Christian Animism, Green Spirit Theology, and the Global Crisis Today

2012 ◽  
Vol 6 (3) ◽  
pp. 216-233 ◽  
Author(s):  
Mark I. Wallace
Keyword(s):  
Holy Spirit ◽  
Human Beings ◽  
Divine Presence ◽  
Global Crisis ◽  
The Earth ◽  
The Holy Spirit ◽  
The Church

Abstract This essay analyses the biblical promise and ethic of Christian animism: because everything God made is a bearer of the Holy Spirit human beings are obligated to care for creation. Three points are made. a) A retrieval of the Spirit’s disclosure of herself in the biblical literatures as one with the four cardinal elements —Earth, air, water, and fire. b) An analysis of how the Spirit is the “soul” of the Earth—the breath of creation—and the Earth is the “flesh” of the Spirit—the living landscapes of divine presence. c) A study of the significance of the church surviving in a period when the message of the Gospel is fundamentally threatened; this is the alarming status confessionis of our time. The hope of Christian animism—the vision of a shared and verdant Earth saturated with divine presence—is the ground for religiously charged transformative responses to the crisis of unsustainable living today.

The Spirit

2019 ◽  
pp. 293-308
Author(s):  
Wolf Krötke
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Karl Barth ◽  
Human Beings ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The One ◽  
Bear Witness ◽  
The Church ◽  
The Trinity

This chapter presents Barth’s understanding of the Holy Spirit as the Spirit of Jesus Christ. It demonstrates the way in which Barth’s pneumatology is anchored in his doctrine of the Trinity: the Holy Spirit is understood as the Spirit of the Father and of the Son, the One whose essence is love. But Barth can also speak of the Holy Spirit in such a way that it seems as if the Holy Spirit is identical to the work of the risen Jesus Christ and his ‘prophetic’ work. The reception of the pneumatology of Karl Barth thus confronts the task of relating these dimensions of Barth’s understanding of the Holy Spirit so that the Spirit’s distinct work is preserved. For Barth, this work consists in enabling human beings to respond in faith, with their human possibilities and their freedom, to God’s reconciliation in Jesus Christ. In this faith, the Holy Spirit incorporates human beings into the community of Jesus Christ—the community participates in the reconciling work of God in order to bear witness to God’s work to human beings, all of whom have been elected to ‘partnership’ with God. Barth also understood the ‘solidarity’ of the community with, and the advocacy of the community for, the non-believing world to be a nota ecclesiae (mark of the church). Further, to live from the Holy Spirit, according to Barth, is only possible in praying for the coming of the Holy Spirit.

The Origins and Development of Samaritan Christianity

1973 ◽  
Vol 19 (4) ◽  
pp. 390-414 ◽  
Author(s):  
Charles H. H. Scobie
Keyword(s):  
Holy Spirit ◽  
Christian Community ◽  
Christian Mission ◽  
The Earth ◽  
Receive Power ◽  
The Holy Spirit ◽  
Viii And Ix ◽  
Book Of Acts ◽  
The Church

After the account of the earliest Christian community in Jerusalem (chapters i to vii), the Book of Acts tells in viii. 1 f. of a dispersion of the Church throughout Judaea and Samaria, followed by a Christian mission to Samaria, led by Philip. It is frequently held that the author of Acts gives an indication of the outline he intends to follow at Acts i. 8 where the risen Christ tells his apostles, ‘You shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses [1] in Jerusalem; [2] in all Judaea and Samaria; and [3] to the end of the earth.’ The first section, the witness in Jerusalem, occupies Acts i–vii; Acts viii and ix deal with the witness in Judaea and Samaria; while with the narrative of Peter and Cornelius in Acts x the emphasis shifts to the Gentile mission for the remainder of the book.

scholarly journals Terminologia i metaforyka przestrzeni w liturgii

2019 ◽  
Author(s):  
Adelajda Sielepin
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Fourth Gospel ◽  
Human Being ◽  
Word Of God ◽  
Human Beings ◽  
Liturgical Texts ◽  
The Holy Spirit ◽  
Mystery Of God ◽  
The Church

Terminology and metaphors of space in liturgy The goal of the following study is to present the vocabulary denoting space and their meaning in the Mystery of Christ and the Church as applied in liturgy. The investiga-tion is based on the liturgical texts, mainly the euchologies of the Missal of Paul VI and the Marian Missal. First several basic terms indicating God’s dwelling were an-alysed, which evince the fact of God’s intention and actual coming to individuals and making them His home and temple. Another point was to establish and specify certain factors contributing to creating the holy space of God’s and human encounter. Two kinds of such were distinguished: pneumatological and initiational. Both prove, that becoming God’s dwelling is a process of assuming an adequate attitude of heart and requiring the intervention of the Holy Spirit. The last section of the article was dedicated to some selected, most popular theological and existentional equivalents of liturgical space, such as: faith, liturgy, Word of God, silence, which are of great importance in establishing and maintaining the Mystery of God and man happening in temporality. It is worth noticing that all analysed words and phrases confirm the fact that, this is God, who is inclined to dwell in human beings and that through the Mystery of Incarnation He has inhabited human nature, and sustains His presence through Christ in the Holy Spirit in liturgy, mainly in the Eucharist. The unique at-tribute of Christianity lies in this incarnational aspect of God’s location, sacramental spatiality. Mary, Mother of God was the first, who experienced this grace, and re-mains the impeccable model for every single being called for being God’s dwelling. Therefore the majority of the studied material was taken from the Marian euchologies. Terminology of space in liturgy is entirely metaphorical, and eventually refers to God and to a human being, as announced by the Johannine idioms of communion in the Fourth Gospel.

scholarly journals Richness, Fatness, and Salvation: The Movement of the Holy Spirit in the Blessings of the Holy Oils and Consecration of the Chrism during the Chrism Mass

Horizons ◽  
2019 ◽  
Vol 46 (1) ◽  
pp. 1-23
Author(s):  
Siobhan Benitez
Keyword(s):  
Holy Spirit ◽  
Human Beings ◽  
The Holy Spirit ◽  
Union With God ◽  
The Relationship ◽  
The Church

During the Chrism Mass of Holy Thursday, when the oils of the sick and of the catechumens are blessed and the chrism is consecrated, the whole church assembles to celebrate these symbols of the human journey to God. That the oils and balsam used in the rite are derived from creation signifies the role of creation (specifically nonhuman creatures) in salvation. Indeed, the holy oils, fashioned from creation and blessed and consecrated before the whole church, are destined to mark and enable the journey of human beings toward union with God through the church. The consecration of the chrism is considered the foundation of all other blessings in the church, making it an appropriate lens to consider the relationship among creation, the church, and salvation. These prayers of blessing and consecration during the Chrism Mass indicate the movement of the Holy Spirit in creation, drawing human beings into heaven.

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 Głoszenie ewangelii nadziei w świetle adhortacji „Ecclesia in Europa”

2004 ◽  
Vol 57 (4) ◽  
pp. 289
Author(s):  
Henryk Sławiński
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Worth Living ◽  
Human Beings ◽  
Life Worth Living ◽  
Primary Element ◽  
The Holy Spirit ◽  
History Of ◽  
The Waves ◽  
The Church

The article deals with the preaching of hope, taking into consideration the apostolic exhortation of John Paul II, Ecclesia in Europa. The main reasons of the spiritual crisis in Europe and the loss of hope among it’s inhabitants might be seen in: living as if God does not exist, hedonism and consumerism. In consequence a man more fears the future then desires it. In this situation the Church is being urged to fulfil her joyful duty of preaching the gospel of hope, i.e. Jesus Christ the Lord. He is the hope for the whole world. He allows the discovery of the truth and gives the ultimate reason for life worth living. The church gives witness of its hope in Jesus Christ. The preaching of the Church is to be understood not only as the deliverance of some religious information, but as the power of God, because Christ is present in his word and in the Church’s preaching. From a pastoral perspective, preaching is to be considered the primary action of the church, whereas from the perspective of intentionality, the primary element of the church’s activity must be the celebration of the sacraments. The weakness of our preaching lays not in the lack of the orthodoxy, but in too weak an emphasis of the positive aspects of the proclamation of the gospel. The most extensive danger for preaching is the concentration on evil in the world and the fruitless abomination. Only the preaching born with hope may set the preacher and his listeners on fire. Preaching of hope has in itself something from the Holy Spirit, it is dynamic and shows that Jesus is present in his Church and in the history of human beings, although it may seem otherwise, that He is not present or asleep, leaving the boat of the Church to the power of the wrath of the waves.

Karl Barth on the Doctrine of the Inspiration of the Scriptures in the History of the Church

1949 ◽  
Vol 2 (2) ◽  
pp. 156-162
Author(s):  
Noel Smith
Keyword(s):  
Holy Spirit ◽  
Karl Barth ◽  
Human Beings ◽  
Open Book ◽  
Church Dogmatics ◽  
The Holy Spirit ◽  
History Of ◽  
The Veil ◽  
Jewish School ◽  
The Church

In the second volume of his Church Dogmatics (1.2) Barth has a long and valuable note in which he gives us a concise summary of the views that have been held from the Fathers to the Reformers on this question of the nature of the inspiration of the Scriptures. He deals first with the Pauline passages 1 Cor. 2.6–16, and 2 Cor. 3.4–18, insisting in his exegesis on the fact that, whilst Paul no doubt knew the theories of the Talmud and the Alexandrian-Jewish school about the divine-human origin of the Torah, his assertion of a special inspiration of the Scripture is always and only in connexion with his view of the present confirmation of God of the Scripture through the work of the Holy Spirit. Barth continues:According to 2 Cor. 3 everything depends for him (sc. Paul) on that; without this work of the Spirit the Scripture is and remains veiled, however great its glory and however it may have come about. This is the case in and through the veiling of the countenance of Moses (Ex. 34) which foreshadows the reading of Scripture to-day in the Synagogue: the divinely prescribed is there, the human beings reading it are there, but over their hearts is a veil; their thinking is hardened—the open book is for them in actual fact a closed book. Only their return to the Lord could remove the veil and open up to them the way into the Scripture (p. 571).

‘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.

The Goodness of Home

2018 ◽  
Author(s):  
Natalia Marandiuc
Keyword(s):  
Attachment Theory ◽  
Holy Spirit ◽  
The Self ◽  
Human Beings ◽  
Divine Love ◽  
Modern Life ◽  
Middle Term ◽  
Human Love ◽  
The Holy Spirit ◽  
Theological Argument

The question of what home means and how it relates to subjectivity has fresh urgency in light of pervasive contemporary migration, which ruptures the human self, and painful relational poverty, which characterizes much of modern life. Yet the Augustinian heritage that situates true home and right attachment outside this world has clouded theological conceptualizations of earthly belonging. This book engages this neglected topic and argues for the goodness of home, which it construes relationally rather than spatially. In dialogue with research in the neuroscience of attachment theory and contemporary constructions of the self, the book advances a theological argument for the function of love attachments as sources of subjectivity and enablers of human freedom. The book shows that paradoxically the depth of human belonging—thus, dependence—is directly proportional to the strength of human agency—hence, independence. Building on Søren Kierkegaard’s imagery alongside other sources, the book depicts human love as interwoven with the infinite streams of divine love, forming a sacramental site for God’s presence, and playing a constitutive role in the making of the self. The book portrays the self both as gifted from God in inchoate form and as engaged in continuous, albeit nonlinear becoming via experiences of human love. The Holy Spirit indwells the attachment space between human beings as a middle term preventing its implosion or dissolution and conferring a stability that befits the concept of home. The interstitial space between loving human persons subsists both anthropologically and pneumatologically and generates the self’s home.

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