scholarly journals Patrystyczna interpretacja Rdz 2, 7: „Pan Bóg ulepił człowieka z prochu ziemi i tchnął w jego nozdrza tchnienie życia”

Vox Patrum ◽  
2016 ◽  
Vol 65 ◽  
pp. 141-154
Author(s):  
Bogdan Czyżewski
Keyword(s):  
Holy Spirit ◽  
Essential Elements ◽  
The Body ◽  
Material Body ◽  
Early Christian ◽  
The Earth ◽  
The Holy Spirit ◽  
The Creation ◽  
The Moment ◽  
Natural Decomposition

The article aims at the presentation of the exegesis of Gen 2:7 made by some early Christian writers. Their interpretation contains three essential elements. Fathers start with pointing out the matter as a material from which God created man. Although the human body undergoes natural decomposition, it is not be­cause of the material from which it is built, but because of its frailty due to sin. Fathers also pay attention to the soul, which has its source in what Genesis calls the breath of God. However, it did not exist before the creation of the material body, as proclaimed by Origen, but was created along with the body. The soul animates the body putting it in motion. Although man was formed from the dust of the earth by the hands of God, he should be seen as a spiritual being. Whereas the soul is created, the body has been formed and this clearly differentiates the two. Due to the greatness and grandeur of man, he cannot be reduced to animal being, as it has a rational soul that animates his body. Finally, the third thread in connec­tion with the exegesis of the Gen 2:7 indicates the union of the body and the soul at the moment of creation. It occurred at the time when God breathed into man’s nostrils and put in some part of his grace. This does not mean, however, that the nature of God has changed into the soul of man. Not only did the first man receive the breath of God – everyone gets a second breath, the Holy Spirit, which leads to the creation of a new humanity.

‘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.

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.

Introduction

2021 ◽  
pp. 1-20
Author(s):  
Rik Van Nieuwenhove
Keyword(s):  
Holy Spirit ◽  
Broad Sense ◽  
Strict Sense ◽  
The Holy Spirit ◽  
Theoretical Wisdom ◽  
The Moment ◽  
Cognitive Virtue

This chapter sketches the nature of contemplation. In the strict sense contemplation refers to the moment of insight after speculative reasoning. In the broad sense of the word, however, it refers to a receptivity to God that all Christians should cultivate. It is important to distinguish between these different meanings and the corresponding varied notions of wisdom (theoretical wisdom; as cognitive virtue; and as gift of the Holy Spirit) if we want to avoid attributing inconsistencies to Aquinas (who in ST I, q. 6, a. 6, ad 3 argues that the gifts are not necessary for contemplation but elsewhere (ST II-II, q. 45, a. 3) emphasizes their necessity for contemplation (in the broad sense)). Against the current of today’s scholarship the chapter also argues that Christian contemplation is included in Aquinas’s notion of ‘imperfect happiness’ on earth. The chapter concludes with an outline of the book.

scholarly journals Skriftuurlike grondslae vir die gereformeerde teologiese etiek

1995 ◽  
Vol 29 (1/2) ◽  
Author(s):  
P. J. De Bruyn
Keyword(s):  
Family Planning ◽  
Holy Spirit ◽  
Theological Ethics ◽  
The Holy Spirit ◽  
The Creation ◽  
The Law ◽  
Second Coming

The discipline of ethics is concerned with the question as to whether interpersonal acts are good or bad. Subsequent questions concerning who or what determines whether an act is good or bad, lead one toward the underlying Scriptural principles of Reformed theological ethics. These underlying principles are the following: the creation of all things by God and his dominion over everything; sin, the covenant of grace, redemption from sin by Christ, the ascension and reign of Christ, the descent and work of the Holy Spirit, the second coming of Christ; the Word (and especially the law) of God as norm for the life of man. Scripture provides clear norms regarding matters such as murder, adultery and theft, but there are no specific norms for ethical questions such as abortion, euthanasia, family planning, etc. This fact gives rise to the distinction between revealed, concretised and contingent norms.

‘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.

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.

The Spirit in creation

2014 ◽  
Vol 67 (1) ◽  
pp. 1-14 ◽  
Author(s):  
David T. Williams
Keyword(s):  
Holy Spirit ◽  
Direct Action ◽  
External Action ◽  
Christian Theology ◽  
Discrete Elements ◽  
Second Person ◽  
The World ◽  
The Holy Spirit ◽  
The Creation

AbstractThe result of the Arian controversy was the affirmation of the total equality of the trinitarian persons. This led to the realisation that all three persons of the Trinity are involved in every external action of God. Despite this, the role of the Holy Spirit in creation has not been clear, partly due to few specific references in the creation narratives. However, it may be suggested that the Spirit does not act in the creation of matter, which is the role of the second person, but in the provision of the underlying form and order necessary for very existence, and specifically for the dynamic interaction which is of the essence of life, as in the second account of the creation of the man (Gen 2). This reflects the fact that the action of the Spirit is also essential in salvation to link Christ's work on the cross to the believer. While separation is a feature of the Genesis creation narrative, this is balanced by the interrelating of what had been created.So, although Christian theology has commonly seen the world as ‘spirit’-less, restricting the action of the Holy Spirit to the church, this would be understood as referring to the limitation of his direct action. His immanent presence is nevertheless essential in all for very existence. The Spirit is not in the world, but underlies it.Creation may be seen as a theistic act, by transcendent intervention to give matter, and giving interaction in immanent presence. The nature of the world therefore reflects the theistic nature of God, involving both distinction and relating. Indeed it then reflects the trinitarian nature of the creator, in which the persons maintain their absolute distinction at the same time as their total equality through the interaction of perichōrēsis, specifically enabled by the action of the Spirit as generating and undergirding relationship. The parallel between the created and the creator is seen especially insofar as the discrete elements of matter interrelate to give form and interaction.It is in their interaction that the elements of creation fulfil their purpose, and so specifically that humanity reflects its nature as created in imago Dei.

scholarly journals The Holy Spirit and the early Church: The experience of the Spirit

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
Johannes Van Oort
Keyword(s):  
Present Article ◽  
New Testament ◽  
Holy Spirit ◽  
Early Church ◽  
Early Christian ◽  
The New Testament ◽  
The Holy Spirit ◽  
Justin Martyr

Firstly, the present article explored the occurrence of special gifts of the Holy Spirit (charismata) both in the New Testament and in a number of early Christian writers (e.g. Justin Martyr, Irenaeus, Tertullian and Augustine). Secondly, it indicated how this experience of special charismata exerted its influence on the formulation of the most authoritative and ecumenical statement of belief, viz. the Creed of Nicaea-Constantinople (381).

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