‘Pillaging Jesus’: healing churches and the villagisation of Kinshasa

Africa ◽  
1996 ◽  
Vol 66 (4) ◽  
pp. 555-586 ◽  
Author(s):  
René Devisch
Keyword(s):  
Holy Spirit ◽  
Urban Areas ◽  
Satellite Communication ◽  
Symbolic Capital ◽  
The Body ◽  
Moral Integrity ◽  
Colonial State ◽  
Post Colonial ◽  
The Holy Spirit ◽  
The City

In Kinshasa thousands of prophetical churches of the Holy Spirit, particularly those in the Koongo area, fill in the ethical gap left, according to the people, by the marginalisation of traditional authority in the city, as well as the failure of civilisationist ‘white’ models, such as the collapse of public health and education sectors, and the dissolution of the State party. Confronted with economic collapse and miserable conditions in urban areas, these charismatic healing churches deconstruct the colonial and missionary heritage that ‘invented Africa’ in a white mirror, and the evolutionist utopia relating to modern progress. The dogmatic use that they make of biblical texts, their immoderate liturgy, and above all their ostentatious healing rituals parody and ridicule people's experience of post-colonial state constraints, the dichotomisation of the society operated by Christian conversion, and postcolonial mirrors opposing modernity and reactionary tradition, Christian values and pagan life. Healing churches deconstruct the daily seduction of the town folk by hedonistic ideals of capitalist consumption and Northern television channels which control the world. The Holy Spirit, as a substitute for the ancestral spirit, expresses itself in an heterodox manner and with multiple voices in the shape of glossolalia, dreams, and trance. During these very intense celebrations these communities, through the spirit, remobilise and, in particular, reinforce interpersonal links woven through the care of the body and from the mother within the matrifocal community or the matri-centered villagisation operating in the city. Here, in the daily quest for survival, people reassert their sense of criticism and community in the face of the fragments of state and tribal structures as well as their desire for moral integrity and sharing. And, above all, in this process of villagisation, healing churches recycle as symbolic capital the so-called forces of western imperialism, and particularly those which come from written material and electronics: the Bible, money, television, and satellite communication.

‘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.

scholarly journals Pemahaman Guru Pendidikan Agama Kristen tentang Mempersembahkan Tubuh Roma 12:1-3

2020 ◽  
Vol 4 (1) ◽  
pp. 1-12
Author(s):  
Andrianus Nababan
Keyword(s):  
Christian Education ◽  
Religious Education ◽  
Jesus Christ ◽  
Holy Spirit ◽  
The Body ◽  
Education Teacher ◽  
The Bible ◽  
The Holy Spirit ◽  
The Mind

AbstrackThe Christian religious education teacher is an educator who provides knowledge about Christianity based on the Bible, centered on Jesus Christ, and relied on the Holy Spirit. Christian Religious Education teachers must be able to offer their bodies in Romans 12:1-3. The understanding of offering the body include: 1)the Christian religious education teacher always i approaches the loving and generous God 2)give advice by encouraging, directing convey the truth of God's Words. 3). renewal of the mind by distinguishing which is good and pleasing to God. Thus, each Christian religious education teacher can understand that a true educator must surrender his/her body as a true offering according to will of God.Key word: Christian education teacher; Offering the body Romans 12:1-3.ABSTRAKGuru Pendidikan Agama Kristen merupakan seorang pendidik yang memberikan ilmu pengetahuan tentang agama Kristen yang berdasarkan Alkitab, berpusat pada Yesus Kristus, dan bergantung pada Roh Kudus kepada peserta didik dalam kegiatan belajarmengajar. Guru Pendidikan Agama Kristen harus mampu mempersembahkan tubuhnya dalam Roma 12:1-3 sebagai ibadah sejati. Pemahaman mempersembahkan tubuh yaitu 1)guru Pendidikan agama Kristen senantiasa menghampiri Allah yang penuh kasih dan kemurahan 2)memberikan nasihat dengan mendorong, mengarahkan dan berdasarkan kebenaran Firman Tuhan. 3)pembaharuan budi dengan membedakan mana yang baik dan yang berkenan kepada Allah. Demikian Guru Pendidikan Agama kristen mampu memahami mempersembahkan tubuh menyangkut kehendak Allah sebagai pendidik yang sejati.Kata Kunci: Guru Pendidikan Agama Kristen; Mempersembahkan tubuh.

scholarly journals A paisagem em Criúva e Vila Seca, Caxias do Sul, Brasil: uma narrativa etnográfica

ILUMINURAS ◽  
2015 ◽  
Vol 16 (40) ◽  
Author(s):  
Claudia Ribeiro ◽  
José Carlos Gomes dos Anjos ◽  
Guilherme Francisco Waterloo Radomsky
Keyword(s):  
Holy Spirit ◽  
Participant Observation ◽  
Space Time ◽  
Environmental Conservation ◽  
Rural Districts ◽  
The Holy Spirit ◽  
Landscape Survey ◽  
The City ◽  
Reflective Narrative ◽  
Life Projects

Trajeto etnográfico realizado em contexto multidisciplinar de pesquisa motiva essa narrativa reflexiva. Recorre-se criticamente a observação participante realizada em dois distritos rurais nas circunvizinhanças da segunda maior cidade gaúcha (Caxias do Sul). O procedimento foi conduzido mediante o acompanhamento do ciclo de louvação da festa do Divino Espírito Santo, mas a narrativa própria, que desvela a paisagem como bem de uso comum no lugar, atinge-se através da atenção às alteridades desveladas nesse percurso. Nesse contexto, avaliam-se as contribuições e possibilidades do fazer etnográfico em um tema mais abrangente ainda a deslindar: a luta dos habitantes do lugar - agricultores há mais de 150 anos nos Campos de Cima da Serra - para continuarem seus projetos de vida. Pois, supostamente no mesmo espaço-tempo, a cidade exige outras ações, sob o discurso da conservação ambiental, contudo portando em seu bojo desejos de outras espécies. Nessa pesquisa de paisagem, mais do que compreender, almeja-se ressoar a voz de quem vive no lugar.Palavras-chave: Paisagem. Ruralidade. Etnografia. The Landscape in Criúva and Vila Seca, Caxias do Sul, Brazil: an ethnographic narrativeAbstractOngoing ethnographic path nested in a multidisciplinary context research, motivates this reflective narrative. The participant observation conducted in two rural districts in the neighborhood of the second largest city of Rio Grandedo Sul (Caxias do Sul) is critically reviewed. The main procedure that was carried out was the following of celebrations cycle of the Holy Spirit. Despite this, the narrative that unfolds the landscape as a common use in the place it is reached through the attention to diversitiesunveiled in this path. In this context, the researchers seek to critically evaluate the contributions and possible contributions of ethnographic work to a more comprehensive theme. The drama to be empirically figured out is the struggles of inhabitants of the place - farmers since 150 years in Campos de Cima da Serra - to continue their life projects. It happens that, supposedly in the same space time, the city requires other actions in the discourse of environmental conservation, however showing desires of other species. In this landscape survey more than to understand, it’s aimed to resonate the voices of people who live in the place.Key words: Landscape. Rurality. Ethnography.

Spirit and Rebirth in the Gospel of John

2014 ◽  
Vol 21 (1-2) ◽  
pp. 58-85
Author(s):  
Annette Weissenrieder
Keyword(s):  
Holy Spirit ◽  
Gospel Of John ◽  
The Body ◽  
Christian Faith ◽  
Multiple Forms ◽  
Preceding Work ◽  
The New Testament ◽  
The Holy Spirit ◽  
Multiple Accounts ◽  
Meaning Representation

Insofar as Christianity can be said to have begun with the disappearance of a body, namely the absence of Jesus’ body in the grave, this disappearance occasioned not so much a disjuncture with Jesus’ preceding work as a new start, by way of a salvific turn, according to multiple accounts in the New Testament. It is through the absence of Jesus’ body and subsequent appearances of the risen Jesus that the messianic promise is fulfilled. Furthermore, the absence of Jesus’ body opens up space for transfigured bodies in multiple forms to fill the gap, each in its own way. Christian faith was thus marked, from the earliest time, by questions regarding the meaning, representation, and transformation of the body. In the Gospel of John, after Jesus is resurrected he blows (ἐμφυσάω) the holy spirit into his disciples. Here the infusion of the spirit evokes the framework of ancient embryology, in which spirit brings life. Ancient embryology illumines the recurrent passages in John referring to birth, being reborn, and children of God, especially 1:13–14 and 3:3–8.

Ecclesiology

2019 ◽  
pp. 224-240
Author(s):  
Tom Greggs
Keyword(s):  
Holy Spirit ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Corporate Body ◽  
The World ◽  
The Holy Spirit ◽  
The Church

This chapter examines Bonhoeffer’s account of the church and advocates that throughout Bonhoeffer’s corpus there remains a desire to explicate the reality of the church in terms of its structural being with and for the other. This structure exists both internally in terms of its members’ relation to each other, and externally as the church relates as a corporate body to the world. The chapter considers Bonhoeffer’s ecclesiological method; the visibility of the church; vicarious representation; the church as the body of Christ; the agency of the Holy Spirit; preaching, the sacraments, and the offices of the church; and the question of the church in a religionless age.

Embodied Masculinity: Sex and Sport in a (Post) Colonial Chinese City

2007 ◽  
Vol 190 ◽  
pp. 432-450 ◽  
Author(s):  
Tiantian Zheng
Keyword(s):  
The Body ◽  
Masculine Identity ◽  
Japanese Colonialism ◽  
Post Colonial ◽  
Chinese City ◽  
North East ◽  
Bodily Experiences ◽  
Identity Based ◽  
The One ◽  
The City

AbstractThis article examines the historical formation of local masculine identity in the city of Dalian in north-east China. I argue that the experiences of Dalian-Chinese men under Japanese colonialism (1905–45) established a model of masculine identity based on bodily resistance. The article explores Dalian men's encounter with colonialism by comparing two different forms of bodily experience: military calisthenics in Japanese-run schools for Chinese boys and street soccer. On the one hand, military calisthenics impressed Chinese schoolboys with a sense of subjugation focused on the body. Bodily movements were performed under the strict scrutiny of Japanese drill masters and formed an integral part of everyday rituals of obedience. On the other hand, street soccer emerged as a popular and potentially creative activity among Chinese schoolboys. In contrast with the controlled motions of military calisthenics, soccer offered a sense of freedom in its unrestricted and improvised movements. Matches against Japanese teams even more explicitly infused soccer with a spirit of nationalistic resistance. In conclusion, I argue that these bodily experiences are crucial to understanding the historical reformations of Dalian male gender identity.

Baptism in the Holy Spirit: Yet Once More—Again

2010 ◽  
Vol 19 (1) ◽  
pp. 32-43
Author(s):  
James Dunn
Keyword(s):  
Holy Spirit ◽  
The Body ◽  
The Holy Spirit

AbstractJames Dunn responds gratefully to the commendatory critiques of Roger Stronstad, Janet Everts, Chris omas and Max Turner. Luke depicts the first coming of the Spirit into a life as both strikingly manifest and as life-giving; he does not envisage an earlier quiet coming. Paul understands the seal of the Spirit as the beginning of the process of salvation, individuals thus baptized in the Spirit and anointed into active ministry in the body. John likewise depicts the reception of the Spirit in John 7.39 and 20.22 as life-creating, the consequence of Christ's crucifixion-glorification. The area of agreement with Max Turner far exceeds the details of difference.

scholarly journals A ação do Espírito Santo na eucaristia. A propósito do nº 1333 do Catecismo da Igreja Católica

2019 ◽  
Vol 72 (288) ◽  
pp. 902
Author(s):  
Francisco Taborda
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
The Body ◽  
Espírito Santo ◽  
Christian Churches ◽  
The Holy Spirit ◽  
First Millennium ◽  
Great Tradition ◽  
Eucharistic Prayer ◽  
Espirito Santo

Iniciando o nº 1333, o Catecismo da Igreja Católica afirma que o pão e o vinho se tornam o corpo e o sangue de Cristo “pelas palavras de Cristo e pela invocação do Espírito Santo”. Esta afirmação constitui um progresso teológico e uma volta à grande tradição, superando a tese vigente na Igreja latina da eficácia exclusiva das palavras da instituição, identificadas como “palavras da consagração”. Esse progresso foi possibilitado pela redescoberta da unidade literária e teológica da anáfora ou oração eucarística que não permite isolar as “palavras da consagração” do contexto oracional em que se inserem. A concepção presente no citado texto do Catecismo volta à tradição conservada durante todo o primeiro milênio do cristianismo, cujos resquícios se podem encontrar inclusive nos inícios da Escolástica. Documentos ecumênicos recentes mostram que a importância da ação do Espírito Santo na eucaristia é patrimônio comum das Igrejas cristãs.Abstract: At the beginning of number 1333, the Catechism of the Catholic Church affirms that the bread and wine become the body and blood of Christ “by the words of Christ and the invocation of the Holy Spirit.” This statement is a theological progress and a return to the great tradition, surpassing the thesis prevailing in the Latin Church that affirms the exclusive efficiency of the words of the institution, identified as “words of consecration”. This progress was made possible by the rediscovery of the literary and theological unity of the anaphora or Eucharistic prayer which does not allow the extraction of the “words of consecration” from the clausal context into which they are inserted. The conception prevailing in the Catechism text quoted returns to the tradition maintained throughout the first millennium of Christianity, traces of which can be found even in the beginnings of Scholasticism. Recent ecumenical documents show that the importance of the action of the Holy Spirit in the Eucharist is the common heritage of the Christian Churches.

scholarly journals Sisi Gelap Kepemimpinan Pentakostal-Karismatik

2020 ◽  
Vol 5 (2) ◽  
pp. 175
Author(s):  
Minggus M. Pranoto
Keyword(s):  
Holy Spirit ◽  
Practical Theology ◽  
Charismatic Leadership ◽  
The Body ◽  
Dark Side ◽  
Body Of Christ ◽  
Critical Question ◽  
The Holy Spirit ◽  
The Church ◽  
Theological Concept

Abstract This article highlights a critical question: why is Pentecostal-Charismatic leadership vulnerable to various scandals? This model of leadership often exposes the dark side of leadership characterized by the issues of money, sex, and power. This study suggests that Pentecostal-Charismatic leaders are often trapped in the model of personalized charismatic leadership that is based on misinterpretation of the doctrine of being Spirit-filled. The method used in this article is that of practical theology relating the framework of socialized charismatic leadership to the theological concept of the church (ekklesia) as the body of Christ and the fellowship of the Holy Spirit.   Abstrak Tulisan ini menyoroti pertanyaan kritis: mengapa kepemimpinan Pentakostal-Karismatik rentan terkena berbagai skandal? Model kepemimpinan ini acap kali memunculkan sisi gelap kepemimpinan yang ditandai oleh masalah-masalah keuangan, seksual, dan kekuasaan. Kajian ini mengungkapkan bahwa para pemimpin Pentakostal-Karismatik seringkali terjebak dalam model personalized charismatic leadership yang didasari oleh penafsiran yang keliru atas doktrin being Spirit-filled. Metode tulisan ini termasuk dalam ranah teologi praktis yang mengaitkan kerangka berpikir socialized charismatic leadership dengan konsep teologis tentang gereja (ekklesia) sebagai tubuh Kristus dan persekutuan Roh Kudus.

Conduit

2021 ◽  
pp. 227-242
Author(s):  
Stephen R. Shaver
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
The Body ◽  
Spatial Imagery ◽  
The Third ◽  
The Holy Spirit ◽  
Image Schema

The third of three chapters exploring spatial imagery, Chapter 9 presents the conduit, a distinctively Reformed motif, which portrays Jesus Christ as located in heaven and connected to believers on earth by means of the Holy Spirit. The conduit is a SOURCE-PATH-GOAL image schema by which the body and blood of Christ reach from heaven to the recipient. Typically, this is understood as taking place by faith rather than through physical eating. On occasion, however, Reformed writers use prepositions like par or per, which convey a sense that the body and blood might be received “through” the consecrated bread and wine. More frequently, they use these prepositions in connection with the idea that Christ might be seen through the elements. The chapter proposes that this might create possibilities for Reformed theologians today to experiment with conduit imagery as a component of an ecumenical repertoire of motifs for eucharistic presence.

Sign in / Sign up

Export Citation Format

Share Document