(Bild-)Rhetorik des Gesprächs

Rhetorik ◽  
2015 ◽  
Vol 34 (1) ◽  
Author(s):  
Johann Anselm Steiger
Keyword(s):  
Holy Spirit ◽  
Critical Edition ◽  
The Body ◽  
Added Value ◽  
The Public ◽  
Presence Of God ◽  
God's Word ◽  
The Holy Spirit ◽  
The Mind

AbstractIn the newly published, critical edition of Birken’s handwritten manuscript, Birken inserts fictitious conversations that contain sacred poetry and prayers to God. This text, which belongs to a new genre of »exercises in sacred conversation« (»geistlichem Gesprächspiel«), serves the praxis pietatis in which the public proclamation of God’s Word is appropriated to private meditation. The added value of this conversational form is not only that it serves to edify, but also that it allows thoughts to freely fall into the mind that otherwise would not. Birken makes it clear that in conversation the Holy Spirit makes Himself known 1) within the plurality of interlocution, as well as 2) in the intensified form of the conversation, so that the presence of God is realized among the interlocutors (following Matt. 18:20) in the mutuum colloquium. Therefore, not only the proclamation from the pulpit, but also the devotional discussions become the vehicle of the Spirit’s presence. In this way, everyday rituals, such as getting out of bed, brushing one’s hair, and bathing the body, are explored according to their sacred and emblematic significance. Birken conceptualizes and practices this intermediality of the talking image, the painted word, and the pictorial conversation in such a way that this elevated rhetoric can be implemented through the medium of everyday speech.

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 Poznanie i wolna wola – dwie podstawowe kategorie antropologii Ambrozjastra

Vox Patrum ◽  
2015 ◽  
Vol 63 ◽  
pp. 143-155
Author(s):  
Grzegorz Babiarz
Keyword(s):  
Free Will ◽  
Human Nature ◽  
Holy Spirit ◽  
Decisive Role ◽  
The Body ◽  
Ongoing Process ◽  
The Holy Spirit ◽  
Inner Strength ◽  
The Mind

Ambrosiaster belongs to the Roman school of exegesis. He deserves the atten­tion because of the relations between him and Marius Victorinus, his predecessor, as well as Pelagius and Augustine, his successors. The purpose of the article was to present Ambrosiaster’s anthropology on the basis of his writings. The conclu­sions have been presented in three parts: the elements of human nature, the ratio­nality of knowledge and the scope of free will. The first part shows the process in which the elements of nature are integrated. The spirit plays the decisive role synchronizing both the body and the soul. This dynamic and ongoing process is inspired by the presence of the Holy Spirit. The second part reveals two conditions for gaining knowledge: accepting the limita­tions of the mind and expanding and developing the principle of analogy. The last part presents two ways the free will is practised: by increasing how much one owns, which may be associated with lust, or by strengthening one’s inner strength. The role of the cultural and the ecclesial environment constitutes important infor­mation for the reconstruction of the views of Ambrosiaster. This raises the ques­tion whether – alongside Antioch and Alexandria – one could also talk about the Roman school of exegesis (Marius Victorinus, Ambrosiaster, Pelagius).

scholarly journals Kajian Biblikal tentang Manusia Rohani dan Manusia Duniawi

2020 ◽  
Vol 3 (1) ◽  
pp. 12
Author(s):  
Yonatan Alex Arifianto
Keyword(s):  
Qualitative Research ◽  
Research Methods ◽  
Holy Spirit ◽  
Spiritual Maturity ◽  
God's Word ◽  
Natural Man ◽  
The Holy Spirit ◽  
The Mind ◽  
The Impact

Immaturity in taking an attitude and acting as they should be following the way and order of God's Word can be called a worldly man who has the impact of jealousy, strife, so as to give rise to worldly people who do not know the truth. The natural man will also represent who the believer is. Spiritual maturity that involves God's role in the work of the Holy Spirit will continue to renew the mind and passion to continue fellowship with God. Likewise, what happens for humans who are in Jesus Christ will become a person in His image and become a blessing to others. With descriptive qualitative research methods, the author can describe the classification of the worldly man which refers to the immature in Christ, whose food is still limited to milk, and has an attitude of envy, strife and lives in a worldly manner. In addition, a spiritual person is described by the indicators: leaving childishness, accepting solid food and becoming a peacemaker, so that he can continue to grow, have a changed consciousness in all good things. In the end, the spiritual man can be a blessing and give good fruit to the lives of others. Abstrak Ketidakdewasaan dalam mengambil sikap dan bertindak sebagaimana seharusnya mengikuti cara dan tatanan Firman Tuhan dapat disebut sebagai manusia duniawi yang memiliki dampak iri hati, perselisihan sehingga memunculkan manusia duniawi yang tidak mengenal kebenaran. Manusia duniawi itu juga akan mepresentasikan siapa pribadi orang percaya. Kedewasaan rohani yang melibatkan peran Tuhan dalam karya Roh Kudus akan terus memperbaharui pikiran dan gairah untuk terus bersekutu dengan Tuhan. Demikianlah juga yang terjadi bagi manusia yang ada dalam Yesus Kristus akan menjadi pribadi yang serupa dengan gambarNya dan menjadi berkat bagi sesama. Dengan metode penelitian kualitatif deskriptif, penulis dapat mendeskripsikan klasifikasi manusia duniawi yang mengacu pada belum dewasa dalam Kristus, yang makanannya masih sebatas susu, serta memiliki sikap iri hati, perselisihan dan hidup secara duniawi. Selain itu, dideskripsikan manusia rohani dengan indikator: meninggalkan sifat kanak-kanak, menerima makanan keras dan menjadi pembawa damai, sehingga dapat terus bertumbuh, memiliki kesadaran berubah dalam segala hal yang baik. Pada akhirnya manusia rohani dapat menjadi berkat dan memberikan buah yang baik bagi kehidupan orang lain.

Martin Luther on the Church and Its Ministry

2017 ◽  
Author(s):  
Cheryl M. Peterson
Keyword(s):  
Holy Spirit ◽  
Word Of God ◽  
The Public ◽  
Spiritual Community ◽  
Starting Point ◽  
God's People ◽  
God's Word ◽  
The Holy Spirit ◽  
Royal Priesthood ◽  
The Church

Any study of Luther’s ecclesiology faces apparent consistencies or contradictions in Luther’s view of the church, which have been variously explained by scholars in terms of a development in Luther’s thought or as reflecting different genres in which he wrote. An understanding that begins with the Word of God, and the church as the creature of the Word, offers a helpful starting point. Luther’s view of the church and its ministry are both grounded in the Word of God, the promise of the gospel. The church exists wherever the Word of God is proclaimed, and the church is a spiritual community oriented to and shaped by this Word in its life by the power of the Holy Spirit. The distinctions in Luther’s ecclesiology, such as visible versus invisible, are hermeneutical rather than ontological. Luther’s later ecclesiological writings also reflect his Spirit and letter hermeneutic, even as he engages new battle fronts, so that the gospel remains at the center of the church’s proclamation and life. For God’s Word to continue to be preached, God has instituted the office of ministry to which specific persons are called, who are entrusted with this great treasure. Luther’s view of the office of ministry should be interpreted in light of, but not as opposed to, his view of the royal priesthood, which he develops as an ecclesiological concept. Bishops are a specific instance of the public office of ministry, at the heart of which is the preaching of the gospel and overseeing its right preaching for the sake of God’s people.

‘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 New Testament and Intellectual Humility

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Christian Communities ◽  
The New Testament ◽  
The Holy Spirit ◽  
Sacrificial Love ◽  
The One ◽  
The Mind

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

Aesthetics

2021 ◽  
pp. 295-308
Author(s):  
William Dyrness ◽  
Christi Wells
Keyword(s):  
Holy Spirit ◽  
Self Disclosure ◽  
Ongoing Work ◽  
The Holy Spirit ◽  
The Will ◽  
The Mind ◽  
Physical Beauty ◽  
Will Of God

Edwards’s aesthetics grounded in the ongoing work of God communicated in creation, not only lies at the centre of his thought but is increasingly recognized as one of his most original contributions to theology. Edwards’s reflection on God’s beauty emerged in the context of his work as a pastor, which allowed him to frame God’s dynamic presence in dramatic and multi-sensory categories. For Edwards Beauty glimpsed in the form of images formed in the mind reflects a consent of being; the visual beauty of symmetry and proportion is meant to move the heart to consent to the will of God reflected in creation—what Edwards calls respectively secondary and primary beauty. All creatures are types and shadows of spiritual realities; beauty and morality are linked, though only the Holy Spirit allows believers to consent to God’s self-disclosure in creation. Edwards’s neo-platonic framework allowed his reflections on the revivals to affirm physical beauty while subordinating its meaning to the spiritual, enhancing its role as revelation but diminishing its value as an end in itself.

The Church and the Development of Doctrine

2004 ◽  
Vol 13 (1) ◽  
pp. 57-77 ◽  
Author(s):  
Simon Chan
Keyword(s):  
Holy Spirit ◽  
Special Role ◽  
Healthy Development ◽  
The Public ◽  
Public Square ◽  
Living Body ◽  
Living Tradition ◽  
The Holy Spirit ◽  
Third Person ◽  
The Church

AbstractDoctrines are the authoritative teachings of the Church, yet the modern church is hampered by its inability to speak authoritatively even to its own members on matters of doctrine. One reason is that doctrines are widely perceived as archaic and fixed formulations with little significance for the present day. True doctrines, in fact, are constantly developing as the Church moves towards eschatological fulfillment. Yet for doctrines to develop properly there needs to be a proper ecclesiology. The Church is not an entity that God brought into being to return creation to its original purpose after the Fall; rather, the Church is prior to creation, chosen in Christ before the creation of the world (Eph. 1.4). It is a divine-humanity, ontologically linked to Christ the Head. It is the living Body of Christ, the totus Christus.Within the continuing life of prayer and worship, the Church’s doctrines are re-enacted, renewed and developed. These acts constitute the ecclesial experience or the living tradition. The living tradition is the transmission and development of the gospel of Jesus Christ in the on-going practices of the Church through the power of the Holy Spirit. The coming of the Spirit upon the Church at Pentecost is not just to enable the Church to preach the gospel but to constitute the Church as part of the gospel itself. That is to say, the gospel story includes the story of the Spirit in the Church. The third person of the Godhead is revealed as such in his special relation to the Church. The Church, therefore, could be called the ‘polity of the Spirit’, that is, the public square in which the Spirit is especially at work to bring God’s ultimate purpose to fulfillment. There is, therefore, no separation between ecclesiology and pneumatology. They are necessary for maintaining the living tradition and ensuring the healthy development of doctrine until the Church attains unity of the faith. Pentecostals who see the Pentecost event as the distinctive mark of their identity have a special role to play: by becoming more truly catholic in their ecclesiology, they become more truly Pentecostal. This accords well with their early ecumenical instinct.

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