scholarly journals Kristologien i Grundtvigs salmer

1989 ◽  
Vol 41 (1) ◽  
pp. 121-140
Author(s):  
Jakob Fløe Nielsen
Keyword(s):  
Holy Spirit ◽  
Image Of God ◽  
Human Being ◽  
Son Of God ◽  
Past Event ◽  
Strong Emphasis ◽  
The World ◽  
The Holy Spirit ◽  
The Many ◽  
Child Of God

The Christology in the Hymns of GrundtvigBy Jakob Fløe NielsenThe intention of the paper is to show the coherent and complete Christological conception that lies behind the many specific christological expressions in Grundtvig’s hymns, a christology that was never thoroughly elaborated by Grundtvig himself. The superior christological scheme is the descent and abasement of the Son of God from heaven to the land of death and the following exaltation to divine glory. Grundtvig’s strong emphasis upon man’s preserved image of God in spite of the Fall has, however, the consequence that the exaltation mentioned becomes a threefold presentation: 1. the resurrection and ascension of Christ in person repeating itself in history, 2. Christ passing through the seven leading churches of Christianity in his Word (especially in the words of the sacraments) towards the final transfiguration of the world, and 3. at the same time Christ fulfilling his own exaltation in the form of "the hope of glory" (Colossians 1.27) within each baptized. The background to this third aspect is Grundtvig’s concept of the fact that Christ offers himself to the faith in the words at baptism and Eucharist. In spite of the fall he here melts together with the preserved image of God within the believer. So at the same time as the fallen human being is reborn through baptism as the child of God, Christ is born as the tender hope of glory in the believer in the meeting of the word of the Holy Spirit and the human faith. The growth of Christ within the believing baptized is identical with that person’s transfiguration, as man’s destination from creation is realized: to be in the image of his God.In this process the Eucharist plays a decisive part. Where the words of institution are heard and believed, it signifies Christ’s victory over Satan within the baptized, and is also an expression of Christ inspiring his heavenly love into man to strengthen and glorify his earthly and powerless love. Thus, the christology in Grundtvig’s hymns in addition to being a description of a past event also becomes the rendering of the ongoing struggle between God and Satan in history and within the life of each Christian.

scholarly journals MAN AND HIS QUALITY AS AN IMAGE OF GOD IN PATRISTIC THINKING

2021 ◽  
Vol 7 (14) ◽  
pp. 92-97
Author(s):  
Edvica POPA ◽  
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Image Of God ◽  
Human Being ◽  
Church Fathers ◽  
Patristic Literature ◽  
The Holy Spirit ◽  
The One ◽  
The Image Of God ◽  
The Church

The notion of divine image is generously described by the patristic literature, each of the authors trying to identify the content of this special characteristic of human being, considered (in different positions) the defining element of the created rational being, indicating the possibility of opening to God not through something external, but from the inside of the human being. Since when they speak of God, the Church Fathers do not consider the reality of the one being, but that of the three persons, the Father, the Son and the Holy Spirit, as well as when the question of the image of God is raised, they emphasize that this the image by which human nature is conformed is the image of the Son, or the image of the Word. In this article I set out to draw some points on this patristic feature of the Eastern Fathers.

scholarly journals Allah Trinitaris Dalam Refleksi John Zizioulas

2014 ◽  
Vol 13 (2) ◽  
pp. 222-241
Author(s):  
Yap Fu Lan
Keyword(s):  
Holy Spirit ◽  
Image Of God ◽  
Eternal Life ◽  
Human Being ◽  
Human Beings ◽  
Way Of Life ◽  
Authentic Identity ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

Abstrak: John Zizioulas merefleksikan kembali doktrin Allah Trinitaris dan mencoba mencari cara-cara baru menolong umat beriman zaman ini menemukan makna ajaran iman ini. Merujuk teologi para Bapa Gereja Kapadokia, Zizioulas mengajukan gambar Allah Trinitaris sebagai Pribadi yang berkomunitas. Pribadi memiliki tiga karakteristik: primer dan absolut, ekstasis dan hipostasis, unik dan tak tergantikan. Pribadi selalu bergerak ke luar dirinya, ke arah pribadi yang lain, maka ia menerima keberbedaan. Kehidupan dan identitas otentik pribadi ditemukan hanya di dalam komunitas yang dibangunnya bersama pribadi-pribadi yang lain. Gerak Pribadi Allah adalah eros, cinta yang merangkul pribadi-pribadi yang lain beserta keberbedaan mereka, yakni manusia dan segenap ciptaan. Berkomunitas dengan Allah dan segenap ciptaan, manusia melampaui substansi manusiawi dan kondisi naturalnya. Manusia tidak lagi menjadi milik kematian melainkan kehidupan kekal. Gereja adalah image Allah Trinitaris karena ia adalah komunitas pribadi-pribadi yang mengalami kelahiran baru oleh Roh Kudus di dalam peristiwa Kristus. Sebagai image Allah Trinitaris, cara Gereja hadir di dunia ialah dengan menjadi komunitas katolik dan ekaristis. Untuk menjadi komunitas katolik-ekaristis, pembaruan cara hidup, struktur hirarkis, dan pelayanan Gereja adalah sebuah kebutuhan. Kata-kata Kunci: pribadi, substansi, ekstasis-hipostasis, keberbedaan, identitas otentik, komunitas ekaristis, imago Dei/Trinitatis, eros. Abstract: John Zizioulas did his reflection on the doctrine of the Trinity in term to seek new ways that help the faithful to grasp the meaning of this teaching. Referring to the theology of Cappadocian Fathers, Zizioulas provides a picture of the Trinity as Persons within communion. A person has three primary characteristics: primary and absolute, ecstatic and hypostatic, unique and irreplaceable. A person always moves towards others, thus she/he embraces otherness. The very life and authentic identity of a person can be found only in communion with others. The Person of God moves as eros, God’s love which embraces the others and otherness, i.e. human beings and the rest of creation. Being in communion with God and all creations, human being overcomes the human substance and its nature. Human being no longer belongs to death but to eternal life. The church is an image of the Trinity for it is a communion of the new persons that were delivered by the Holy Spirit within the Christ event. As the image of the Trinity, the Church’s way of being in this world is by becoming a catholic and eucharistic community. To be such a community, the renewal of the Church’s way of life, hierarchical structure, and ministries is a necessity. Kata-kata Kunci: Person, substance, ecstatic-hypostatic, otherness, authentic identity, eucharistic community, image of God/image of the Trinity, eros.

Philosophy and Historiosophy of the Holy Saint Father John of Kronstadt

2020 ◽  
Vol 102 ◽  
pp. 104-116
Author(s):  
Vitaliy Yu. Darenskiy
Keyword(s):  
Holy Spirit ◽  
Natural Philosophy ◽  
Semantic Structure ◽  
Human Being ◽  
Historical Process ◽  
The World ◽  
The Holy Spirit ◽  
The Creation ◽  
The Mind ◽  
Philosophical Doctrine

The article reconstructs the integral philosophical doctrine in the heritage of Saint John of Kronstadt, which includes the doctrine of being, knowledge, man, nature and history (i.e. ontology, epistemology, anthropology, natural philosophy and historiosophy). It is shown that this doctrine is based on the hermeneutics of biblical texts and patristic tradition, and the method of this philosophy is spiritual reflection based on the acquisition of the Holy spirit and the transformation of the mind. The ontology in this philosophy is revealed through the Revelation of the creation of the world, and anthropology- the creation of man, and therefore they have the character of sacred history. Philosophy of nature has the character of the Revelations about Tri-hypostatic God showing His properties in the creation. Tri-hypostasis of the Creator defines the ontology of the human being, carrying His Image. The revelation of the End of the world sets the semantic structure of the historical process and is the paradigm for understanding any specific events.

scholarly journals Focus on the world: The Keswick Convention and mission

2015 ◽  
Vol 49 (1) ◽  
Author(s):  
Johan Kommers
Keyword(s):  
World War Ii ◽  
Holy Spirit ◽  
World War ◽  
Spiritual Climate ◽  
Trace Back ◽  
The World ◽  
The Holy Spirit ◽  
The Many ◽  
The 19Th Century ◽  
Mission Field

In a copy of Pierson’s (n.d.) work, The acts of the Holy Spirit, presented to the hostess of Salisbury House in Keswick (UK), are the signatures of 11 missionaries from all over the world who attended the Convention in 1904. These are just a few of the many missionaries who visited the yearly Keswick Convention (KC). Many missionaries were a product of the genial spiritual climate which prevailed in England after the 1859 revival. Since 1885 the KC has been the catalyst for a fresh era in missionary work. Keswick and mission became inseparable, and the KC became a factor in the life of the universal church. Throughout the years missionary operations have been given a place in its program. So many missionaries trace back their call for mission work to Keswick and reckon the momentum of their life to be fully devoted to God, lies there. This led Keswick chairman Reverent Aldis just after World War II to say, ‘I supposethe KC has done more than any other movement in the Churches to call men and women to the mission field.’ In 2014 the Convention website reads: The KC is passionate about mission and has been supporting, encouraging and hosting missionaries and their families from overhundred years! We see this as a key area of Keswick’s ministry and one in which many havebeen keen to support in their giving (KM 2014). The vision of those in the last decades of the 19th century is the issue of this article as well as the question in what way the KC is still trueand faithful to that vision in the first decades of the 21st century.In een copy van Piersons, The Acts of the Holy Spirit, aangeboden aan de gastvrouw van Salesbury House in Keswick (UK), staan de handtekeningen van elf zendelingen van over heel de wereld, die de Conventie van 1904 hebben bijgewoond. Dit zijn maar enkele van de vele zendelingen die de jaarlijkse Conventie in Keswick bijwonen. Sinds 1885, heeft de Conventie, door de introductie van de christelijke zending, een nieuwe tijd ingeslagen. Keswick en zending zijn sinds die tijd ongescheiden en de KC is een factor van betekenis geworden in het leven van de universele kerk. De jaren door heeft het onderdeel zending een grote plek in het programma. Dit bracht de voorzitter van de KC, Aldis, vlak na WO II er toe om te zeggen: ‘Ik denk dat de KC meer gedaan heeft dan enig andere beweging in de kerken om mannen en vrouwen te roepen naar het zendingsveld.’ Op de website van de Conventie staat nu: De KC is gepassioneerd over zending en heeft support, bemoediging en onderdak verleend aan zendelingen en hun families voor meer dan honderd jaar. We zien dit als de sleutelrol van Keswick en een grote factor voor velen om concreet met de zending mee te leven. Op welke wijze is de zendingsvisie van het begin leidend in de KC nu in de een en twintigste eeuw?

Aquinas on Nature, Grace, and the Moral Life

2021 ◽  
pp. 657-672
Author(s):  
Daria Spezzano
Keyword(s):  
Holy Spirit ◽  
Human Person ◽  
Image Of God ◽  
Moral Life ◽  
Eternal Life ◽  
Summa Theologiae ◽  
The Holy Spirit ◽  
Child Of God ◽  
The Image Of God ◽  
Divine Goodness

Aquinas’ teaching on nature, grace and the moral life in the Summa theologiae outlines the graced movement of the rational creature from God to God, by perfection in the likeness of God. Reflection on causality, trinitarian exemplarity, and the communication of divine goodness shapes his thought. The human person, made to the image of God for knowledge and love of God, is elevated by grace to the supernatural end by a participation in the divine nature that assimilates the intellect and will to the trinitarian persons. This deification by grace, taking the form in the creature of the created habitus of infused charity and wisdom, makes the adopted child of God a new principle of activities directed towards supernatural beatitude and constantly moved by divine auxilium. The predestined human person, led in freedom by the Holy Spirit, manifests the divine goodness in the graced journey to union with God in eternal life.

John Carroll and the Appeal to Evidence: A Pragmatic Defense of Principle

1988 ◽  
Vol 57 (3) ◽  
pp. 298-309
Author(s):  
Joseph M. McShane
Keyword(s):  
Holy Spirit ◽  
Religious Liberty ◽  
Divine Providence ◽  
Active Intervention ◽  
The World ◽  
The Holy Spirit ◽  
New Republic ◽  
John Carroll ◽  
The Church

Throughout his career John Carroll supported the American religious settlement with surprising and consistent enthusiasm. Indeed, his enthusiasm for the religious liberty of the new republic seemed to be boundless. Thus he never tired of celebrating and advertising its benefits. He assured American Catholics that it was “a signal instance of [God's] mercy” and a product of the active intervention of Divine Providence and the Holy Spirit, who have “tutored the minds of men” in such a way that Catholics could now freely worship God according to the “dictates of conscience.” Flushed with pride, he even predicted that if America were wise enough to abide by the terms of this providential arrangement, the nation would become a beacon to the world, proving that “general and equal toleration…is the most effectual method to bring all denominations of Christians to an unity of faith.” Finally, confident that the extraordinary freedom accorded American Catholics would make the American church “the most flourishing portion of the church,” he urged European states and churches to follow America's inspired lead.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

scholarly journals Knowing the Father

2021 ◽  
Author(s):  
David. T. Williams
Keyword(s):  
Holy Spirit ◽  
Historical Development ◽  
Evolutionary Process ◽  
Charismatic Movement ◽  
The Bible ◽  
Greek Thought ◽  
The World ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

The emergence of the Charismatic movement has generated a new awareness and interest in the Person and work of the Holy Spirit, but has also brought a realisation that there is a still-neglected Person of the Trinity, the Father. Part of the reason for this lies in the historical development in the doctrine of the Trinity, which led to a belief that external actions of God are not differentiated between the Persons, and also in the fact that the Father only generally acts in the world by Son and Spirit, so has no clear role. It seems natural to attribute creation to the Father, but even here, the Bible sees the Son as the actual creator. Nevertheless, the Father can be seen as the source of the concepts and means behind the material; interestingly there are hints of this in classical Greek thought and other faiths. This is ongoing, perhaps particularly in the evolutionary process of the world. Thus, paralleling the incarnation, the Father is present in the material universe, as its ethos. He can also be seen to be affected by creation, sharing in its nature in his kenōsis, and in its suffering. Creation then inspires a sense of wonder not only from its existence, extent and nature, but from its interactions and underlying concepts; this is worship of the Father. Sin is then when this is overlooked, or when actions disrupt it; these are an offence to the Father.

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 Una perspectiva de género: a la intersubjetividad, la conciencia encarnada y la corporalidad / A Gender Perspective: a Intersubjectivity, Embodied Consciousness and Corporeality

2015 ◽  
Vol 4 (1) ◽  
Author(s):  
Raquel Flores
Keyword(s):  
Philosophical Anthropology ◽  
Gender Issues ◽  
Human Being ◽  
Gender Perspective ◽  
Phenomenology Of Perception ◽  
The World ◽  
Complex Thought ◽  
Embodied Consciousness ◽  
The Many ◽  
The Mind

ABSTRACTThis essay is part of a reflection whose purpose is to discuss and clarify some points and tensions around gender issues from the perspective of embodied consciousness, corporeality and temporality. The texts to be discussed for this purpose are the authors Edgar Morin: Introduction to Complex Thought (1994) and The Mind Sorted Bien (2001); Jacques Luc Nancy, Community DOA (2000) and Merleau-Ponty (1975) Phenomenology of Perception, authors who have allowed a glimpse of new theoretical contributions to gender. The challenge arises from the Philosophical Anthropology is trying to understand the “human phenomenon”, from a metaphysical perspective, according to this conception, the human being is the result of what he does to himself in his relationship with nature. To start this reflection, it is necessary to recognize that it arises from the Phenomenology, which is also considered a philosophy for which the world is always “already there” before reflection as an inalienable presence and allows to account for the space, time and "lived" world. Hurssel the theorist who founded this movement says: I'm not the result or crosslinking of the many coincidences that determine my body or my “psyche” but rather, all I know the world, I know from a prospect or mine experience the world without which the symbols of science would not want to say anything. (Husserl, 1913, p. 369-370)RESUMENEl presente ensayo es parte de una reflexión cuyo propósito es discutir y dilucidar algunos puntos de encuentro y tensiones en torno a la temática de género desde la perspectiva de la conciencia encarnada, la corporalidad y la temporalidad. Los textos que serán abordados para este objetivo son de los autores Edgar Morin: Introducción al Pensamiento Complejo (1994) y La Mente Bien Ordenada (2001); Jacques Luc Nancy, Comunidad Inoperante (2000) y Merlau-Ponty (1975) Fenomenología de la Percepción, autores que han permitido vislumbrar nuevos aportes teóricos al tema de género. El desafío que surge desde la Antropología Filosófica es tratar de entender el “fenómeno humano”, desde una perspectiva metafísica, según esta concepción el ser humano es el resultado de lo que hace consigo mismo en su relación con la naturaleza. Para iniciar esta reflexión, se hace necesario reconocer que ésta surge desde la Fenomenología, la que también es considerada una filosofía, para la cual el mundo está siempre “ya ahí”, antes de la reflexión como una presencia inalienable y que permite dar cuenta del espacio, del tiempo y del mundo “vividos”. Hurssel el teórico que funda este movimiento afirma que: no soy el resultado o entrecruzamiento de las múltiples casualidades que determinan mi cuerpo o mi “psiquismo” sino más bien, todo lo que sé del mundo, lo sé a partir de una perspectiva mía o de una experiencia del mundo sin la cual los símbolos de la ciencia no querrían decir nada. (Husserl, 1913. p. 369-370).

Sign in / Sign up

Export Citation Format

Share Document