holy spirit

The structure of Augustine's theological system seeks to solve the problem of human salvation. From the ontological and epistemological point of view, Augustine considers elements involved in the realization of human salvation, among which the most important elements are the Holy Spirit. It seems that according to Augustine's theological system, the Holy Spirit plays a role in human salvation in three areas: a- introducing Christ to others; B- Birth of faith in the hearts of believers; C- Partial realization of the grounds for the formation of moral virtues in believers. The Holy Spirit plays a key role for human salvation in these three areas, especially in the realization of moral virtues. Although Augustine has talked and reflected a lot about the Holy Spirit and his functions in the system of existence, he did not pay attention to this position in the design of his system and did not reflect it in the formulation of human salvation, which itself causes defects. He becomes human in the realization of salvation. Therefore, the current study tries to analyze and examine the place of the Holy Spirit in the salvation system by referring directly to Augustine's works and with an analytical-descriptive approach.

In some verses of the holy Qur’an, there are references to the descent of the Holy Spirit on Jesus Christ. Although, from the perspective of traditional and trinity Christology, it is possible to consider them as evidence for a distinction for Jesus Christ, close consideration of the Holy Spirit referents in exegetic and narrative sources fails to confirm this perception. It is rather an indication of a Christ’s characteristic for which similar explanations can be found in modern Christology. The present paper is an attempt to find the points of similarity between Schleiermacher’s Christology which puts emphasis on Jesus' privilege of having a pure and continual knowledge of God giving him the infallibility of sin and the Islamic commentators’ interpretation of the Holy Qur'an’s verses which confirm the descent of the Holy Spirit on Jesus. Results of the study suggest that the shift of modern Christology from the concept of the union of the divine and the human in Jesus to the perception of the Holy Spirit as the highest human spiritual level provides a much better framework for the interpretation of the Qur’anic verses which deal with the confirmation of the descent of the Holy Spirit in Jesus. This rank which flourishes in perfect human beings and some prophets like Jesus enables them to gain direct knowledge of God and other truths with His help.

The existence of several souls for human beings is one of the issues raised in the legacy of Imamiyya narration, which is related to some theological issues. The sum of the narrations related to this subject contains details that each narration is enough to express some of them. This paper seeks to collect the narrations related to this subject completely and draw a comprehensive picture of the issue of the multiplicity of human souls in the Imamiyya narrations and verses of the Holy Quran regardless of their validation and interpretation to provide an initial summary of this issue. The results show that all human beings have at least two spirits called the spirit of life and the old spirit. In addition to this, God inspires the spirit of faith to the believers, inspires the Holy Spirit to the prophets, inspires the Holy Spirit, the spirit by the command of the Lord and the spirit of faith to the Prophet of Islam and his successors (PBUT).

The Self-visionary knowledge is one of the most essential issues of practicalmysticism. In the course of knowing the Self, the wayfarer goes to know the deeper and more interior layer of his Self by vision. Thus, he tells apart his "body" from his "I" who is flourished through invocation contemplation and self-vigilance becoming the theophanic form of divine beautiful names. In the light of his philosophical principles such as priority of existence, graded existence, that mind is incorporeal, transubstantial movement, the correspondence of microcosm to macrocosm, Avennasar has gone to explain the Self-visionary knowledge its phases and the strategy to acquire it. Concerning the goal and perfection of the mind, Avennasar has two different primary and final views. In his essay, the author goes to deal with the former view based on peripatetic philosophy and then with the latter view based on mystical method. Generally speaking, Avennasar argues that men's perfection is possible through its incorporeal nature and its purification from the matter and materialities.

A creature that all of devine religious in some ways has emphasized on, is Holy Spirit. From the point that God is the common axis of all devine religions in Holy Book in which has introduced this devine truth to all the Human Beings. All the devine religions has talked about a unit truth although there are some superficial disagreements. This text tries to introduce Holy Spirit in two religions of Islam and cristianity and clarify the usage and the similar and dissimilar points according to Bible, Quran and Islamic narations through using religious sources and analysis of data via library method and analytical – comparative methods. We will be guaided to a point in which all the cristians beliefs place Holy Spirit in side with God and Crist and gives him a devine position and believe that he is the third side of Trinity. This spirit plays a huge role against the Jesus and after the ascension of Christ this spirit holds the responsibility as a leader for religious comminuty and for the followers brings a lot of blessings.We have several citations of “spirit” and “Holy Spirit” in Quran.Alghough a plethora of interpreters specially Suni ones has appointed “Holy Spirit” to Gabriel, according to narrations we reach a conclusion that Holy Spirit is far more superior to material of angels, and is superior to Gabriel and Michael too, and he has enormous blessing for the person who possess it.

Spirit and its relationship with other related Quranic concepts such as Holy Spirit, Faithful Spirit and Our Spirit is one of the controversial issues among interpreters. However, the common feature of this kind of theories is that they do not provide a systematic technique to explain spirit and lack a proper conclusion about the concepts related to spirit. Using a descriptive-analytical method, the present paper elaborates on Allamah Tabatabaii’s theory about spirit in the Quran. Using a systematic interpretation, he sums up the verses related to spirit. In this regard, he starts with a different and precise explanation about the verse of “Treasuries” (15:21) and successfully explains spirit and its related concepts in the Quran. According to his view and with regard to the verse of “Treasuries”, spirit is a reality with analogically predicated of degrees and its related concepts such as man’s soul (spirit) and its different degrees and stages are a single reality.

Given ‘Allamah Majlesi’s religious approach to address the nature of revelation, the principles and foundations of his method in this regard are also conforming to this approach and resulting from Quranic verses and traditions, which he asserted or extracted from his own descriptions of the nature of revelation. Some of these principles are epistemological and some others are ontological. These principles are: materiality of angel, the origin of prophecy of prophets, centrality of transmitted sciences by adopting intellectual-transmitted method, authenticity of outward meanings, contenting with undifferentiated mood of divine sciences, real science in the Book and traditions, infallibility of prophets, the proof of Prophet Righteousness, and the effects of Holy Spirit on prophets. The present paper seeks to study these principles.

Holy Spirit as a Quranic phrase has been described in detail in Islamic traditions. Nevertheless, there can be found many hidden aspects of the problem needed to be explained. The problem is connected to some religious beliefs to such an extent which its explanation would lead to a reasonable understanding of religious believes. And also it is needed to study Holy Spirit with regard to other occurrences of spirit in the Quran and traditions. This paper, using religious sources and examining the findings, has studied the essence of Holy Spirit, its relation to angles, in particular Jibril, its manner of being with regard to deferent people including prophets and Imams and its part in imam knowledge.