“The Universe Is an Animal”

2021 ◽  
pp. 73-99
Author(s):  
Peter Adamson
Keyword(s):  
Holy Spirit ◽  
Central Theme ◽  
Medieval Period ◽  
Islamic World ◽  
Hildegard Of Bingen ◽  
Peter Abelard ◽  
The Holy Spirit ◽  
The Universe ◽  
Individual Human

This chapter looks at theories of world soul in the medieval period, considering texts from the Islamic world and Latin Christendom. The central theme is the comparison between the cosmos and an individual human, who is conceived as a so-called microcosm. By this logic, since the human has a soul, so must the cosmos. Plato’s Timaeus is shown to be a key source for both cultures, including in Christian authors who detected a reference to the Holy Spirit behind Plato’s notion of World Soul. Figures in focus include al-Razi, the Brethren of Purity, the School of Chartres, Peter Abelard, and Hildegard of Bingen.

Satul românesc în spațiul și timpul lui Dumnezeu

2019 ◽  
Vol 17 ◽  
pp. 233-243
Author(s):  
Mihaela Denisia Liușnea
Keyword(s):  
Holy Spirit ◽  
Space And Time ◽  
The Holy Spirit ◽  
The Village ◽  
The Universe

In the homage cancellation of the Romanian village, they are proposed to look at the perspectives on certain intellectuals on certain aspects. The village, realized ubiquitously in the collective and individual histories of the Romanians, is established in Orthodox churches, conditioned by the Holy Spirit, represents first, webelieve, the hierarchy of values, it relates the endless space to the universe and while it is limited to eternity: the God’s space and time. The Romanian peasant is not in a hurry, he is not pessimistic, he does not lie in despair, because he lives fulfilling God’s Great and “unchanging“ Plan – history. The peasant must create the thought life and glorify God, who takes care of His presence. Thus, during the work, it is marked by Christian holidays of honor to Him, the Mother of God and the Saints. The conclusion is that the issue of space and time in the Romanian village cannot be addressed from the position of God is present, growth is determinant for dimension (length and time), height, depth of depth that characterizes the two concepts. The relativism of today’s world can encompass the Romanian soul.

scholarly journals Late Antique Cultures of Breath: Politics and the Holy Spirit

2021 ◽  
pp. 69-84
Author(s):  
Thomas E. Hunt
Keyword(s):  
Roman Empire ◽  
Holy Spirit ◽  
Late Antiquity ◽  
Fourth Century ◽  
Late Antique ◽  
Inner Life ◽  
The Holy Spirit ◽  
Human Difference ◽  
The Universe

AbstractUsing sources from the fourth century CE, Thomas E. Hunt analyses how people imagined breath in late antiquity. Breathing was a way to mark out and understand human difference in the complex social world of the late Roman Empire. In this context, a person’s breath was used to judge the quality of their social relationships. Breath also held cosmic import, for when a person drew in air they participated in the wider structure of the universe. Christian writers described the inner life of God by referring to these models of breath and breathing. In this essay, Hunt shows how social and theological accounts of breathy relation reinforced each other.

Dua Tangan Allah Merangkul Semesta

2018 ◽  
Vol 5 (1) ◽  
pp. 24-41
Author(s):  
Joas Adiprasetya
Keyword(s):  
Holy Spirit ◽  
Christian Theology ◽  
Triune God ◽  
The Holy Spirit ◽  
The Creation ◽  
The Relationship ◽  
The Universe

This article proposes a Trinitarian imagination that demonstrates the embrace of the whole universe by the Son and the Holy Spirit, the two hands of God, through the creation and perfection of the universe. Both divine acts take place in the incarnation of the Son and the inhabitation of the Holy Spirit. The Trinitarian perichoretic principle also applies to the relationship between God and creation in such a way that, not only is the whole universe in the Son (panentheism), but so too the Holy Spirit permeates the whole universe (theenpanism). As a result, Christian theology offers a comforting pastoral message, namely, that the universe is never entirely separable from the loving communion of the Triune God.

scholarly journals It is the Spirit who gives life (John 6:63): Experience and the Formulation of Theology

2015 ◽  
Vol 7 (2) ◽  
pp. 169-183
Author(s):  
Olga Zaprometova
Keyword(s):  
Holy Spirit ◽  
Personal Experience ◽  
Martin Luther ◽  
History Of Christianity ◽  
Hildegard Of Bingen ◽  
International Conference ◽  
Real Presence ◽  
The Holy Spirit ◽  
History Of

Abstract This paper was presented at the international conference “Theology of the Holy Spirit: Personal Experience and Charismatic Movements in Contemporary Churches” held in Sibiu (2014). Although the role of the charismatic experience in the history of Christianity is a well-known fact it is still of particular interest for today due to the growth of Pentecostalism and charismatic movements worldwide. By turning to Hildegard of Bingen and to Martin Luther for a better understanding of the “faith of the heart”, this study aims to emphasize faith not just as a matter of understanding God but rather as experiencing the real presence of the Holy One. A particular focus is on clarifying terms and seeking the understanding of one another’s positions on the issue of the Holy Spirit.

The Trinitarian Nature of the Pneumatological Grace

2021 ◽  
pp. 104-116
Author(s):  
Miikka Ruokanen
Keyword(s):  
Holy Spirit ◽  
Human Person ◽  
Human Beings ◽  
New Creation ◽  
New Birth ◽  
The New Testament ◽  
Triune God ◽  
The Holy Spirit ◽  
Ex Nihilo ◽  
The Universe

In his magnum opus Luther follows the Trinitarian logic of John and Paul in the New Testament and the Patristic teaching on the indivisibility of the works of the three persons of the Trinity. When the Holy Spirit of the Father and of the Son makes known Christ, he simultaneously makes known the Father who sent his Son. The mission of the Son depends entirely on his Father who sent him, and the mission of the Son becomes effective only in the power of the Holy Spirit. Only the Spirit makes Christ together with his gifts truly present in the human person, without the Spirit, Christological grace has no impact on the sinner—Christological grace and Pneumatological grace are inseparable and simultaneous. Luther expresses the same truth both in Pneumatological and in Christological terms, the chapter at hand displays extensive evidence on this coincidence. Moreover, Luther creates an explicit analogy between the creation of the universe and of the work of the Holy Spirit enabling the new birth or rebirth of the sinner. The universe was created “from nothing” by the monergistic power of the Triune God, so is the conversion and the faith of the sinner created ex nihilo by God’s Spirit. As human beings “did nothing to create themselves,” likewise they cannot do anything to “newly create” themselves from unbelief to faith; any notion of free choice collapses. The ability of creation and that of new creation are divine properties only: “Let God be God!”

The Personified Wisdom in the Wisdom Literature

2020 ◽  
pp. 25-32
Author(s):  
Peter Schäfer
Keyword(s):  
Holy Spirit ◽  
Third Century ◽  
Wisdom Literature ◽  
The Third ◽  
God's Word ◽  
The World ◽  
The Holy Spirit ◽  
The Creation ◽  
Wisdom Tradition ◽  
The Universe

This chapter analyzes the wisdom tradition in the biblical Book of Proverbs, which goes back around the third century BCE. Wisdom emerged prior to the creation of the world, before the universe had taken on its final form. The chapter emphasizes that Wisdom is to be understood as a person and even enthroned on a cloud throne in heaven. But in contrast to Proverbs, Wisdom comes forth from the mouth of God and is obviously God's word, which is nevertheless interpreted as a person, since she lives in heaven, sits on a throne, compasses the heavenly and earthly vaults, and rules over the land, seas, and all people. The chapter also talks about Wisdom or the holy spirit as gifts from God to the righteous person.

Christianity and Conceptual Transformation

1997 ◽  
Vol 9 (1) ◽  
pp. 141-154
Author(s):  
Kuk Won Chang ◽  
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Human Heart ◽  
Time And Space ◽  
Kingdom Of Heaven ◽  
The Holy Spirit ◽  
Ancient Times ◽  
The Universe

The modem age reflects a pluralistic mentality of norms and regularities assuming a dualistic polar character. Man lives in this dualistically conditioned time and space--topos gaios (earthly sphere). In ancient times, attempts were made to transcend this situation via distinct temple cultures involving colorful sacrificial systems. Eventually, there was a transition from empirical temple cultures to mental and metaphysical ones involving laws, norms, and ascetic practices. However, the human heart, the source of all contradictions and cravings, remained unchanged. There is a perennial impetus to overcome human bondage to all the laws of dualistic world structures and return to the original primeval state of the universe-topos ouranios (heavenly sphere). Yet there is no bridge between the earthly and heavenly spheres other than Jesus Christ Who was the first to proclaim the arrival of the Kingdom of Heaven. Christ removed the barrier between "above" and "below" by pacifying the wrath of the transcendent, and introducing the heavenly sphere to man whose heart is opened by the Holy Spirit and cleansed by grace. This represents Christianity's conceptual transformation.

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

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