The Spirit in Ephesians and Philippians

Abstract This study aims to shed light on the richness, essence, and range of πνεῦμα lexemes in Paul’s correspondence to Christ followers in Western Asia Minor and Roman Philippi. I will endeavor to show the import of each occurrence of πνεῦμα or its cognate in these letters and provide a synthesis of the findings at the conclusion. It will become apparent that Paul does not have one consistent referent for πνεῦμα, either to the Holy Spirit or to other spiritual activities. The study will also show that Paul’s use of πνεῦμα lexemes is predicated upon the occasion and provenance of the letter in question. The analysis begins with Ephesians due to its higher frequency and range of πνεῦμα usage compared to its five appearances in Philippians.

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Christianity for Weak People: How The Holy Spirit Prays for Believers according to Romans 8:26-27

Jurnal Teologi Amreta (ISSN: 2599-3100) ◽

10.54345/jta.v5i1.71 ◽

2021 ◽

Vol 5 (1) ◽

Author(s):

Agustinus Dermawan

Keyword(s):

Holy Spirit ◽

Family Members ◽

Easy Problem ◽

The Holy Spirit ◽

Shed Light ◽

Romans 8

For many Christian believers, especially whose family members suffer a prolonged sickness or multiple disease complications, it is often perplexing for them that God seems delaying to answer their prayers. And in many cases, God seems to let those family members to die. How could it be understood? That is not an easy problem to digest for many believers, especially if they think they already serve God in ministry, or churches, or other occasions. Fortunately, there are also comforting words to encourage us in such a perplexing situation, such as Romans 8:26-27, which suggests that the Holy Spirit also do intercession prayers for believers. And these two verses were followed by verse 8:28, where St. Paul concluded that from the previous two verses, we know that God works through everything for good to them that love God. Probably, that is the origin of a famous phrase: “God works often in mysterious ways.” This reflective article is intended to shed light on this old question

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Water Ritual

The Oxford Handbook of Early Christian Ritual ◽

10.1093/oxfordhb/9780198747871.013.22 ◽

2018 ◽

pp. 390-408

Author(s):

Richard E. DeMaris

Keyword(s):

Holy Spirit ◽

Social Features ◽

Roman Culture ◽

The Holy Spirit ◽

Spirit World ◽

Christ Followers ◽

Roman Palestine ◽

Parent Child ◽

Water Ritual

This chapter focuses on obvious, tangible, and social features of baptism and places them in the context of culturally important water rites, namely, Roman bathing practices and the use of miqva’ot or stepped water installations in Hellenistic and Roman Palestine. In this context, the prominence of a water rite in emergent Christianity signalled accommodation to Roman culture. At the same time, restricting baptism to a one-time event (versus daily Roman bathing) expressed resistance to Roman hegemony. The rite inverted Roman practice. Besides employing water, two other obvious features of baptism are these: baptism marked the crossing of a boundary, and it was administered. Baptism enabled both entry into the circle of Christ-followers and entry into the spirit world or an alternate state of conscious (ASC), described in the sources as receipt of the Holy Spirit. The baptizand’s place in the community was established by who conducted the baptism; the administrator and recipient formed a parent-child kinship tie.

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

Deleuze Studies ◽

10.3366/dls.2011.0003 ◽

2011 ◽

Vol 5 (1) ◽

pp. 18-34 ◽

Cited By ~ 1

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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