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Journal articles on the topic 'Jesus Christ. Jesus Christ Jesus Christ'

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Published: 4 June 2021

Last updated: 5 February 2022

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1

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 e

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2

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

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3

Capah, Sohmon Ranja. "Narsisisme Para Imam dalam Perayaan Ekaristi Suci." Studia Philosophica et Theologica 19, no. 2 (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

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4

Hartog, Paul A. "Imitatio Christi and Imitatio Dei: High Christology and Ignatius of antioch’s Ethics." Perichoresis 17, no. 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 i

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

Manurung, Pangeran. "The Problem of Messiah in the Mind of Semitic Religion." Journal Kerugma 1, no. 1 (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-

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12

Levison, John R., and Priscilla Pope-Levison. "Toward an Ecumenical Christology for Asia." Missiology: An International Review 22, no. 1 (1994): 3–17. http://dx.doi.org/10.1177/009182969402200101.

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Asian theologians recognize that Asian theology must address two pressing issues: poverty and religiosity. Most Asian Christologies tend to address one to the exclusion of the other: the Cosmic Christ embraces religiosity: Jesus Christ Liberator confronts poverty: Jesus as pain-love of God comforts the suffering. The Christologies of M. M. Thomas and Aloysius Pieris, in contrast, address both poverty and religiosity in Asia. In both Christologies Christ's presence extends to Asia's struggle for a new society which takes place beyond the church's boundaries. This similarity is not due, however,

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13

Marquardt, Friedrich-Wilhelm. "What Think You of Christ?" Theology Today 58, no. 2 (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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14

Widiatna, Alexius Dwi. "PERSEKUTUAN MURID-MURID KRISTUS: HIDUP YANG BERKEMBANG MENUJU KESEMPURNAAN." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (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 wh

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15

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 retrojec

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16

Jonge, M. De. "The Earliest Christian use ofChristosSome Suggestions." New Testament Studies 32, no. 3 (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 Chr

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17

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

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18

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

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19

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

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20

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

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21

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

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22

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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23

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

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24

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

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25

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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26

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

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27

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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28

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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29

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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30

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

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31

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

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32

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 (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 importa

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33

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

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34

Moimau, Aprianus Ledrik. "KEHANDALAN ALKITAB MENJADI FONDASI BAGI PENGAJARAN TENTANG YESUS KRISTUS." Phronesis Jurnal Teologi dan Misi 3, no. 1 (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

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35

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 (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

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36

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

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37

Park, Wongi. "The Black Jesus, the Mestizo Jesus, and the Historical Jesus." Biblical Interpretation 25, no. 2 (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

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38

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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39

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, Christ

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40

Caufield, Catherine. "Disruptive Narratives of Jesus." Bulletin for the Study of Religion 44, no. 3 (2015): 26–35. http://dx.doi.org/10.1558/bsor.v44i3.27732.

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An exploration of ideas of Jesus expressed in five works of narrative fiction: Nikos Kazantazkis’s The Last Temptation of Christ, Vicente Leñero’s Gospel According to Lucas Gavilán, The Gospel According to Jesus Christ, by José Saramago, “The grand Inquisitor” in Fyodor Dostoyevski’s The Brothers Karamazov, and D.H. Lawrence’s short story “The man who died.” This exploration is conducted in dialogue with Feuerbachian perspectives, to which the voices of the hermeneuts Ricoeur and Valdés are brought into conversation regarding diverse ways that meaning is incarnated.

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41

Smit, Dirk J. "»Jesus« und »Politik«?" Evangelische Theologie 74, no. 1 (2014): 57–70. http://dx.doi.org/10.14315/evth-2014-74-1-57.

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AbstractThe paper deals with potential ethical implications of contemporary Christological studies. In a first section the argument is made that doctrine and ethics belong together. In the central section, this claim is then illustrated with reference to recent approaches to Christology. Under the theme »Christology and Ethics« six popular approaches are discussed with a view to their respective ethical implications. In each case, representative examples are provided. The six approaches are those that underline living in communion with Christ, that emphasize remembering Jesus, that call for di

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42

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

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43

Moloney, Francis J. "Jesus Christ: The Question to Cultures." Pacifica: Australasian Theological Studies 1, no. 1 (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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44

Glaser. "From Jewish Jesus to Black Christ:." Studies in American Jewish Literature (1981-) 34, no. 1 (2015): 44. http://dx.doi.org/10.5325/studamerjewilite.34.1.0044.

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45

Foa, Jérémie. "« Ils mirent Jesus Christ aux fauxbourgs »." Histoire urbaine 19, no. 2 (2007): 129. http://dx.doi.org/10.3917/rhu.019.0129.

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46

BOWMAN, John. "Elijah and the Pauline Jesus Christ." Ancient Near Eastern Studies 26 (January 1, 1988): 1–18. http://dx.doi.org/10.2143/anes.26.0.2012499.

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47

Yngvason, Yngvi Rafn, Haukur Ingi Jónasson, and Helgi Thor Ingason. "Jesus Christ as a Project Leader." Procedia - Social and Behavioral Sciences 74 (March 2013): 398–407. http://dx.doi.org/10.1016/j.sbspro.2013.03.033.

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48

Miller, Bonnie J. "Jesus Christ: the Hope of Nursing." Journal of Christian Nursing 8, no. 1 (1991): 40. http://dx.doi.org/10.1097/00005217-199108010-00011.

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49

Dansokho, Marthe. "CHALLENGE AND FAITH IN JESUS CHRIST." International Review of Mission 83, no. 331 (1994): 613–14. http://dx.doi.org/10.1111/j.1758-6631.1994.tb03433.x.

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50

Mattelaer, Johan J., and Sakti Das. "940: The Circumcision of Jesus Christ." Journal of Urology 175, no. 4S (2006): 304. http://dx.doi.org/10.1016/s0022-5347(18)33165-3.

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