By John Oliver
Presents the Orthodox viewpoint on who the Holy Spirit is, the place the secret of God comes alive.
Delving deep and subtly into Orthodox culture and theology, Giver of Life articulates the id of the Holy Spirit because the 3rd individual of the Trinity in addition to the function of the Holy Spirit within the salvation of the realm. Written with a poetic sensibility, Fr. Oliver starts with Pentecost, an occasion uniquely celebrated in Orthodoxy as a time whilst greenery of every kind is introduced into church buildings. “The splash of eco-friendly foliage calls to brain not only existence, yet a distinct type of existence. it's the lifestyles that transcends organic life and flows from the very Godhead Itself; it is lifestyles that’s a nation of being—immortal, eternal, changeless. Ferns and plants fade and die, yet souls filled with this ‘life from above’ flourish forever.”
Reflecting at the dating of the Holy Spirit to the Church, to the realm, and to the human individual, Giver of Life seems to the remarkable biblical and liturgical culture of Orthodox Christianity. it is a e-book weighty in content material yet available in tone, now not an instructional examine of the brain, yet a lived event of the heart.
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Additional info for Giver of Life: The Holy Spirit in Orthodox Tradition
But this didn’t just bring an end to my suffering. My mind didn’t simply return to a normal state, such as it is in as I write these words. No, it entered a deeper, more distant realm, of quiet tranquility, great joy, and profound peace. Another Spirit had been united to my mind and, out of kindness, had freely imparted to me that which was His by nature. I am afraid and ashamed to say it, but perhaps it really was that Person that Christ called the Comforter, for He truly comforted me. 24 The Holy Spirit may grace a troubled soul in a thousand different ways, even through a knock on the head by a saint.
Jesus of Nazareth is an object of interest for some people, an object of worship for others. For those inspired by the Holy Spirit, He is both. They read, they study, they consider His life even as they follow, adore, and submit to Him as Lord. The Nicene Creed contains a reference to Pontius Pilate, the Roman governor who presided over the crucifixion of Christ. It’s a sudden shot of history in a document of theology, but it grounds the creed’s eternal truths in the soil of time and place. Early non-Christian figures—such as Josephus, a Jewish historian who wrote about the crucifixion, or Tacitus, a Roman historian who wrote about Nero’s hatred for Christians and their “Christus,” or Pliny the Younger, a Roman senator who wrote about persecuting Christians who refused to renounce Christ—testify to the existence of Jesus of Nazareth; but they are certainly not Matthew or Mark or Luke.
This gathering, convened in the city of Constantinople fifty-six years after the first council, also served to fortify the creed—the statement of belief—that had been drafted at the first council. While the first council had included in its creed the simple statement, “We believe in the Holy Spirit,” the ensuing five decades of controversy surrounding the divinity of the Holy Spirit required the second council to thicken the creed with what Christians believe about the Holy Spirit: And I believe in the Holy Spirit, the Lord and Giver of Life, who proceeds from the Father, who with the Father and the Son together is worshipped and glorified, who spoke by the prophets.