scholarly journals Sposoby przeciwstawiania się złemu duchowi w ujęciu św. Jana Chryzostoma

Vox Patrum ◽  
2013 ◽  
Vol 59 ◽  
pp. 151-178
Author(s):  
Adam Zmuda
Keyword(s):  
Holy Spirit ◽  
Evil Spirit ◽  
Holy Communion ◽  
Son Of God ◽  
The Earth ◽  
John Chrysostom ◽  
Saint John ◽  
The Holy Spirit ◽  
The Times ◽  
The Devil

In the opinion of Saint John Chrysostom man can resist the demon through the adoption of the sacrament of Baptism and the Eucharist and through the prac­tice of penance: prayer, fasting and almsgiving. In the Sacrament of Baptism, all works of the devil are removed, man becomes an heir of heaven, marrying the son of God takes place, the Holy Spirit begins to dwell in man. In the Eucharist, Christ together with the person who welcomed him in Holy Communion, fights with the devil, just like in the times when he walked on the earth, throws out the evil spirit, kindles the heart of the believer and gives grace to fight. After the fall, that is after the cooperation with the devil, man immediately has to take to the works of penance, to return to unity with betrayed God. Not doing works of penance equals condemning himself. One should fight by prayer – during which one asks God for strength to fight, by fasting – which extinguishes the evil passions and „moves so much evil away from us” and by almsgiving – which removes the lust, opens the gates of heaven, takes away sins.

scholarly journals Czy dusza walczy z ciałem? Wybrane aspekty antropologii św. Jana Chryzostoma

Vox Patrum ◽  
2015 ◽  
Vol 63 ◽  
pp. 129-141
Author(s):  
Piotr Szczur
Keyword(s):  
Holy Spirit ◽  
Real Life ◽  
The Body ◽  
Evil Spirit ◽  
Life And Death ◽  
Human Situation ◽  
John Chrysostom ◽  
The Holy Spirit ◽  
Body And Soul ◽  
The Will

This article takes the theme of the fight of the soul with the body and presents selected items of anthropology of St. John Chrysostom. John Chrysostom examines the human situation after original sin in the eschatological aspect and indicates that the body is not the cause of evil, because sin is the consequence of free choice man. Then presents the relationship between the body and the soul, and stresses that the body is subordinate to the soul, to whom falls the responsibility for the deeds of the body. The soul is immortal by the will of God and his dignity tran­scends the body. The Preacher explains that the worldly biological life doesn’t mean real life. John Chrysostom in teaching on man understands the word „spirit” not as a living soul, that is to say, the spiritual element of the man, but as the „Holy Spirit”, of course, without the recognition of the role of anything of the soul. Con­sequently, the struggle between body and spirit means the fight between earthy concern resulting from the inappropriate desires of the soul caused by an evil spirit, and the Holy Spirit, who is the giver of life. This is not the ontological fight between body and soul, but the moral struggle of life and death. In this respect, John Chrysostom says, that the hostility of the soul to the body is simply hostility of evil to the virtues, which in fact means the fight between the living (which aims to virtue) and the dead (in the broad people’s iniquity) soul.

‘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 Gospel of Efficiency: Billy Sunday's Revival Bureaucracy and Evangelicalism in the Progressive Era

2016 ◽  
Vol 85 (3) ◽  
pp. 587-616
Author(s):  
Jennifer Wiard
Keyword(s):  
Progressive Era ◽  
Holy Spirit ◽  
Mass Production ◽  
American Religion ◽  
Urban Populations ◽  
Consumer Capitalism ◽  
Corporate Organization ◽  
The Holy Spirit ◽  
Fundamentalist Movement ◽  
The Times

This essay investigates the roles of Billy Sunday's staff during his urban revivals in the 1910s, especially the committees and departments they administered. Understanding this revival organization is central to understanding Sunday's success. A corporate organization not only allowed Sunday's team to reach urban populations, it also put evangelicalism culturally in step with the times. This committee structure made outpourings of the Holy Spirit predictable and even guaranteed, and it helped Sunday create a revivalism for an age of mass production, one that was palatable to a cross-class and nationwide audience and reproducible in cities across the country. Most scholars of American religion are familiar with the outline of Sunday's career, but the labors of his staff and their contributions remain virtually unexplored. Further, there is a looming historiographical problem with how scholars treat Sunday. His most important years as a revivalist were in the 1910s, before the fundamentalist movement began, but his name is virtually synonymous with fundamentalism. This article challenges scholars to interpret Progressive Era evangelicals not in terms of what they became in the 1920s, but in terms of how they shaped and were shaped by an era of urbanization and consumer capitalism.

Ego-Dystonic or Ego-Alien: Alternate Personality or Evil Spirit?

1992 ◽  
Vol 20 (3) ◽  
pp. 197-200 ◽  
Author(s):  
James G. Friesen
Keyword(s):  
Holy Spirit ◽  
Diagnostic Category ◽  
Multiple Personality Disorder ◽  
Spiritual Warfare ◽  
Evil Spirit ◽  
Apostle Paul ◽  
Ritual Abuse ◽  
Multiple Personality ◽  
The Holy Spirit ◽  
Evil Spirits

This article describes differential diagnosis of personality states and evil spirits. The Apostle Paul and Satanic High Priest, Anton LaVey, each instructed followers to engage the Holy Spirit or the Powers of Darkness, respectively, in spiritual warfare. We are all involved in the struggle, particularly when we aid satanic ritual abuse (SRA) survivors. Confusion surrounds SRA; the interrelatedness of satanic ritual abuse, multiple personality disorder, and spiritual warfare adds to the confusion. Both the psychological and spiritual realms are considered important for healing and should be carried out together. Evil spirits are presented as oppressive supernatural states, not as personality states. Treatment may require unifying personalities and casting out evil spirits. A diagnostic category is proposed: Oppressive Supernatural States Disorder, with identifying guidelines. The confusion about SRA may diminish if this category leads to improved diagnosis and treatment.

scholarly journals God’s Love in the Teaching of Cardinal Stefan Wyszyński

2021 ◽  
Vol 14 (2) ◽  
pp. 29-47
Author(s):  
Sylwester Jaśkiewicz
Keyword(s):  
Holy Spirit ◽  
Inner Life ◽  
Son Of God ◽  
The Third ◽  
God's Love ◽  
Triune God ◽  
The Holy Spirit ◽  
The Subject ◽  
Definition Of ◽  
Theological Thought

The article presents the subject of God’s love in Cardinal Wyszyński’s teaching. Primate Wyszyński puts God’s love at the very center of his theological thought. The theme of God’s love is discussed in seven sections: the first of them refers to the most famous words of Saint John’s “Deus Caritas est” (1 Jn 4:8,16), which are a short and brief definition of God; the second section develops Cardinal Wyszyński’s statement that there was a “time” in which only Love existed; the third section concerns the impartation of God’s love; fourth section describes the love of the Father; fifth section speaks of the greatest Love, which is the Incarnate Son of God, Jesus Christ; section six focuses on the Holy Spirit, who is the Spirit of Love; the last section speaks of Mary, Mother of Beautiful Love. The whole ends with the summary. In his teachings on the love of God, Cardinal Wyszyński started with the inner life of the Triune God, with the Person of the Father, and then focuses on the salvific mission of the Son of God and the sanctifying action of the Holy Spirit. In this way, he appreciates both the category of God the Father and God as a Father full of love.

scholarly journals Oorsigartikel – F. Gerrit Immink se prakties–teologiese studie van die geloofspraktyk: Liturgiese vernuwing in die Protestantse tradisie

2017 ◽  
Vol 73 (4) ◽  
Author(s):  
Hendrik J.C. Pieterse
Keyword(s):  
Holy Spirit ◽  
Practical Theology ◽  
Action Theory ◽  
Main Idea ◽  
Organ Music ◽  
Holy Communion ◽  
Protestant Church ◽  
The Bible ◽  
The Holy Spirit ◽  
New Perspective

This contribution is a review article on the three most important books by F. Gerrit Immink in practical theology. His approach to this discipline is studying faith praxis of the Protestantse Kerk in Nederland (Protestant Church in the Netherlands) which is a church in the Reformed tradition. In his first book he explained his approach to practical theology in a discussion with the action theory and hermeneutical-communucative approaches. His choice for the study of faith praxis opens the way for a more theological approach to him in which communication between God and people is an important aspect. His second book forms the central part of this article. He uses the concept performance in the liturgy which is adopted from the theater world. In the performance by means of the execution of the liturgy by the congregation (preacher, organ, music, singing, praying) they all get involved in the message from the Bible of that Sunday, they are touched by it, it has an effect on them, and they get a new perspective on the problems of everyday life. This is possible through the work of the Holy Spirit. The epiclese prayers in the liturgy are prayers for the enlightening and work by the Spirit. He discusses singing, praying, preaching, baptism and Holy Communion in detail. The main idea is that the performance in the liturgy does something to you, it has an effect on you, something happens to you. To my mind there is no need to choose between the ritual approach and the approach he is putting on the table. The approaches can enrich each other.

A little while in the Son of God: Austin Farrer on the trinitarian nature of prayer

2011 ◽  
Vol 64 (4) ◽  
pp. 410-424
Author(s):  
Jeffrey Vogel
Keyword(s):  
Holy Spirit ◽  
Trinitarian Theology ◽  
Direct Experience ◽  
Son Of God ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

AbstractThis article explores Austin Farrer's contribution to trinitarian theology, arguing that he grounds understanding of the doctrine of the Trinity in the life of prayer. While Farrer nowhere offers a systematic presentation of the believer's experience of the Trinity, an investigation of his writings, particularly his sermons and devotional works, reveals that it is precisely in prayer that he thinks the force of the doctrine is revealed to the believer. Beginning with Farrer's ‘empirical principle’, the idea that to know anything one must exercise one's relation to it, the article attempts to show how the act of praying constitutes a living out of the doctrine of the Trinity. Living in the Son entails an adoption of an attitude of sonship towards the Father, which Farrer describes most succinctly as an ‘active openness of heart’. This filial attitude, which Christ expressed humanly throughout his life, is adopted by believers through the Holy Spirit who, according to Farrer, is not an object of direct experience. In this, his trinitarian understanding of prayer differs from Sarah Coakley's, whose reflection on this topic serves as a point of comparison at various places throughout the article. Through Coakley's work, the trinitarian nature of prayer has become a theme in contemporary theology. Thus, this article is aimed at more than simply illuminating a somewhat neglected aspect of Farrer's thought; it is also an attempt to contribute to an ongoing, constructive conversation about the Trinity in the life of faith.

Pentecostal Power for a Pentecostal Task: Empowerment Through Engagement in South African Context

2000 ◽  
Vol 8 (16) ◽  
pp. 102-116 ◽  
Author(s):  
Wynand de Kock
Keyword(s):  
South African ◽  
Holy Spirit ◽  
Kingdom Of God ◽  
South African Context ◽  
The Earth ◽  
Receive Power ◽  
The Holy Spirit ◽  
African Context

AbstractTo these He also presented Himself alive, after His suffering, by many convincing proofs, appearing to them over a period of forty days, and speaking of the things concerning the kingdom of God. And gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, 'Which,' He said, 'you heard from Me; for John baptized with water, but you shall be baptized with the Holy Spirit not many days from now.' And so when they had come together, they were asking Him, saying, 'Lord, is it at this time You are restoring the kingdom to Israel?' He said to them, 'It is not for you to know times or epochs which the Father has fixed by His own authority; but you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.'And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. And as they were gazing intently into the sky while He was departing, behold, two men in white clothing stood beside them; and they also said, 'Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.' Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away.Acts 1.3-12, NASBAnd when the day of Pentecost had come, they were all together in one place. And suddenly there came from heaven a noise like a violent, rush ing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance.Acts 2.1-4, NASB

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