Union with God

2021 ◽  
Author(s):  
Audy Santoso
Keyword(s):  
Union With God

The Logic of Mysticism

2015 ◽  
Vol 7 (2) ◽  
pp. 109-123
Author(s):  
Stephen Grimm
Keyword(s):  
Mystical Experience ◽  
Experience Of God ◽  
Union With God ◽  
Direct Encounter

I argue that mystical experience essentially involves two aspects: (a) an element of direct encounter with God, and (b) an element of union with God. The framework I use to make sense of (a) is taken largely from William Alston’s magisterial book Perceiving God. While I believe Alston’s view is correct in many essentials, the main problem with the account is that it divorces the idea of encountering or perceiving God from the idea of being united with God. What I argue, on the contrary, is that because our experience of God is an experience of a relationship-seeking, personal being, it brings with it an important element of union that Alston overlooks.

WIARA A INNE TYPY POZNANIA

2014 ◽  
Vol 4 (4) ◽  
pp. 69-81
Author(s):  
Marcin SIEŃKOWSK
Keyword(s):  
Religious Faith ◽  
Knowledge Of God ◽  
Types Of Knowledge ◽  
Aim Of Belief ◽  
Union With God

The characteristics of the knowledge of God through the religion faith is consequence of subject– that one’s overtopped the epistemic powers of human – which is accessible merely in that way.The aim of Belief is supernatural and it consists in union with God through getting to know hisnature. The method of the religious faith is an engagement of the intellect and a will the recognisedsubject. The religious faith is a different cognition toward other types of knowledge. It is also thecognition which assumes a former natural acquired knowledge. A leap of faith in that what wasdeemed for truth needs activities of intellect.

Woolman the Prophet

2018 ◽  
Author(s):  
Jon R. Kershner
Keyword(s):  
Religious Community ◽  
God's Will ◽  
Colonial Society ◽  
Union With God ◽  
Prophetic Tradition

John Woolman’s ministry efforts translated his vision of God’s will for human affairs into the physical realm. This state of union with God entailed an outward dimension consistent with the transformed state Woolman believed God intended for creation. Woolman was committed to his religious community and viewed himself as representing the best of what colonial society would become. He understood himself to be a prophet like the Hebrew prophet Jeremiah, and so he believed his actions to be within the prophetic tradition. This chapter explores Woolman’s sense of commissioning to the prophetic role and his conceptions of what such a role entailed. Then, this chapter demonstrates that the content of Woolman’s message was the application of his vision to human affairs. This message declared God’s claim over the whole world, renounced idolatrous influences, and challenged the alienation of sin.

Christ-Centered Peregrinatio: The Mediated Journey

2017 ◽  
Author(s):  
Sarah Stewart-Kroeker
Keyword(s):  
Dual Roles ◽  
In Christ ◽  
Union With God ◽  
To Come ◽  
The Way

This chapter discusses how Christ bridges the human–divine, temporal–eternal, earthly–heavenly realms by healing and purifying the believer for union with God. This union with God consists of knowing and loving God—imperfectly in this life, but perfectly in the life to come. This union happens through the conformation of the believer to Christ in love, which forms the believer for rightly ordered relationships with God, self, and neighbor. Augustine pictures the process of conformation as the journey to the homeland, a pilgrimage the believer makes to God in Christ. Christ is the way to the homeland and he is the way because he is the homeland. Christ’s mediating and healing work is inextricably tied to his dual roles as the way and the end.

scholarly journals Manifesting the Sacred: John La Farge’s The Lampbearer as a Model for Catholic Presence in the World

Lumen et Vita ◽  
2015 ◽  
Vol 6 (1) ◽  
Author(s):  
Benjamin LaBadie
Keyword(s):  
Theological Reflection ◽  
Present Patient ◽  
American Artist ◽  
God's Love ◽  
The World ◽  
Union With God ◽  
The Church

What does it mean for the Church to be in the world? In this paper, I propose that it means for the Church to be sacred, i.e., all Catholics are called to live sacredly. How is the sacred defined? To answer this question, I look to the American artist, John La Farge (1835-1910), whose works are currently being displayed at Boston College's McMullen Museum. The exhibition examines La Farge's "lifelong efforts to visualize the sacred." Given this, I offer a theological reflection on La Farge's painting of the Wise Virgin in order to elucidate what it means to live sacredly: being in tension between the transcendent and the imminent. In other words, to live sacredly means to be attentive, patient, and faithful to the ultimate coming of God's kingdom, yet also to be present, patient, and concerned with the practical worldly challenges of today. This sacredness begins to manifest God's love and kingdom on Earth even if there is still a longing for God’s full glory which is not yet present. This is how the Church is to be in the world. The Church should be attentive to the numerous challenges on Earth while remembering her ultimate end is union with God in Heaven. To forget this latter point would make the Church a mere NGO detached from God while to forget the former would make the Church an arthritic institution detached from those who suffer. Therefore, all Catholics are called to live in the tension between the transcendent and the imminent.

The Death Drive

2019 ◽  
pp. 56-85
Author(s):  
Marika Rose
Keyword(s):  
Social Order ◽  
Christian Theology ◽  
Death Drive ◽  
The Social ◽  
Union With God

This chapter examines Žižek’s account of the relation between desire and the death drive and gives an account of the ways in which this central Žižekian notion is ontologized and how this model inherits and transforms certain key theological terms, offering resources not for escaping but for confronting the antagonisms of Christian theology. It traces the key notion of the death drive through Freud, Lacan, and Žižek, examining how Žižek takes up this psychoanalytic notion to give an account of the social order. In contrast to Dionysius’s Neoplatonic account of eros and ontology, Žižek’s materialist ontology of failure is one in which both desire and being are irreducibly particular and contingent. It is precisely out of the cracks in being that unity is impossible, out of the failure of every identity that newness is generated. Division is a good in itself, not merely something to be undone in order to return to union with God; and the desire for union is itself a false and unrealizable dream.

The Mystification of Kabbalah

2020 ◽  
pp. 132-156
Author(s):  
Boaz Huss
Keyword(s):  
Thirteenth Century ◽  
Jewish Mysticism ◽  
Union With God ◽  
A Current ◽  
Cultural Hero

This chapter examines how the application of the category of “mysticism” to Kabbalah and Hasidism shaped the image and practice of Kabbalah among the broader public. Subjugation of the Kabbalah to the category of mysticism led to an emphasis on Kabbalistic phenomena that were similar to what was perceived as mysticism, for example, reports of visions, ascension to other worlds, and union with God. Researchers assumed ecstatic visions and experiences underlay Kabbalistic texts, even when the text did not mention them. The chapter focuses on analyzing how the hegemonic perception of Kabbalah as “Jewish mysticism” led to a growing interest in the writings of the thirteenth-century Kabbalist Avraham Abulafia and to his description as the Jewish “mystic” par excellence. Despite Abulafia’s rejection from the traditional Kabbalistic canon, he became a current Kabbalistic cultural hero.

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