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Journal articles on the topic 'Gospel Readings'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

Villadsen, Holger. "Evangelielæsningens placering og funktion i dansk højmesseordning." Dansk Teologisk Tidsskrift 84, no. 1 (2021): 48–91. http://dx.doi.org/10.7146/dtt.v84i1.128070.

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Abstract: This article examines the place of the Gospel reading and the Creed in Danish liturgy. In the first centuries after the Reformation, the Gospel was sung from the altar followed by the Creed, normally a Danish hymn. The Gospel was read once more from the pulpit before the sermon. In the 19th century, the Gospel was often only read from the pulpit in connection with the sermon and the Creed gradually disappeared. At the end of the 19th century, a new lectionary was introduced with two years and two different Gospel readings: the first from the altar, the second from the pulpit as the t

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Zuurmond, Rochus. "The Textual Background of the Gospel of Matthew in Ge‘ez." Aethiopica 4 (June 30, 2013): 32–41. http://dx.doi.org/10.15460/aethiopica.4.1.489.

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The Gospel of Matthew in Ge‘ez has been handed down in two ancient Versions: A-text and B-text. The A-text is the earlier one, translated from the Greek and completed not later than the 6th century. It is a very ‘free’ translation, adapting the text not only to a Semitic vernacular but also to a new cultural background. The Vorlage of the A-text was rather close to the Byzantine type of text, but it has more readings in common with Greek manuscripts such as ﬡ, W and B, than those commonly understood as ‘Byzantine.’ The B-text, although strongly influenced by the A-text, removes practically all

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3

Walsh, Richard. "Gospel Judases." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 1 (2007): 29–46. http://dx.doi.org/10.1558/post.v2i1.29.

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The canonical Judas is not a developed, literary character, but, rather, a sign within Christian discourse of the fated, traitorous disciple who came to an appropriate reward. Christian mythology employs that figure in order to demarcate boundaries between insiders and outsiders. The discourse uses that Judas as a scapegoat to exorcise evil. When modern critics remove the individual gospels from the canon, their readings depict several different Judases: for example, Mark’s apocalyptic victim, Matthew’s repentant murderer, Luke’s apostate apostle, and John’s thieving demon. Such readings expos

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4

Reedrow, Alexander James. "From Darkness to Light: Nicodemus, “the Jews,” and John’s Gospel." Journal of Theological Interpretation 18, no. 1 (2024): 77–96. http://dx.doi.org/10.5325/jtheointe.18.1.0077.

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Abstract How might we read the canonical Gospel of John as anything other than anti-Jewish, a scholarly point of view that in recent years has received renewed support? The accusation is absolute and raises serious problems for the gospel’s ongoing reception as Christian Scripture. The appropriate response to this challenge of such high stakes is to return to the gospel and offer close readings of the relevant passages. This article participates in the ongoing debate regarding the status of the gospel by examining how John characterizes Nicodemus, the first “Jew” with whom Jesus engages in ext

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Shelley, Braxton D. "Analyzing Gospel." Journal of the American Musicological Society 72, no. 1 (2019): 181–243. http://dx.doi.org/10.1525/jams.2019.72.1.181.

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This article presents an analytical paradigm that employs the repetitive musical cycle known as “the vamp” to illuminate the interrelation of form, experience, and meaning in African American gospel music, focusing on music performed by gospel choirs with soloists. I argue that, more than just a ubiquitous musical procedure, the gospel vamp functions as a ritual technology, a resource many African American Christians use to experience with their bodies what they believe in their hearts. As they perform and perceive the gospel vamp's characteristic combination of repetition and escalation, thes

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6

Jutkiewicz, Piotr. "Ancient and Rare Readings in the Syriac Harklean Version of the Gospel of John and their Significance for its Interpretation." Biblical Annals 15, no. 2 (2025): 273–86. https://doi.org/10.31743/ba.17703.

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This paper analyses four intriguing variant readings that are ancient, rare, and unexpectedly transmitted by a relatively late translation of the NT, the Syriac Harklean version. Although the existence of these readings is not a recent discovery, the broader picture emerging from their joint presentation is hoped to encourage a new, less biased perspective from which to approach the Harklean text of the gospels and an enhanced understanding of how the Gospel of John was read and interpreted by its early audiences. This different approach to textual criticism than the traditional quest for one

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7

Gaston, Thomas E. "Does the Gospel of John Have a High Christology?" Horizons in Biblical Theology 36, no. 2 (2014): 129–41. http://dx.doi.org/10.1163/18712207-12341279.

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John’s gospel is often presented as having a “high” Christology but are alternative readings possible or even more credible? In this essay I re-evaluate the foundations of the purported high Christology of John’s gospel in light of recent Johannine scholarship. I will argue that some conventional readings of John are precarious and common proof texts, when read properly, are more indicative of a low Christology. I will also acknowledge that some passages might indicate a high Christology and warrant further study. If the Gospel of John has, in fact, a low Christology then this has implications

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8

Sterlingow, Piotr. "Recepcja czytań ewangelicznych w hymnografii Wielkiego Poniedziałku w rycie jerozolimskim." Elpis 26 (2024): 61–71. http://dx.doi.org/10.15290/elpis.2024.26.06.

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This article focuses on the reception of the Gospel readings of Holy Monday in the liturgical hymnography of that day. In the paper, the liturgical readings and hymnography of the Jerusalem rite, which is one of the oldest rites of the Eastern liturgical tradition, were analyzed. The author used sources such as the Jerusalem Lectionary, the Iadgari and the Typikon of the Anastasis. The research aimed to determine how often the authors of the Holy Monday liturgical hymns were inspired by passages from the Gospel, and what was the reception of this book in their works. After the analysis, it was

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9

Petersen, William L. "Textual Evidence of Tatian's Dependence upon Justin's 'AΠOMNHMONEYMATA". New Testament Studies 36, № 4 (1990): 512–34. http://dx.doi.org/10.1017/s0028688500019706.

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Because of their early date (mid-second century) and interesting variants, the gospel citations of Justin Martyr — he almost always refers to his source as άπομνημονεύματα τν άποστόλων (‘memoirs of the apostles’), and only rarely as a ‘gospel’ — have long attracted scholars’ attention. It is self-evident that the citations contain numerous variant readings and are frequently harmonized; the dispute has been over what best explains this phenomenon. Semisch and Zahn said that the variant readings and harmonizations were due to lapses of Justin's memory. Credner argued that Justin's non-standard

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Foster, Paul. "Contemporary Readings of the Gospel of Mark." Expository Times 132, no. 6 (2021): 291–92. http://dx.doi.org/10.1177/0014524621996213.

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Dewey, Joanna. "Feminist Readings, Gospel Narrative and Critical Theory." Biblical Theology Bulletin: Journal of Bible and Culture 22, no. 4 (1992): 167–73. http://dx.doi.org/10.1177/014610799202200404.

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12

Kachouh, Hikmat. "Sinai Ar. N.F. Parchment 8 and 28: Its Contribution to Textual Criticism of the Gospel of Luke." Novum Testamentum 50, no. 1 (2008): 28–57. http://dx.doi.org/10.1163/156853607x229448.

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AbstractThis article examines the text of an Arabic Gospel manuscript from the “New Finds” at St. Catherine's Monastery, Sinai. It provides a general description of the codex, and then studies two hundred and thirty readings in Saint Luke's Gospel. These readings differ from the Majority Text and agree with some of the earliest Greek witnesses as well as ancient versions. The contribution of this manuscript is shown to be considerable, and a warning against minimizing the textual value of the Arabic versions.

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Baarda, Tjitze. "‘And they thought that the time of his decease…had come’ [TA XXIV:5–6]." New Testament Studies 58, no. 3 (2012): 453–61. http://dx.doi.org/10.1017/s0028688512000100.

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The Arabic Diatessaron has often been neglected in research on the New Testament, and understandably so. It is, indeed, a late and remote witness, written in a language that does not belong to the usual outfit of most theologians. Moreover, its text sometimes presents readings that are not easy to explain. One of these readings occurs in the Transfiguration Narrative and has found its way into the apparatus of the large Oxford edition of Luke's Gospel. This short study is an attempt to evaluate this variant reading and to clarify its origin.

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Phillips, Thomas E. "Reading Recent Readings of Issues of Wealth and Poverty in Luke and Acts." Currents in Biblical Research 1, no. 2 (2003): 231–69. http://dx.doi.org/10.1177/1476993x0300100207.

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Issues of wealth and poverty in the Third Gospel and Acts have attracted a great deal of scholarly interest since the rise of redaction criticism. This essay provides a survey of the most important readings of these issues from the mid 1960s to the present. Readings from a variety of critical perspectives (e.g. redaction, social-scientific, literary, and reader response) are considered. The authors examined in detail are D. Sweetland, D. Kraybill, L.T. Johnson, J. York, M. Prior, R.J. Cassidy, H.-J. Degenhardt, W. Schmithals, W. Stege mann, D.P. Seccombe, T.E. Schmidt, J. Koenig, K.-J. Kim, an

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Isbell, Charles David. "Essays Introducing a Jewish Perspective on the Gospel of John." Socio-Historical Examination of Religion and Ministry 2, no. 1 (2020): 17–26. http://dx.doi.org/10.33929/sherm.2020.vol2.no1.02.

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This article’s aim is to highlight the impact that plain sense readings of the Gospel of John have on educated Jewish and Christian lay persons but who typically do not aspire to learn or appropriate current scholarly theories seeking to explain sacred texts in a technical and often inordinately complex fashion. Essay topics include: 1) the anonymous author (“John”), the relationship of his gospel to the Synoptic Gospels, his interpretation of Jewish actions and customs, and his influence on a distinct group of early Christians, the “Johannine” community; 2) John’s portrayal of Jesus’ self-ide

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Myles, Robert J. "Opiate of Christ." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 3 (2016): 257–77. http://dx.doi.org/10.1558/post.v7i3.28298.

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This article applies a Libertarian Marxist lens to the Gospel of John. In doing so, it highlights the agrarian-aristocratic class struggle that is refracted in the text and also seeks to problematize hierarchical and authoritarian ideologies. Its point of departure is the recent political interpretations of John championed by Tom Thatcher (2009) and Warren Carter (2008), but it diverges significantly from these readings by observing how the gospel’s so-called “subversive” quality has often been overstated and/or simply taken for granted. By focusing on the problematic re-inscription of hierarc

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Klem, Matthew J. "John 21:15–19 as a Prophetic Succession: A Reading in Light of 2 Kings 2:1–18." Journal of Biblical Literature 142, no. 3 (2023): 513–31. http://dx.doi.org/10.15699/jbl.1423.2023.8.

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Abstract This article explores meanings floating in the space between John 21:15–19 and 2 Kgs 2:1–18. Against the background of Kings, the threefold conversation between Jesus and Peter in John 21 functions as a loyalty test in a prophetic succession—Jesus passes on his prophetic role to Peter after the pattern of Elijah and Elisha. Against the background of the gospel, the threefold conversation between Elijah and Elisha in 2 Kgs 2 functions as a restoration, which suggests that Elisha may be the unnamed prophet in 1 Kgs 19:3. These experimental intertextual readings provoke a reassessment of

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Dyson, Gerald P. "Liturgy or private devotion? Reappraising Warsaw, Biblioteka Narodowa, I. 3311." Anglo-Saxon England 45 (December 2016): 265–84. http://dx.doi.org/10.1017/s0263675100080297.

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AbstractScholars have typically characterized Warsaw, Biblioteka Narodowa, I. 3311, an unlocalized Anglo-Saxon gospel lectionary of the late tenth or early eleventh century, as a book intended for use in private devotional reading. Despite this, a study of the contents of the book indicates that it was used liturgically, possibly by an individual priest or a small clerical community. This article offers a reappraisal of the manuscript and its use based on the complementary pattern of gospel readings that is evident in the two sections of the book and the presence of previously unnoticed musica

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Roberts, Mark. "A Hermeneutic of Charity: Response To Heather Landrus." Journal of Pentecostal Theology 11, no. 1 (2002): 89–97. http://dx.doi.org/10.1177/096673690201100106.

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AbstractThis response to the article of Heather Landrus appreciates the way that studying how the life experiences (or, social locations) of believers influ ence how they interpret Scripture can invite students to receive these testi mony-enriched readings with respect and to respond to them both charitably and critically, for the glory of God. A response to a reading one cannot endorse completely critiques the reading charitably when it (1) discerns the gospel intention in the reading; (2) rejoices in the good fruit borne through the reading; (3) seeks to preserve the good fruit while re-root

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20

Sleeman, Matthew. "Mark, the Temple and Space: A Geographer's Response." Biblical Interpretation 15, no. 3 (2007): 338–49. http://dx.doi.org/10.1163/156851507x184919.

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AbstractAs a production of space, the Jerusalem temple has multiple dimensions which render a rich material and ideational locale. The paper links interpretation of the Jerusalem temple in Mark's Gospel to a growing interest in spatial theory and narrative spatiality which resists reducing space to either background staging or the realm of ideas. Such theory calls for a genuinely spatialized reading, rather than a privileging of temporality which marginalizes readings for space.

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21

Szwed, Zofia. "О типологических особенностях текста Евангелия Тип-7 из собрания РГАДА ф. 381, № 7". Acta Polono-Ruthenica 1, № XXII (2017): 91–103. http://dx.doi.org/10.31648/apr.1220.

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The article is devoted to the 13th century Gospel Book, which is kept in the Russian State Archive of Old Records and registered under reference F. 381, № 7. The aim of the paper is to define the similarity of the manuscript to other old texts according to its content and order of readings. Moreover, the author attempts to find the Gospel Book’s place in the classification of full lectionaries. In the course of the analysis it is stated that the text has various typological features. Despite the fact that in some elements it resembles the South Slavonic Miroslav Gospel, it belongs to the most

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Oh-Young, Kwon. "Rhetorical and Postcolonial Readings of John 4 and 8: its Hermeneutical Application in Korea." Asia Journal Theology 35, no. 1 (2021): 38–57. http://dx.doi.org/10.54424/ajt.v35i1.3.

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AbstractThis article explores rhetorical and postcolonial readings of John 4 and 8. These Johannine chapters contain rhetorical characteristics and the rhetorical technique of “comparison” that is implicitly indicated in John 4:3-9 and 8:48-58. These approaches suggest that the Johannine author deliberately employed them in order to present Jesus as Christ/Messiah who embraced nations—Jews, Samaritans, and all Gentile nations, just as Abraham is seen as the father of all nations. Rhetorical and postcolonial readings further highlight Jesus’s messianic act of passing through Samaria, which chal

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Beaumont, Mark. "Muslim Readings of John's Gospel in the cAbbasid Period." Islam and Christian–Muslim Relations 19, no. 2 (2008): 179–97. http://dx.doi.org/10.1080/09596410801923691.

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Bullitta, Dario. "The Story of Joseph of Arimathea in AM 655 XXVII 4to." Arkiv för nordisk filologi 131 (April 2, 2025): 47–74. https://doi.org/10.63420/anf.v131i.27736.

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The Story of Joseph of Arimathea extracted from the apocryphal Gospel of Nicodemus represents the earliest and most extensive amplification of the Gospels’ narratives dealing with the finding of Christ’s empty tomb and with the events leading to and followinghis resurrection. The present study aims at providing the first survey and edition of the sole surviving extract concerning Joseph’s story in Icelandic translation, extant as item 5 in AM 655 XXVII 4ᵗᵒ, a much-neglected Icelandic homilary dating from ca. 1300 preserved at the Arnamagnæan Collection in Copenhagen. The Icelandic Story of Jos

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Mcconaughy, Daniel L. "The Text of Acts in MS Bibl. Nationale Syr. 30." Hugoye: Journal of Syriac Studies 24, no. 1 (2021): 453–90. http://dx.doi.org/10.31826/hug-2021-240115.

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Abstract This paper extends Andreas Juckel’s important 2009 article, “Research on the Old Syriac Heritage of the Peshitta Gospels: A Collation of MS Bibl. Nationale Syr. 30” (Hugoye 12.1, 41-115). The research herein is based on collating the text of Acts contained in this noteworthy Syriac Biblical manuscript against the standard Peshitta text and forty-two other Peshitta manuscripts and more than one hundred fifty Syriac patristic sources. The collations show that the text of Acts in BNS30 has approximately 230 non-orthographic variant readings, of which 117 are unique variants not found in

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Thomas, John. "Healing in the Atonement: A Johannine Perspective." Journal of Pentecostal Theology 14, no. 1 (2005): 23–39. http://dx.doi.org/10.1177/0966736905056537.

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AbstractThis study advances a fresh approach to the doctrine that physical healing is provided in the atonement of Jesus—a belief common among Pentecostals around the world, but often supported by a small number of proof-texts (esp. Mt. 8.16-17 and 2 Pet. 2.24). Specifically, the study explores the ways in which the Fourth Gospel affirms the connection between healing and salvation and suggests additional ways to reflect upon this issue, thereby making a small contribution to the revisioning of this doctrine. This study includes the following components. First, it offers a reading of the accou

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Lamont, Mark. "Lip-synch Gospel: Christian Music and the Ethnopoetics of Identity in Kenya." Africa 80, no. 3 (2010): 473–96. http://dx.doi.org/10.3366/afr.2010.0306.

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In recent years there has been an outpouring of Kenyan scholarship on the ways popular musicians engage with politics in the public sphere. With respect to the rise in the 1990s and 2000s of gospel music – whose politics are more pietistic than activist – this article challenges how to ‘understand’ the politics of gospel music taken from a small speech community, in this case the Meru. In observing street performances of a new style of preaching, ‘lip-synch’ gospel, I offer ethnographic readings of song lyrics to show that Meru's gospel singers can address moral debates not readily aired in ma

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Moloney, Francis J. "To Teach the Text: The New Testament in a New Age." Pacifica: Australasian Theological Studies 11, no. 2 (1998): 159–80. http://dx.doi.org/10.1177/1030570x9801100204.

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Modern critical biblical scholarship has long laboured under the belief that the object of teaching the biblical text was to communicate the original meaning of a traditional and canonical text. Contemporary criticism points more and more to the intertextuality of both text and reader in the interpretative process. The interpreter is inevitably inscribed in the act of interpretation. A reading of the Nicodemus material in the Fourth Gospel attempts to show that “autobiographical” readings need not abandon the achievements of more traditional forms of scholarship. Text, tradition, rhetoric and

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Tereshkina, Daria. "Poetics of the Gospel Word in the “Testament of the Father to the Son” by Ivan Pososhkov." Проблемы исторической поэтики 22, no. 4 (2024): 23–42. http://dx.doi.org/10.15393/j9.art.2024.14504.

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The article offers an analysis of one of the most significant monuments of the Peter the Great era — the didactic “Testament of the father to the Son” by I. T. Pososhkov, known for his active work and his impressive written legacy. The spiritual instruction created by Ivan Pososhkov is noteworthy not only for “turning to the future” (at the time of the creation of the “Testament,” Pososhkov’s son was only seven years old), but also for the deeply personal nature of direct communication with the addressee of the instruction, in which the blood father seemed to play the role of a spiritual fathe

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Verner, Inna. "On the Question of European sources for the Translation of the New Testament by Epiphanius Slavinetsky and Euthymius Chudovsky (1670–1680s): Greek Manuscripts and Printed Editions." Slovene 12, no. 2 (2023): 97–126. http://dx.doi.org/10.31168/2305-6754.2023.2.05.

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The article provides a textual analysis of the Rule of the Singing of the Psalter The subject of the research is the marginal notes in the Greek-Slavonic New Testament (GIM, Syn. Greek 473), translated by Epiphany Slavinetsky and in the 1670–1680s corrected by Evfimy Chudovsky. These notes allow us to clarify the origin of the Greek readings that form the critical apparatus of the manuscript. It was established that the source of such readings is two Greek manuscripts of the Gospel brought from Athos to Moscow by Arseny Sukhanov (GIM, Syn. Greek 274 and Syn. Greek 399). The printed Greek editi

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Shedinger, Robert F. "The Textual Relationship between45and Shem-Tob's Hebrew Matthew." New Testament Studies 43, no. 1 (1997): 58–71. http://dx.doi.org/10.1017/s0028688500022499.

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In 1987, George Howard published the text of a Hebrew Gospel of Matthew contained in a fourteenth-century Jewish polemical treatise entitledEvan Bohanauthored by Shem-Tob ben-Isaac ben-Shaprut. In his analysis of Shem-Tob's Hebrew Matthew, Howard demonstrates convincingly that the Shem-Tob text should not be considered a fourteenth-century back-translation from Greek or Latin traditions, but concludes that within the Shem-Tob text of Matthew is contained an ancient Hebrew substratum which dates back to early times, and indeed, represents an original composition in Hebrew of Matthew's Gospel. I

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King, Fergus J. "Hit or Myth? Methodological Considerations in Comparing Dionysos with the Johannine Jesus." Biblical Theology Bulletin: Journal of Bible and Culture 51, no. 2 (2021): 88–100. http://dx.doi.org/10.1177/0146107921997108.

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The relationship between Dionysiac and emerging Christian traditions has long exercised biblical and classical scholars. Dionysianism is complex because of both its constituent mythologies and the fluidity and variety of its rituals. Emerging Christianity similarly defies a single metanarrative. This essay notes the difficulties of comparing Dionysiac tradition with just one early Christian text: the Gospel of John. The variety of Dionysiac material, the particular issues raised by critical readings of the Gospel (content and composition), the difficulty of overarching theological terminology

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Haokip, Peter. "Paul and Culture." Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2009, no. 12/1-2 (2009): 66–91. https://doi.org/10.5281/zenodo.4268534.

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Paul is seen as a contextual, pastoral or missionary theologian than a systematic theologian. His letters are “unrivaled in offering ex- amples of doing contextual theology for diverse Christian communities,”  and are “case studies in contextualizing of the gospel.” We shall briefly discuss the gospel Paul inculturated, present his cross-cultural personality as a model agent of inculturation, and analyse Paul’s methods of contextualizing as affirmation of culture, use of cultural language and  imagery, relativization, confrontation and transformatio

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Foz, Romeu. "Profanações lexicais em O evangelho segundo Jesus Cristo, de José Saramago." e-Letras com Vida: Revista de Estudos Globais — Humanidades, Ciências e Artes, no. 09 (December 29, 2022): 112–25. http://dx.doi.org/10.53943/elcv.0222_112-125.

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Saramago's work was masterful in evoking and/or provoking the past and its crystallized discourses, with The Gospel According to Jesus Christ (1991) being a notable example. In this article, I propose to revisit this Saramago’s novel in order to argue that the work in question mobilizes a profanation of biblical figures at the lexical level. More specifically, and in the light of the Agambenian concept of profanation (2007), I argue that the narrator and the characters, through their lexical choices, set in motion a process of restoring certain words to a use that until then was denied to them

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Schmid, Ulrich, and August den Hollander. "The Gospel of Barnabas, the Diatessaron, and Method." Vigiliae Christianae 61, no. 1 (2007): 1–20. http://dx.doi.org/10.1163/004260307x164458.

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AbstractSince the beginning of the 20th century research aiming at reconstructing Tatian's lost Gospel harmony Diatessaron utilizes a growing number of late 13-15 c. texts extant in various Western vernaculars for this purpose. As the most recent example Jan Joosten introduced the so-called Gospel of Barnabas, a composition perhaps as late as the 16th or 17th century as a potential source for readings of the Diatessaron (2nd c.). With special emphasis on methodological issues, this essay offers a detailed critique of Joosten's analysis as well as a general critique of that type of research as

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Wakim, Rami. "The Commentary in the Melkite Lectionary." Scrinium 19, no. 1 (2023): 70–99. http://dx.doi.org/10.1163/18177565-bja10085.

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Abstract This article investigates a little-known yet highly significant facet of the Arabic liturgical Gospel books – the commentary that was introduced into the Gospel readings from at least the 11th century to the 19th century, notably during the time of Patriarch Athanasios III Dabbās, the last publisher to include this commentary. This study aims to shed light on the origin and evolution of this commentary, categorize its contents, and evaluate its theological importance in the context of the Arab Christian tradition. By offering fresh perspectives on the composition of Lectionary comment

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Moloney, Francis J. "Recent Johannine Studies: Part One: Commentaries." Expository Times 123, no. 7 (2012): 313–22. http://dx.doi.org/10.1177/0014524612437680.

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The ongoing growth in Johannine studies is reflected in the number of new and important commentaries on the Gospel that have appeared in the past decade. Renewed interest in literary theory has led to commentaries that explain the Gospel of John in terms of John. They see John 1:1-20:31, or 21:25, as a single literary utterance that must be interpreted as such. However, the focus of the bulk of commentaries across the second half of the Twentieth Century has not been lost. Narrative commentaries must continue to ask historical questions, as well as literary ones, and a steady flow of outstandi

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Green, Chris E. W. "The Ignatian Mystic and the Isaiah Scholar: A Response to John Goldingay’s The Theology of the Book of Isaiah." Journal of Pentecostal Theology 25, no. 1 (2016): 21–29. http://dx.doi.org/10.1163/17455251-02501006.

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In and with the many rich gifts it affords, John Goldingay’s theology of Isaiah forces a series of pressing questions about the nature of Scripture as witness to Christ and the Christian gospel as well as about the character and purpose of Christian readings of the Hebrew Scriptures and the place of Christian doctrine in the practice of faithful interpretation. This paper attempts not only to draw attention to these questions but also to show why they matter and to provide at least the beginnings of an alternative approach to reading Isaiah and other ot texts, largely through appeal to other o

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Corkery, Diane. "Book Review: Cultural and Rhetorical Readings of the Gospel of John." Expository Times 121, no. 12 (2010): 625–26. http://dx.doi.org/10.1177/00145246101210120803.

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McCallum, Clinton. "Falling Up." Journal of Popular Music Studies 33, no. 2 (2021): 99–129. http://dx.doi.org/10.1525/jpms.2021.33.2.99.

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This article investigates melodic figures and harmonic sequences that miraculously only step up to illuminate an aesthetic lineage that connects gospel to electronic dance music. It argues that the synth-risers and ever-opening filters of contemporary euphoric rave music like happy-hardcore and uplifting-trance find precedence in compositional devices that made their way into funk/soul and disco/garage from Black gospel music, and that these gospel inventions were derived from the Afro-diasporic ring-shout. Cognitive linguistic and psychoacoustic theories premise an analytical framework for mu

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Lee, Dorothy A. "Beyond Suspicion? The Fatherhood of God in the Fourth Gospel." Pacifica: Australasian Theological Studies 8, no. 2 (1995): 140–54. http://dx.doi.org/10.1177/1030570x9500800203.

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This discussion of fatherhood in John's Gospel shows the importance of a hermeneutic of suspicion in reinterpreting the text within new hermeneutical frameworks. Suspicion, unlike alienation, is part of an ongoing dialogue between text and reader. It does not foreclose on future possibilities for affirmation in creative re-readings of the text. While it cannot of itself deliver new interpretations, its challenging questioning can open frontiers within the text, exposing horizons of meaning that only a creative hermeneutic of affirmation can grasp. In this sense, suspicion and affirmation belon

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Yudhiantoro, Stephanus Augusta. "Evangeliarium dan Pemakluman Injil: Simbol dan Puncak Kehadiran Kristus dalam Liturgi Sabda." MELINTAS 34, no. 3 (2019): 272–90. http://dx.doi.org/10.26593/mel.v34i3.3460.272-290.

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The Eucharist is the Christians’ source of life in faith. In Eucharist, Christians gather to commemorate the presence of the Lord Jesus Christ. Christ's presence in the Liturgy of the Word is marked symbolically with the book of Evangeliary and with the act of proclaiming the Gospel. The meanings of these symbols in the Liturgy of the Word seem to receive less attention by the practice of replacing Eucharist’s readings with other texts on spirituality. The Evangeliary and the act of proclaiming the Gospel hold an important role in the Eucharist as the symbol and the peak of Christ’s presence i

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Brain, Michael. "Christ and the Church: Ephesians 4:8–10 as a Test of Theological Exegesis." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 4 (2019): 418–31. http://dx.doi.org/10.1177/1063851219873162.

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Historical criticism often lacks the information required to determine the meaning of a biblical text, requiring readers of Scripture to engage with other interpretive approaches. Using Ephesians 4:8–10 as an example, this article demonstrates how theological interpretation, by bracketing out historical questions and examining scriptural figures and typologies, brings coherence to texts where historical criticism falls short. The article compares historical-critical interpretations of Ephesians 4 with patristic and medieval readings. Where historical-critical scholars have been unable to disce

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Hadjittofi, Fotini. "ποικιλόνωτος ἀνήρ: Clothing Metaphors and Nonnus’ Ambiguous Christology in the Paraphrase of the Gospel according to John". Vigiliae Christianae 72, № 2 (2018): 165–83. http://dx.doi.org/10.1163/15700720-12341338.

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Abstract This article examines three passages in Nonnus’ Paraphrase of the Gospel according to John (19.21-25; 19.118-132; 20.81-82), all of which mention pieces of clothing in the context of Christ’s passion and resurrection. It argues that Nonnus allows, and indeed encourages, both literal readings and metaphorical interpretations of the garments as stand-ins for Christ’s body. The readings which do not turn garments into symbols of the body would be more in agreement with the Orthodox theology of Nonnus’ time, while the metaphorical interpretations would be more amenable to a heterodox (Ori

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Сурцев, Сергей. "Easter Gospel Readings in the Jerusalem Divine Service in the V–VII Cent." Праксис, no. 3(12) (August 20, 2023): 165–92. http://dx.doi.org/10.31802/praxis.2023.12.3.007.

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Статья посвящена изучению того, как изменялось восприятие праздника Пасхи в Иерусалимском богослужении на примере пасхальных евангельских чтений Иерусалимской лекционарной системы в V–VII вв. Рассмотрение поставленной проблемы позволяет выявить ценные сведения о смыслах главного христианского праздника в богослужебной практике Востока. Данная тема часто обходится стороной отечественными исследователями. За основу взяты два источника, отражающие богослужебную практику Святого Города: армянский (V в.) и грузинский (VIII в.) Лекционарии. В процессе исследования было выяснено, что в V в. сформиров

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Harkins, Angela. "Book Review: Charles Raith II (ed.): The Gospel of John: Theological-Ecumenical Readings." Theological Studies 80, no. 3 (2019): 712–13. http://dx.doi.org/10.1177/0040563919856507a.

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Hazell, Matthew P. "The Short Forms of Readings in the Ordo Lectionum Missae (1969/1981): Origins, Analysis, and Proposals (Part II)." Antiphon: A Journal for Liturgical Renewal 28, no. 2 (2024): 205–35. http://dx.doi.org/10.1353/atp.2024.a934122.

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ABSTRACT: The lectionary of the post-Vatican II Roman Rite provides optional short forms for a number of readings. However, no specific guidelines for their use are given, there is no real attempt to explain why they are provided, and the extent of their use seems to go beyond “certain rather long texts” ( Praenotanda , no. 80). Furthermore, these short forms and what is omitted in them have received very little scholarly attention. This article attempts to remedy this by examining the process of the lectionary reform as detailed in the documentation of the Consilium ad exsequendam , as well a

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Hazell, Matthew P. "The Short Forms of Readings in the Ordo Lectionum Missae (1969/1981): Origins, Analysis, and Proposals (Part I)." Antiphon: A Journal for Liturgical Renewal 28, no. 1 (2024): 95–121. http://dx.doi.org/10.1353/atp.2024.a924357.

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ABSTRACT: The lectionary of the post-Vatican II Roman Rite provides optional short forms for a number of readings. However, no specific guidelines for their use are given, there is no real attempt to explain why they are provided, and the extent of their use seems to go beyond "certain rather long texts" ( Praenotanda , no. 80). Furthermore, these short forms and what is omitted in them have received very little scholarly attention. This article attempts to remedy this by examining the process of the lectionary reform as detailed in the documentation of the Consilium ad exsequendam , as well a

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Zeichmann, Christopher B. "Papias as Rhetorician: Ekphrasis in the Bishop's Account of Judas' Death." New Testament Studies 56, no. 3 (2010): 427–29. http://dx.doi.org/10.1017/s0028688510000068.

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Despite this renewed attention, scholars have avoided situating their analyses of this pericope within the major debates about Papias' work. The question of whether Papias employed the methods of Greek rhetoric sits as the most relevant issue for this discussion. Though many scholars champion rhetorical readings of Papias, detractors contend that they overstate his ostensibly technical vocabulary (e.g., τάξις, συντάσσω, χρεία, διάλεκτος, ἑρμηνευτής in Frag. 2). They generally construe these as Papias' colloquial or historical characterizations of Gospel narratives. Whether and how Papias testi

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Stulac, Daniel J. D., and David Andrew Smith. "David, Uriah, Jesus, and Judas: An Intertestamental Pattern of Betrayal." Journal of Theological Interpretation 16, no. 2 (2022): 223–33. http://dx.doi.org/10.5325/jtheointe.16.2.0223.

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Abstract This essay is a study in typological exegesis across the testaments of the Christian Bible. Specifically, in light of early Christian conviction that Jesus of Nazareth is the anointed son of David, we seek to understand how the story of David’s violent murder of Uriah the Hittite and rape of Bathsheba figure within a canonical framework in which Jesus is presented as David’s heir and yet also as the one in whom the Davidic legacy of violent betrayal reaches fulfillment. Beginning with a literary reading of David’s sins and their legacy in Samuel–Kings, the essay moves to consider the

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