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Journal articles on the topic 'Jesus Christ Death'

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Published: 4 June 2021

Last updated: 13 February 2022

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1

Nathan, N. M. L. "MURDER AND THE DEATH OF CHRIST." Think 9, no. 26 (2010): 103–7. http://dx.doi.org/10.1017/s1477175610000230.

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Some people believe that God made it a condition for His forgiveness even of repentant sinners that Jesus died a sacrificial death at human hands. Often, in the New Testament, this doctrine of Objective Atonement seems to be implied, as when Jesus spoke of his blood as ‘shed for many for the remission of sins’ (Matth. 26:28), or when St Paul said that ‘Christ died for our sins according to the scriptures’ (1 Cor. 3:15). And for many centuries the doctrine was indeed accepted by most if not all Christian theologians. It seems in fact to be an essential part of Christianity, which adherents of that religion cannot reject without undermining the authority both of their scriptures and of a very long tradition. It looks then as if objections to the doctrine are objections to the Christian scheme itself. Here is one of them. As the Gospels present it Jesus was murdered, by one or more of Pilate, the Sanhedrin and the Jewish mob. Given Objective Atonement, God ordained the sacrificial death of Jesus, and so, as it seems, this murder. Murder requires freedom on the killer's part. And many have doubted that an action can be both free and ordained by God. Leave that aside. A good God would in any case not make it a condition for our forgiveness that someone acquired the guilt of murder.

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Edwards, William D. "On the Physical Death of Jesus Christ." JAMA 255, no. 11 (March 21, 1986): 1455. http://dx.doi.org/10.1001/jama.1986.03370110077025.

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Bailes, G. Steven. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2752. http://dx.doi.org/10.1001/jama.1986.03370200054009.

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Suster, Gerschon. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2752. http://dx.doi.org/10.1001/jama.1986.03370200054010.

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Berlow, Rustin. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2753. http://dx.doi.org/10.1001/jama.1986.03370200054011.

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6

White, Blaine C. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2753. http://dx.doi.org/10.1001/jama.1986.03370200054012.

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Bohmfalk, George L. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2754. http://dx.doi.org/10.1001/jama.1986.03370200054013.

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8

Ellenhorn, Matthew J. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2754. http://dx.doi.org/10.1001/jama.1986.03370200054014.

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9

Smith, Dennis E. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2755. http://dx.doi.org/10.1001/jama.1986.03370200054015.

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Rubenstein, Howard S. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2755. http://dx.doi.org/10.1001/jama.1986.03370200054016.

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Glasser, Joel S. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2755. http://dx.doi.org/10.1001/jama.1986.03370200054017.

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12

Marcus, Norman A. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2756. http://dx.doi.org/10.1001/jama.1986.03370200054018.

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13

Musher, Daniel. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2756. http://dx.doi.org/10.1001/jama.1986.03370200054019.

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Meyer, Ronald M. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2756. http://dx.doi.org/10.1001/jama.1986.03370200054020.

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15

Freedman, William B. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2757. http://dx.doi.org/10.1001/jama.1986.03370200054021.

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16

Ben-Tor, Amnon. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2758. http://dx.doi.org/10.1001/jama.1986.03370200054023.

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17

Fredriksen, Paula. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2759. http://dx.doi.org/10.1001/jama.1986.03370200054024.

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18

Potter, Glenn J. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2759. http://dx.doi.org/10.1001/jama.1986.03370200054025.

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19

Vorspan, Albert. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2760. http://dx.doi.org/10.1001/jama.1986.03370200054026.

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20

Warren, James V. "On the Physical Death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2760. http://dx.doi.org/10.1001/jama.1986.03370200054027.

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21

Edwards, W. D. "On the physical death of Jesus Christ." JAMA: The Journal of the American Medical Association 255, no. 11 (March 21, 1986): 1455–63. http://dx.doi.org/10.1001/jama.255.11.1455.

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22

Edwards, William D. "On the Physical Death of Jesus Christ-Reply." JAMA: The Journal of the American Medical Association 255, no. 20 (May 23, 1986): 2757. http://dx.doi.org/10.1001/jama.1986.03370200054022.

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23

Minear, Paul S. "The Promise of Life in the Gospel of John." Theology Today 49, no. 4 (January 1993): 485–99. http://dx.doi.org/10.1177/004057369304900405.

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“We are now in a position to resolve the apparent contradiction in the two promises given by Jesus to Martha. As the life, Jesus promised believers that they would never die; as the resurrection, he indicated the kind of dying that would lead to resurrection. The death from which believers were promised immunity was the death in sin. … Those who live 'in Christ' will never suffer that death. The death that followers of Christ would die was another thing entirely.”

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24

Moloney, Francis J. "Jesus Christ: The Question to Cultures." Pacifica: Australasian Theological Studies 1, no. 1 (February 1988): 15–43. http://dx.doi.org/10.1177/1030570x8800100103.

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Who Jesus Christ is and what he asks for from all who claim to be responding to his call to “follow” cannot be “controlled” or “contained” by any religion, any culture or any history. The life and teaching, death and resurrection of Jesus of Nazareth stand as a challenge to the absolutisation of any particular culture, religion or history.

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25

Moessner, David. "Turning Status 'Upside Down' in Philippi Christ Jesus' 'Emptying Himself' as Forfeiting Any Acknowledgment of His 'Equality with God' (Phil 2:6-11)." Horizons in Biblical Theology 31, no. 2 (2009): 123–43. http://dx.doi.org/10.1163/019590809x12553238843069.

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AbstractRather than reward Christ Jesus for his obedience to a humiliating death, the 'hymn' to Christ, Phil 2:6-11, exalts "the death of the cross" as the most sublime disclosure of the status and power of God. This elevation of the Self-sacrificing 'character' of God turns the notion of status 'upside down.' That Christ Jesus "did not take advantage of his equality with God but rather deprived himself of all justification" of that status is a particularly poignant message to a status-saturated, 'race to honor' colony like Roman Philippi.

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26

Umbara, Joko. "Paradoks Salib: Keindahan Wajah Kemuliaan Allah." MELINTAS 35, no. 1 (July 7, 2020): 77–94. http://dx.doi.org/10.26593/mel.v35i1.4035.77-94.

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An experience of the cross of Jesus Christ in Christian theology brings the sense of paradox. Christ’s death on the cross reflects the fate of humanity within the context of Christian faith. The cross is also seen as a mystery that tells the tragic story of humans who accept their punishment. However, the cross of Jesus Christ also reveals meanings that challenge Christians to find answers in their contemplation of the cross. The cross becomes a stage for human tragic drama, which might also reveal the beauty of death and life. It is the phatos of humanity, for every human being will die, but it is also seen as the tree of life hoped for by every faithful. On the cross is visible God’s self-giving through the love shown by the crucified Christ. God speaks God’s love not only through words, that is, in the teachings of Jesus Christ, but also through Christ’s loving gesture on the cross. The cross of Christ is the culmination of God’s glory and through it, God’s glory is shown in the beauty of divine love.

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Khosroyev, Alexandr L. "On Docetic Christology in Early Christianity. Pt. 2.1." Письменные памятники Востока 17, no. 4 (February 4, 2021): 33–51. http://dx.doi.org/10.17816/wmo55054.

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According to the doctrine of so-called docetic Christology, earthly Jesus and heavenly Christ were two different persons; it was Jesus who suffered on the cross, Christ just entered Jesus body for a while and abandoned it before his death on the cross; consequently, the suffering of Christ was mere appearance. On the basis of some passages from Gnostic texts containing examples of docetic Christology, the author attempts here to trace the origin of that concept, starting with the New Testament (Pt. 1: Synoptic Gospels); in this part of the article, he deals with Pauls and Deutero-Pauline letters (Pt. 2). To be continued.

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28

Karotemprel, Sebastian. "Believers' Struggle and Triumph in Christ." Mission Studies 5, no. 1 (1988): 26–31. http://dx.doi.org/10.1163/157338388x00266.

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AbstractWhat, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all - how will he not also, along with him, graciously give us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died - more than that, who was raised to life - is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: 'For your sake we face death all day long we are considered as sheep to be slaughtered.' No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor debth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord. (Rom. 8: 31-39)

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29

Musoni, Phillip, and Paul Gundani. "EASTER CELEBRATIONS WITH A DIFFERENCE: A CRITICAL STUDY OF THE JOHANE MASOWE CHISHANU YENYENYEDZI APPROACH TO THE EVENT." Studia Historiae Ecclesiasticae 42, no. 1 (September 5, 2016): 22–35. http://dx.doi.org/10.25159/2412-4265/422.

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The celebration of Easter has become a universal event within the Christian liturgical calendar and aims to commemorate the passion, death, burial and resurrection of Jesus Christ. Messages on the passion, death, burial and resurrection of Jesus Christ are vigorously proclaimed throughout the holy week, which usually begins on a holy Thursday ending on a resurrection Sunday (Easter Sunday). Some Churches will even dramatise the events that led to the death of Jesus Christ and how He was crucified on the cross. Apparently, the purpose of these ritual re-enactments is to capture the minds of the congregants on how their Saviour suffered and eventually died on the cross to bring salvation to humanity. Invariably, on resurrection Sunday, the services will end with a ritual of Holy Communion. However, while other Christian denominations commemorate the death, burial and resurrection of Jesus Christ at Easter, we have noted that the Johane Masowe Chishanu yeNyenyedzi Church celebrates ‘Easter’ with a difference. For them ‘Easter’ is the time to remember the ‘Fathers of the Faith’, i.e. the messianic leaders whom God raised to give leadership and guidance to the church. Every Easter, the Johane Masowe Chishanu yeNyenyedzi ReligiousMovement commemorates deliverance from evil spirits, which was made possible through the charismatic leadership of Shonhiwa Masedza (Johane), founder of the original ‘Church’; Mudyiwa Dzangara (Emanuere), second from Johane; and Sanders Nhamoyebonde (Sanders/Nyenyedzi), third from Johane.In the view of the Church adherents, Jesus Christ was sent by God to deliver people of mhiri yegungwa (overseas), i.e., the whites and the Jews, whilstMasedza, Mudyiwa and Nhamoyebonde were sent by God to deliver Africans.It is against this background that this study seeks to delve deeper into this religious movement’s unique ways of celebrating the memory of their spiritual leaders during Easter commemorations. Interviews and participant observation are the key tools used for data collection, since this movement under study has no written documents.

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30

Khosroyev, Alexandr L. "On Docetic Christology in Early Christianity. Pt. 2.2." Письменные памятники Востока 18, no. 2 (July 26, 2021): 24–35. http://dx.doi.org/10.17816/wmo72171.

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According to the doctrine of so-called docetic Christology, earthly Jesus and heavenly Christ were two different persons. It was Jesus who suffered on the cross, Christ just entered Jesus body for a while and abandoned it before his death on the cross; consequently, suffering of Christ was mere appearance. On the base of some passages from Gnostic texts containing examples of docetic Chrstology, the author attempts here to trace the origin of that concept, starting with the New Testament (Pt. 1: Synoptic Gospels). In the previous part of the article (Pt. 2. 1) he analyzed such Pauls passages as Rom. 1.34 and Gal. 4.47; in this part he deals with 1Cor 8.46 in order to find out whether the concept of pre-existent Jesus is present or not. The author argues in favour of the second answer. To be continued.

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31

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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Laia, Kejar Hidup. "Makna Injil Berdasarkan Roma 1: 16-17 Dan Implementasinya Bagi Gereja Masa Kini." Manna Rafflesia 7, no. 1 (October 31, 2020): 1–21. http://dx.doi.org/10.38091/man_raf.v7i1.133.

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The fall of the first man (Adam) into sin caused the man to lose the glory of God, man died and was separated from God. The gospel is glad tidings of Jesus Christ who died, rose again to save everyone who believes. To believe the gospel means to believe in the redemptive work of Christ, to reject the gospel is to reject salvation. In the Gospel God's truth is revealed to everyone who believes in Him. This truth is related to the absolute truth of God that no one has. The truth of God revealed in the Gospels is related to the truth that God has done through the death and resurrection of the Lord Jesus to save sinners. Salvation can only be received through faith. Faith is a gift from God given to humans so that they believe in Jesus Christ as Lord and Savior. The gospel gives hope and sets people free from death. To get salvation everyone must listen to the gospel. The task of evangelism is the responsibility of the Church (believers) to preach the message of salvation in the power of the Holy Spirit to sinners so that they repent and have faith in Jesus and become disciples who obey the Great Commission of the Lord Jesus.

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33

Waharman, Waharman. "KAJIAN EKSEGETIKAL MAKNA IMAN BERDASARKAN SURAT IBRANI 11:1-3." Manna Rafflesia 3, no. 1 (October 31, 2016): 21–47. http://dx.doi.org/10.38091/man_raf.v3i1.64.

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The Hebrews were written to strengthen their faith in Christ by carefully explaining the superiority and firmness of God's revelation and redemption in Jesus Christ. He showed that the provision of redemption under the old covenant had been fulfilled and was no longer used because Jesus had come and established a new covenant by His death-working peace. The author also calls on all believers to maintain recognition of Christ so that at the end, the author then advises him to move forward toward spiritual maturity, and to not return to life under penalty by renouncing trust in Jesus Christ. In this study of Hebrews 11: 1-3, the writer provides understanding and understanding, as well as giving advice that faith is the basis for every believer, as well as a certain hope for Jesus Christ. As a result of the church's lack of understanding of the meaning of faith, many apostate congregations who abandoned their faith, beliefs, and perseverance before God disappeared. besides that most of the congregation have experienced the decline of faith. Therefore believers need to understand the text of God's Word from Hebrews 11: 1-3 in every step of life.

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34

Williams, Vanessa. "Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ." Theology 119, no. 6 (October 18, 2016): 449–50. http://dx.doi.org/10.1177/0040571x16659243c.

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35

McGowin, Emily Hunter. "Book Review: The Crucifixion: Understanding the Death of Jesus Christ." Anglican Theological Review 100, no. 1 (December 2018): 212–14. http://dx.doi.org/10.1177/000332861810000144.

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36

Shipps, Jan. "From Peoplehood to Church Membership: Mormonism's Trajectory since World War II." Church History 76, no. 2 (June 2007): 241–61. http://dx.doi.org/10.1017/s000964070010191x.

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Christians of every stripe are bound into faith communities by two sets of identifying metaphors. One, the body of Christ, is derived from the New Testament's account of the life, death, and resurrection of Jesus. The other, drawn from Hebraic prophecy, is linked to the understanding that Jesus was of the house and lineage of David. As the crucified Messiah, he stood at the head of the house of Israel as both Lord and Christ. In the practical terms spelled out in the Pauline letters, the first of these metaphorical congeries describes the church as Christ's body, an entity with members and a head. The second turns Christ's followers into a kinship group that is a party to a new covenant with God. Despite its heterogeneity, its inclusion of Gentiles as well as Jews, this group—along with the Jews—is one that the ancient of days selected to be his chosen people.

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37

Trinka, Luke. "Cries from the Cross: Jesus and the Wrongfully Convicted." Lumen et Vita 11, no. 2 (August 12, 2021): 1–8. http://dx.doi.org/10.6017/lv.v11i2.13723.

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This paper endeavors to affirm the humanity, make known the pain, and lift up the prophetic witness of wrongfully convicted individuals. I bring forward their spiritual journeys and place them in dialectical relationship with Jesus Christ. When we understand Jesus’ death as utterly wrongful and position him in radical solidarity with the wrongly condemned, we see that when the State wrongfully incarcerates, cages, and executes, Jesus too is crucified.

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38

Proniewski, Andrzej. "Ratzinger’s Reflections on the Staurological Foundation of the Resurrection." Rocznik Teologii Katolickiej 19 (2020): 115–32. http://dx.doi.org/10.15290/rtk.2020.19.07.

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Jesus’ Cross, death, and Resurrection are events from His life that paved the way for man’s salvation. The Son of God’s passion and death on the Cross led to the Resurrection. Because of Jesus Christ’s Resurrection, every person who remains in union with him can count on experiencing his own personal resurrection. Christ took up the Cross out of love for man and, in so doing, paved the way to eternal life. The prospect of eternal life was made possible for man through Jesus’ redemption, which He achieved on the cross and brought to completion in the Resurrection. Because of this greatest of mysteries, man’s union with God does not cease when he dies, but rather continues within God’s eternal life. This article considers Ratzinger’s theology that presents the staurological basis of the mystery of the Resurrection and is organized into three categories: the Cross, death, and the Resurrection. When man lives with Christ, he enters into a relationship of love that leads to the cross, which transforms time and is a precursor to eternity.

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Gaikwad, Roger. "A Reconsideration of the Significance of the Death of Jesus Christ in the Context of Religious Plurality." Transformation: An International Journal of Holistic Mission Studies 36, no. 1 (January 2019): 20–28. http://dx.doi.org/10.1177/0265378819831844.

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This article explores the background of the document ‘Christian witness in a multi-religious world’ to ask how the significance of the death of Jesus Christ can be communicated in the context of religious plurality in India. Traditional approaches to the death of Christ are presented as well as dialogical approaches testing them against the recommendation of the document that Christian witness in a pluralistic world includes engaging in dialogue with people of different religions and cultures.

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40

Titre, Ande. "African Christology: Hope for the Anglican Communion." Journal of Anglican Studies 7, no. 2 (November 2009): 183–93. http://dx.doi.org/10.1017/s1740355309990192.

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AbstractThe Anglican Communion has been tested by difficult theological tensions that have painfully affected mission in different contexts. The troubled question is: ‘Who is Jesus Christ for Anglicans?’ This paper suggests that, as the spiritual centre has already shifted to the church in the Majority World, the reflections and insights of Africans concerning Jesus Christ should be taken into account in any Christological reflections. African Christology is more holistic as it integrates the person and the work of Christ, which apply to the whole of African life.Jesus, the Lord of cultures and the Healer, is alive today. He has overcome death so that God’s transforming power may heal our deeply wounded souls and our broken communities. The Anglican Communion should recognize the healing power of the Lord Jesus, and continually re-affirm the salvation in Christ, forgiveness of sins, transformation of life and incorporation into the holy fellowship of the church. The world needs the credible witness of Christians who live in the world, but are not of the world.

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41

De Boer, Martinus C. "The Death of Jesus Christ and His Coming in the Flesh." Novum Testamentum 33, no. 4 (1991): 326–46. http://dx.doi.org/10.1163/156853691x00114.

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42

Czaja, Arkadiusz Mirosław. "SELECTION OF ISSUES CONCERNING THE SACRAMENT OF THE HOLY EUCHARIST IN THE VALID CANONICAL LEGISLATION." Review of European and Comparative Law 2627, no. 34 (December 31, 2016): 89–106. http://dx.doi.org/10.31743/recl.4983.

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The Most Holy Eucharist commemorates the agony, death and rising from the dead of the Son of God. The Eucharist is one of the most venerable and the most blessed sacraments which Jesus Christ appointed for man. Christ Himselfis contained in the sacrament. The Holy Eucharist is the source of life for the Church and it enables the Church to grow spiritually. Furthermore, the sacrament of the Eucharist constitutes the Church and determines its missionary purposes.Therefore, every Catholic should be aware of the fact he/she is obliged to take an active part in Holy Mass on Sunday and the Holy Days of Obligation, if they want to follow Jesus Christ faithfully in their life and fulfill the duties resultingfrom the call, in a manner corresponding to their vocation.

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Hoon Lee, Sang. "The Victory of Jesus in Barth’s Conception of Eternity." Theology Today 75, no. 2 (July 2018): 182–92. http://dx.doi.org/10.1177/0040573618783417.

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Karl Barth has developed the Boethian concept of eternity as simultaneity by placing the person of Jesus Christ at the center of God’s eternity. Even though it is a momentous achievement, Barth’s conception still stands in need of clarification or modification, for otherwise it might impugn the victory of Jesus Christ unwittingly, since it logically entails a problematic notion of the simultaneity of Jesus’ past, present, and future. It follows that his past of death is never gone but simultaneously present in the divine eternal Now. To avoid this problematic ambivalence, I will suggest that even in God’s eternity there must be the indicator of God’s Now, the flowing “now” from the past to the future. And yet, my suggestion will not depart from the concept of simultaneity in God’s omniscience.

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Holoubek, Joe E., and Alice Baker Holoubek. "A Study of Death by Crucifixion with Attempted Explanation of the Death of Jesus Christ." Linacre Quarterly 61, no. 1 (February 1994): 10–19. http://dx.doi.org/10.1080/20508549.1999.11878236.

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45

Wibowo, Moses, and Tony Salurante. "Kajian Biblika 1korintus 15: 1-11 Bagi Pemahaman Iman Kristen Tentang Kebangkitan Yesus Kristus." Manna Rafflesia 7, no. 1 (October 31, 2020): 90–115. http://dx.doi.org/10.38091/man_raf.v7i1.136.

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The doctrine of the resurrection of Christ is one of the foundations in Christianity. But the foundation of this faith continues to be challenged and attacked. One of the attacks came from Rudolf Bultmann, who believed that the resurrection of Jesus Christ was only a spiritual awakening and not even an objective historical reality. In the Indonesian context, there is a tradition called "Rambu Solo." This tradition believes that the slaughter of a buffalo will contribute to keeping the spirits of the dead safe. The doctrine of the resurrection in Corinth was due to a problem of misunderstanding. These situations will continue to occur in various places. Therefore, this article examines Paul's teachings in 1 Corinthians 15, especially verses 1-11 as an attempt to answer the teachings and practices of life that do not understand the work of the resurrection of Jesus Christ. The method used is the biblical exegesis of 1Corinthians 15: 1-11. It is through exegesis that the resurrection of Jesus Christ is an objective historical reality. That He did rise from physical death. The exegesis significance of 1 Corinthians 15:1-11 for Bultmann's teachings and the tradition of "Rambu Solo" indicate that the two are not biblical.

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46

GRIBBEN, CRAWFORD. "Rhetoric, Fiction and Theology: James Ussher and the death of Jesus Christ." Seventeenth Century 20, no. 1 (March 2005): 53–76. http://dx.doi.org/10.1080/0268117x.2005.10555550.

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Yu, Chi Yoan. "The Cross Theology Focused on the Death and Resurrection of Jesus Christ." Journal of Korean Evangelical Missiological Society 48 (December 31, 2019): 247–84. http://dx.doi.org/10.20326/kems.48.4.247.

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48

Kay, James F. "The Word of the Cross at the Turn of the Ages." Interpretation: A Journal of Bible and Theology 53, no. 1 (January 1999): 44–56. http://dx.doi.org/10.1177/002096439905300105.

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If the death of Jesus is nothing less than God's Christ hanging on a cross, we cannot speak about God—and ourselves—in any customary way. How do we preach this word of the cross as the word of life? Our answer points toward an apocalyptic homiletic.

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Dziuba, Andrzej. "JEZUS CHRYSTUS, NASZA NADZIEJA." Studia Theologica Varsaviensia 55, no. 2 (July 14, 2018): 119. http://dx.doi.org/10.21697/stv.2017.55.2.06.

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Questions about man, his freedom and liberation, are very important for human existence. Jesus Christ and His paschal mystery are the roots of Christian hope. Jesus is hope’s bearer, however He requires our trust. Jesus Christ fulfills in Himself all the Messianic promises, especially the one of salvific newness of life in the New Covenant, also called the new humanity. The central sign of this newness is the coming of God’s Kingdom. The universality of the Resurrection’s gift brings us hope that all human beings might experience new life. The salvific gift refers to the renewal of the world in the renewal of all men. And yet, the voice of the culture of death—which is the negation of man, his dignity and his hope—is loudly heard in today’s world. The culture of life, on the other hand, brings real hope, especially when it is marked by respect for life. The Christian attitude is one of thanking and praising the Lord in the power of the Holy Spirit. Christ is the hope of the people,of the world, and, therefore, of the new evangelization.

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Kolodnyi, Anatolii M. "Eternal life in religious memory." Ukrainian Religious Studies, no. 77 (March 15, 2016): 134–44. http://dx.doi.org/10.32420/2016.77.642.

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We are all mortal. A religious person finds comfort in this eternal life in faith in some eternal afterlife, strives to promote some supernatural forces and, through the mediation of clergy and various ritual activities, to receive it and continue there, in fiftaazed by it or derived from denominational teachings, in other words in complete bliss your immortality. The achievement of the saving mission of Jesus Christ in his religion is that he "died death overcame". Christianity thus emerged as a spiritual means of satisfying the desires of the faithful to immortality. However, in such immortality, they are taught only to believe, because in reality even the resurrection of Jesus Christ is not proven, moreover, and fifthasized, because in the Gospel of Matthew (Ch. 27-28) it is simply said about the abduction and transference of his body. For a Christian, if Jesus did not resurrect, then faith in him is useless.

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