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Journal articles on the topic 'Jefus chrift'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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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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2

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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7

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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8

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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9

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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11

Fredriksen, Paula. "Jesus the Jewish Christ." Studia Theologica - Nordic Journal of Theology 66, no. 1 (June 2012): 3–19. http://dx.doi.org/10.1080/0039338x.2012.687126.

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12

Forrester, Duncan B. "Rooted in Jesus Christ." Theology 113, no. 874 (July 2010): 298–99. http://dx.doi.org/10.1177/0040571x1011300423.

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Catchpole, David. "Book Review: Jesus Christ." Theology 92, no. 748 (July 1989): 323. http://dx.doi.org/10.1177/0040571x8909200426.

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14

Greenberg, Eric J. "Who Killed Jesus Christ?" Index on Censorship 33, no. 1 (January 2004): 128–31. http://dx.doi.org/10.1177/030642200403300125.

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15

Lange, Nicholas. "Jesus Christ and Auschwitz." New Blackfriars 78, no. 917-918 (July 1997): 308–16. http://dx.doi.org/10.1111/j.1741-2005.1997.tb02766.x.

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16

Jonge, M. De. "The Earliest Christian use ofChristosSome Suggestions." New Testament Studies 32, no. 3 (July 1986): 321–43. http://dx.doi.org/10.1017/s0028688500013606.

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Anyone who wants to say something about the earliest Christian use ofChristosshould start with the oldest written sources: the (genuine) letters of Paul.1.1.1. Paul's use χριοτòς has been set out convincingly by N. A. Dahl1and W. Kramer.2The apostle uses the term very frequently: 270 out of the 531 occurrences of the word in the New Testament are found in the genuine letters of Paul.3He also uses it in combinations with other words: Jesus Christ, Christ Jesus, Jesus Christ the Lord; but never in the combination κúρως χριτóς.4Certain patterns can be recognized in the use of Jesus Christ and Christ Jesus and also in the use of the article with χριτóςbut nowhere with a clear difference in meaning.5Dahl says: χριτóς is never a general term; the word is also never used as a predicate. Paul never feels the necessity to state ‘Jesus is the Christ’; a genitive is never added (Paul does not use χριτòς κυριου or related expressions) and also Ίηιοṽςò Χριιτóς is not found.6

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17

Marquardt, Friedrich-Wilhelm. "What Think You of Christ?" Theology Today 58, no. 2 (July 2001): 190–201. http://dx.doi.org/10.1177/004057360105800206.

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After Auschwitz, without changing their confession of Jesus Christ, Christians have to renew their christology. Jesus, who rules us today, is a Jew. His own people have fetched him home. He is seen in various ways by them. We can no longer understand him according to the measure of our non-Jewish tradition, which strives for a unified conception of Jesus, in thrall to a western rationality that would gain control of everything. We have to confess Jesus as Messiah without condemning others, so that Jesus may be recognizable to Jews as Messiah.

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18

Mangentang, Matheus, Malik Bambangan, Dyulius Thomas Bilo, and Moses Wibowo. "STRATEGI PEMURIDAN BAGI NARAPIDANA DI LP CIPINANG JAKARTA TIMUR BERDASAR PADA 2 TIMOTIUS 4:2 DAN RELEVANSINYA BAGI PELAYANAN MISI KAUM MARGINAL." Jurnal PKM Setiadharma 1, no. 1 (August 18, 2020): 1–9. http://dx.doi.org/10.47457/jps.v1i1.22.

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Everyone believe is called to be a disciple by Christ. Christianity without discipleship is Christianity without Christ. Departing from this statement, it is understood that, only by becoming a disciple of Christ can one become a light or witness of Christ in the world and lead others to Christ. The true Christian life, is not meant to simply accept Jesus as Savior, attend church services, read the Bible, pray, talk about Jesus, but also is intended to represent God and demonstrate the lifestyle of God's kingdom on earth. So true Christians are disciples of Jesus Christ. Because of the importance of that discipleship, students are mentioned 269 times in the New Testament, which refers to individuals who are jointly committed to following Jesus Christ. The purpose of this research is to provide discipleship services for Christian prisoners at Lembaga Pemasyarakatan Cipinang Jakarta Timur. As a result of this research that after this discipleship was held Christian convicts at Lembaga Pemasyarakatan Cipinang Jakarta Timur had a Christlike character, had hope in Christ, could multiply discipleship.

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Longosz, Stanisław. "Dramatyzowane homilie patrystyczne zalążkiem dramatu chrześcijańskiego." Vox Patrum 65 (July 15, 2016): 389–431. http://dx.doi.org/10.31743/vp.3508.

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The author of this paper tries to prove that the origins of Christian drama shouldn’t be sought in Latin liturgical drama crystalized in 9th and 10th century – as it is commonly accepted – but rather much earlier: in Eastern dramatized patristic homilies of 5th, 6th and 7th century. All fully dramatized homilies of those days are arranged in three groups: The homilies about John the Baptist and the Baptism of Jesus Christ; The homilies about descending of Jesus Christ into the abyss and liberation of those who are righteous from hell; Homilies about the Annunciation of Blessed Virgin Mary – most numerous texts. In this article only homilies from group 1 and group 2 are analyzed. The eight most dramatized speeches from these two groups were chosen. From these homilies some fragments or full parts of dialogs are chosen and quoted, as examples of dramatic action, shown in the clearest way (containing the fullness of psychological expression and motion, rhetorically built dialogs of Biblical characters). These parts are explained and commented in the context of the idea of drama proposed by Origen (Commentarius in Cantica Canticorum. Prologus 1, 1-3; I 1, 1-2). From Group 1, the author of this article presents two homilies: Homilia in Sanctam Theophaniam (which authorship is mistakenly assigned to St. Gregory the Wonderworker) and Homilia de baptismo Christi [CPG 5520] of Pseudo- Eusebius of Alexandria. From Group 2 six speeches are chosen. Five of them are written by Pseudo- Eusebius of Alexandria. They make specific cycle, known as Eusebian cycle of descending Christ into the abyss. This cycle – in its contents and structure – is a rhetorical amplification of apocryphal Evangelium Nicodemi (17-27) and Quaestiones S. Bartholomaei Apostoli (I 1-9). These homilies are summarized by the author of this paper. These five Eusebian homilies are completed with well-known Homilia de divini corporis sepultura et de Christi adventu in infernum [CPG 3768] of anonymous author. This last one is quoted on the Holy Saturday in the Liturgy of the Hours (II 386-388). According to some modern authors (i.e. G. La Piana), all these six homilies seem to set up the Christian Passion Drama in three acts (A-C). The structure of this drama is as follows. At the beginning we have well documented theological introduction about descensus in inferos. Then we have three acts with following homilies (first five of them are written by Pseudo-Eusebius of Alexandria): A. Descending of John the Baptist to the abyss to prepare those who are righteous for the coming of Christ: Homilia in illud: „Tu es qui venturus es, an alium exspectamus” [CPG 5521] and Homilia de adventu Joannis in infernum et de ibi inclusis [CPG 5522]; B. The Judas’ betrayal, imprisonment of Jesus and the dread of rulers of the underworld – Satan and Hades – after they have heard about coming of Christ: De proditione Judae [CPG 5523] and Homilia in Diabolum et Hadem [CPG 5524]; C. The Passion and Death of Christ and his descending into the abyss: Homilia de Christi passione [CPG 5526] and Homilia in divini corporis sepultura et de Christi adventu in infernum [CPG 3768]. The numerous and widely presented fragments of dramatized homilies – completed with highly quoted literature of subject – seem to convince clearly, that the origins of Christian drama (reconstructed in unspecified way during the liturgy in the Church) could be reasonably sought as far as in patristic dramatized homily of 6th and 7th century.

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Siker, Jeffrey. "Historicizing a Racialized Jesus: Case Studies in the "Black Christ," the "Mestizo Christ," and White Critique." Biblical Interpretation 15, no. 1 (2007): 26–53. http://dx.doi.org/10.1163/156851507x168485.

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This article examines the interaction between the quest for the historical Jesus in modern biblical scholarship and contemporary theologies in which race and ethnicity play a major role. While ideologies of race have certainly been formative of modern biblical scholarship, such scholarship has in turn had an important influence on the construction of various modern Jesuses, where race becomes the determinative contemporary marker for articulating the continuing reality of the historical Jesus. This essay looks at how modern biblical scholarship has contributed to the historicizing and retrojection of a racialized Jesus. In particular, two case studies of such historicizing racialization are presented: Jesus as the "black Christ," and Jesus as the "mestizo Christ." The focus here is on the important work of James Cone and Virgilio Elizondo, with attention to how the historical Jesus is idealized with a "black" or "mestizo" identity. The essentializing character of historical Jesus studies provides a springboard for Cone's parallel essentializing of Jesus as "black" while Elizondo's Hegelianesque portrait of Jesus as the "mestizo" bridge between the borderlands of Jewish and Gentile territory relies on modern biblical scholarship's construction of the historical Jesus as somehow the synthesis of both Galilean peasant and urban Greek sophisticate. Finally, attention is devoted to the role of white privilege and "white critique" when it comes to racializing the historical Jesus.

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Bird, Michael F., and Michael R. Whitenton. "The Faithfulness of Jesus Christ in Hippolytus's De Christo et Antichristo: Overlooked Patristic Evidence in the Πίστις Χριστοῦ Debate." New Testament Studies 55, no. 4 (August 28, 2009): 552–62. http://dx.doi.org/10.1017/s0028688509990099.

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The debate over the meaning of πίστις Χριστοῦ has been continuing for some time and shows no signs of abating, yet one conclusion has remained constant: the Church Fathers, generally, did not understand πίστις Χριστοῦ in the Pauline materials in the subjective sense as the ‘faithfulness of Christ’. Furthermore, there has heretofore been no text that correlates Jesus' faithfulness with his death on the cross in patristic writings. In light of that, the aim of this study is (1) to offer a critique of recent work on πίστις Χριστοῦ in the Church Fathers, and (2) to break the longstanding silence by presenting overlooked evidence from Hippolytus's De Christo et Antichristo that unambiguously relates Jesus' faithfulness to his death on the cross.

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Moimau, Aprianus Ledrik. "KEHANDALAN ALKITAB MENJADI FONDASI BAGI PENGAJARAN TENTANG YESUS KRISTUS." Phronesis Jurnal Teologi dan Misi 3, no. 1 (August 12, 2020): 69–84. http://dx.doi.org/10.47457/phr.v3i1.50.

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The Bible which is the source of Christian teaching has been doubted by saying that the Bible has been falsified and cannot be used as a basis in building Christian teachings, especially regarding the person of Jesus Christ. The gospels which are the primary source of Jesus Christ have been falsified and as such cannot be the basis for finding the real Jesus. Bible truth and reliability, especially the Gospels are questioned. If the Bible is relied upon in building knowledge and faith in Jesus Christ, what are the criteria in determining the reliability of the Bible? The purpose of this study is to find out whether the Bible has reliability that can be used as a standard in building Christian doctrines, especially regarding the person of Jesus Christ. In this study, a study was conducted on aspects of biblical bibliography, internal evidence tests and tests. external. Based on research conducted on the Bible, historical search, Bible data and from external evidence carried out by taking a test of historical truth, the Bible has a deepness in building Christian doctrines, specifically the Gospels have a depth in finding and believing in Jesus Christ stated in the Bible. The reliability of the Bible is proven and thus the person of Jesus Christ exposed by the Bible is true.

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Linebaugh, Jonathan A. "The Christo-Centrism of Faith in Christ: Martin Luther's Reading of Galatians 2.16, 19–20." New Testament Studies 59, no. 4 (September 3, 2013): 535–44. http://dx.doi.org/10.1017/s0028688513000210.

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It is regularly suggested that the great weakness of reformational orderings of ‘faith’ and ‘justification’ is that they fail to coordinate Christology and the doctrine of justification. Behind this assertion is a particular construal of the pistis Christou debate: the interpretative decision to read Christ as the object of faith contributes to an anthropocentric account of justification whereas a ‘subjective’ interpretative of the genitive phrase restores the (Pauline) relationship between Jesus and justification. This article will argue that this is a misreading of Protestant theology, at least as it comes to expression in Martin Luther's exegesis of Galatians 2.16, 19-20 which presents a radically Christocentric account of ‘faith in Christ’. For Luther, the sola fide, as an interpretation of a Pauline antithesis—‘not by works of the law, but through faith in Jesus Christ’—, is an anthropological negation and a christological confession: it excludes the human as the subject of salvation and confesses Christ, who is present in faith, as the one by, in, and on the basis of whom God justifies the ungodly.

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Biddulph, Howard L. "Tolerance of the new faith: on the example of the Church of Jesus Christ of Latter-day Saints." Religious Freedom, no. 20 (March 7, 2017): 127–37. http://dx.doi.org/10.32420/rs.2017.20.876.

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This article briefly describes our personal observations on how religious faith, in particular the new Church of Jesus Christ of Latter-day Saints, the new Church of Jesus Christ of Latter-day Saints for Ukraine, sought and obtained a legally defined position in the Ukrainian state. The author of the article is an American member of the Church of Jesus Christ of Latter-day Saints. During the last year I live in Ukraine.

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25

Orton, Robin. "Struggling with christology: Apolinarius of Laodicea and st Gregory of Nyssa." Vox Patrum 68 (December 16, 2018): 243–51. http://dx.doi.org/10.31743/vp.3349.

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The argument in the 380s between Gregory and Apolinarius, as set out Gregory’s Antirrheticus adversus Apolinarium, can be seen as a significant step in the development of the Church’s Christological teaching. Apolinarius’s notion that the eternal Logos took the place of Jesus Christ’s human mind is designed to establish the unity of his person, by providing a basis for the ontic continuity between the Second Person of the Trinity and Christ in his two natures. Commendably, he wants to counter any suggestion of separation between the human and divine natures (“two Christs”), which he sees as inevitably leading to an “adoptionist” view of Christ as a “God-filled man”; that would put Christ on the same level as the Old Testament prophets and could not form the basis of an adequate soteriology. Gregory argues convincingly however that Apolinarius’s “enfleshed mind” Christology would mean that Jesus Christ was not fully human and could not therefore save humankind. But in the face of Apolinarius’s challenge he cannot give an adequate account of Christ’s unity during his earthly career. He remains open to Apolinarius’s charge of a “divisive” Christology by in effect postponing the complete unity until after Christ’s glorification, when his divinity overwhelmed his humanity and removed all his human characteristics, in the same way as the water of the sea overwhelms a drop of vinegar dropped into it. On this basis he has, anachronistically but not unreasonably, been accused of taking a Nestorian view of Christ before his glorification and a monophysite one after it. Both Apolinarius’s stress on the unity of Christ and Gregory’s on the notion that ‘what is not assumed is not healed’ (Nazianzen’s phrase) were essential elements in what emerged seventy years later in the Chalcedonian definition.

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Mattelaer, Johan J., Robert A. Schipper, and Sakti Das. "The Circumcision of Jesus Christ." Journal of Urology 178, no. 1 (July 2007): 31–34. http://dx.doi.org/10.1016/j.juro.2007.03.016.

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27

Bigelow, Blair F. "King Lear & Jesus Christ." Academic Questions 16, no. 3 (September 2003): 6–7. http://dx.doi.org/10.1007/s12129-003-1072-0.

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Castro, Emilio. "TO CONFESS JESUS CHRIST TODAY." International Review of Mission 77, no. 307 (July 1988): 54–65. http://dx.doi.org/10.1111/j.1758-6631.1988.tb02150.x.

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Castro, Emilio. "TO CONFESS JESUS CHRIST TODAY." International Review of Mission 79, no. 313 (January 1990): 54–65. http://dx.doi.org/10.1111/j.1758-6631.1990.tb02175.x.

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30

Fagin, Gerald M. "Book Review: Why Jesus Christ?" Theological Studies 49, no. 4 (December 1988): 742–43. http://dx.doi.org/10.1177/004056398804900413.

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Burrows, William R. "Jesus Christ in World History." Mission Studies 28, no. 1 (2011): 132–33. http://dx.doi.org/10.1163/157338311x573661.

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32

Parry, Marilyn. "The Revelation of Jesus Christ." Theology 104, no. 822 (November 2001): 441–42. http://dx.doi.org/10.1177/0040571x0110400611.

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33

Crowe, Philip. "Book Review: Confessing Jesus Christ." Theology 107, no. 837 (May 2004): 233–34. http://dx.doi.org/10.1177/0040571x0410700329.

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34

Proniewski, Andrzej. "Interreligious Dialogue in Jesus Christ." Rocznik Teologii Katolickiej 16, no. 1 (2017): 21–40. http://dx.doi.org/10.15290/rtk.2017.16.1.02.

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35

Gunton, Colin. "The God of Jesus Christ." Theology Today 54, no. 3 (October 1997): 325–34. http://dx.doi.org/10.1177/004057369705400304.

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Lee, Young Hoon. "The Cross of Jesus Christ." Journal of Youngsan Theology 22 (September 30, 2011): 85. http://dx.doi.org/10.18804/jyt.2011.09.22.85.

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Crisp, Oliver. "The Election of Jesus Christ." Journal of Reformed Theology 2, no. 2 (2008): 131–50. http://dx.doi.org/10.1163/156973108x306227.

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AbstractIn modern theology the election of Christ is often associated with the work of Karl Barth. In this paper, I offer an alternative account of Christ's election in dialogue with the Post-Reformation Reformed tradition. It turns out that, contrary to popular belief, there is no single 'Reformed' doctrine of election; a range of views has been tolerated in the tradition. I set out one particular construal of the election of Christ that stays within the confessional parameters of Reformed theology, while arguing, contrary to some Reformed divines, that Christ is the cause and foundation of election.

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Cabezon, Jose Ignacio. "Jesus Christ through Buddhist Eyes." Buddhist-Christian Studies 19, no. 1 (1999): 51–61. http://dx.doi.org/10.1353/bcs.1999.0007.

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Kaufman, Gordon D., Rita M. Gross, Terry C. Muck, and Subjects:. "Jesus Christ through Buddhist Eyes." Buddhist-Christian Studies 19, no. 1 (1999): 43–47. http://dx.doi.org/10.1353/bcs.1999.0020.

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Cranfield, C. E. B. "The Resurrection of Jesus Christ." Expository Times 101, no. 6 (March 1990): 167–72. http://dx.doi.org/10.1177/001452469010100603.

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Eddy, G. T. "The Resurrection of Jesus Christ." Expository Times 101, no. 11 (August 1990): 327–29. http://dx.doi.org/10.1177/001452469010101103.

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Kubacki, Zbigniew. "Ekskluzywizm ewangelikalny." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 251–84. http://dx.doi.org/10.14746/pst.2016.30.13.

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Within the Christian theology of religions one distinguishes three basic paradigms: exclusivism, inclusivism and pluralism. Pluralism considers all religions as equal ways of salvation leading to God. It denies that Jesus Christ is the unique Savior of the world. Inclusivism maintains the unicity and salvivic universality of Jesus Christ, but affirms that explicit faith in Jesus Christ is not necessary for salvation for unevangelized people. Exclusivism is the view that Jesus Christ is the only Savior of the world and that one must believe God’s special revelation that culminates in the gospel of Christ in order to be saved. Evangelical theologians principally maintain this position. Interestingly enough, on the one hand they affirm that children who die in infancy (as well as people who are mentally incompetent) are included within the circle of God’s saving grace and will be saved; on the other hand, they say that since the first coming of Christ the only way of salvation is explicit faith in him.The article is divided into three parts. The first part examines the argument of those theologians about the fate of children who die in infancy and then compares it with the teaching of the Catholic Church expressed by the International Theological Commission in its document The Hope of Salvation for Infants Who Die Without Being Baptized (2007). The second part examines the biblical and theological arguments advanced by evangelical theologians in favor of exclusivism. In the third part these arguments are discussed from the perspective of Catholic theology. For Catholics as much as for evangelicals, there is no doubt that Jesus Christ is the unique Savior of the world and that salvation has always been by grace through faith. The difference concerns the content of this saving faith. Must it have as its object an explicit knowledge of Jesus Christ, as is argued by the evangelical exclusivists?

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Smith, William E. "Unintended Bigamies: Holy Widowhood, Marriage, andSponsa Christiin Erasmus'sDe Vidua Christiana." Harvard Theological Review 110, no. 2 (March 23, 2017): 241–64. http://dx.doi.org/10.1017/s0017816017000062.

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Christ's brides were hell bound by the end of the Middle Ages, when women—in the figure of the witch—were increasingly seen as Satan's spouses. Such is the narrative arc of Dyan Elliott's significant recent study ofsponsa Christi(bride of Christ),The Bride of Christ Goes to Hell. Elliott points toward the incarnational logic of Christianity in general and the type of physically immanent bridal mysticism that flourished among late medieval women in particular to locate some of the dynamic forces that helped make possible the theological ideas about witches that flourished from the fifteenth century onward. Elliott has done much to enrich our understanding of the development of an embodied version of the bride of Christ. Medieval and early modern Christianity held out an option, for women at least, to marry Jesus—to become asponsa Christi—in a literal sense, a form of marriage sustained by such things as legal mechanisms, theological visions, particular emotions, religious rituals, and spiritual practices. But Elliott's argument, stopping as it does right before the tumultuous sixteenth century, lends itself to a reading that the literalizedsponsa Christiwas bound henceforth to the early modern witch craze. Desiderius Erasmus's 1529 treatiseDe vidua christianaprovides us evidence that the literalizedsponsa Christideveloped in alternative ways in the early modern period, including the creation of a distinctive vision of the Christian widow who is, at times, bigamous.De vidua, then, can serve as the basis for expanding upon an alternative historical trajectory for the bride of Christ that Elliott mentions in passing in her study.

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Abudullah, Muchammdun. "YESUS JURU SELAMAT DALAM AGAMA KRISTEN." Tasamuh: Jurnal Studi Islam 9, no. 2 (November 12, 2018): 339–76. http://dx.doi.org/10.32489/tasamuh.212.

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According to Christians, Jesus Christ is not just sent out by the local congregation. Because it emphasis on meeting with the risen Lord to accept the task personally. So, the apostles were not clergy, but the messenger of Christ to build a church. In summary, the Apostle in Ancient Greek is a term that refers to marine or naval ship goods. Later, the term also includes any person appointed as an envoy. Apostles in the Gospels refer to the twelve disciples who personally commissioned by Jesus to be the vanguard of the person who was sent as a bearer of good news. First, they start from Yarussalem and then to all the other nations in the world. Through Jesus Christ, man was called back from exile and be reconciled to God the Father in Heaven. Humans are freed from moral captivity and egoism is replaced with love and fellowship. It was Jesus Christ the only one who can free people from sin. There is no safety inside of human being rather than Him. Jesus Christ was without sin, holy and immaculate provides freedom from sin, no salvation through any other. Jesus himself said, I am the way and the truth and the life (John 14: 6). This article talks about the concept of salvation in Christianity.

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Thomas, M. M. "The Absoluteness of Jesus Christ and Christ-centred Syncretism." Ecumenical Review 37, no. 4 (October 1985): 387–97. http://dx.doi.org/10.1111/j.1758-6623.1985.tb01332.x.

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Park, Wongi. "The Black Jesus, the Mestizo Jesus, and the Historical Jesus." Biblical Interpretation 25, no. 2 (April 11, 2017): 190–205. http://dx.doi.org/10.1163/15685152-00250a05.

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This paper identifies a modern racial ideology prevalent not only in U.S. society and culture at large, but also one to which historical Jesus studies is susceptible: the ideology of white invisibility. In fact, so pervasive is this ideology that it can be detected even in the most constructive efforts to diversify contemporary biblical scholarship. My point of departure for this critique is an important essay published in Biblical Interpretation by Jeffrey Siker: “Historicizing a Racialized Jesus: Case Studies in the ‘Black Christ,’ the ‘Mestizo Christ,’ and White Critique” (2007). My aim is to show how the logic of white invisibility functions implicitly in the locations and relations of the four Jesuses invoked by Siker’s essay – namely, the black, mestizo, white, and historical Jesuses. Although I am critical of Siker’s analysis, my ultimate aim, like his, is to move the conversation forward in a constructive manner. Indeed, I have chosen to engage his essay because I believe it is a valuable contribution that helpfully frames the thorny problematic of competing representations of the white, black, brown, red, and yellow Jesuses. Identifying the strengths and limitations of Siker’s analysis, then, not only renders visible the ideology of white invisibility, but also points to ways of moving beyond the impasse of competing representations.

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Thompson, William M. "Women and ‘Conformity to Christ' Image’ The Challenge of Avoiding Docetism and Affirming Inclusivism." Scottish Journal of Theology 48, no. 1 (February 1995): 23–35. http://dx.doi.org/10.1017/s0036930600037273.

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Women who pray with Paul, ‘I live, no longer I, but Christ lives in me’ (Gal 2:20), as surely as we men are ‘imagines Christi’, in the analogous way in which we usually understand this. ‘For those he foreknew he also predestined to be conformed to the image of his Son’ (Rom 8:29; cf. 1 Cor 15:49). But how can we affirm this without denying the theological relevance of Jesus' sex and gender identity? Saying that sex and gender is purely contingent and accidental (in the technical, ‘scholastic’ sense) seems, while true, somehow inadequate.

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Tung, Khoe Yao. "The Truth Is Jesus Christ In The Gospel Of John On The Approach Of Popper’s Falsification." Journal Kerugma 4, no. 1 (April 15, 2021): 22–35. http://dx.doi.org/10.33856/kerugma.v4i1.203.

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Many attempts to defend the concept of a Christian understanding of the Truth (ἀλήθεια) especially in the Gospel of John. To defend the Christianity concept of truth, believe The Truth is Jesus Christ himself. Secular scholars attempt to ruin this concept with many theories and principles. They have been continuing to reject this epistemology based on the philosophy of science and questioning what is the Truth and what is the connection with Jesus Christ. To defend this concept, an approach of Karl Popper’s falsification theory is used to justify the truth is Jesus Christ Himself in the Gospel and letters of John.

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Van der Westhuizen, Henco. "“God the Revealed: Christology” Michael Welker’s response to Dietrich Bonhoeffer’s question." STJ | Stellenbosch Theological Journal 1, no. 2 (January 22, 2016): 711. http://dx.doi.org/10.17570/stj.2015.v1n2.a34.

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Almost twenty years after the publication of the German Systematic Theologian Michael Welker’s celebrated <em>Gottes Geist: Theologie des Heiligen Geistes,</em> comes his awaited <em>Gottes Offenbarung. Christologie.</em> In the light of this publication, recently translated by Douglas W. Stott into <em>God the Revealed: Christology,</em> the article attempts to analyse his theology of Jesus Christ. This theology has developed over the last decades out of his theology of the Holy Spirit. In the first part it will be shown how his theology of Jesus Christ can be seen as an answer to Dietrich Bonhoeffer’s question of who Jesus Christ is <em>for us today.</em> The second part then sketch the most important insights and impulses for future theologies concerned with the confession: “God revealed himself in Jesus Christ”. This is followed by a few remarks in the light of his realistic theological endeavour.

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Burkett, Delbert, and Larry W. Hurtado. "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity." Journal of the American Oriental Society 124, no. 1 (January 2004): 128. http://dx.doi.org/10.2307/4132167.

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