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Relevant bibliographies by topics / Jefus chrift

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Academic literature on the topic 'Jefus chrift'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Jefus chrift"

1

Ramos Flores, Maria Bernardete. "JESUS CRISTO ENTRE O ANARQUISMO LIBERTÁRIO DE HAN RYNER E O INTEGRALISMO ESPIRITUALIZANTE DE PLÍNIO SALGADO." Fênix - Revista de História e Estudos Culturais 16, no. 1 (June 30, 2019): 1–23. http://dx.doi.org/10.35355/0000011.

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O assunto desse artigo aborda o uso da imagem de Jesus Cristo, em diferentes aspectos. Para o integralista Plínio Salgado, sob o lema “Deus, Pátria, Família”, Jesus em seu resplendor divino provê o Homem Integral. Para o Anarquismo libertário de Han Ryner, Jesus foi um homem que levara uma vida livre e errante, longe de todo vínculo social. Dá-se ênfase sobre ressalvas e/ou adesões à cristologia nietzschiana, extra-moral e avessa a todas as coerções do cristianismo. O debate fica entre a defesa do indivíduo contra o Estado, por um lado, e de outro, a submissão das forças vitais do indivíduo em prol do Estado Integral. A principal fonte trabalhada são ensaios sobre a vida de Jesus.

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Capah, Sohmon Ranja. "Narsisisme Para Imam dalam Perayaan Ekaristi Suci." Studia Philosophica et Theologica 19, no. 2 (March 11, 2020): 144–67. http://dx.doi.org/10.35312/spet.v19i2.186.

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The Holy Eucharist is the Great Mystery of Salvation. In the celebration of the Eucharist, God through Jesus Christ in the Holy Spirit redeemed mankind. John Paul II calls the Eucharist a celebration of redemption because Jesus Christ, the High Priest, was present in a real and sacramental manner in the form of bread and wine which was changed into His Body and Blood. Jesus Christ is also present in the priests as in persona Christi. The Eucharist is a celebration of salvation because Jesus Christ sacrificed and became a spiritual meal for His people, the Church. In short, the Eucharist is the work of God Himself who calls His people to live and unite with Him. God is the main actor, owner and master of the celebration of the Holy Eucharist. Priests are alter Christiwho are chosen and ordained to serve the Eucharist. Priests act in the name of Christ not on themselves. They represent, work together and unite with Christ, the Author and the main Subject of the Eucharistic sacrifice, offering authentic sacrifices namely Christ Himself for the salvation of souls. So the priests were not justified in making the Holy Eucharist a narcissistic stage. They may not carry out self-assertive actions and try to attract the attention of the faithful to themselves.

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Hartog, Paul A. "Imitatio Christi and Imitatio Dei: High Christology and Ignatius of antioch’s Ethics." Perichoresis 17, no. 1 (March 1, 2019): 3–21. http://dx.doi.org/10.2478/perc-2019-0007.

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Abstract Scholars have long noted Ignatius of Antioch’s statements of high christology. Jesus, who as God appeared in human form (Eph. 19.3), is ‘God in man’ (Eph. 7.2) and is ‘our God’ (Eph. inscr.; 15.3; 18.2; Rom. inscr.; 3.3; Polyc. 8.3). Jesus Christ is included in such ‘nas-cent trinitarian’ passages as Eph. 9.1 and Magn. 13.1-2. Yet further treasures remain to be mined, and the specific vein I will explore is the integration of Ignatius’ high christology with his ethics. His paraenesis is rooted in ‘the mind of God’, also described as ‘the mind of Christ’ (Eph. 3.2; Phld. inscr.), who is ‘the God who made you so wise’ (Smyrn. 1.1; cf. Eph. 17.2). Ignatian moral instruction combines ‘the will of God and Jesus Christ’ (Trall. 1.1), ‘the honor of the Father and the honor of Jesus Christ’ (Trall. 12.2), and ‘the love of God the Father and the Lord Jesus Christ’ (Phld. 1.1). Believers are to be ‘imitators of God’ (Trall. 1.2) as well as ‘imitators of Jesus Christ’ (Phld. 7.2). Ignatius even prayed that he would be ‘an imitator of the suffering of my God’ (Rom. 6.3; cf. Eph. 10.3). Ignatian exhortation thus merges an imitatio Christi with an imitatio Dei. Arising from his particular experiences and specific circumstances, Ignatius’ contextualized paraenesis elevates the Son to an authoritative status parallel to that of the Father. The interplay of christology and ethics also underscores a multi-leveled understanding of ‘unity’ and a multivalent use of ‘flesh and spirit’.

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Pawłowski, Sławomir. "Jesus Christ – Living Rule of Christian life. Ecumenical Dimension of sequela/imitatio Christi." Studia Oecumenica 16 (December 22, 2016): 27–36. http://dx.doi.org/10.25167/so.3198.

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The ideas of sequela Christi and imitatio Christi as a rule of Christian life are all rooted in the words and attitude of Jesus and the Apostles, and then expressed in the teaching of the Church, from the Fathers onwards. They have a great ecumenical importance as a regula vitae for all Christians. In the new millennium, we must show the world the «whole» Christ in His fullness of truth: in the power of the baptismal grace, with the joyful boldness of the Spirit, in ways renewed in methods and zeal. The ecumenical dimension of this following/ imitation Christ rises from his Trinitarian, Christological, pneumatological and baptismal foundation in the perspective of the evangelization.

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Hartog, Paul. "The Christology of the Martyrdom of Polycarp: Martyrdom as Both Imitation of Christ and Election by Christ." Perichoresis 12, no. 2 (October 1, 2014): 137–52. http://dx.doi.org/10.2478/perc-2014-0008.

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AbstractThe Martyrdom of Polycarp narrates a martyrdom ‘according to the Gospel’. Numerous facets of the text echo the passion materials of the Gospels, and Polycarp is directly said to imitate Christ. Various scholars have discussed the imitatio Christi theme within the work. Such an approach focuses upon Christ as an exemplar of suffering to be imitated, through specific events of similar suffering. But the Christology of the Martyrdom of Polycarp is far richer than this focus alone. Jesus Christ is also the Son, Savior, eternal high priest, teacher, elector, king, and alternative to Caesar. As the sovereign , he actively coordinates events and chooses martyrs from among his servants.

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Cutler, Jody B. "Jesus Christ Superstar." Afterimage 36, no. 4 (January 1, 2009): 37–38. http://dx.doi.org/10.1525/aft.2009.36.4.37.

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Manurung, Pangeran. "The Problem of Messiah in the Mind of Semitic Religion." Journal Kerugma 1, no. 1 (January 11, 2019): 39–48. http://dx.doi.org/10.33856/kerugma.v1i1.66.

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Broadly speaking, the subject of the Christology that is still worth talking about in the academic pulpit is the title "Messiah" carried by Jesus Christ. In general, the Judeo-Islamic community and some Christians are still dilemma in positioning Jesus, especially regarding the worthiness of Jesus Christ to be accepted as the Messiah. Placing Jesus Christ in the right place for all three of these great religions has proven to be no easy matter. Especially for Judeo-Islam, Christians generally accept Jesus Christ as the Messiah. On the contrary for Jews and Islam. Some Jews gave rise to a half-movement of Judaism and half-Christians in terms of seeing Jesus as the Messiah. Likewise with Islam. Here are some of the main problems. Keynote: Messiah, Jesus Christ, Semitic Religion.

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Widiatna, Alexius Dwi. "PERSEKUTUAN MURID-MURID KRISTUS: HIDUP YANG BERKEMBANG MENUJU KESEMPURNAAN." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (April 3, 2020): 72–87. http://dx.doi.org/10.34150/jpak.v20i1.258.

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Being a disciple of Christ is a gift of a special Christian vocation. A true disciple of Christ is required to follow Jesus bravely denying himself, taking up his cross every day, and following Jesus. A disciple of Christ is a human being’s community, who is called to always be united with Jesus and love others. In his life, a disciple of Christ is required to imitate and follow in the footsteps of Christ toward the perfection of life like Jesus who reached the perfection of His life by dying on the cross. A disciple becomes perfect when he unites himself with Christ totally, follows Christ wherever he walks, follows each of his steps, and always constantly learns from him under the guidance of the Holy Spirit.

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Chapman, G. Clarke. "Jung and Christology." Journal of Psychology and Theology 25, no. 4 (December 1997): 414–26. http://dx.doi.org/10.1177/009164719702500402.

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Can Jungian thought help revitalize Christology for modern believers? First, a survey of Jung's comments on Jesus shows his portrayal of a charismatic young rabbi who came to embody the cardinal archetype of the Self. But he lost contact with his shadow side (the figure of Satan thus gaining differentiation) and on the cross was forsaken by Yahweh. So the incarnation, incomplete in Jesus, yearns for fulfillment through the individuation (“Christification”) of each Christian. Second, a mixed evaluation seems required by theology. Jung offers valuable resources to Christology by his depiction of Jesus’ suffering and true humanity in a cross-cultural setting and by his summons to a responsible imitatio Christi. But theology must object to Jung's idiosyncratic exegesis, his docetic figure of Christ, the absence of any resurrection, and the disjuncture of Jesus both from earthly evil and from a sadistic God of wrath.

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MICHIELS, Robrecht. "Church of Jesus Christ." Louvain Studies 18, no. 4 (December 1, 1993): 297–317. http://dx.doi.org/10.2143/ls.18.4.2013752.

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Dissertations / Theses on the topic "Jefus chrift"

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Wellington, James F. "Christe eleison! : the invocation of Christ in eastern monastic psalmody, c.350-450." Thesis, Lambeth Palace Library, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.734178.

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Edwards, John C. "Jesus' atoning death as a probable teaching of the historical Jesus." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1179.

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Rombough, Brian J. "Contemporary views of Jesus' temple cleansing." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Choi, Cheol K. "Interpretation of the lamb of God in John 1:29, 36." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Graham, Keith Henry Charles. "Forgiveness in the teaching and ministry of Jesus." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Small, Keith Edward. "Jesus' self-consciousness as a prophet a Biblical/Quranic comparison /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Ceko, Nicholas. "The human ignoranace of Jesus Christ." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Nazary, Samaren. "The Islamic view of Jesus Christ." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Hunt, James. "Jesus and inerrancy." Lynchburg, Va. : Liberty University, 1987. http://digitalcommons.liberty.edu.

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Trost, Travis D. "Pilate, revolution, and Jesus." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Books on the topic "Jefus chrift"

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Quimba, Roawie L. Jesus Christ. Davao City: Blue Patriarch Pub. House, 2011.

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Jesus. New York: W.W. Norton, 1992.

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Jesus. London: Sinclair-Stevenson, 1992.

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Gilbert, John Peyton. Jesus Christ, miracles. Nashville, Tenn: Graded Press, 1985.

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Jesus the Christ. Huntington, Ind: Our Sunday Visitor, 2003.

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Ettlinger, Gérard H. Jesus, Christ & Savior. Wilmington, Delaware: Michael Glazier, 1987.

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Wingeier, Douglas E. Jesus Christ, resurrection. Nashville, Tenn: Graded Press, 1985.

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Webber, Andrew Lloyd. Jesus Christ superstar. Pasian di Prato (UD) Italia: Campanotto, 1997.

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Jesus, Christ & Savior. Wilmington, Del: M. Glazier, 1987.

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Jesus the Christ. London: T & T Clark, 2011.

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Book chapters on the topic "Jefus chrift"

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Oakes, Edward T. "Jesus Christ." In The Blackwell Companion to Catholicism, 297–311. Malden, MA, USA: Blackwell Publishing, 2008. http://dx.doi.org/10.1002/9780470751343.ch21.

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De Anda, Neomi. "Jesus the Christ." In The Wiley Blackwell Companion to Latino/a Theology, 155–71. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118718612.ch8.

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Vahanian, Gabriel. "No Christ, No Jesus." In Theopoetics of the Word, 103–10. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137440631_6.

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Bachem, Malte. "„Fucking Dreams, Jesus Christ“." In Wie die Sopranos gemacht sind, 235–48. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-13337-5_8.

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Adams, Edward. "Paul, Jesus, and Christ." In The Blackwell Companion to Jesus, 94–110. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444327946.ch6.

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Haken, Meike, and Michael Wetzels. "Jesus Christ Football Star?" In Hybride Events, 201–15. Wiesbaden: Springer Fachmedien Wiesbaden, 2017. http://dx.doi.org/10.1007/978-3-658-16825-4_15.

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Douglas, Kelly Brown, and Delbert Burkett. "The Black Christ." In The Blackwell Companion to Jesus, 410–26. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444327946.ch25.

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Robinson, Neal. "Jesus’ Return — continued." In Christ in Islam and Christianity, 90–105. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-11442-9_11.

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Robinson, Neal. "Muḥammad and Jesus." In Christ in Islam and Christianity, 35–40. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-11442-9_6.

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Arie-Gaifman, Hana. "Švejk Don Quixote Jesus Christ." In Foundations of Semiotics, 191. Amsterdam: John Benjamins Publishing Company, 1989. http://dx.doi.org/10.1075/fos.20.16ari.

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Conference papers on the topic "Jefus chrift"

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Raj, Dr P. Pushpa. "Devasahayam: The First Martyr for Jesus Christ in Travancore." In International Conference on Education, Psychology and Social Science. Sons and Daughters Publishing House Inc., 2018. http://dx.doi.org/10.21016/icepss.2014.14031.

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Gerung, F. B., Yemdin Wonte, and Ryanto Adilang. "Jesus the Great Teacher: Didactic Dimension Behind the Great Commission of Jesus Christ in Matthew 28:16-20." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302141.

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Kendall, Lori. "Colin Mochrie vs. Jesus H. Christ: Messages About Masculinities and Fame in Online Video Conversations." In 2007 40th Annual Hawaii International Conference on System Sciences (HICSS'07). IEEE, 2007. http://dx.doi.org/10.1109/hicss.2007.127.

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Aritonang, Hanna Dewi, Bestian Simangunsong, and Adiani Hulu. "Love Your Enemy: A Christian Response to Embrace Others." In International Conference of Education in the New Normal Era. RSF Press & RESEARCH SYNERGY FOUNDATION, 2020. http://dx.doi.org/10.31098/iceiakn.v1i1.240.

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This article addresses the issue of conflict between religious communities that cause enmity amid society. Hostilities must be overcome and resolved in accordance with the call of Christianity to live in love and peace. The study used the qualitative paradigm as the method of the research and the descriptive-analyses as the writing method by describing the research problems based on data collected from related publications.One of the powerful messages of Jesus's teaching is "Love your enemies." It’s one of the greatest challenges in life. Jesus Christ gave an important doctrine about loving the enemy because love is more powerful than evil, hurtful deeds. Loving the enemy means canceling hostilities and violence, but instead, it promises acceptance of each other. The title of this study is "love your enemies": A Christian Response to Embrace Others. As the title of this study is "love your enemies," the reason for the selection of this article is because the author sees that "loving the enemy is a commandment from God that must be obeyed. This research question emphasizes how to realize "loving the enemy" amid hostility. This paper argues that Jesus's command to love the enemy is a proper Christian lifestyle choice in the midst of hostility. We use CS Song thoughts, which elaborated with other scholars' views on theology, loving, and embracing others. The purpose of the research was to gain understanding and build a theological reflection on Jesus' commandment to love the enemy. In this article, we first briefly discuss the portrait of life among religious people in Indonesia. Secondly, we discuss the conflict between religious people in Indonesia. Finally, we apply the command of Jesus to love our enemy as a Christian lifestyle in the midst of hostility to construct harmony amid hostility. We propose the command of Jesus to ‘love your enemy’ as a response to establishing sustainable peace by embrace others. Finally, the Christians must become a loving community because God so loved us, and we also ought to love and embrace others.

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