Visual History of the World

(CONTENTS)
 

 


HISTORY OF CIVILIZATION & CULTURE

From Prehistoric to Romanesque  Art
Gothic Art
Renaissance  Art
Baroque and Rococo Art
The Art of Asia
Neoclassicism, Romanticism  Art
Art Styles in 19th century
Art of the 20th century
Artists that Changed the World
Design and Posters
Photography
Classical Music
Literature and Philosophy

Visual History of the World
Prehistory
First Empires
The Ancient World
The Middle Ages
The Early Modern Period
The Modern Era
The World Wars and Interwar Period
The Contemporary World

Dictionary of Art and Artists

 




Christianity



 



Gerard David
Adoration of the Magi



 


see also:


THE BIBLE

*

The Bible illustrations by



Julius von Carolsfeld "Das Buch der Bucher in Bildeb"


Gustave Dore


William Blak
e "The Book of Job"

 

 

 
 
 



Adoration of the Magi

 


Sandro Botticelli

 


Sandro Botticelli

 


Sandro Botticelli

 


Sandro Botticelli

 


Sandro Botticelli

 


Gerard David

 

 


The history of
Christianity

Encyclopaedia Britannica

Part XII




The church and its history » God the Holy Spirit » Contradictory aspects of the Holy Spirit
The Holy Spirit is one of the most elusive and difficult themes in Christian theology, because it refers to one of the three persons in the Godhead but does not evoke concrete images the way “Father” or “Creator” and “Son” or “Redeemer” do. A characteristic view of the Holy Spirit is sketched in The Gospel According to John: the outpouring of the Holy Spirit takes place only after the Ascension of Christ; it is the beginning of a new time of salvation, in which the Holy Spirit is sent as the Paraclete (Counsellor) to the church remaining behind in this world. The phenomena described in John, which are celebrated in the church at Pentecost, are understood as the fulfillment of this promise. With this event (Pentecost), the church entered into the period of the Holy Spirit.

The essence of the expression of the Holy Spirit is free spontaneity. The Spirit blows like the wind, “where it wills,” but where it blows it establishes a firm norm by virtue of its divine authority. The spirit of prophecy and the spirit of knowledge (gnōsis) are not subject to the will of the prophet; revelation of the Spirit in the prophetic word or in the word of knowledge becomes Holy Scripture, which as “divinely breathed” “cannot be broken” and lays claim to a lasting validity for the church.

The Spirit, which is expressed in the various officeholders of the church, likewise founds the authority of ecclesiastical offices. The laying on of hands, as a sign of the transference of the Holy Spirit from one person to another, is a characteristic ritual that visibly represents and guarantees the continuity of the working of the Spirit in the officeholders chosen by the Apostles. It is, in other words, the sacramental sign of the succession of the full power of spiritual authority of bishops and priests. The Holy Spirit also creates the sacraments and guarantees the constancy of their action in the church. All the expressions of church life—doctrine, office, polity, sacraments, power to loosen and to bind, and prayer—are understood as endowed by the Spirit.

The Holy Spirit, however, is also the revolutionizing, freshly creating principle in church history. All the reformational movements in church history, which broke with old institutions, have appealed to the authority of the Holy Spirit. Opposition to the church—through appeal to the Holy Spirit—became noticeable for the first time in Montanism, in the mid-2nd century. Montanus, a Phrygian prophet and charismatic leader, understood himself and the prophetic movement sustained by him as the fulfillment of the promise of the coming of the Paraclete. In the 13th century a spiritualistic countermovement against the institutional church gained attention anew in Joachim of Fiore, who understood the history of salvation in terms of a continuing self-realization of the divine Trinity in the three times of salvation: (1) the time of the Father, (2) the time of the Son, and (3) the time of the Holy Spirit. He promised the speedy beginning of the period of the Holy Spirit, in which the institutional papal church, with its sacraments and its revelation hardened in the letter of scripture, would be replaced by a community of charismatic figures, filled with the Spirit, and by the time of “spiritual knowledge.” This promise became the spiritual stimulus of a series of revolutionary movements within the medieval church—e.g., the reform movement of the radical Franciscan spirituals. Their effects extended to the Hussite reform movement led by Jan Hus in 15th-century Bohemia and to the 16th-century radical reformer, Thomas Müntzer, who substantiated his revolution against the princes and clerical hierarchs with a new outpouring of the Spirit. Quakerism represents the most radical mode of rejection—carried out in the name of the freedom of the Holy Spirit—of all institutional forms, which are regarded as shackles and prisons of the Holy Spirit. In the 20th century a revival of charismatic forms of Christianity, called Pentecostalism and the charismatic movement, centred on the recovery of the experience of the Holy Spirit and necessitated some fresh theological inquiry about the subject.


The church and its history » God the Holy Spirit » Conflict between order and charismatic freedom
As the uncontrollable principle of life in the church, the Holy Spirit considerably upset Christian congregations from the very outset. Paul struggled to restrict the anarchist elements, which are connected with the appearance of free charismata (spiritual phenomena), and, over against these, to achieve a firm order in the church. Paul at times attempted to control and even repress charismatic activities, which he seemed to regard as irrational or prerational and thus potentially disruptive of fellowship. Among these were glossolalia, or speaking in tongues, a form of unrepressed speech. Paul preferred rational discourse in sermons. He also felt that spontaneity threatened the focus of worship, even though he himself claimed to possess this gift in extraordinary measure and the Apostles spoke in tongues at Pentecost. This tendency led to an emphasis on ecclesiastical offices with their limited authority vis-à-vis the uncontrolled appearance of free charismatic figures.

The conflict between church leadership resident in the locality and the appearance of free charismatic figures in the form of itinerant preachers forms the main motif of the oldest efforts to establish church order. This difficulty became evident in the Didachē, the Teaching of the Twelve Apostles (early 2nd century). The authority of the Holy Spirit, in whose name the free charismatic figures claim to speak, does not allow its instructions and prophecies to be criticized in terms of contents; its evaluation had to be made dependent upon purely ethical qualifications. This tension ended, in practical terms, with the exclusion of the free charismatic figures from the leadership of the church. The charismatic continuation of the revelation, in the form of new scriptures of revelation, was also checked. In the long historical process during which the Christian biblical canon took shape, Bishop Athanasius of Alexandria, in his 39th Easter letter (367), selected the number of writings—of apostolic origin—that he considered “canonical.” Revelation in the form of Holy Scriptures binding for the Christian faith was thereby considered definitively concluded and, therefore, could no longer be changed, abridged, or supplemented.

The church creeds reflect little of these struggles and suppress the revolutionary principle of the Holy Spirit. Neither the so-called Apostles’ Creed nor the Nicene Creed goes beyond establishment of faith in the Holy Spirit and its participation in the incarnation. In the Nicene Creed, however, the Holy Spirit is also described as the life-creating power—i.e., the power both of creation and of rebirth—and is identified as having already spoken through the prophets.

The emergence of Trinitarian speculations in early church theology led to great difficulties in the article about the “person” of the Holy Spirit. In the New Testament the Holy Spirit appeared more as power than as person, though there was distinctive personal representation in the form of the dove at Jesus’ baptism. But it was difficult to incorporate this graphic or symbolic representation into dogmatic theology. Nevertheless, the idea of the complete essence (homoousia) of the Holy Spirit with the Father and the Son was achieved through the writings of Athanasius. This was in opposition to all earlier attempts to subordinate the Holy Spirit to the Son and to the Father and to interpret the Spirit—similarly to anti-Trinitarian Christology—as a prince of the angels. According to Athanasius, the Holy Spirit alone guarantees the complete redemption of humanity: “through participation in the Holy Spirit we partake of the divine nature.” In his work De Trinitate (“On the Trinity”), Augustine undertook to render the essence of the Trinity understandable in terms of the Trinitarian structure of the human person: the Holy Spirit appears as the Spirit of love, which joins Father and Son and draws people into this communion of love. In Eastern Orthodox thought, however, the Holy Spirit and the Son both proceed from the Father. In the West, the divine Trinity is determined more by the idea of the inner Trinitarian life in God; thus, the notion was carried through that the Holy Spirit goes forth from the Father and from the Son. Despite all the efforts of speculative theology, a graphic conception of the person of the Holy Spirit was not developed even later in the consciousness of the church.


The church and its history » God the Holy Spirit » The operations of the Holy Spirit
For the Christian faith, the Holy Spirit is clearly recognizable in charismatic figures (the saints), in whom the gifts of grace (charismata) of the Holy Spirit are expressed in different forms: reformers and other charismatic figures. The prophet, for instance, belongs to these charismatic types. The history of the church knows a continuous series of prophetic types, beginning with New Testament prophets, such as Agabus (in Acts 11:28), and continuing with the 12th-century monk Bernard of Clairvaux and such reformers as Luther and Calvin. Christoph Kotter and Nicolaus Drabicius—prophets of the Thirty Years’ War period—were highly praised by the 17th-century Moravian bishop John Amos Comenius. Other prophets have existed in Pietism, Puritanism, and the Free churches.

Prophetic women are especially numerous. In church history they begin with Anna (in Luke 2:36) and the prophetic daughters of the apostle Philip. Others are: Hildegard of Bingen, Bridget of Sweden, Joan of Arc, and the prophetic women of the Reformation period. In the modern world numbers of pioneers in the “holiness” and Pentecostal traditions, such as Aimee Semple McPherson, were women, and women’s gifts of prophecy have sometimes been cherished among Pentecostalists when they were overlooked or disdained by much of the rest of Christianity.

A further type of charismatic person is the healer, who functioned in the early church as an exorcist but who also emerged as a charismatic type in healing personalities of more recent church history (e.g., Vincent de Paul in the 17th century). Equally significant is the curer-of-souls type, who exercises the gift of “distinguishing between spirits” in daily association with people. This gift is believed to have been possessed by many of the great saints of all times. In the 19th century it stands out in Johann Christoph Blumhardt, in Protestantism, and in Jean-Baptiste Vianney, the curé of Ars, in Roman Catholicism.

The “holy fool” type conceals a radical Christianity under the mask of foolishness and holds the truth of the gospel, in the disguise of folly, before the eyes of highly placed personalities: the worldly and the princes of the church who do not brook unmasked truth. This type, which frequently appeared in the Byzantine Church, has been represented especially in Western Christianity by Philip Neri, the founder of the religious order known as the Oratorians, in the 16th century.

The charismatic teacher (didaskalos), on the other hand, still appears. Filled with the spirit of intelligence or knowledge of the Holy Spirit, he carries out his teaching office, which does not necessarily need to be attached to an academic position. Many Free Church and ecclesiastical reform movements owe their genesis to such spirit-filled teachers, who are often decried as anomalous. The deacon likewise is originally the holder of a charismatic office of selfless service. Christian service, or diakonia, was not confined to Christian offices. Some of the energies that once went into it are now found in social service outside the church. Many of the agents of such service were originally or still may be inspired by Christian norms and examples in the care of the sick and the socially outcast or overlooked. Alongside such men as the Pietist August Hermann Francke, the Methodist John Wesley, Johann Wichern (the founder of the Inner Mission in Germany), and Friederich von Bodelschwingh (the founder of charitable institutions), important women have appeared as bearers of this charisma (e.g., the English nurse Florence Nightingale and the Salvation Army leader Catherine Booth).

The Holy Spirit that “blows where it wills” has often been recognized as the impulse behind an enlargement of roles for women in the church. However limited these have been, they enlarged upon those that Christians inherited from Judaism. Partitions had screened women in a special left-hand section of the synagogue. While the pace of innovation was irregular, in the ecstatic worship services of the Christian congregations women tended to participate in speaking in tongues, hymns, prayer calls, or even prophecies. Evidently, this innovation was held admissible on the basis of the authority of the Holy Spirit: “Do not quench the Spirit” (1 Thessalonians 5:19). Inasmuch as the appearance of charismatic women upset traditional concepts, however, Paul reverted to the synagogal principle and inhibited the speaking role of women: “the women should keep silence in the churches.” (1 Corinthians 14:34).

Because expressions of free charisma were increasingly suppressed in the institutional churches, the emergence of Pentecostal movements outside the institutional churches and partly in open opposition to them arose. This movement led to the founding of various Pentecostal Free churches at the end of the 19th century and the beginning of the 20th; it is represented through numerous independent Pentecostal groups, such as the Church of God and the Assemblies of God. At first scorned by the established churches, the Pentecostal movement has grown to a world movement with strong missionary activity not only in Africa and South America but also Europe. In the United States, a strong influence of the Pentecostal movement—which has returned high esteem to the proto-Christian charismata of speaking in tongues, healing, and exorcism—is noticeable even in the Roman Catholic, Lutheran, and Anglican churches. This has occurred especially in liturgy and church music but also in preaching style and the return to faith healing.

 

 

 

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