To see the other types of publications on this topic, follow the link: Feast of the Transfiguration of Jesus.
Journal articles on the topic 'Feast of the Transfiguration of Jesus'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Feast of the Transfiguration of Jesus.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Pushkin, A. "Features of Studying the Topic “Feast of the Transfiguration of Jesus Christ” Within the Framework of the Module “Fundamentals of Orthodox Culture”." Primary Education 9, no. 5 (2021): 47–52. http://dx.doi.org/10.12737/1998-0728-2021-9-5-47-52.
Full textAbstract:
The article reveals the experience of an Orthodox school teacher in teaching the course “Fundamentals of Orthodox Culture.” In accordance
 with the Federal State Educational Standard of Primary General Education, fourth-graders get acquainted with the Orthodox holiday of the
 Transfiguration of Jesus Christ. The methodology of organizing education allows younger students to form an awareness of the spiritual meaning inherent in any Orthodox holiday. The teacher uses both traditional teaching methods (retelling, essay, educational dialogue) and methods that reflect the originality of Orthodox culture: assessing religious texts, looking at the icon and listening to church chants dedicated to the feast of the Transfiguration of the Jesus Christ.
2
Andreeva, Julia O., Evgenia Y. Guliaeva, and Tork Dalalyan. "RELIGIOUS PRACTICES OF THE ARMENIANS OF THE ORDUBAD DISTRICT OF THE NAKHICHEVAN ASSR IN THE 1950–1980s." History, Archeology and Ethnography of the Caucasus 20, no. 1 (2024): 154–68. https://doi.org/10.32653/ch11154-168.
Full textAbstract:
The article is devoted to the religious practices of Armenians who lived in the 1950s-1980s on the territory of the Ordubad district of the Nakhichevan Autonomous Soviet Socialist Republic. The main task is to introduce new materials into the scientific circulation, a preliminary analysis of which is offered in this article. The research was carried out within the framework of the oral history approach and is based on the materials of interviews with former residents of the Nakhichevan ASSR, who were forced or voluntarily left there in the late Soviet period. Fieldwork was conducted in Armenia and Russia in 2021-2023. Despite the religious persecution in the pre-war time, Armenians continued to identify themselves as Christians, visit holy places, light candles, and celebrate Christian holidays. Most of the informants were not baptized, all rites of the life cycle were limited to civil ceremonies. At the same time, many in one way or another celebrated some religious holidays, and for the residents of the Ordubad district the most significant event of the year was Vardavar (Transfiguration of Jesus). This day was timed to the pilgrimage to holy places, the sacrifice of matagh and the feast. Our interlocutors almost did not tell anything about the persecution or restrictions on participation in religious holidays. Our field material showed that the absence of functioning religious institutions in Nakhichevan led to the fact that religious life shifted to the sphere of domestic and informal.
3
Ivannikova, Liudmyla. "Prescriptions and Prohibitions in Calendar Narratives of the Hubcha Village (Khmelnytskyi Region)." Slov'ânsʹkij svìt, no. 21 (December 30, 2022): 62–91. http://dx.doi.org/10.15407/slavicworld2022.21.062.
Full textAbstract:
The article deals with normative texts that coordinate, regulate and govern human behavior both in everyday life and in certain sacred time intervals. They reflect the people’s worldview on casual relationships in the surrounding world and in human life. These are beliefs, signs, omens, superstitions, calendar and oneirologic narratives. All these texts contain recommendations and prohibitions on what should and should not be done at different time periods. The subject of the study are the calendar narratives from the Hubcha village (Khmelnytskyi Region) that contain original plots reflecting the system of prescriptions and prohibitions, as well as punishments for their violation. The material for the research are the prose narratives and small folklore forms representing the local tradition of one village and recorded by the authoress in the late 20th – early 21st century. By their content, they are clearly divided into two categories: 1) texts that regulate the tradition, such as a ban on certain types of food and leisure during fasting, or recommendations for performing certain types of work during the calendar year; and 2) texts that describe punishment for violating behavioural norms. The most common prohibitions recalled by the pillars of this village’s tradition include: sweeping out the garbage and whitewashing in the hut, especially the stove, on Christmas holidays; overhearing cattle’s chatter on New Year’s Eve; performing any kind of work on holidays, especially on Mavka’s Easter; and disrespecting any (even a minor) holiday, including Sunday. A violator of these prescriptions and prohibitions will face an inevitable punishment, such as illness, or even death. A number of abnormal natural phenomena (drought, torrential rain, crop failure, pests) are also explained by violations, during annual holidays, of certain prohibitions, such as blocking a fence on Radunytsia (Saint Thomas Week); or a woman was the first to enter the house on a big holiday, etc. All these instructions are often combined with initial and prognostic magic techniques. In some cases, the calendar narrative is contaminated with dream interpretation. These are mostly plots about almsgiving: the deceased in a dream reports receiving alms, he thanks or reproaches for improper alms, or asks for alms through a dream. Sometimes, people see in their dreams the afterlife of their relatives, who were generous or greedy. These texts are rooted in the Christian worldview and are narrated mainly during the Great Lent. Another series of contaminations of the calendar narrative with dream interpretation is attached to the Feast of the Jesus Transfiguration. These are plots common throughout the Slavonic world that dead children are not given apples in the other world if their mothers ate them before the Apple Feast of the Saviour. All the regulations available in the texts may be divided into three groups: a system of prescriptions, a system of prohibitions, and a system of punishments. All these texts had a pedagogical function, transmitting behavioural stereotypes and fixing certain customs that became an everyday norm.
4
Komp, Diane M. "Invitation to a Simple Feast." Theology Today 49, no. 4 (1993): 478–84. http://dx.doi.org/10.1177/004057369304900404.
Full text
5
Friedeman, Caleb T. "Moses, Elijah, and Jesus’ Divine Glory (Mark 9.2–8)." New Testament Studies 70, no. 1 (2024): 61–71. http://dx.doi.org/10.1017/s0028688523000279.
Full textAbstract:
AbstractScholars generally agree that Moses and Elijah appear at the Transfiguration because they are connected to each other in some way, and that this connection informs the significance of the story as a whole. However, there is no consensus regarding how Moses and Elijah are related, and consequently there is significant disagreement about how their presence contributes to the Transfiguration. The present study, which focuses on Mark's account (Mark 9.2–8), argues that Moses and Elijah appear together because they received similar theophanies at Mount Sinai and, as a result, the Transfiguration should be read as a mountaintop theophany in which Jesus constitutes the personal presence of Israel's God.
6
Jezierski, Artur. "Świętość człowieka w nauczaniu Kościoła Prawosławnego." Elpis 12 (2010): 97–108. http://dx.doi.org/10.15290/elpis.2010.12.08.
Full textAbstract:
What are sanctity and transfiguration of human being? In what way we can define these concepts?Human plays active role in such process. The Holy Bible accepts free choice of human between Good and Evil, as a natural condition of human responsibility. In what way Saints practiced their asceticism and approached to transfiguration of their souls and bodies? mysteries of Saints were penance and humility.The true aim of Christian life are gathering the Holy Ghost and being in unity with Him. Shortage of food, pray to God, charity and all Good which we do in the name of Jesus Christ are means to unification process with the Holy Ghost.The true aim of our life is transfiguration process which concerns ours souls and bodies.We will be punish for lack of success in such transfiguration and for not becoming as a Jesus Christ on the base of His grace.unity with God, feeling of God presence, love to every human being are necessary attributes of human sanctity and necessary conditions for human transfiguration.
7
Дяблова, Кристина. "Кристина Дяблова Стихиры на «Господи, воззвах» Великой вечерни древнерусской службы Преображения: вопросы эволюции микроцикла и его вербально-певческой топики". Fontes Slaviae Orthodoxae 2, № 2 (2020): 127–42. http://dx.doi.org/10.31648/fso.5102.
Full textAbstract:
In this work, the microcycle sticheras on „Gospodi, vozzvah” of Great Vespers of the Orthodox Twelveieth Feast of the Transfiguration of the Lord. Our study is devoted to the results of the source study of a range of manuscripts containing samples of hymns, including sticheras on „Gospodi, vozzvah” of Great Vespers of the Transfiguration service, as well as their textual and musical-medieval analysis, which enable us to understand a number of issues of the evolution of the singing part of the Orthodox service of the Transfiguration East Slavic tradition, as well as to determine the peculiarities of the embodiment of the sticheras in the drama of the cycle on „Gospodi, vozzvah” of the leading topos of the holiday.
8
Puig i Tàrrech, Armand. "The Glory on the Mountain: The Episode of the Transfiguration of Jesus." New Testament Studies 58, no. 2 (2012): 151–72. http://dx.doi.org/10.1017/s0028688511000373.
Full textAbstract:
The starting point of the transfiguration of Jesus is the choice of Jesus himself. He had announced a destiny of suffering and death and, then, was faced with rejection of his words by his disciples, especially Peter. Now, they must know by themselves what ‘God's views’ are. The fundamental issue is whether Jesus' announcement really corresponds to the divine will. The answer will come from heaven: the disciples will be the privileged witnesses of the transfiguration granted to Jesus. He will appear as a heavenly figure, flanked by Moses and Elijah and thus preceding them. Peter would like to honour the three figures and prolong the wonderful vision making three dwelling-places, which recall the heavenly dwellings. But he does not realize that Jesus had announced a tragic destiny that falls within God's design. So, God has to speak. After the cloud will cover the three heavenly figures, the divine voice will address the disciples making it clear to them who Jesus is (God's Son) and what they must do (listen to Jesus, namely, accept his announcement of suffering and death).
9
Romero, Pérez Francisco Javier. "La Transfiguración de Jesús: Una interpretación según el método derásico." Brasiliensis 6, no. 12 (2017): 89–131. https://doi.org/10.5281/zenodo.8128129.
Full textAbstract:
https://brasiliensis.cerm.org.br/index.php/brasiliensis/article/view/121/version/121 It analyzes the evangelical account of the Transfiguration of Jesus starting from the hermeneutical mentality of the New Testament Deras, delimiting the literary form of the report of the Transfiguration and identifying the main elements that it entails. Fundamental to the analysis are the understanding of the Transfiguration as a haggadic account of fulfillment and the comparison with intertestamental texts. It seeks to achieve, therefore, the theological meaning of the text to favor its updating.
10
Kiss, Gábor. "Candor est lucis aeternae: the “Transfiguration” of a new feast and of an Alleluia." Studia Musicologica 56, no. 2-3 (2015): 217–31. http://dx.doi.org/10.1556/6.2015.56.2.8.
Full textAbstract:
The introduction of new feasts was regularly accompanied by a kind of rearrangement of the liturgical material. In the beginning Transfiguratio Domini was not obligatory feast, but was introduced gradually in more and more churches from the 10th century on. During the greater part of its history it had no special Proper for the mass, but different chants were drawn from the masses of traditional feasts, like Christmas, Epiphany, the Easter season and even the Holy Trinity. In the sources that include at all a mass for Transfiguratio we see different sets of Proper chants, borrowed from different feasts. The status of the feast changed when pope Callixtus III extended the feast to the Universal Church in memory of the victory gained by the Hungarians over the Turks. After that a new Proper was compiled, which, however, was slowly adopted by the different dioceses. It is questionable whether new melodies were also composed or the texts were sung to existing melodies instead. In Hungary the feast understandably gained special importance and apparently there was a need for Proper melodies. Since, however, there were no ordered melodies (or they were not at hand), every scriptor had to compose or find their own version. The paper demonstrates a great variety of solutions through the different melodies set to the Alleluia text Candor est lucis.
11
Batluck, Mark. "Visions of Jesus Animate Israel’s Tradition in Luke." Expository Times 129, no. 9 (2017): 408–15. http://dx.doi.org/10.1177/0014524617747508.
Full textAbstract:
Revelatory experiences in Luke’s Gospel illustrate the change that characters undergo as they come to venerate Jesus. These scenes depict how Jesus relates to their tradition. At first, Jews who see visions of Jesus’ coming, cast his mission in light of their knowledge of Israel’s scripture. With each successive event, and especially from the transfiguration onward, followers increasingly reimagine Israel’s scripture through their experience of Jesus. This devotion to Jesus is intrinsic to Judaism as a whole, as these experiences of Jesus are depicted as corporate not those of individuals alone.
12
Neville, David J. "On Behalf of Creation: Reading the Destructive Cosmic Eschatology of 2 Peter 3 in the Light of the Transfiguration." Journal for the Study of the New Testament 47, no. 3 (2025): 470–98. https://doi.org/10.1177/0142064x241299828.
Full textAbstract:
God’s creation of the cosmos is an elemental premise of the New Testament letter known as 2 Peter. Perhaps more overtly than in any other New Testament document, however, 2 Peter anticipates cosmic destruction on the day of divine judgment, when the created order will apparently be subjected to fiery dissolution. As well as looking back to creation and forward to the unpredictable ‘day of the Lord’, 2 Peter also references the historic parousia of Jesus by recalling his transfiguration. Since 2 Peter envisages judgment and salvation as two dimensions of one divine initiative already inaugurated by the historic mission of Jesus, this study looks to the past parousia of Jesus for orientation to his future parousia, both of which are referenced in the letter. This article has a twofold focus: first, destructive cosmic eschatology in 2 Pet. 3 and its potential ecological implications; and second, the hermeneutical value of 2 Peter’s appeal to the transfiguration of Jesus for reflecting on and evaluating 2 Peter’s eschatology—on behalf of creation.
13
Walsh, Richard, and George Aichele. "Metamorphosis, Transfiguration, and the Body." Biblical Interpretation 19, no. 3 (2011): 253–75. http://dx.doi.org/10.1163/156851511x575604.
Full textAbstract:
Abstract This essay examines the recent movies Avatar and District 9 in conjunction with the so-called "transfiguration stories" of Matt. 17, Mark 9, and Luke 9. It explores the difference between "transfiguration" and "metamorphosis" in these stories, and questions the avoidance of the latter term in English translations of the New Testament, as well as theological implications of the preference for "transfiguration." This tendency is already observable in the ideological dimensions of the New Testament. That the net effect of this translation preference is to obscure monstrous changes to the body of Jesus is made clear through contrast with the movies, and with Franz Kafka's story, "The Metamorphosis."
14
Guijarro, Santiago. "The Transfiguration of Jesus and the Easter Visions." Biblical Theology Bulletin: Journal of Bible and Culture 47, no. 2 (2017): 95–99. http://dx.doi.org/10.1177/0146107917697905.
Full text
15
Ho, Lee Young. "The Transfiguration of Jesus(Mt. 17:1-9)." Journal of Youngsan Theology 21 (June 30, 2011): 127. http://dx.doi.org/10.18804/jyt.2011.06.21.127.
Full text
16
Dzik, Marek. "Spotkanie św. Pawła z przemienionym Jezusem pod Damaszkiem a przemienienie Jezusa na górze." Ruch Biblijny i Liturgiczny 62, no. 2 (2009): 85. http://dx.doi.org/10.21906/rbl.199.
Full textAbstract:
The article describes a possible connection between the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus. The article is divided into two parts. In the first part, the author tries to find the main common elements between the two stories. He accounts for them: three versions of each story, the main characters of each story and the similar courses of each story. In the second part, the author compares the terminology of each Gospel pericope with the terminology of each Acts pericope. He states that in each pair there are very important identical words such as Ἰησοῦς, φωνή, ἀκούώ λέγω. In the pairs: Mat 17, 1–8 and the Act 9, 3–9; Mat 17, 1–8 and Act 22, 6–11; Mat 17, 1–8 Act 26, 12–18 even more identical and important words can be found. It allows the author to come to the conclusion that the story of the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus are harmonized. It is probably done to prove that St. Paul is an apostle because he saw the transfigured (glorified) Jesus as did St. Peter (and the other apostles).
17
Dzik, Marek. "Spotkanie św. Pawła z przemienionym Jezusem pod Damaszkiem a przemienienie Jezusa na górze." Ruch Biblijny i Liturgiczny 62, no. 2 (2009): 85. http://dx.doi.org/10.21906/rbl.277.
Full textAbstract:
The article describes a possible connection between the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus. The article is divided into two parts. In the first part, the author tries to find the main common elements between the two stories. He accounts for them: three versions of each story, the main characters of each story and the similar courses of each story. In the second part, the author compares the terminology of each Gospel pericope with the terminology of each Acts pericope. He states that in each pair there are very important identical words such as Ἰησοῦς, φωνή, ἀκούώ λέγω. In the pairs: Mat 17, 1–8 and the Act 9, 3–9; Mat 17, 1–8 and Act 22, 6–11; Mat 17, 1–8 Act 26, 12–18 even more identical and important words can be found. It allows the author to come to the conclusion that the story of the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus are harmonized. It is probably done to prove that St. Paul is an apostle because he saw the transfigured (glorified) Jesus as did St. Peter (and the other apostles).
18
Rosik, Mariusz. "When Did Jesus Drink the Fourth Cup of the Passover Meal?" Biblical Annals 9, no. 3 (2019): 569–90. http://dx.doi.org/10.31743/biban.4728.
Full textAbstract:
The article begins with the presentation of the content of the book by Scott Hahn entitled The Fourth Cup. Unveiling the Mystery of the Last Supper and the Cross. Then the author of the article outlines the shape of the ritual Passover meal, assuming that the sacrament of the Eucharist was instituted by Jesus during a meal similar to a Passover feast. Having delineated the context, he presents Scott Hahn’s hypothesis which identifies the fact of accepting by Jesus the drink of sour wine or vinegar right before his death with drinking the fourth cup of the Passover feast. The hypothesis has been critically analyzed and an alternative hypothesis has been proposed, according to which Jesus drinks the fourth cup of the Last Supper in the eschatological kingdom of God.
19
Алексеев, Анатолий Алексеевич. "Transfiguration: Theology and Iconography." Библия и христианская древность, no. 2(6) (June 17, 2020): 132–54. http://dx.doi.org/10.31802/2658-4476-2020-2-6-132-154.
Full textAbstract:
В статье рассматривается богословие Преображения. Отмечается богословская взаимосвязанность со сценами Крещения и Гефсиманского борения, тождественность сцены Преображения у синоптиков с Прославлением в Евангелии от Иоанна. Если первое художественное изображение сцены в базилике св. Аполлинария (Равенна, Классе, ок. 549 г.) использует её для обобщённого богословского образа Иисуса средствами художественной аллегории, то следующее - в базилике монастыря св. Екатерины на Синае (ок. 565 г.) - стремится преодолеть символизм и аллегоризм средствами и приёмами иконописи. The paper deals with a theology of Transfiguration. It points out its mutual theological affinity with the Baptism and Gethsemane Agony scenes within Synoptic Gospels as well as with Glorification in John 12. The first artistic image of Transfiguration in the Basilica di Sant’ Apollinare in Classe, about 550, presents a theologically generalized image of Jesus by means of allegory, whereas the next attempt in St Katharina of Sinai, about 565, tends to overcome symbolism and allegory by means of iconography.
20
Алексеев, Анатолий Алексеевич. "Transfiguration: Theology and Iconography." Библия и христианская древность, no. 2(6) (June 17, 2020): 132–54. http://dx.doi.org/10.31802/2658-4476-2020-2-6-132-154.
Full textAbstract:
В статье рассматривается богословие Преображения. Отмечается богословская взаимосвязанность со сценами Крещения и Гефсиманского борения, тождественность сцены Преображения у синоптиков с Прославлением в Евангелии от Иоанна. Если первое художественное изображение сцены в базилике св. Аполлинария (Равенна, Классе, ок. 549 г.) использует её для обобщённого богословского образа Иисуса средствами художественной аллегории, то следующее - в базилике монастыря св. Екатерины на Синае (ок. 565 г.) - стремится преодолеть символизм и аллегоризм средствами и приёмами иконописи. The paper deals with a theology of Transfiguration. It points out its mutual theological affinity with the Baptism and Gethsemane Agony scenes within Synoptic Gospels as well as with Glorification in John 12. The first artistic image of Transfiguration in the Basilica di Sant’ Apollinare in Classe, about 550, presents a theologically generalized image of Jesus by means of allegory, whereas the next attempt in St Katharina of Sinai, about 565, tends to overcome symbolism and allegory by means of iconography.
21
Kibbe, Michael H. "Light that Conquers the Darkness." Theology Today 75, no. 4 (2019): 447–57. http://dx.doi.org/10.1177/0040573618810373.
Full textAbstract:
Oscar Romero’s homilies on the transfiguration of Jesus offer a unique window into his way of reading Scripture as a churchman seeking to bring the gospel to bear on his historical moment. For Romero, the light that shone in the face of Jesus on the mountain must shine through the church in the dark places of the world as the church follows the same road as its Lord: the road that ends in glory but first endures the cross.
22
Bond, Helen K. "Dating the Death of Jesus: Memory and the Religious Imagination." New Testament Studies 59, no. 4 (2013): 461–75. http://dx.doi.org/10.1017/s0028688513000131.
Full textAbstract:
After discussing the scholarly preference for dating Jesus' crucifixion to 7 April 30 CE, this article argues that the precise date can no longer be recovered. All we can claim with any degree of historical certainty is that Jesus died some time around Passover (perhaps a week or so before the feast) between 29 and 34 CE. The emergence of the Johannine tradition (in which Jesus died on the day of Preparation) and the Markan tradition (in which Jesus died on the Passover itself) are explored through the lens of social/collective memory.
23
Simamora, Ridwan Henry, Dewi Magdalena Rotua, and Julio Eleazer Nendissa. "Jesus as the Fulfillment of Salvation Symbolism: Theological Study of John's Gospel." TELEIOS: Jurnal Teologi dan Pendidikan Agama Kristen 4, no. 2 (2024): 199–211. https://doi.org/10.53674/teleios.v4i2.197.
Full textAbstract:
Abstract: This study explores the continuity of the concept of salvation history (Old Testament) which is a topic of interest to readers of John's Gospel, having symbolic elements of Jewish festivals. Through a reading of John's Gospel, the reader discovers how not only Jesus is presented theologically as the Messiah but also the concrete fulfillment of what God revealed in the festivals and temples of that time. However, the understanding of how Jesus fulfills the symbols and festivals of the Old Testament has been the subject of theological debate. This research was conducted with a descriptive approach, by conducting a literature study related to salvation history from the perspective of the Gospel of John. It seeks to reveal how the Gospel of John reinterprets the festivals of salvation, offering a new understanding of Jesus as the true and final fulfillment of the new Passover for all believers and the establishment of Holy Communion in the Christian tradition. Jesus fulfills the symbolic meaning of the Feast of Salvation, and the Old Testament is seen as a shadow pointing to the ultimate reality in Christ. Jesus' participation in and reinterpretation of the feast is especially during His last supper, which is the Passover meal.
24
Fernandes, Errol. "Easter in the Time of COVID-19." AUC: Asian Journal of Religious Studies 65, no. 2-4 (2020): 246–50. https://doi.org/10.5281/zenodo.4064556.
Full textAbstract:
The feast of Easter celebrates the resurrection of Jesus from the dead. Jesus was willing to go to his passion and death despite being very afraid, only because he believed it was the will of his Father. The courage and faith of Jesus at this time of trial is evident and we can draw lessons from it in the present situations in which we find ourselves and as our world struggles with the pandemic of COVID-19 caused by the Caronavirus.
25
Ketchum, Matthew James. "Haunting Empty Tombs: Specters of the Emperor and Jesus in the Gospel of Mark." Biblical Interpretation 26, no. 2 (2018): 219–43. http://dx.doi.org/10.1163/15685152-00262p05.
Full textAbstract:
This paper employs theories of spectrality and haunting to read the Gospel of Mark alongside textual and archaeological materials representing the Roman emperor. I argue that the relationships between the figures of Jesus and the emperor are both more subtle and complex than is typically seen by empire-critical scholarship. I show how both the Roman emperor and the Gospel of Mark’s Jesus are constructed in undecidable negotiations of life and death, absence and presence, and past, present, and future. Scenes like Jesus walking on water, the transfiguration, and the empty tomb display the spectrality of Jesus in Mark’s gospel. Ghost stories and the globalizing logic of the imperial cult do the same for the emperor. The common spectrality of the emperors and Jesus in Mark’s Gospel signals how they are both haunted by the systemic violence of Rome’s empire.
26
Grilli, Massimo. "A transfiguração do caminho. Leitura de Mc 9,2-13 a partir da sua instância comunicativa." Revista Eclesiástica Brasileira 64, no. 253 (2019): 75. http://dx.doi.org/10.29386/reb.v64i253.1746.
Full textAbstract:
O relato da transfiguração de Jesus no Evangelho de Marcos (9,2-13) é aqui abordado a partir da sua função comunicativa. O Autor, depois de apresentar o modo como o leitor é construído na primeira parte do Evangelho (Mc 1,1–8,26), analisa o contexto narrativo em que está situado o relato da transfiguração (8,27–10,52) e, finalmente, propõe uma leitura do texto (Mc 9,2-13). O estudo realça sobretudo o modo como o autor bíblico entreteceu certos esquemas literários muito difundidos, e o modo como foram reeditados e colocados ao serviço de uma comunicação que tem por conteúdo fundamental a identidade de Jesus e o seu destino de sofrimento. O leitor é convidado a ler o evento não sob a perspectiva de “o que” aconteceu, mas, sobretudo, de acordo com o “significado” de tudo o que está prestes a acontecer. Nesta passagem do Evangelho, após dar-se conta de que o caminho de Jesus e dos seus seguidores se identifica com o caminho da cruz (Mc 8,31–9,1), o leitor vai poder conhecer o poder que Deus tem de transfigurar o caminho da cruz em caminho de ressurreição e de vida. Em si mesmo, o evento da transfiguração oferece ao leitor a chave de interpretação dos fatos que estão para acontecer na história de Jesus e, conseqüentemente, na história de todos os fiéis.Abstract: The account of Jesus’ transfiguration in the Gospel of Mark (9:2-13) is approached from its communicative function. Having presented how thereaderisbuiltinthefirstpartofthisGospel(Mk.1:1-8:26)theauthor analyzes the narrative context in which the account of the Transfiguration is inserted (8:27 – 10:52) and he finally proposes the specific reading of the text (Mk 9:2-13). Above all, the study helps us to perceive how the Biblical author mixed some well-known literary devices, how he re-edited them and placed them at the service of a communication that has as its basic content the identity of Jesus and the fact that His fate is one of suffering. The reader is invited to read the event, not so much by focusing on “what really happened”, but rather on the “meaning” of the events about to take place. Having realized that the path of Jesus and His followers entails the cross (Mk 8:32-9:1), the reader will be able to realize that God has the power to transfigure the way of the cross into a way of resurrection and of life. In itself, the transfiguration event offers the interpretative key for the reader to understand the facts about to happen in the history of Jesus and, consequently, in the history of all believers.
27
Vidican-Manci, Liviu. "The Taboric Light in the Hymns of the Vespers of the Transfiguration Feast." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 1 (2020): 123–41. http://dx.doi.org/10.24193/subbto.2020.1.08.
Full text
28
Pletneva, Ekaterina, and Nadezhda Shchepkina. "Theta Combinations in the Stichera of the Transfiguration." Journal of the International Society for Orthodox Music 6, no. 1 (2022): 107–23. http://dx.doi.org/10.57050/jisocm.113548.
Full textAbstract:
Many stichera of the twelve Major Feasts contain complex notational fragments, which are generally referred to as melismatic. The main criterion for melismaticity in notation is the theta symbol. The combination of several consistent thetas is a rare and noteworthy phenomenon, on account of which fragments of a very particular sacred character are created in chants. The article attempts to study this theta combination in the oldest Greek and Russian manuscripts of the 10th-13th centuries on the basis of the stichera of the Feast of the Transfiguration. It was discovered that there exist only five theta combinations in five chants defining the main topoi - Sound and Light. A hypothetical reconstruction of the melos of the theta combination of the 10-11th centuries was performed on the basis of the records of the Middle Byzantine notation of the 12-13th centuries, where thetas are transntated in analytical notation. The conclusion are drawn that the beginning of a theta combination is an event and can be emphasized by a transition to another mode or by a registral contrast. In each studied theta combination, the second theta complex appears to be either musically brighter, or more prolonged, or contains a metabola (modulation).
29
POIRIER, JOHN C. "Hanukkah in the Narrative Chronology of the Fourth Gospel." New Testament Studies 54, no. 4 (2008): 465–78. http://dx.doi.org/10.1017/s0028688508000246.
Full textAbstract:
It is almost universally supposed that the narrative chronology of the Fourth Gospel does not turn to Hanukkah until 10.22, but the first explicit reference to ‘the feast of Dedication’ need not represent the point at which the narrative first turns to that feast. This article argues, in turn, for a Hanukkah setting throughout John 10, then throughout chap. 9, and finally throughout chap. 8 (minus vv. 1–11). Thus Jesus' claim to be ‘the light of the world’ (8.12) invokes the symbolism of Hanukkah rather than of Sukkoth.
30
Ashton, John. "The Johannine Son of Man: A New Proposal." New Testament Studies 57, no. 4 (2011): 508–29. http://dx.doi.org/10.1017/s0028688511000178.
Full textAbstract:
How is the association of the descent/ascent motif with the Johannine Son of Man to be explained if the gnosticism theory no longer holds? ἀναβέβηκεν (3.13) is usually taken to refer to Jesus' final ascension. But Odeberg saw that it refers to a tradition of heavenly ascent in Jesus' lifetime. Bühner argued rather for a double reference—to the ascent of a visionary seer involving a metamorphosis into a heavenly beinganda final ascent at death. Yet he ignores the likelihood, sustained by Jarl Fossum and Morton Smith, that the transfiguration tradition was based on an authentic memory. In chs. 9 and 5 the evangelist recognizes that Jesus had been invested with the authority of the heavenly Son of Man. He sees the crucifixion as an exaltation (3.14), and follows a statement of Jesus' ascent, descent and exaltation by a full summary of God's loving gift to the world.
31
Burkett. "The Transfiguration of Jesus (Mark 9:2–8): Epiphany or Apotheosis?" Journal of Biblical Literature 138, no. 2 (2019): 413. http://dx.doi.org/10.15699/jbl.1382.2019.542353.
Full text
32
Burkett, Delbert. "The Transfiguration of Jesus (Mark 9:2–8): Epiphany or Apotheosis?" Journal of Biblical Literature 138, no. 2 (2019): 413–32. http://dx.doi.org/10.1353/jbl.2019.0022.
Full text
33
da Cunha, Ariadini Silva, and Michelle Figueiredo Neves. "O logos segundo o pensamento de Joseph Ratzinger/Bento XVI: uma reflexão introdutória." Coletânea 20, no. 39 (2021): 37–52. http://dx.doi.org/10.31607/coletanea-v20i39-2021-2.
Full textAbstract:
: The comprehension of the concept of logos is one of the central points of Joseph Ratzinger/Benedict XVI’s theological thought, which, based on the Gospel of Saint John, establishes the following truth: Jesus is the Logos himself, who gives meaning to all things. This introductory study is limited to the compendia “Introduction to Christianity: lectures on the Apostolic Symbol” (1968) and the volumes of the work “Jesus of Nazareth: The Childhood of Jesus” (2012) and “from the baptism in the Jordan to the transfiguration” (2007). It demonstrates, in general lines, how the greek word logos is understood in different philosophical movements. It addresses the theme according to the New Testament writings, especially in those books written by John, which demonstrates the term logos to be inserted in the Mystery of Salvation. Joseph Ratzinger/Benedict XVI corroborates the fact that the real face of Jesus Christ is marked by the principle that orders the cosmos and reason, uniting all existence to Himself, giving it real meaning.
34
Pałęcki, Waldemar. "Misterium Najświętszego Imienia Jezus w liturgii Kościoła rzymskiego." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 151–65. http://dx.doi.org/10.14746/pst.2020.36.09.
Full textAbstract:
According to the bible tradition, the name of a person determine its personality and dignity. Since the 18th century there is known commemoration of the most sacred name of Jesus in the liturgy of Roman Church. The essence of this devotion contains the liturgical texts assigned for that day. Especially many texts of the pre-Vatican liturgy point out the great importance of that day. After the Second Vatican Council the commemoration was removed from the liturgical agenda, but anew established in 2002. Analysis of the texts contained in missal and breviary show theological contain of that feast day. The base are words about the humiliation and glorification of the Servant of Yahwe derived from the second chapter of the Letter of Saint Paul to Philippians (Phil. 2:6–11) and from the Acts of Apostles. In that book it is said that the name of Jesus is the only one by which we can be saved (Acts 4:8–12). Liturgical texts from the Old Testament indicate the fulfilment of the prophecy in the name of Jesus. Different motivation of praising the name of Jesus is shown in the literature of Christian writers who demonstrate the beauty and sweetness of the name of Jesus. Before The Second Vatican Council, in the sermons of St. Bernard it is highlighted that this name is innate, not given. Saint Bernard from Siena said in his sermons that the name of Jesus is the name of His mercy. This text is the base of the Office of readings after the Second Vatican Council. Nowadays this feast is celebrated on 3rd January and links the mystery of the nativity and of the revelation of the Lord, pointing out the unity in the celebration of the mystery of Incarnation.
35
Thomas, Mafredas. "Η εορτή της Υπαπαντής κατά την Πατερική Γραμματεία των τριών πρώτων αιώνων". Archive 17, № 1 (2021): 16–38. https://doi.org/10.5281/zenodo.4483102.
Full textAbstract:
A very important issue in the research of feasts is the effort to find the necessary sources that lead to the understanding of the reasons why Church, as an administration and as a functional body, decides and ultimately favors the formation of a feast, either despotic or theological. In the present study, an attempt is made to investigate, not so much the reasons, but the preliminary stages that led to the final formation of the feast of Presentation of Jesus at the Temple, in the 4th century, starting from the Patristic texts of the first three centuries, although that the relevant reports are from minimal to negligible. And the whole issue concerns a feast that has its origin in the old Jewish ritual, which the presence of Christ renews, delivering it renewed in the current worship practice of the church.
36
S.S.L., Paulus Halek Bere. "“In Fear and Night” - The Faithful Disciple in The Burial of Jesus: Narrative Reading on John 19:38-42." Forum 53, no. 1 (2024): 98–110. http://dx.doi.org/10.35312/forum.v53i1.627.
Full textAbstract:
The burial of Jesus is an important aspect for Christian community to understand the meaning of salvation story. In his narrative on the burial of Jesus, John figure out three characters (Joseph of Arimathea, Pilate and Nicodemus) at the last moment of Jesus in specific way. Pilate who was fear of Jews still has authority, as the reference for Joseph of Arimathea to ask for permission in order to take the body of Jesus. In this exegetical study and narrative reading on John 19,38-42, I use the character study to approach the text as one-unit narrative. I will find out how a narrator uses setting, plot, rhetoric, and character to persuade the reader to adopt his evaluative point of view. I will argue that the burial of Jesus was the moment for them to declare themselves publicly as the true disciple of Jesus and risk their identity as Jews. By touching the death body, they made themselves impure for Jews feast, but they draw themselves near to the one who come to bring the eternal life.
37
Roth, Dieter T. "Transfiguring the Transfiguration: Reading Luke 9:35 Adversus Marcionem." Catholic Biblical Quarterly 85, no. 4 (2023): 722–36. http://dx.doi.org/10.1353/cbq.2023.a908821.
Full textAbstract:
Abstract: In this article, I consider the surprising and striking ways in which the final words of the Lucan transfiguration account, "This is my Son, my Chosen One; listen to him" (Luke 9:35), have been read along the same lines as the interpretation of the famous, second-century, anti-Jewish "arch-heretic" Marcion. Drawing on Tertullian's well-known work against Marcion, I discuss key aspects of this "heretic's" interpretation, along with the manner in which Tertullian, among others, actually reads a significant element in the verse cum Marcione rather than adversus Marcionem . I contend that following Marcion at this point does not do justice to the presentation of the Lucan Jesus in its Second Temple context, nor to the Gospel according to Luke itself. I conclude that, when reading the conclusion of the Lucan transfiguration account, one should read adversus Marcionem and leave this "Marcionite" reading behind.
38
Hanc, Ovidiu. "THE PARABLE OF THE GREAT BANQUET: MINISTRY CHALLENGES IN LUKE 14." Semănătorul (The Sower) 4, no. 2 (2024): 111–26. http://dx.doi.org/10.58892/ts.swr4260.
Full textAbstract:
The parables of Jesus encapsulate the theology of the Kingdom of God. Since Jesus used to teach many things in parables it is impossible to define a theology of ministry outside this framework that compresses a thorough understanding of this concept. There are several narratives as the sending of the twelve and the great commission mandate in the Gospels, however The Parable of the Great Banquet in Luke 14, rooted in the Isaianic divine feast, is a parable that reflects not only a grace-based universal invitation but also some ministry challenges that arise with the refusal of such an offer.
39
Mitralexis, Sotiris. "High-Season Piety: An Ethnographic Account of Community, Commensality, and Ritual in Anafi Island’s Summertime Orthodox Christian Religious Practices." Religions 16, no. 3 (2025): 278. https://doi.org/10.3390/rel16030278.
Full textAbstract:
This paper explores the material culture of religious life on the Greek island of Anafi during the peak tourism season of summer 2023. Through ethnographic fieldwork, the paper examines the public celebration of a number of feasts coinciding with the summer high season: the Transfiguration of Christ, one of the Great Feasts of the Orthodox Church, celebrated on the sixth of August; the Dormition of the Theotokos (Mary the “Birthgiver of God”) on the fifteenth, with evening Supplications to the Theotokos in church on every August weekday leading up to the feast; the feast and commemoration of the immensely popular Saint Fanourios on the twenty-seventh of August, with the main celebration centering on the preceding day’s vespers; and, in September, the major feast of the island: the Nativity of the Theotokos (8 September), which unfolds into four-days-long festivities, due to the main shrine of the island being dedicated to the protectress of Anafi, Panayia Kalamiotissa. This paper focuses especially on the role of commensality and shared meals in maintaining kinship ties and social communion. Ritualized festive eating emerges as a way of consolidating the community of permanent island residents and diasporic islanders returning for summer. The continuity of these embodied practices provides insight into Anafiot identity and lived religion. Ultimately, this paper reflects on how contemporary Orthodox theologians have re-discovered the priority of materiality and the senses in ecclesial life.
40
Jessica. "The Lord's Supper Revisited." Indonesian Journal of Theology 10, no. 2 (2022): 167–90. http://dx.doi.org/10.46567/ijt.v10i2.195.
Full textAbstract:
The Lord’s Supper is probably one of the most vital elements in Christianity. However, churches nowadays witness two extreme attitudes in approaching the Lord’s Supper: one that over-sacralizes the ceremony as something mystical or magical while the other simply takes it as a ritual or memorial. While both notions are not wrong in some sense, the ceremony in fact falls somewhere in the middle. Eucharist involved two important dimensions: it is a meal, and it is a “sacrificial” meal. The ordinary and the religious aspects both exist within the eucharist.
 In the records of the Last Supper, Jesus ate the Passover “meal” with His disciples and reinstituted it. From then on, the early church celebrated the Lord’s Supper, gathering and breaking bread in houses, which was then known as agape—a love feast. However, what we witness in today’s Lord’s Supper is nowhere close to the original Last Supper or the early Christian agape feast. It becomes a ceremony without a meal; a celebration without a feast. It is ironic that the so-called “supper” only involves a wafer-like bread and a really small cup of wine. It is the absence of a “meal” that this ceremony becomes more and more detached. The Lord’s Supper becomes difficult to understand because of the emphasis on its sacredness. The ceremony remains a ritual as the “sacred” is separated from the “secular”.
 It is the contention of this study that the separation of the love feast from the ceremony of the Lord’s Supper that render it meaningless. This study aims to uncover the context and history of the Lord’s Supper, especially the significance of a feast or meal in the eucharist, and how it was lost in the course of history. We will see that it is in the context of a meal that the early church celebrates the eucharist, a thanksgiving in the form of a love feast. It is in the context of a meal that Jesus introduced His body and blood in the Last Supper. It is in the context of a meal that God commanded the Israelites to observe the Passover. When we approach the Lord’s Table without a proper meal, the eating of the “bread” and “wine” without context becomes a ritual without reality.
 Finally, suggestions are given to better approach the Lord’s Table, and hopefully regain the meaning and spirit of the ceremony.
41
ΤΣΙΟΔΟΥΛΟΣ, ΣΤΕΦΑΝΟΣ. "ΣΧΟΛΙΑ ΣΕ ΜΙΑ ΧΑΡΤΙΝΗ ΕΙΚΟΝΑ ΤΟΥ ΒΟΡΤΟΛΙ". Μνήμων 27 (1 січня 2005): 245. http://dx.doi.org/10.12681/mnimon.819.
Full textAbstract:
<p>Stephanos Tsiodoulos, Comments on a copper engraving of Bortoli</p><p>In this article we present a copper engraving of the Transfiguration of Christ, printed in the printing house of Bortoli, and we attempt to relate it with the village Kalota in Zagori of Epirus. In the central church of the village Kalota we found copies of the afore-mentioned copper engraving. This engraving bears under the representation the inscription: Η ΜΕΤΑΜΟΡΦΩΣΙΣ TOY ΣΩΤΗΡΟΣ ΕΙΣ ΚΑΛΟΤΑ. Also, under the decorative border that surrounds the representation, on the left side, there is the following inscription: Ε'νετίηση Παρά Άντωνίω τω Βόρτολι. The engraving should be dated before the year 1788, in which Bortoli printed his last book. It should be indicated that the central church of the village, which was built or restored in 1736, is dedicated to the Transfiguration of Christ. According to oral testimonies of the inhabitants of Kalota, in the past, every year on the 6th of August, day of the patronal feast of the church, the church wardens used to carry the collection-plare around the churchyard, in which they had placed the copper engraving of the Transfiguration of Christ. Afterwards, according to the procedure of the auction, the person who would offer the largest sum of money would become the possessor of the engraving. The above-mentioned custom stopped in the mid 1950's. The engraving used to be offered aswell to the person who would give the largest sum of money, in order to hold the cross during the procession of the Epitaph on the evening of Good Friday or in order to hold the icon of the Resurrection on the evening of Holy Saturday. Also, this engraving used to be given as a blessing by the church to the newly married couples. According to what we mentioned above, the copper engraving of the Transfiguration of Christ should be related closely with the village Kalota of Epirus.</p>
42
Grier, James. "Editing Adémar de Chabannes' liturgy for the Feast of St Martial." Plainsong and Medieval Music 6, no. 2 (1997): 97–118. http://dx.doi.org/10.1017/s0961137100001303.
Full textAbstract:
On 3 August 1029, the monks of the abbey of St Martial in Limoges sought to inaugurate a new liturgy for their patron saint, a new liturgy that acknowledged and celebrated his status as an apostle, the younger cousin of Simon Peter, an intimate of Jesus himself, and St Peter's delegate to Gaul.
43
Collins, Adela Yarbro. "Mark and His Readers: The Son of God among Greeks and Romans." Harvard Theological Review 93, no. 2 (2000): 85–100. http://dx.doi.org/10.1017/s0017816000016710.
Full textAbstract:
In his influential work,Kyrios Christos, Wilhelm Bousset confessed that he had vacillated and was still vacillating on the question of whether the creation of the title υἱòς θɛo⋯ (“Son of God”) as an epithet for Jesus ought to be attributed to the earliest community of his followers in Palestine. He tentatively took the position that the oldest community of followers of Jesus described him as the παῖς θɛo⋯ (“Servant of God”) in a messianic interpretation of the servant-poems of Second Isaiah. This epithet, he thought, was in considerable tension with the notion of Jesus as the Son of God, making it unlikely that both epithets originated in the same context. He argued that the statement of the divine voice in the scenes of baptism and transfiguration, “You are my Son,” is a tradition that circulated in the earliest community but that this address is a far cry from the title “Son of God.” He was thus inclined to conclude that this title originated “on Greek ground, in the Greek language.” He argued that the confession of Jesus as the Son of God by the Gentile centurion in Mark 15:39 cannot be understood as a recognition of Jesus as the Jewish messiah. Rather, “Son of God” was the formula chosen by the evangelist to express the identity of Jesus Christ for the faith of the Gentile Christian community.
44
Mian, Faizan Ahmed, та Mehmood Anas. "یسوع کا دخول یروشلم :عیدفصح یاعیدخیام ایک تحقیقی جائزہ Jesus' Entry into Jerusalem: A Research Review in The Context of Passover and Tabernacle". AL-USWAH Research Journal 02, № 02 (2022): 117–27. https://doi.org/10.5281/zenodo.7770432.
Full textAbstract:
<strong>ABSTRACT</strong> <em>The final days of Jesus when he reached Jerusalem before the events of his crucifixion are extensively covered in all four canonical gospels. Because Jesus' crucifixion is the foundation for humanity's redemption, these events’ significance led to the cross, the most significant event in Christian history. However, each of the four gospels tells a unique version of this story in order to offer a full foundation for humanity's redemption. The foundation of Jesus' execution, according to the authors of the gospels, was laid on the day when he triumphantly entered Jerusalem and was warmly received by the Jewish populace. The gospel writers attempted to conjure up the idea that Jesus entered Jerusalem on the day of Passover, one of the Jewish religious holidays. However, historical evidence contradicts this, and it can be determined that Jesus actually made his triumphant entry into Jerusalem six months earlier on the Tabernacle Feast, one of the most significant Jewish holidays preceding Passover. </em><em>The triumphant arrival of Jesus into Jerusalem has been examined in this article in light of historical facts.</em>
45
Prieto Rodríguez, Adlin de Jesús, and Marina Meza Suinaga. "Baby Jesus’ Standing, Theft and Search – a Traditional Venezuelan Christmas Feast." Politeja 10, no. 24 (2013): 255–66. http://dx.doi.org/10.12797/politeja.10.2013.24.16.
Full text
46
Grumett, David. "Action and/or contemplation? Allegory and liturgy in the reception of Luke 10:38–42." Scottish Journal of Theology 59, no. 2 (2006): 125–39. http://dx.doi.org/10.1017/s0036930606002195.
Full textAbstract:
The brief account of the hospitality offered by Martha and Mary to Jesus has been interpreted allegorically in at least three different ways. The majority tradition has identified the figure of Mary with contemplation, and considered this to be the ‘one thing necessary’ to Christian life. Meister Eckhart suggests, however, that Martha, representing action, has chosen the better part, and Aelred of Rievaulx that action and contemplation are both commended. Feminist and other recent interpretations continue, sometimes unconsciously, to draw on this allegorical tradition. The theological importance and significance of the passage has been due largely to its use as the gospel reading for the feast of the Assumption of Mary the mother of Jesus.
47
Knights, Chris. "Metamorphosis and Obedience: An Interpretation of Mark’s Account of the Transfiguration of Jesus." Expository Times 121, no. 5 (2010): 218–22. http://dx.doi.org/10.1177/0014524609355076.
Full text
48
Lészai, Lehel. "Jézus hívása." Sárospataki füzetek 28, no. 2 (2024): 111–23. http://dx.doi.org/10.59914/sf.28.2024.2.12.
Full textAbstract:
The subjects of the vocation and mission are the Father, Jesus Christ and the Holy Spirit. The basis and the aim of the Father’s calling and sending is Jesus. Between Jesus’ transfiguration and return, the Holy Spirit is the subject of the vocation and the mission. Jesus is able to make the stones cry out, yet he still calls ordinary people to proclaim his eternal message. In spite of the apparent restriction, Jesus’ call in Mt 11,28a refers to everyone. Jesus’ universal call becomes evident in Mk 13,10 and, eventually, in his command that is sent to every creature and nation all over the world. The universal call is delivered as a personal call. The goal of calling is practical discipleship. In a spiritual sense, God calls us away from sin, death and judgment. In a physical sense, the calling can be heard everywhere, be it at the church, at work, at home, at a place of entertainment, at the supermarket or on the road. The universal call knows neither racial, national, religious, social or sexual differences nor geographical boundaries. Along with the calling, mission is universal as well because it concerns Jews and Gentiles regardless. Jesus taught us that service means sacrifice and suffering, for which he set an example. The responsibility of the mission means a step out from us and a start towards others, service done to others. The triune God, out of his endless grace, called us, elected us and sent us, deeming us worthy of being his serving and suffering fellow-workers.
49
Phillips, Thomas E. "Jesus' Transfiguration and the Believers' Transformation: A Study of the Transfiguration and Its Development in Early Christian Writings - By Simon S. Lee." Religious Studies Review 36, no. 1 (2010): 73. http://dx.doi.org/10.1111/j.1748-0922.2010.01405_12.x.
Full text
50
Williams, Travis B. "Confirming Scripture through Eyewitness Testimony (2 Peter 1.19a): Resolving a Crux Interpretum." Journal for the Study of the New Testament 43, no. 4 (2021): 605–24. http://dx.doi.org/10.1177/0142064x211004451.
Full textAbstract:
Responding to objections raised against the parousia, the author of 2 Peter seeks to defend the validity of Jesus’ return by pointing to the experience of the apostles at the Transfiguration (1.16-18) and to prophetic scripture (1.19-21). But how these two proofs relate to one another has been a matter of dispute since the earliest days of critical scholarship. Standing behind this disagreement is a difficult grammatical construction involving the comparative adjective βεβαιότερον (2 Pet. 1.19a). This article seeks to bring resolution to the debate through a comprehensive assessment of the force and function of this key term.