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Books on the topic 'Jesuits (Works about)'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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1

The lonely road: Seven words about suffering. Montréal: Christian Direction Inc., 2004.

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2

Ed, Decker, ed. The truth about "the God makers". Salt Lake City, Utah: Publishers Press, 1986.

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3

Griffith, Michael T. A ready reply: Answering challenging questions about the gospel. Bountiful, Utah: Horizon Publishers, c1994., 1994.

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4

The greatest words ever spoken: Everything Jesus said about you, your life, and everything else. Colorado Springs, Colo: Waterbrook Press, 2008.

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5

Perrin, Nicholas. Lost in transmission: What we can and cannot know about the words of Jesus. Nashville, TN: Thomas Nelson, 2007.

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6

Tenison, Thomas. A true account of a conference held about religion at London, Septemb. 29, 1687: Between A. Pulton, Jesuit, and Tho. Tenison, D.D. : as also of that which led to it, and followed after it. London: Printed for Ric. Chiswell ..., 1985.

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7

An imperfect book: What the Book of Mormon tells us about itself. Salt Lake City: Signature Books, 2013.

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8

J, Whittaker David, ed. Tinkling cymbals and sounding brass: The art of telling tales about Joseph Smith and Brigham Young. Salt Lake City, Utah: Deseret Book Co., 1991.

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9

jobs, Steve. Greatest Words Ever Spoken: Everything Jesus Said about You, Your Life, and Everything Else. Crown Publishing Group, The, 2010.

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10

Lost In Transmission?: What We Can Know About the Words of Jesus. Thomas Nelson, 2008.

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11

Scharffs, Gilbert W. The Truth About 'the God Makers'. Bookcraft Pubs, 1994.

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12

Getting at the Truth: Responding to Difficult Questions About LDS Beliefs. Shadow Mountain, 2004.

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13

Solomon, Norman. Introduction. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780199687350.003.0001.

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The Introduction outlines why it is so important to consider the question of what Judaism is from a non-Christian, non-Western perspective. This perspective might lead someone to ask: what do Jews believe about Jesus? What is more important in Judaism, faith or works? Judaism is best studied from within, rather than from without. Judaism does not define itself around Jesus, nor does it assume that faith and works are opposing concepts. Who are the Jews? Despite all the suffering and persecutions and forced migrations Jewish people have been through, the spirit has flourished.
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14

What Is Mormonism All About?: Answers to the 150 Most Commonly Asked Questions about The Church of Jesus Christ of Latter-day Saints. St. Martin's Griffin, 2002.

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15

Burwick, Frederick. Introduction. Edited by Frederick Burwick. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199644179.013.0001.

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This introductory article explains the coverage of this book, which is about the works of the English Romantic poet Samuel Taylor Coleridge. This book provides biographical information about Coleridge, including his early years at Jesus College Cambridge and his later collaboration with William Wordsworth, and presents critical analysis of some of his most notable prose and poetic works. It examines sources and influences on Coleridge's writings and describes his literary influence throughout the world following his death.
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16

Rivett, Sarah. Learning to Write Algonquian Letters. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190492564.003.0003.

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Atlantic networks of Protestant and Jesuit letters fueled missionary linguistic activity in North America in the 1660s and 1670s, which influenced early modern debates about the representational power of words. A fragmented theological and philosophical context in Europe put pressure on New World missionaries to try to salvage mystical ideas about the representational power of words. Espousing the idea that Algonquian could be redeemed along with the souls of its speakers, missionaries John Eliot in New England and Chrétien Le Clercq in Nova Scotia transformed the New World into language laboratories, in which theological aspirations for Algonquian translation came into conflict with the practical and material reality of learning and proselytizing in Wampanoag and Mi’kmaq. Missionary linguistics revealed language to be socially and culturally contextual rather than universal, and signs to be material rather than metaphysical, thus forcing North American missionaries in dialogue with Enlightenment ideas about language.
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17

Thorsteinsson, Runar M. Jesus as Philosopher. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815228.001.0001.

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The main purpose of the book is to examine the possible ways in which the authors of the Synoptic Gospels, Mark, Matthew, and Luke, were inspired by contemporary philosophical traditions about the ideal philosophical sage in their description of their ideal human being, Jesus Christ. Questions that are raised and discussed in the study include the following: How does the author in question speak of Jesus in relation to contemporary philosophy? Do we see Jesus take on a certain ‘philosophical’ role in the Gospels, either by his statements and reasoning or his way of life? In what way are Jesus’ words and actions analogous to that of leading philosophical figures in Graeco-Roman antiquity, according to these texts? Conversely, in what way do his words and actions differ from theirs? While a number of Graeco-Roman sources are presented and discussed in the study, the emphasis is on the question of how these parallel texts help us better to understand the Gospel authors’ perception and presentation of the character of Jesus. While the fields of theology and ethics are often intertwined in these texts, the main focus of the study is aimed at the ethical aspect. It is argued that the Gospel authors drew in some ways on classical virtue ethics. The Gospel authors inherited stories and sayings of Jesus that they wanted to improve upon and recount as truthfully as possible, and they did so in part by making use of philosophical traditions, especially Stoicism and Cynicism, about the ideal sage.
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18

Keith, Chris. The Gospel as Manuscript. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199384372.001.0001.

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This book offers a new material history of the Jesus tradition. It shows that the introduction of manuscripts to the transmission of the Jesus tradition played an underappreciated but crucial role in the reception history of the tradition that eventuated. It focuses particularly on the competitive textualization of the Jesus tradition, whereby Gospel authors drew attention to the written nature of their tradition, sometimes in attempts to assert superiority to predecessors, and the public reading of the Jesus tradition. Both these processes reveal efforts on the part of early followers of Jesus to place the gospel-as-manuscript on display, whether in the literary tradition or in the assembly. Building upon interdisciplinary work on ancient book cultures, this book traces an early history of the gospel as artifact from the textualization of Mark in the first century until the eventual usage of liturgical reading as a marker of authoritative status in the second and third centuries and beyond. Overall, it reveals a vibrant period of the development of the Jesus tradition, wherein the material status of the tradition frequently played as important a role as the ideas about Jesus that it contained.
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19

Griem, Julika. ‘Good paragraphing. Unusual content’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198805281.003.0005.

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Many of the essays in this volume challenge the idea that literature should be valued chiefly as a useful supplement to philosophy. But there is a possibility that even approaching literature with philosophical concerns in mind might deflect us from what is most distinctive about it. In Chapter 5, Julika Griem draws attention to the complex aesthetics and textuality of The Childhood of Jesus and The Schooldays of Jesus, especially to the many levels of metafictional playfulness in these fictions. What if, Griem asks, these texts work in a way that is radically other to the forms of philosophical reasoning they invoke? What would it be like to read them as if the experience they offer of making, commenting upon, and metafictionally unmaking an experienced ‘world’ for the reader to become immersed in was—more than the engagement with philosophical themes—actually the most important thing about them?
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20

Silva, Sandra Célia Coelho Gomes da. Peregrinação Acadêmica: A mulher Romeira do Bom Jesus da Lapa. Brazil Publishing, 2020. http://dx.doi.org/10.31012/978-65-86854-04-6.

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This work is the result of the doctoral thesis entitled Pilgrimage of Bom Jesus da Lapa: Social Reproduction of the Family and Female Gender Identity, specifically the second chapter that talks about women in the Pilgrimage of Bom Jesus da Lapa, emphasizing gender relations, analyzing the location of the pilgrimage as a social reproduction of the patriarchal family and female gender identity. The research scenario is the Bom Jesus da Lapa Pilgrimage, which has been held for 329 years, in that city, located in the West part of Bahia. The research participants are pilgrim women who are in the age group between 50 and 70 years old and have participated, for more than five consecutive years in the Bom Jesus da Lapa Pilgrimage, belonging to five Brazilian states (Bahia, Minas Gerais, São Paulo, Espírito Santo and Goiás) that register a higher frequency of attendance at this religious event. We used bibliographic, qualitative, field and documentary research and data collection as our methodology; we applied participant observation and semi-structured interviews as a technique. We concluded that the Bom Jesus da Lapa Pilgrimage is a location for family social reproduction and the female gender identity, observing a contrast in the resignification of the role and in the profile of the pilgrim women from Bom Jesus da Lapa, alternating between permanence and the transformation of gender identity coming from patriarchy.
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21

Watson, Francis. A Gospel of the Eleven. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198814801.003.0010.

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A perceived inadequacy in existing post-resurrection narratives seems to have inspired the second-century author of the Epistula Apostolorum to compose a comprehensive post-resurrection dialogue. In this—after securing with some difficulty their acceptance that he is truly alive—Jesus answers his disciples’ wide-ranging questions mainly about issues of eschatology and mission. Also present in this text are retrospective summaries of his descent from the heavenly world and his earthly career. While this important though neglected text may usefully be classified with works in a similar format, from Nag Hammadi and elsewhere, its primary affinities are with the traditions of Jesus’ earthly career reflected in Matthew, Luke, and especially John. In particular, the Johannine account of Easter Day and its aftermath provides the author not so much with a normative exemplar as with a source that he exploits freely and critically to develop his proto-orthodox theological agenda.
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22

Otto, Jennifer. The Pythagorean. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.003.0003.

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Clement of Alexandria cites Philo by name four times in his surviving works. On two of these occasions, Philo is called “the Pythagorean.” This chapter examines Clement’s usage of the terms Jew, Hebrew, Israel, and his descriptions of Pythagoras and Pythagorean philosophy and then offers an analysis of the four explicit citations of Philo in relation to Clement’s comments about Jewishness and Pythagoreanism. By depicting Philo as expert in Jewish history and as a successor to Pythagoras, Clement presents him and his exegetical methods as embodying the best of Hebrew and Greek wisdom. At the same time he associates Philo “the Pythagorean” with a tradition that falls short of fully comprehending the divine logos made manifest in Jesus.
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23

Cook, David, and Nu'aym b. Hammad al-Marwazi. The Book of Tribulations: The Syrian Muslim Apocalyptic Tradition'. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474424103.001.0001.

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“The Book of Tribulations by Nu`aym b. Hammad al-Marwazi (d. 844) is the earliest Muslim apocalyptic work to come down to us. Its contents focus upon the cataclysmic events to happen before the end of the world, the wars against the Byzantines, and the Turks, and the Muslim civil wars. There is extensive material about the Mahdi (messianic figure), the Muslim Antichrist and the return of Jesus, as well as descriptions of Gog and Magog. Much of the material in Nu`aym today is utilized by Salafi-jihadi groups fighting in Syria and Iraq.
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24

Daugirdas, Kęstutis. The Biblical Hermeneutics of Philip van Limborch (1633–1712) and its Intellectual Challenges. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198806837.003.0011.

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Two features characterize van Limborch’s biblical hermeneutics: insistence on the reliability of New Testament testimonies about the life of Jesus, and a reliance on human reason as a key to the biblical message. Stressing the historicity of the Bible, van Limborch continued the tradition of Remonstrant predecessors like Episcopius, Grotius, and de Courcelles. He developed these features in debates with Orobio, Lodewijk Meyer, Spinoza, and Cocceius. Maintaining divine inspiration, he allowed for minor anomalies in the text. Van Limborch adduced the extraordinary character of miracles, the predictions of what would come to pass through Christ, and the convincing promise of eternal life. The Christological meaning was nothing but a mystical layer added by the New Testament authors. Thus he undermined the traditional ahistorical exegesis that explains the Old Testament by applying a New Testament perspective. This chapter ends with the reception of Van Limborch’s exegetical works in Germany and England.
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25

O’Collins, SJ, Gerald. Tradition. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198830306.001.0001.

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This book opens by establishing the substantial convergence in reflection on Christian tradition proposed by a 1963 report of the Faith and Order Commission (of the World Council of Churches) and the teaching of Vatican II (1962–5). Despite this ecumenical consensus, in recent years few theologians have written about tradition, and none has looked to the social sciences for insights into the nature and functions of tradition. Drawing above all on sociologists, this work shows the difference that tradition makes in human and religious life. In the light of the divine self-revelation that climaxed with Jesus Christ, the central characteristics of tradition are set out: in particular, its relationship to and distinction from culture. The risen Christ himself is the central Tradition (upper case) at the heart of Christian life. All the baptized faithful, and not merely their ordained leaders, play a role in transmitting tradition. The ‘sense of the faithful’ amounts to a ‘sense of the tradition’. The essential, if invisible, agent of tradition remains always the Holy Spirit. Scripture and tradition function in mutual dependence, as shown by the emergence of the creeds, the image of Christ as the New Adam, and the doctrine of justification (on which a 1999 joint declaration shows substantial agreement now reached by Lutherans, Roman Catholics, and others). The full context of Christian life and history focuses the relationship between Scripture and tradition. The book deals with the challenge of discerning and reforming particular traditions. A closing appendix shows how modern studies of memory—above all, collective memory—can illuminate ways in which tradition works to maintain Christian identity and continuity.
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26

Fonseca, Dagoberto José. Professoras negras: Mulheres, acadêmicas e intelectuais. Brazil Publishing, 2020. http://dx.doi.org/10.31012/978-65-5861-286-5.

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The book “Black Professors: women, scholars and intellectuals” was a dream cherished about twenty years ago, when we realized that a whole generation of black intellectuals, professors and researchers were graduating at the most important public and private universities of Brazil. The doctors from this generation were inserted in colleges at the 1980’s, when they have graduated, but it was only in the second half of the 1990’s, and specially with the emergence of the 21st century, that many obtained their academic degrees, particularly in the state of São Paulo. This book approaches the trajectory of three black women professors that contributed to the formation of this generation, as they have supervised students, delivered lectures and produced relevant studies on social reality. The professors Josildeth Gomes Consorte, Petronilha Beatriz Gonçalves e Silva e Eunice Aparecida de Jesus Prudente are black women that made possible and carry on the process of formation of generations. They have personal and institutional history that overcome the limits of their own departments, faculties and universities. The work they have conduced and continue to carry out are fundamental for the social changes assisted in Brazil nowadays. This book is a lighthouse for the new generation of black women, and why not say also for black men and other antiracists, who navigate on troubled waters in the persue
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27

Cloud, Dana L., ed. The Oxford Encyclopedia of Communication and Critical Cultural Studies. Oxford University Press, 2019. http://dx.doi.org/10.1093/acref/9780190459611.001.0001.

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106 scholarly articles This is a compendium of touchstone articles by prominent communication, rhetorical, and cultural studies scholars about topics of interest to scholars and critics of popular and political culture. Articles provide authoritative surveys of concepts such as rhetorical construction of bodies, Marxist, feminist, and poststructuralist traditions, materialisms, social movements, race and anti-racist critique, whiteness, surveillance and security, visual communication, globalization, social media and digital communication/cyberculture, performance studies, the “post-human” turn, critical organizational communication, public memory, gaming, cultural industries, colonialism and postcolonialism, The Birmingham and Frankfurt Schools, commodity culture, critical health culture studies, nation and identity, public spheres, psychoanalytic theory and methods, affect theory, anti-Semitism, queer studies, critical argumentation studies, diaspora, development, intersectionality, Islamophobia, subaltern studies, spatial studies, rhetoric and cultural studies, neoliberalism, critical pedagogy, urban studies, deconstruction, audience studies, labor, war, age studies, motherhood studies, popular culture, communication in the Global South, and more. The work also surveys critical thinkers for cultural studies including Stuart Hall, Antonio Gramsci, Jesus Martin Barbero, Angela Davis, Ernesto Laclau, Raymond Williams, Giles Deleuze, Jurgen Habermas, Frantz Fanon, Chandra Mohanty, Gayatri Spivak, Michel Foucault, Louis Althusser, Juan Carlos Rodriguez, Gloria Anzaldua, Paolo Freire, Donna Haraway, Georgio Agamben, Slavoj Zizek, W.E.B. DuBois, Sara Ahmed, Paul Gilroy, Enrique Dussel, Michael Warner, Lauren Berlant, Judith Butler, Jean Baudrillard, Walter Mignolo, Edward Said, Alain Badiou, Homi Bhabha, among others. Each entry is distinguished by lists of key references and suggestions for further reading. The collection is sure to be a vital resource for faculty, graduate students, and undergraduates seeking authoritative overviews of key concepts and people in communication and critical cultural studies.
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