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.

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.

‘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.

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.

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.

Eugene IV and the First Dissolution of the Council of Basle

1967 ◽  
Vol 36 (3) ◽  
pp. 243-253 ◽  
Author(s):  
Loy Bilderback
Keyword(s):  
Holy Spirit ◽  
The Other ◽  
Essential Singularity ◽  
The Holy Spirit ◽  
Prime Determinant ◽  
The Will ◽  
Great Schism ◽  
The Church ◽  
Will Of God ◽  
Divine Guidance

The Council of Basle was officially charged with three basic concerns: the reform of the Church in head and members; the extirpation of heresy, particularly Bohemian Hussitism; and the attainment of peace among Christian Princes. Yet, the Council was most absorbed by, and is most remembered for, a fourth, unscheduled concern. From its outset, the prime determinant of the actions and decisions of the Council proved to be the problem of living and working with the Papacy. In retrospect it is easy to see that this problem was insoluble. One could not expect the efficient functioning of the Church if there was doubt or confusion about the will of God, and the presence of such doubt and confusion was certain so long as even two agencies could gain support for their contentions that they were directly recipient to the Holy Spirit. Singularity of headship was absolutely necessary to the orderly processes of the Church. Yet the contradiction of this essential singularity was implicit at Constance in the accommodation, by one another of the curialists, the protagonists of an absolute, papal monarchy, and the conciliarists, who sought divine guidance through periodic General Councils. This accommodation, in turn, was necessary if the doubt and confusion engendered by the Great Schism was to be resolved. At Basle, this contradiction was wrought into a conflict which attracted a variety of opportunists who could further their ancillary or extraneous ends through a posture of service to one side or the other, and in so doing they obfuscated the issues and prolonged the struggle.

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.

scholarly journals Die kerk

1995 ◽  
Vol 51 (3) ◽  
Author(s):  
J. P. Oberholzer
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
The Body ◽  
Church Of Christ ◽  
Church Of God ◽  
View Point ◽  
New Creation ◽  
The New Testament ◽  
The Will ◽  
The Church

The church. This survey of biblical material on the church proceeds from the view-point that the identity of the church of God can be treated only as an existential question, asking 'who is the church?' and 'who am I?' at the same time. The article shows that, of the various images used in the New Testament to describe the church, virtually every one forms the basis of a call to a holy and dedicated life. At the same time these images, with the exception of the body image, unite the churches of the Old and New Testament in such a way that the church of Christ is shown to be heir and new creation at the same time. Two prominent features appear: the call to a holy life and acceptance of the universality of the church, emanating from the will and being of the Lord himself, and guided by his Holy Spirit.

‘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.

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