Search Results for Spirit
In Christian theology, The Holy Spirit is one of the three “persons” constituting the Holy Trinity of The Father, The Son and the Holy Spirit.
Each person is said to be eternal, equal, distinct and yet of the same substance. The term Holy Ghost is an old English version of the Latin Spiritus.
In the New Testament Jesus promises his disciples that the Paraclete or Spirit of Truth will return. However, the worldly and evil people of this world cannot and will not see it unless they repent (John 14:16-17).
Around 360 CE the early Christian Church opposed as heretical the idea of the pneumatomachi–-the teaching that Jesus Christ but not the Spirit is Divine.
In 381 the Council of Constantinople repudiated these heretics by declaring the dogma of the Holy Spirit. This was further elaborated in 589 by the Council of Toledo’s dogma of double procession, or the filioque, which stipulates that the Holy Spirit proceeds from the Father and the Son.
This teaching became popular as the Nicene Creed spread throughout the empire of the Franks from the 9th-century onward. But due to an apparent temporal paradox (How can the Holy Spirit proceed from the Father and the Son if the Holy Trinity is co-eternal?), the filioque has been controversial and, indeed, openly attacked by the Eastern Orthodox Church.
Many Christians tend to describe the Holy Spirit as an indwelling of the divine. That is, God is wholly-other but also immanent as a numinous experience. On the indwelling of the Holy Spirit, Karl Gross cites Evelyn Underhill:
As they know themselves to dwell in the world of time and yet to be capable of transcending it, so the Ultimate Reality, they think, inhabits yet inconceivably exceeds all that they know to be — as the soul of the musician controls and exceeds not merely each note of the flowing melody, but also the whole of the symphony in which these cadences must play their part. » Source
However, a philosophical problem arises with the idea of indwelling. It’s obvious that many religious groups (and individuals) claim to be guided by the Holy Spirit while promoting drastically different agendas. Perhaps a partial solution to this problem could be to say that some of these groups and individuals are closer to enacting God’s will than others.
- Praying for Yourself and Those Whom You Love to Experience the Liberating Power of the Holy Spirit (trinitytuscaloosa.wordpress.com)
- When someone is speaking ‘in tongues’ in the Holy Spirit does this mean that you are speaking God’s language which is ancient Hebrew (wiki.answers.com)
- The Dove and The Holy Spirit (tnlighthouse.wordpress.com)
- walking in the truth…walking in love (evanlaar1922.wordpress.com)
The idea of spiritual attack is found in most religious and spiritual traditions where ridding oneself of negative behavior and attitudes is important to one’s sense of well being and salvation.
Spiritual attack is also found in traditions sharing the belief that evil may cause misfortune, distress and physical or psychological illness.
In Roman Catholicism, for instance, we find a lengthy exorcism prayer aimed to “repulse the attacks and deceits of the devil.” A shorter prayer to St. Michael illustrates this well:
St. Michael, the Archangel, defend us in battle; be our defense against the wickedness and snares of the devil. May God rebuke him we humbly pray; and do thou, O Prince of the heavenly host, by the power of God, thrust into Hell Satan and all the evil spirits that wander through the world seeking the ruin of souls.
Most religions and religious persons probably interpret the idea of spiritual attack through their own cultural filters, arriving at beliefs that are just as man-made as actual.
And some people go to great lengths to convince us that we’d do well to purchase certain beads or charms to ward off evil.
But the overall idea of spiritual attack remains important, especially when viewed scientifically instead of dogmatically. It’s important because it presents an alternative to the reductive notion, forwarded by the likes of Richard Dawkins (The Selfish Gene, 1976; The God Delusion, 2006), that living beings are nothing more than a bag of electrically charged chemicals.
By way of analogy, just because ancient astronomers got a lot of things wrong while viewing the night skies, those errors didn’t dissuade others from developing better observational techniques and making progress in categorizing and explaining various astronomical phenomena. And so it is, one could say, with observing and understanding the spiritual realm. For those able to feel, “discern” (a popular Christian buzzword) or perhaps see its reality, there’s likely much room left for improvement in terms of reducing the personal interpretive biases that can arise from prefabricated religious beliefs, worldviews, etc.
» Obsession, Occam’s Razor, Possession, Shaman, Shamanism, Spirit
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One definition of the word spirit points to an incorporeal being which may not be seen, as compared to a ‘ghost’ which allegedly is seen by a living person.
Spirit has several other meanings, such as an animating or vital force within life, the soul or some some kind of invisible force or presence that permeates the created universe.
Spirit arguably becomes an ambiguous concept if assessed merely from a conceptual level of analysis.
Many New Age thinkers, for instance, equate the notion of spirit with that of matter/energy. This is a dubious analog when we consider Rudolf Otto and C. G. Jung‘s treatment of the term numinosity and, moreover, the Christian understanding of The Holy Spirit.
It almost seems as if those who haven’t experienced any difference between the perception of matter/energy and spirit tend to automatically equate the two, just as one might equate any seemingly similar variables without having had a significantly direct experience of them.
By way of analogy, if one had never drunk white wine they might look at its color, recognize it as a liquid and say white wine is equivalent to apple juice or perhaps urine. And so it is, many mystics content, with the experience of spirit. Those who know, they claim, realize that spirit’s character may vary significantly, not only because spirit is passing through psychological and cultural filters, but also because of the differences inherent to spirit itself.
Since the experience of ‘the spirit’ may be associated with a ‘particular spirit,’ as in the opening definition, we have the notion of ‘pure and impure,’ ‘holy and unholy,’ ‘good and evil’ spirits, along with their respective abilities to influence human beings for good or ill.
This tremendous diversity as to the meaning of spirit is not just found in Christianity but in most world religions. But again, some well-meaning but arguably unknowing individuals tend to simplify this diversity by making unsupportable claims, as did Sri Ramakrishna, that all paths involve the same type of spirit, lead to the same place, and so on.
This may have been Ramakrishna’s belief when dabbling in different religions from his master perspective of Hinduism but it certainly isn’t everyone’s.
» à Kempis (Thomas), Abyss, Active Imagination, Afterlife, Alchemy, Alice in Wonderland, Alien Possession Theory (APT), Ancestor Cults, Angels, Animism, Anselm (St.), Anthroposophy, Apollinarius, Aquinas (St. Thomas), Archangel, Arius, Ashram, Aurobindo (Sri), Avesta, Ba, Blake (William), Bowie (David), Brown (Michael), Castanada (Carlos), Celibacy, Chakras, Channeling, Clairaudience, Class, Collective Unconscious, Confirmation, Demons, Dionysius the Areopagite, Divination, Eleusinian Mysteries, Evil, Faeries, Fallen Angels, Fasting, Feng Shui, Grace, Hawking (Stephen), Heaven, Hegel, Hell, Henry of Ghent, Intercession, Jedi, Jinn, Kabbala, Karma Transfer, Kundalini, Lennox (Annie), Madness, Mana, Mental Illness, Michael (St.), Miracles, Mysticism, Near Death Experiences (NDE), Obsession, Paranormal, Pollution, Prayer, Psychosis, Quiddity, Randi (James), Roberts (Jane), Samkhya, Shaman, Shapeshifter, Siva, Soul Loss, Soul, Spiritual Attack, Swedenborg (Emanuel), Talbot (Michael), Tantra, Teresa of Ávila, (St.), Third Eye, Tibetan Book of the Dead, Totem, Totem Pole, Tradition, Tramp Souls, Transubstantiation, Trickster, Trinity (Holy Trinity), Underhill (Evelyn), Vampires, Virgin Mary, Voodoo, Wach (Joachim), Wave, Weber (Max), World Tree, Yoda, Yoni, Zombie
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Archangel [Greek archos: ruler + angelos: messenger]
The Catholic catechism does not place too much emphasis on angels, but it does describe them as servants of both God and man. Perhaps this lack of hoopla is a definite move away from those New Age (and other) systems that exalt angels or individuals who believe they are angels.
For Catholics, the focus is always on God first. Even with Catholicism’s veneration of saints, it’s always God who is (and who supplies) the power and the glory. Saints merely intercede. This is a commonly misunderstood point among non-Catholics. But in reality, whenever some person (or type of devotion) becomes too eccentric – i.e. away from God, the source – the Vatican usually distances itself from or outright condemns these deviations.
The Catholic tradition outlines three archangels: Michael, Gabriel and Raphael.¹ Essentially glorifying God, archangels are said to be spiritual powers whose perfection surpasses human beings.
Historically speaking, In the Celestial Hierarchies Pseudo Dionysus (c. 500 CE) arranged angels into three hierarchies, each consisting of three thrones.
- Closest to God are the Seraphim, Cherubim and Thrones.
- The next level contains the Dominations, Virtues and Powers.
- The third and furthest level from God is filled with Principalities, Archangels and Angels.
In this schema the highest-ranking angels are apparently rapt in God’s glory, continually singing His praises, while the lower two levels interact with mankind. The schema was accepted by the medieval scholastic St. Thomas Aquinas, whose work was largely influential on the formation of Catholic dogma.
It is interesting to note that, for Catholics, the archangel is not at the height of the heavenly hierarchy, as many mistakenly assume.
A Catholic exorcism prayer appeals to St. Michael and other spiritual powers to expel the devil from an afflicted person.
St. Michael the Archangel,
defend us in battle.
Be our defense against the wickedness and snares of the Devil.
May God rebuke him, we humbly pray,
and do thou,
O Prince of the heavenly hosts,
by the power of God,
thrust into hell Satan,
and all the evil spirits,
who prowl about the world
seeking the ruin of souls. Amen.²
¹ For more about archangels and their (alleged) equivalents in other traditions, see the Wikipedia entry: http://en.wikipedia.org/wiki/Archangel
² A much longer version can be found here: http://www.catholicfirst.com/thefaith/prayers/simpleexorcism.html
- [Video] Prayer of St Michael the Archangel (deaconjohn1987.wordpress.com)
- The Warrior of Light series of pocket books from author, Kevin Hunter (kevinhunter.wordpress.com)
- Holy Archangel Michael and all the Bodiless Powers of heaven, November 21 (November 8, old calendar) (1389blog.com)
- Your Old Life Is Over – Archangel Michael (pathwaytoascension.wordpress.com)
- Archangel – the city of Military Glory (voiceofrussia.com)
- Sirian Archangel Hermes – 11/21/13 (illuminations2012.wordpress.com)
- Saints and Feasts: Synaxis of the Archangel Michael and the Other Bodiless Powers (orthodoxlogos5.wordpress.com)
- In wrecked chapel, 10 bodies, and a father’s pain (cnsnews.com)
- Archangel Gabriel: The messenger of God Interview (pure-love.org)
- An Hour With an Angel – Archangel Michael – 11/21/13 (pathwaytoascension.wordpress.com)
St. Thomas Aquinas (1225-74) was an Italian theologian born in his family’s castle near Aquino. While staying in a Dominican monastery, his family members couldn’t accept his decision to become a monk and abducted him, taking him prisoner for two years. He fled to Germany where he taught in 1248 after studying under Albertus Magnus.
Aquinas’ theological work borrows heavily from the ancient Greek philosopher Aristotle, recasting his arguments within a Christian framework. This is particularly evident in Aquinas’ treatment of time and eternity, which for him are different. Aquinas adapts Aristotle’s notion of a “prime mover” in saying that God is eternal and knows what will be for all time.
This does not mean, as some maintain, that the future exists in its own right. Rather, for Aquinas the mind of God has perfect knowledge of the future. Aspects of this knowledge may be imparted to individuals in the present through prophecy.¹
Although Aquinas wrote extensively on angels and spiritual powers, his work recognizes the importance of knowledge gained from sense experience and experimentation. His Summa Theologia attempts to provide a comprehensive theology. The Summa outlines Five Ways to prove the existence of God. Like most theological proofs of God, these often seem self-evident to believers but somewhat weak to skeptics.
Much of the contemporary Catholic catechism cites Aquinas to support Catholic teaching and practice. This might be a little ironic if, indeed, legends are true about what Aquinas apparently said after receiving some kind of heavenly vision toward the close of his life:
“All my works seem like straw after what I have seen”, St Thomas told Brother Reginald.²
Meanwhile, another legend claims:
“Aquinas heard a voice from a cross that told him he had written well.”³
Neither, one, or both of these legends could be true. That both might be true is possible because theoretical discourse is often a necessary precursor to more immediate forms of experience, not just with regard to spirituality but most human endeavors.4
Despite its medieval limitations, the sheer scope and intricacy of Aquinas’ work is impressive. No wonder the popular writer Umberto Eco likened St. Thomas to a “medieval computer.” To modern thinkers, however, it seems unwarranted for one person to set out to definitively explain the workings of God.
While Aquinas may have humbly admitted his intellectual grandiosity after having a direct experience of the godhead, it seems that some contemporary theologians continue to adhere to his kind of medieval analytical framework, with all the strengths and weaknesses that such an approach might provide.
Aquinas was canonized in 1323 and was given the formal title, Doctor Angelicus. His feast day is 28 January.
¹ The contemporary idea of time dilation complicates this distinction.
4 We often study conceptual basics before actually doing. Not to say that theory and practice are mutually exclusive; instead, we can look at theory and practice as a dynamic continuum. For example, one studies the rules of the road before taking a driver’s test. But licensed drivers continue to revise their driving theory as a result of ongoing experience (e.g. how much to slow down in snowy conditions). And the same could apply to some forms of spirituality.
- Eucharist and St. Thomas Aquinas (vatikos.wordpress.com)
- Thomas of Aquinas on Friendship (deamicitia.wordpress.com)
- Five pieces to read on the Memorial of St. Thomas Aquinas, priest and Doctor (insightscoop.typepad.com)
- St Thomas Aquinas’ Lecture on Psalm 50 (catholicpopcultureblog.wordpress.com)
- St. Thomas Aquinas says: Praise be to Jesus.” Be wise in the leadership you support. God has given you a heart, not to be tricked, but to reason according to Holy Love. Pray for wisdom. (kenjohnston98.wordpress.com)
- Community groups provide holiday meals to families in need (abqjournal.com)
- Drama around skull and bones of Thomas Aquinas (ivarfjeld.com)
- “St. Thomas Aquinas and the Thirteenth Century” by Josef Pieper (insightscoop.typepad.com)
Aquarius (Latin aquarius = water-carrier, January 21-February 19)
In popular astrology the Aquarius personality is apparently creative, joyful, sociable, intuitive, determined and intelligent, with the possible downside of quirkiness and neurosis.
From Uranus, a Roman sky god, Aquarians are said to acquire spiritual lightness, whereas Saturn provides joy and peace.
Again, depending on who you’re talking to, we’re either currently in the “Age of Aquarius” or it’s next to come.
The composer Mozart and Boris Yeltsin were both under this sign.
- The astrological signs (lisapalladino.com)
- Does the Zodiac change only apply to people born this year? (astrology.knowledge-pool.com)
- Rae Unplugged | The Zodiac (inklacedsoul.wordpress.com)
- I’m Aquarius – Metronomy (beckymrogers.wordpress.com)
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- Floral Astrology: The Age of Aquarius Flower Guide (proflowers.com)
- Astrology Prediction : Query by Suryasri, from Trichur (India) (anoopastrosutra.com)
- Moon in Aquarius Mercury Direct Soon!!! (itstartswiththestars.wordpress.com)
Apollinarius (The Younger, 310-390 CE) was an early Christian teacher whose views on Christ were condemned as heresy. He and his father, a grammarian, rendered the Old Testament into a poetic form reminiscent of ancient Greek verse and Platonic dialogues. This was done after the Emperor Julian forbade Christians to teach the classics.
But Apollinarius’ sense of innovation didn’t stop there. He argued that Christ and God were one and that this doctrine should be taught to the people. This might sound similar to what some Catholic priests say in passing today, but it’s very different when we look at the finer points of Catholic theology.
For Apollinarius, Christ’s human spirit was replaced by the divine Logos. As such, Christ couldn’t morally develop during his lifetime because he was already perfect. This view denied Christ’s human side. It was rejected by an orthodoxy believing that all of humanity could not be saved unless God was partly human. The movement spearheaded by Apollinarius, called Appollinarianism, could only redeem the spiritual but not the natural aspects of humanity.
The distinction between spirit and human nature continues today. More generally, it takes the form of a broad distinction between spirit and nature. Some see these two ideas as identical and others don’t. A new wrinkle in this issue is the subatomic physics observation that matter can behave like energy and vice versa. This development has lead many to speak of “matter/energy.”¹
Although Apollinarius became Bishop of Laodicea (360 CE), he was condemned by the synod at Rome (374-380 CE) and the council of Constantinople (381 CE).
¹ The centuries-old theological idea of immanence means that spirit comes into or dwells within matter but matter and spirit remain qualitatively different. This idea is found within the Catholic Holy Spirit and with variations in many world religions. Now that subatomic physicists see matter as matter/energy, it doesn’t follow that matter/energy is necessarily the same as spirit. But not everyone sees it that way. Recent observations in subatomic physics seem to have given some, like Stephen Hawking, confidence in believing that they can speak meaningfully about God and spirituality. But Hawking’s confidence seems to be more about his exceptionality in conceptual thinking than in any kind of advanced mysticism. Accordingly, his remarks arguably fall short when he speaks to ultimate meaning and purpose. However, one can’t help but admire how he’s overcome adversity, as well as his treatment of complicated scientific ideas—especially when illustrating new theories about space and time. He’s also to be commended for asking the big questions, which many people never even bother to think about.
- Apollinarius revisited (jonchadwickchambers.com)
- Mixing and Blending: The Orthodox Recipe for Theanthropos (afkimel.wordpress.com)
- St Gregory the Theologian and the Apollinarian Nonsense (afkimel.wordpress.com)
- Stephen Hawking Says Physics Would Be More Interesting If We Hadn’t Found The Higgs Boson (businessinsider.com)
- Understanding Modernity (thebackporchpundits.wordpress.com)
- Understanding the Doctrine of Soul Sleep: A Christian Overview (christianity.answers.com)
- Do ALL churches fail? (sjmarch.wordpress.com)
- Stephen Hawking: Not finding Higgs Boson would have been more interesting (mnn.com)
Apostle (Greek: Apostolos, derived from apo [away] + stellein [to send])
According to Christian tradition, the Apostles were, for the most part, ordinary folk transformed by Jesus Christ to assist and continue in his spiritual mission. For Christians, the number twelve suggests that the apostles are a divinely chosen group since this number parallels the twelve tribes of Israel, as outlined in the Old Testament.
Collectively the apostles are: Simon Peter, James, John, Andrew, Philip, Bartholemew (possibly Nathanael), Matthew (possibly Levi), Thomas, James the Less, Thaddaeus (possibly Judas the son of James), Simon the Zealot or Cananean, and Judas Iscariot. Judas Iscariot, who helped with the accounting, was the one who betrayed Jesus. Matthias was chosen to replace Judas after his death by suicide. Saul of Tarsus was another later addition. He became Paul after a powerful conversion experience which apparently “knocked him off his horse,” an image with obvious symbolic import.
Since one apostle went afoul and two new apostles were added, critics say that the emphasis on the number twelve does not really make sense. Biblical defenders reply with various theological arguments, which in essence say that apparent discrepancies such as these amplify rather than nullify the “Living Word.”
Most Bishops claim their authority on the basis of apostolic succession, where grace is said to be transmitted by the laying on of hands, through the ages, going right back to the first apostles. Although this claim is generally dismissed by Protestants, it’s not beyond the range of reason. The early apostles spread out from Jerusalem and set up in various parts of the ancient world, in effect, spearheading what would become the Christian Church. And since Christianity is largely about grace from heaven (at least, those aspects of Christianity that don’t try to fit their religion into their own secular self-image) it makes sense that grace could be conferred through the ages via the laying on of hands—provided, again, that one is able to look at religion from the perspective of spirituality and not worldly thinking.
Today, the word apostle is sometimes informally used to describe great Christian figures like St. Patrick, who’s often called the “Apostle to Ireland” and St. Vincent de Paul, “Apostle to the Poor.”
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Anthroposophy is said to embrace Christianity while advancing the very non-Christian idea of reincarnation. Reincarnation is a belief that most Christians do not accept. Elements are also borrowed from several other mystical traditions that most Christians would reject, including the occult, astral travel and Gnosticism.
Steiner, himself, wanted “anthroposophy to be independent of any particular religion or religious denomination.”¹
As the name suggests, Anthroposophy centers on mankind’s development toward becoming Divine. It does not place the Divine as a separate, forever greater being than mankind [see comments, especially 4].
Steiner’s unique schools are, for the most part, respected throughout the globe, particularly in Germany, North America and the UK. The Steiner schools have developed a therapeutic dance called Eurythmy, modifying the Taoist Tai Chi and, to some extent, Hindu yogic idea that bodily movement and spirituality may be linked.
Despite its worldwide success, the movement has been criticized for being too “artsy”, “elitist” and “trendy.” Even some insiders tell jokes to this effect.
More images related to anthroposophy can be found here:
- Steiner Doublespeak (stopsteinerinstroud.com)
- Hang a sign on the door… (stopsteinerinstroud.com)
- Ditch the anthroposophy (stopsteinerinstroud.com)
- Ahriman (earthpages.wordpress.com)
- Akashic Records (earthpages.wordpress.com)
- Nature Spirits and angels (cosmicwoodscenter.com)
- Tilda Swinton supportive of private Steiner schools (scotsman.com)
- In which C S Lewis meets the “bookish people” of the Middle Ages and shares their love of old books with new readers (gratefultothedead.wordpress.com)
St. Anselm (of Canterbury, 1033-1109) was the somewhat undisciplined son of a noble landowner in Aosta, Italy. He eventually took monastic vows and rose among the ranks to become the archbishop of Canterbury.
St. Anselm is one of the earliest and most important scholastics of the Middle Ages. He’s best known for defining the ontological argument, a theological proof for the existence of God that is still taught in philosophy and theology courses today.
Like most theological proofs, the ontological argument seems self-evident to many believers but usually fails to convince skeptics. In the Proslogion Anselm writes that God is “something than which nothing greater can be conceived.”
So what does this mean? Let’s try to unpack it.
To be the very greatest thing imaginable, that thing must also exist in reality and not just in the mind. Therefore, so the argument goes, the greatest thing – God – is not just a concept, fantasy or hallucination. Instead, God is the greatest conceivable being which exists by necessity.
This argument was rejected on purely rational grounds by St. Thomas Aquinas who nevertheless believed in God. Aquinas believed in God. He just thought that Anselm’s argument was no good.
René Descartes used a strategy similar to Anselm’s when rescuing himself from difficulties that arose from his famous ontological argument. You’ve heard this argument, no doubt. It’s the old, “I think, therefore I am.”¹ Descartes knew that he, himself, existed, but he still wasn’t sure about the outside world. He could have lapsed into solipsism had he not further reasoned that God must be fundamentally good, so would not deceive him by presenting the mere illusion of an outer world. Instead, God created a real, outer world that is perceived by the senses—again, because God is fundamentally good and wouldn’t deceive his creatures.
But to return to St. Anselm, his view of faith and understanding is noteworthy and, one could say, reverses much of the worldly wisdom we’re continually bombarded with today. Instead of believing in something because it is comprehensible in the first place, Anselm takes another approach. He forwards these two important phrases:
- fides quaerens intellectum (faith seeking understanding)
- credo ut intelligam (I believe so that I can understand).
The second statement is based on St. Augustine’s teaching that one should believe in order to understand (crede, ut intelligas).
Taken together, these statements suggest that one must take a ‘leap of faith’ to better understand spiritual truths. For many this is an illogical or non-intellectual approach but it could be seen as logical in two related ways:
First of all, when we recognize the limits of worldly reason in understanding spiritual dynamics it arguably makes sense to, at least momentarily, cede logic to faith. This approach could possibly increase our knowledge—and we would never know otherwise unless we actually tried it.
Second, when one embraces a faith position, the inherent and greater logic of God’s ways – if actual and true – should become increasingly apparent to reason as time goes by (see, for example, Isaiah 55:6-9).
However, if the hypothesized greater logic of God’s ways does not make itself apparent after adopting a faith position, we then, after a reasonable amount of time, would have a logical, perhaps scientific, reason to reject the idea that greater intellectual understanding follows faith.
But, again, we would never know for sure and arguably would not be fully scientific unless we first tried this approach.²
¹ The British rock group The Moody Blues put an interesting twist on this argument in their 1969 lp, On the Threshold of a Dream. A voice-over at the beginning of the song “In the Beginning” says:
I think, I think I am, therefore I am, I think… [last two words are slightly quizzical]
² The Swiss psychiatrist Carl Jung was the son of a Protestant clergyman who stressed that Carl should believe and not think. To his father’s dismay Jung replied, “Give me this belief” (C. G. Jung, Memories, Dreams, Reflections, revised, ed. Aniela Jaffé, trans. Richard and Clara Winston, New York: Vintage Books, 1961, p. 43). And this spells out the difference in emphasis between the gnostic who believes they know vs. the believer who strives to know or, perhaps, know more.
- Teach My Heart – A Prayer of St Anselm (inconversion.wordpress.com)
- St. Anselm’s Prayer (jbuworshiparts.wordpress.com)
- Anselmiana (thesearewaters.wordpress.com)
- Why Descartes’ “Proof” of the Existence of God is Fallacious (existentialistcowboy.blogspot.com)
- I Believe in God (thoughtsofacatholicscientist.wordpress.com)
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