113,845 research outputs found
Spirit and letter in Origen and Augustine
No full textAcceptedPublished as a chapter in Bader G, Fiddes P (eds) The Spirit and the Letter A Christian Tradition and a Late-Modern Reversal, T & T Clark international, 2013, 87-102Discussions of the reception of Paul’s opposed terms ‘spirit’ and ‘letter’ in 2 Corinthians 3 have tended to claim that Origen read the opposition in a hermeneutical sense, and specifically that he read it in a way which justified his alleged preference for ‘spiritual’ (or allegorical) interpretation over literal readings of Scripture. Augustine is then presented as a counter to this tendency: he is claimed to have returned to a theological or a soteriological interpretation. The strong implication of many of these discussions is that Augustine thereby recovered a more faithful reading of the Pauline text
Spirit Christology: An Indian Christian Perspective
No full textThe theologians of the early church sought to interpret the Christian gospel in the
categories of `Mediterranean antiquity. ' The classical two-nature model of Christology
has a Greek philosophical underpinning that shapes the ontological construction of the
deity and humanity of Jesus Christ. Logos Christology is primarily a reflection on the
hypostatic union of the Logos with the human reality of Jesus that leaves little place for a
consideration of Jesus' relation to the Holy Spirit. In the light of such a limitation in
classical Christology, a study of the relationship between Christology and pneumatology
becomes very significant. In this regard, the recent resurgence of Spirit Christology in the
West adds a new dimension to contemporary Christological reflection. The theologians
who are engaged in this pursuit are of the view that Christological reflection is incomplete
without reflecting upon pneumatology and vice versa.
This study identifies in particular at least three approaches in the contemporary European
Spirit Christologies, namely, reconstruction, replacement and complementary approaches.
Norman Hook attempts to reconstruct Christ, Spirit and the Trinity from the perspective of
the Hebrew understanding of the Spirit. G. W. H. Lampe, by using the symbol God as
Spirit replaces Logos Christology with a Spirit Christology. Jürgen Moltmann, John D.
Zizioulas and David Coffey seek ways to complement Logos Christology with Spirit
Christology.
While not denying the contributions of reconstruction and replacement approaches, this
study adopts the complementary approach and shows that Spirit Christology not only
enriches systematic theology but also is relevant to an Indian context. This is done by
bringing the insights of two Indian theologians Pandipeddi Chenchiah and Swami
Abhishiktänanda, who emphasise the centrality of the Spirit, in interaction with the
strengths of Spirit Christology.
The study ends in offering a chapter on `understanding Jesus Christ in India' using the
Hindu concepts of Spirit that are expressed in the terms such as atman, antaryämin, Sakti
and änanda. Drawing on some of the resources of Spirit Christology, it is argued that
these concepts can explicate, illuminate and evoke some latent aspects of Christology
The Spirit of Capitalism and Excess Smoothness
No full textIn a recent paper [Luo, Smith, and Zou (2009)] we showed that the spirit of capitalism could in theory resolve the two fundamental anomalies of modern consumption theory, excess sensitivity and excess smoothness. However, that basic model could not plausibly explain the empirical magnitude of excess smoothness. In this paper we develop two extensions of the model ¡ª one with transitory and permanent shocks to income, the other with a stochastic interest rate ¡ª that where the spirit of capitalism can explain excess smoothness.The spirit of capitalism, Consumption smoothing, Interest rate risk
A dynamic reading of the Holy Spirit in Luke-Acts.
No full textThis study examines the Holy Spirit in Luke-Acts through a new perspective: 'dynamic biblical narrative criticism'. Chapter I briefly surveys the past and present issues in the study of the Holy Spirit in Luke and Acts by focusing on three representative scholars: J. D. G. Dunn; R-P. Menzies; M. M. B. - Turner, while noting that their research (including that of other influential scholars) was almost always undertaken by 'historical critical methods', especially 'redaction criticism’. Then I set out my methodology and procedure for the present work. Chapter 2 provides the literary repertoire of the Lukan Holy Spirit by examining the use of ruach or pneuma in the Jewish Bible and concludes that the divine Spirit in the extra text is always characterized as God's own Spirit, revealing his will/purpose by representing his power, activity and presence through his human agents. Chapters 3, 4 and 5 explore the Holy Spirit in Luke-Acts as dynamic biblical narrative. Chapter 3 discusses the relationship between the narrator’s point of view and the Spirit and notes especially that this point of View focuses not only on God and Jesus, but also on the Holy Spirit. References to the Holy Spirit are used to suggest narrative reliability: both the Lukan narrator and reliable characters are positively associated with the 'divine frame of reference', particularly with the Holy Spirit. Chapters 4 and 5 elucidate the Holy Spirit as a literary character through narrative theories of 'character' and 'characterization'. So Chapter 4 analyses the Spirit ill terms of 'character-presentation' and concludes that the Holy Spirit is characterized as God's promised Holy Spirit giving God's power and insight for his ongoing plan to God's human agents and his people in general as anticipated in the literary repertoire. At the same time, however, the Spirit is also characterized in close relation to (the risen) Jesus the Messiah and Lord, and after Jesus’ ascension the Spirit is almost always presented in contexts in which Jesus' witnesses are said to bear witness to the risen Jesus, not only to Jews, but also to Gentiles. Chapter 5 further explores the characterization of the Holy Spirit ill terms of the narrative function of the Spirit in relation to the causal aspect of the plot. It is argued that the major narrative function of the Holy Spirit is to empower and guide individual characters as God's human agents and Jesus' witnesses to seek and save God's people in accordance with the plan of God, while the Spirit also functions as verifying group characters as incorporated into God's people and is employed in relation to the life- situations of believers in settled communities by granting them charismatic gifts or comforting and encouraging them or initiating forms of patriarchal leadership. Chapter 6 summarizes the conclusions of the earlier chapters and briefly draws out implications of the results. of this study: (1) the theological significance of the Lukan presentation of the Holy Spirit and (2) the relationship of the Holy Spirit to (a) the narrator or implied author, (b) the text and (c) the implied reader of Luke-Acts, with final remarks about the legitimacy of Lukan ideology, the power of modem readers and my reading
Spirit of Talk Talk
No full textSpirit of Talk Talk is a finely crafted and lavishly produced book celebrating the music created by Talk Talk and illustrated with a treasure trove of images from long-time collaborator and renowned art designer James Marsh. Displayed alongside large original artworks and previously unseen sketches and alternative covers, are rare and previously unseen photographs of the band and a specially commissioned biography of Talk Talk by music journalist and author Chris Roberts. Photographic images have been supplied from the archives of photography luminaries Lawrence Watson, Richard Haughton and Sheila Rock amongst others. The book includes the full transcript of Mark Hollis's final interview about the band and numerous tributes and eulogies from musicians, artists, producers, and people who worked with the band and knew them intimately. There are also honest, touching, and revealing tributes from musicians, artists friends and fans who were, and continue to be, influenced by Talk Talk's music
The Spirit and the 'other': social identity, ethnicity and intergroup reconciliation in Luke-Acts
No full textThis dissertation investigates the relationship between the Holy Spirit, ethnic identity and the ‘other’ in Luke-Acts. I argue that the Spirit is the central figure in the formation of a new social identity that affirms, yet chastens and transcends ethnic identity. The investigation is informed methodologically by social identity theory (discussed in chapter 2), a branch of social psychology that examines the effects of group membership upon human identity and intergroup relations.
Chapters 3 and 4 investigate the relationship between privileged social identity, the influence of the Spirit and the allocation of group resources to the ‘other’ in Luke 1-4. I conclude that there is an identifiable relationship between the presence of the Spirit and the extension of in-group benefits to the ‘other’.
Chapters 5 through 8 enquire into the role of the Spirit in Acts 1-15. In chapters 5 and 6 I identify the Pentecost narrative as the initial clue to the place of ethnic identity within the Jesus movement and the role of the early community in the formation of an allocentrically oriented social identity. In chapters 7 and 8 attention is directed to the role of the Spirit in both the orchestration of intergroup contact and the identification of those rightly related to God. Luke’s use of ‘ethnic language’ alerts us to the precision with which he approaches this topic. I conclude that Luke is convinced of an inseparable relationship between the Spirit and human identity that robustly affirms ethnicity nested within one’s identity as a member of the Jesus group. The existence of this Spirit-formed identity allows for profound expressions of interethnic reconciliation in Luke-Acts. This conclusion grants a broader role to the Spirit in Luke-Acts than the current scholarly consensus which suggests that Luke views the Spirit as the Old Testament/Second Temple ‘Spirit of prophecy’
T-Bird Spirit
No full textStudent leadership float called T-Bird Spirit, with large mascot on top.Photograph
The Spirit of Capitalism and Stock-Market Prices
No full textIn existing theory, wealth is no more valuable than its implied consumption rewards. In reality investors acquire wealth not just for its implied consumption, but for the resulting social status. Max M. Weber refers to this desire for wealth as the spirit of capitalism. We examine, both analytically and empirically, implications of Weber's hypothesis for consumption, savings, and stock prices. When investors care about relative social status, propensity to consume and risktaking behavior wvildl epend on social standards, and stock prices will be volatile. The spirit of capitalism seems to be a driving force behind stock-market volatility and economic growth.
T-shirt, political protest, 'Crush Kerr's Coup/Save Democracy Vote Labor', polyester/cotton, [Aunty Shadbolt's Spirit of Liberty Collective?], worn by Carmel Shute at the Federal Elections, Brisbane, Queensland, Australia, December 1975
No full textThe T-shirts, 1975, F3430 collection consist of two t-shirts that were kindly donated by Carmel Shute. 'Crush Kerr's Coup' t-shirts were made as part of the University of Queensland staff and student campaign against the dismissal of the Whitlam Government (perhaps by the Aunty Shadbolt Spirit of Liberty newspaper collective) in November 1975. The 'Hecate' t-shirt was made to celebrate the first issue of 'Hecate' in January 1975 for the editorial board members only
The Spirit of the Age: Hegel and the Fate of Thinking
No full textIs it becoming more obvious today that the thinkers of the post-Hegelian era were/are not ‘able to bear the greatness, the immensity of the claims made by the human spirit’? Is our era the era of the ‘faint-hearted’ philosophy? Celebrating 200 years since the publication of The Phenomenology of Spirit this volume addresses these questions through a renewed encounter with Hegel’s thought
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