Para leer la espiritualidad de Agustín. Elementos espirituales

Augustinus ◽  
2020 ◽  
Vol 65 (1) ◽  
pp. 53-78
Author(s):  
Vittorino Grossi ◽  
Keyword(s):  
Holy Spirit ◽  
Saint Augustine ◽  
Second Stage ◽  
Before And After ◽  
The Holy Spirit ◽  
And Function ◽  
Role And Function

The article deals with the key ideas to understand S. Augustine’s Spirituality, setting in its context the figure of the postconstatinian saint, and discussing the topic of the degrees of sanctity in Saint Augustine. Later, it deals with the various spiritual phases in the writings of Saint Augustine, dividing the life of the doctor of Hippo in two moments, before and after his priestly ordination, pointing out in the second stage the role and function of the Holy Spirit as love and principle of holiness. The importance of spiritual man in the period of the anti-Pelagian struggle is also revealed. It also explains what is for Saint Augustine the spirituality of the heart.

scholarly journals Transformasi Dan Optimalisasi Potensi Masjid Daerah Ujung Utara Kabupaten Tasikmalaya

2019 ◽  
Vol 19 (2) ◽  
pp. 205
Author(s):  
Moh Yusup Saepuloh Jamal ◽  
Muhamad Dani Somantri ◽  
Cecep Moch. Ramli Al-Fauzi
Keyword(s):  
Action Research ◽  
Participatory Action Research ◽  
Management Training ◽  
Participatory Action ◽  
Second Stage ◽  
Local Leader ◽  
The Social ◽  
And Function ◽  
Role And Function

<p>Mosque has a pivotal role in the process of Da’wah for Muslim, including  al-Barokah Mosqu, Guranteng, Tasikmalaya. This transformative research aims at transforming people's perception in understanding the substance of the role and function of mosques and optimizing the potential of the mosque to its fullest. This Participatory Action Research model links the social change process through three-area of empowerment : Community commitment, local leader, and institutional based needs. The results of the study gained action of change: Seeking the transformation of community paradigms on understanding the substance role of the mosque through several actions: FGD for restructuring DKM Management, strengthening DKM and DKM management training. Meanwhile, the second stage is to optimize the potential of the culture by implementing the mosque empowerment based on local culture, such as the training of Friday's cermon, corpes-handling management, Ziswaf Manager, reading <em>Marhabaan</em>, forming youth-mosque-managers, as well as assistance by other potential-based empowerment activities.</p><p> </p><p>Secara substansi masjid mempunyai peran sentral yang sangat penting terhadap laju perjalanan dakwah umat Islam. Peran sentral masjid kenyataannya tidak berbanding lurus dengan keberadaan masjid al-Barokah daerah ujung utara Kabupaten Tasikmalaya. Penelitian transformatif ini bertujuan untuk mentransformasi persepsi masyarakat dalam memahami substansi peran dan fungsi masjid dan mengoptimalisasikan potensi masjid secara maksimal. Penelitian ini menggunakan model <em>participatory action research</em> yang menghubungkan proses perubahan sosial melalui tiga pemberdayaan: komitmen masyarakat, <em>local leader</em>, dan institusi berdasarkan kebutuhan. Dari hasil penelitian diperoleh aksi perubahan:  mengupayakan transformasi paradigma masyarakat terhadap pemahaman substansi peranan fungsi masjid yang diupayakan melalui beberapa <em>action</em>: refleksi FGD merestrukturisasi pengurus DKM, pengukuhan pengurus DKM; dan pelatihan manajemen DKM.Sementara tahap kedua melakukan langkah optimalisasi terhadap potensi yang dimiliki dengan menerapkan pemberdayaan masjid berbasis lokalitas budaya, seperti pelatihan khutbah Jum’at, pengurusan jenazah, pengelola Ziswaf, membaca <em>marhabaan</em>, pembentukan pengurus remaja/pemuda masjid, serta dampingan kegiatan pemberdayaan lainnya berbasis potensi.</p>

scholarly journals Indonesia Regional Representative Council Authority After Constitutional Court Decision No. 92 / PUU-X / 2012

Rechtsidee ◽  
2019 ◽  
Vol 5 (2) ◽  
Author(s):  
Bukhori Bukhori ◽  
Nizla Rohaya
Keyword(s):  
State Institution ◽  
Court Decision ◽  
Comparative Approach ◽  
Constitutional Court ◽  
Conceptual Approach ◽  
Before And After ◽  
Strategic Role ◽  
Constitutional System ◽  
And Function ◽  
Role And Function

The purpose of this study was to determine the position, role and function of the DPD-RI in the Indonesian constitutional system before and after the Constitutional Court Decision No. 92 / PUU-X / 2012. The research method used is juridical normative and type of research is statutory approach, comparative approach, and conceptual approach. The results showed that a number of laws and regulations governing the DPD-RI were still less than the initial purpose of the formation of the DPD-RI. Certain articles relating to the position, function and role of the DPD-RI actually limit the authority of the DPD-RI so that it cannot function as a state institution that should have the same position as the DPR-RI. The decision of the Constitutional Court No. 92 / PUU-X / 2012 brings a new chapter in the implementation of democracy in Indonesia. The ruling of the Constitutional Court firmly provides a strategic role for the Regional Representative Council in Indonesian constitution.

Martin Luther and the Lord’s Prayer

2017 ◽  
Author(s):  
Matthias Mikoteit
Keyword(s):  
Holy Spirit ◽  
Classical Model ◽  
Martin Luther ◽  
Specific Form ◽  
Word Of God ◽  
Critical Dialogue ◽  
Lord's Prayer ◽  
Actual Experience ◽  
Before And After ◽  
The Holy Spirit

Martin Luther critically engaged with tradition in his interpretations of the Lord’s Prayer. As a result, he occasionally departed from a line of interpretation even in later years because he had taken up an idea from the traditional canon. His spiritual approach to prayer, reflected in his interpretations of the Lord’s Prayer, was also developed in critical dialogue with tradition. Luther’s spiritual treatment of the Lord’s Prayer either remained within its linguistic realm or became an element in a practice that reinterpreted the classical model of lectio—meditatio—oratio—contemplatio. When he established the three rules of the study of theology with his oratio, meditatio, and tentatio, this was informed by the fact that he identified existential need as the context for this exercise. Regarding the inner qualities of the spirituality of prayer, Luther called for prayer to be made up of words within a dialectic of law and the gospel rather than deliberately imagined internal images. This also held true when it came to Luther’s view on the particular experience of the Holy Spirit. For him, the only difference was that the petitioner should actively pray with his own words before and after experiencing the Spirit, but remain passive during the actual experience, shifting into a listening mode and praying with the words that flowed into him through the Holy Spirit from the Word of God Himself. This experience represented the pinnacle of this complex spiritual practice, being a specific form of contemplatio. Luther also developed his understanding, with regard to the theology of repentance, of the Lord’s Prayer in particular and of prayer in general by critically engaging with tradition. The fact that he interpreted other petitions of the Lord’s Prayer in terms of the fifth petition, confession, was a sign of his rethinking of the theology of repentance. This reevaluation was the result of Luther’s taking his doctrine of justification as the basis for the doctrine of prayer at the same time as adhering to the framework, in terms of the theology of repentance, for the interpretation of prayer that was defined by tradition.

The Spirit in 1 Corinthians

Pneuma ◽  
2021 ◽  
Vol 43 (3-4) ◽  
pp. 485-495
Author(s):  
J. Ayodeji Adewuya
Keyword(s):  
Significant Role ◽  
Holy Spirit ◽  
Community Formation ◽  
Personal Lives ◽  
The Holy Spirit ◽  
And Function

Abstract The Holy Spirit plays a significant role in 1 Corinthians. Paul discusses the role of the Spirit in personal lives, community formation, and worship, among other aspects of Christian living. Paul’s teaching about the Holy Spirit in 1 Corinthians cannot be understood apart from the situation of the congregation in Corinth. It is not possible to address every issue related to the Holy Spirit in an essay of this length. However, Paul highlights and sometimes elaborates on different aspects of the ministry and function of the Holy Spirit among believers in several passages. Therefore, the approach in this essay is to look at some of the passages and see how much they foster the understanding of the Holy Spirit’s work in 1 Corinthians.

The Reformation of Liturgy

2015 ◽  
Author(s):  
Susan C. Karant-Nunn
Keyword(s):  
Religious Belief ◽  
Holy Spirit ◽  
Focal Point ◽  
Martin Luther ◽  
Lord's Supper ◽  
The Reformation ◽  
Before And After ◽  
The Holy Spirit ◽  
Evangelical Movement ◽  
The Way

Along with Reformation changes in authorized religious belief came the urgent revision and refinement of ecclesiastical ceremony—the liturgy. Both before and after the Evangelical movement, every act and decorative object within the churches symbolized a point of theological affirmation. Martin Luther and Ulrich Zwingli led the way in directing a new program, which constituted an aural and visual means of instructing the laity. The transubstantiating priest gave way to the preacher of Scripture, and the sermon now became the centerpiece of organized worship. The Holy Spirit inspired the clergyman in his pulpit. The Lord’s Supper remained a liturgical and theological focal point even though it was not as prominently placed in services as preaching. Across Protestant Europe, new forms of observance inculcated doctrine upon parishioners. Social rituals—marriage, baptism, and penance—were made congregational and not just familial or personal concerns.

On the Mystical Rejection of Mystical Illuminations

1966 ◽  
Vol 1 (2) ◽  
pp. 177-184 ◽  
Author(s):  
R. J. Zwi Werblowsky
Keyword(s):  
Holy Spirit ◽  
Formal Structure ◽  
Considerable Part ◽  
Jewish Mysticism ◽  
The Holy Spirit ◽  
Mystical Literature ◽  
And Function ◽  
Literary Output

A considerable part of mystical literature deals with, or reports on, experiences that are of a cognitive and not merely of an emotive nature. Information is alleged to have been received not only from higher spheres but also about these higher spheres. Detailed, and at times highly complex, theories are put forward regarding the nature and evolution of the cosmos, the essence of man and his place and function in the scheme of things. The writings of many mystics reveal mysteries that have been infused from above, or apprehended ‘from below’ by the development and use of special spiritual or mental organs. What all these higher insights have in common in spite of their great diversity, is their discursive, objective and detailed, elaborate character. Mysticism of this type is a kind of supernal science. It is distinct from ordinary science as regards its origin and its emotional charge, but it is similar to science in terms of its formal structure. The Jewish mysticism known as Kabbalah is, I think, an instructive example of this discursive tendency, for the literary output of the kabbalists very largely substitutes a theosophical dialectic for the traditional legal dialectic of the Talmudic rabbis. In the case of the kabbalists this tendency was indebted to the medieval identification of mysticism and prophecy: like prophecy, every illumination by the Holy Spirit was supposed to be a matter of ‘clear and distinct’ contents. But, of course, not every form of cognitive mysticism is related to doctrines of prophecy. Cognitive mysticism can be found everywhere, in the revelation of gnostic mysteries as well as in the quest of modern ‘spiritual’ sciences, such as theosophy and anthroposophy, for hidden and occult truths.

The Anthropology of Christianity and the Dividual Self: Spiritual Flow, Physical Mobility, and Embodied Callings

2020 ◽  
pp. 000842982093159
Author(s):  
Géraldine Mossière
Keyword(s):  
Holy Spirit ◽  
Physical Mobility ◽  
Anthropology Of Christianity ◽  
Time Space ◽  
Identity Narratives ◽  
Before And After ◽  
Gender And Migration ◽  
The Holy Spirit ◽  
And Migration ◽  
Religious Landscape

In Quebec (Canada), the plural religious landscape has strengthened a rhetoric that structures time, space, and morality dichotomously. In local Pentecostal congregations, identity narratives echo this national discourse as they frame religious trajectories within a paradigm of discontinuity that distinguish before and after being Christian, sin and grace, perdition and salvation. By examining Pentecostal migrants’ narratives that have been collected in ethnographic fieldworks among churches located in Montreal (Quebec, Canada), I question the construction of such a binary view in local migratory landscape and propose that we think of the various mobilities of Christian believers and ideology in terms of continuity, fluidity, and dividuality. Drawing on the concept of gendered dividuality, I understand Pentecostals’ charismatic experiences with the Holy Spirit as exchanges that constitute their personhood at the intersection with Quebecois collective debates focused on gender and migration issues. I argue that Pentecostalism’s ontological fluidity is part of a hermeneutics of the dividual self that features religious actors in a postmodern setting.

Achievements and Conclusions

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
Holy Spirit ◽  
Substantial Agreement ◽  
Christian Churches ◽  
Secular World ◽  
The Holy Spirit ◽  
And Function ◽  
Theology Of Tradition

This book has demonstrated the absence of studies of theological tradition that might have built on the substantial agreement about tradition, which has come to exist between the Christian churches. It has shown the considerable help offered by sociologists to theologians who want to explore the nature and function of tradition. Any theology of tradition should attend to the vast variety of Christian traditions. While Scripture enjoys an essential place in evaluating traditions, Christians who discern traditions should be open to wider criteria, including those supplied by the secular world. At the heart of all particular traditions is the risen Christ, the Tradition (singular and in upper case) made present by the Holy Spirit, the Christus praesens who is not a reality which Christians possess but the person by whom they are possessed.

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