alexandria ◽  
Starting Point ◽  
John Chrysostom ◽  
The Holy Spirit ◽  
Songs Of Ascents ◽  
The Temple

Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119- 133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой языковых традициях толкования Св. Писания. Для этих целей в первой части статьи проводится анализ метафоры елея в источниках иудейской экзегезы (Сифрей Бамидбар, Сифра, Талмуд, Мидраш Танхума) и христианской экзегезы (Климент Александрийский, Ориген, Афанасий Александрийский, Василий Кесарийский, Иоанн Златоуст, Феодорит Кирский). Далее, во второй части статьи, на основе историко-филологического метода определяется место «елея» в содержании псалма по современным экзегетическим исследованиям. В результате было выявлено, что в источниках иудейской экзегезы значительное внимание уделяется поиску исторической основы помазания священства благовонным елеем в контексте обрядов Иерусалимского храма. Источники христианской экзегезы тяготеют к мессианской интерпретации гимна, в которой помазание Аарона миром толкуется как прообраз помазания Христа и верующих в Него Святым Духом. Итак, образ елея мог рассматриваться в древних религиозных традициях как отправная точка для актуальных на то время рассуждений о роли Аарона или Христа, а также об этических требованиях к кандидатам на помазание. Psalm 133 according the numeration of the Masoretic text, or 132 according the numeration of the Septuagint, is one of the fifteen «songs of ascents» (Psalms 119-133 - hereinafter numbering according to the Synodal text) that are part of the Book of Psalms. Рsalm 132 is interesting for its liturgical attachment to the ritual of the Jerusalem Temple, with which it is associated with the mention of «precious oil on the head, running down on the beard, on the beard of Aaron» (Ps. 132, 2 ESV). The author uses the «oil» metaphor to enhance the shade of joy of fellow believers gathered in the temple for prayer (v. 1). The purpose of this study is to review methods for interpreting the image of «oil falling on Aaron’s beard» in the early Jewish and Greek exegetical traditions. For these purposes, an analysis of the «oil» metaphor is carried out in the sources of the Jewish exegesis (Sifra Bamidbar, Talmud, Midrash Tanhuma) and the Christian exegesis (Clement of Alexandria, Origen, Athanasius of Alexandria, Basil of Caesarea, John Chrysostom, Theodore of Cyrus). Further, on the basis of the historical-philological method, the place of «oil» in the content of the psalm according to modern exegetical studies is determined. As a result, it was revealed that in the sources of Jewish exegesis was considerable attention to the search for the historical basis of the anointing of the priesthood with «incense oil» in the context of the rites of the Jerusalem temple. Sources of Christian exegesis lean toward a messianic interpretation of the hymn, in which the anointing of Aaron was interpreted as a prototype of the anointing of Christ and those who believe in Him with the Holy Spirit. Thus, the image of the «oil» could be considered as a starting point for discussions about the role of Aaron or Christ, as well as the ethical requirements for anointing candidates.

Sign in / Sign up

Export Citation Format

Share Document