Relevant bibliographies by topics / John 13 / Journal articles
To see the other types of publications on this topic, follow the link: John 13.

Journal articles on the topic 'John 13'

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

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'John 13.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Wood, William Pape. "John 2:13–22." Interpretation: A Journal of Bible and Theology 45, no. 1 (January 1991): 59–63. http://dx.doi.org/10.1177/002096430004500107.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Bartlett, David L. "John 13:21–30." Interpretation: A Journal of Bible and Theology 43, no. 4 (October 1989): 393–97. http://dx.doi.org/10.1177/002096438904300406.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Bennema, Cornelis. "Mimesis in John 13." Novum Testamentum 56, no. 3 (June 17, 2014): 261–74. http://dx.doi.org/10.1163/15685365-12341465.

Full text
Abstract:
Johannine scholarship is divided on whether the mimetic imperative in John 13:15 calls for a literal replication of the footwashing or is a general reference to humble (loving) service. My argument is that for the author mimesis involves primarily the creative, truthful, bodily articulation of the idea and attitude that lie behind the original act rather than its exact replication. The Johannine concept of mimesis is a hermeneutical process that involves both the understanding of the original act and a resulting mimetic act that creatively but faithfully articulates this understanding.
APA, Harvard, Vancouver, ISO, and other styles
4

Rabone, Lawrence. "John Goodwin on Zechariah 13:3." Bulletin of the John Rylands Library 96, no. 2 (September 1, 2020): 47–68. http://dx.doi.org/10.7227/bjrl.96.2.3.

Full text
Abstract:
This article on an early modern pamphlet which can be found in the John Rylands Library Special Collections asserts the importance of John Goodwin’s analysis of Zechariah 13:3 in A Post-Script or Appendix to […] Hagiomastix (1647). I argue that this pamphlet’s significance is not only its emphasis on toleration, but also that it is a striking example of Judaeo-centric millenarian thought in which Zechariah 12–14 is understood as prophesying a future time in which the Jews will be restored to the Land of Israel. I also analyse the pamphlet’s relationship to supersessionism and compare Goodwin’s interpretation with those of Samuel Rutherford, William Prynne, John Owen and, in particular, Jean Calvin. I explain that Goodwin’s use of the analogy of Scripture hermeneutic helps to explain his belief in Judaeo-centric eschatology. I then show how one of Goodwin’s followers, Daniel Taylor, used Judaeo-centric biblical exegesis to petition Oliver Cromwell for Jewish readmission to England.
APA, Harvard, Vancouver, ISO, and other styles
5

James, D. "John Hunter, 13/14 February 1728." Postgraduate Medical Journal 72, no. 844 (February 1, 1996): 98. http://dx.doi.org/10.1136/pgmj.72.844.98.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Duke, Paul D. "John 13:1–17, 31b–35." Interpretation: A Journal of Bible and Theology 49, no. 4 (October 1995): 398–402. http://dx.doi.org/10.1177/002096439504900409.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Crockett, Lawrence J. "On the Trail of John Torrey, #13." Bulletin of the Torrey Botanical Club 116, no. 2 (April 1989): 187. http://dx.doi.org/10.2307/2997201.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Thomas, Harvey. "Forgiveness and Reconciliation: John 13: 31–35." Review & Expositor 104, no. 3 (August 2007): 651–57. http://dx.doi.org/10.1177/003463730710400312.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Levering, Matthew. "Predestination in John 13–17?: Aquinas’s Commentary on John and Contemporary exegesis." Thomist: A Speculative Quarterly Review 75, no. 3 (2011): 393–414. http://dx.doi.org/10.1353/tho.2011.0025.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Macumber, Heather. "The Threat of Empire: Monstrous Hybridity in Revelation 13." Biblical Interpretation 27, no. 1 (March 11, 2019): 107–29. http://dx.doi.org/10.1163/15685152-00271p06.

Full text
Abstract:
Abstract The Apocalypse of John is filled with monsters who threaten both spatial and cultural boundaries. They are generally understood as ciphers for the Roman Empire and its ­rulers. Rather than seeking the ancient Near Eastern origins of the monstrous imagery, the intent of this paper is to use monster theory to better understand why John employs monsters throughout the apocalypse. I argue that the author’s portrayal of the threat and punishment of hybrid monsters reveals his own insecurities and fears concerning his communities’ assimilation with Roman culture. John uses monsters specifically to target rival prophets in his communities that espouse a different vision of living under Rome rule.
APA, Harvard, Vancouver, ISO, and other styles
11

Smit, Guillaume. "Investigating John 13-17 as a missional narrative." STJ | Stellenbosch Theological Journal 1, no. 1 (July 31, 2015): 255. http://dx.doi.org/10.17570/stj.2015.v1n1.a13.

Full text
Abstract:
This article investigates the Farewell Discourse in John 13-17 from the perspective of missional theology. A narrative approach is followed to ascertain how John’s Gospel establishes a basis for the Father sending the Son, who sent the Spirit and his followers into the world. The overarching motive for this mission is God’s love for the world and his desire for the world to know him and believe Jesus is indeed his Son. Within this mission the commandment to love is given to Jesus’ followers as a clear instruction to follow the same sacrificial pattern of humility as practiced by Jesus.
APA, Harvard, Vancouver, ISO, and other styles
12

Talbert, Charles H., and John Christopher Thomas. "Footwashing in John 13 and the Johannine Community." Journal of Biblical Literature 112, no. 1 (1993): 156. http://dx.doi.org/10.2307/3267889.

Full text
APA, Harvard, Vancouver, ISO, and other styles
13

Beasley-Murray, George R. "John 13–17: The Community of True Life." Review & Expositor 85, no. 3 (August 1988): 473–83. http://dx.doi.org/10.1177/003463738808500306.

Full text
APA, Harvard, Vancouver, ISO, and other styles
14

Ostdiek, Gerald. "Commentary on John Deely." Zeitschrift für Semiotik 37, no. 3-4 (August 3, 2018): 171–76. http://dx.doi.org/10.14464/zsem.v37i3-4.384.

Full text
APA, Harvard, Vancouver, ISO, and other styles
15

Gibson, Jeffrey B. "John the Baptist and the Origin of the Lord’s Prayer." Journal for the Study of the Historical Jesus 15, no. 1 (August 20, 2017): 115–30. http://dx.doi.org/10.1163/17455197-01501001.

Full text
Abstract:
This paper examines the cogency of the arguments made by Joan Taylor, Karlheinz Müller, Ulrich Mell, Bernhard Lang, Clare Rothschild, and J.K. Elliot in support of the claim that the Lord’s Prayer (Matt. 6:9–13//Lk. 11:1–4) might not have originated with Jesus but with John the Baptist. It will show that none of them stand up to critical scrutiny and that anyone who tries to make the case that the Lord’s Prayer does go back to John will have to offer arguments other than the ones these scholars have advanced in defense of this contention to do so.
APA, Harvard, Vancouver, ISO, and other styles
16

Hempel, Sandra. "John Snow." Lancet 381, no. 9874 (April 2013): 1269–70. http://dx.doi.org/10.1016/s0140-6736(13)60830-2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
17

Bromhead, Edward N., and Richard J. Chandler. "John Neville Hutchinson." Géotechnique 63, no. 15 (December 2013): 1361–63. http://dx.doi.org/10.1680/geot.13.ob.02.

Full text
APA, Harvard, Vancouver, ISO, and other styles
18

김상훈. "The Johannine Structures and Styles in John 13-17." Korean Evangelical New Testament Sudies 13, no. 3 (September 2014): 435–70. http://dx.doi.org/10.24229/kents.2014.13.3.003.

Full text
APA, Harvard, Vancouver, ISO, and other styles
19

Harris,, Robert L. "John W. Blassingame: March 23, 1940-February 13, 2000." Journal of Negro History 86, no. 3 (July 2001): 422–23. http://dx.doi.org/10.1086/jnhv86n3p422.

Full text
APA, Harvard, Vancouver, ISO, and other styles
20

Campbell-Kelly, Martin. "David John Wheeler. 9 February 1927 — 13 December 2004." Biographical Memoirs of Fellows of the Royal Society 52 (January 2006): 437–53. http://dx.doi.org/10.1098/rsbm.2006.0030.

Full text
Abstract:
David Wheeler's scientific career was unusual. He was not the architect of a grand project, nor did he become a senior scientific administrator. Instead, his career had an unusually level trajectory. His individual style of working barely changed in half a century, from research student to professor emeritus. Apart from a few sabbatical leaves, his whole working life took place in the Mathematical (later Computer) Laboratory at Cambridge University.
APA, Harvard, Vancouver, ISO, and other styles
21

Millward, D. Joe. "John Conrad Waterlow. 13 June 1916—19 October 2010." Biographical Memoirs of Fellows of the Royal Society 65 (August 22, 2018): 429–48. http://dx.doi.org/10.1098/rsbm.2018.0010.

Full text
Abstract:
John Waterlow was an inspiring clinical and laboratory-based nutritional scientist, who was recognized as paterfamilias of a large, international and influential group of distinguished acolytes. His early work was characterized by study of the nature and clinical management of infantile malnutrition, notably as director of the MRC's Tropical Metabolism Research Unit, which he established in Jamaica in 1954. His London period, from 1970 until and beyond his official retirement in 1982, involved him as Head of the Nutrition Department at the London School of Hygiene & Tropical Medicine. Here he established a Clinical Nutrition and Metabolism Unit to continue his experimental animal and human studies researching protein metabolism; he also assumed the role of the the UK's most influential public health nutritionist, becoming President of the Nutrition Society. Like all great scientists, his work encompassed a very wide range of scientific disciplines, although he modestly described himself as a physiologist, consistent with his primary Cambridge training. Above all, throughout his career, he was happiest as an experimentalist at the bench, from his first assignment studying heat stroke of British troops in the Iraq desert during the Second World War to his measurement of [ 15 N] enrichment in urea as part of his study of whole-body protein turnover just prior to his retirement, working with an isotope ratio mass spectrometer which, like much of the equipment he used, he had largely assembled himself.
APA, Harvard, Vancouver, ISO, and other styles
22

Thomas, John Christopher. "A Note On the Text of John 13:10." Novum Testamentum 29, no. 1 (1987): 46–52. http://dx.doi.org/10.1163/156853687x00173.

Full text
APA, Harvard, Vancouver, ISO, and other styles
23

Foster, Paul. "Book Review: Family 13 in the Gospel of John." Expository Times 130, no. 8 (March 21, 2019): 378. http://dx.doi.org/10.1177/0014524619831141.

Full text
APA, Harvard, Vancouver, ISO, and other styles
24

Corman, Marvin L. "John Cedric Goligher March 13, 1912-January 18, 1998." Diseases of the Colon & Rectum 41, no. 4 (April 1998): 522–24. http://dx.doi.org/10.1007/bf02235770.

Full text
APA, Harvard, Vancouver, ISO, and other styles
25

Wisniak, Jaime. "John William Draper." Educación Química 24, no. 2 (April 2013): 215–23. http://dx.doi.org/10.1016/s0187-893x(13)72465-0.

Full text
APA, Harvard, Vancouver, ISO, and other styles
26

Laurance, Jeremy. "John Charles Brocklehurst." Lancet 382, no. 9904 (November 2013): e21. http://dx.doi.org/10.1016/s0140-6736(13)62327-2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
27

Carter, J. P., H. G. Poulos, and R. I. Tanner. "John Robert Booker 1942–1998." Historical Records of Australian Science 14, no. 2 (2002): 143. http://dx.doi.org/10.1071/hr02008.

Full text
Abstract:
Professor John Robert Booker died in Concord Hospital in Sydney on 13 January 1998, after a long and courageously-fought battle against cancer. His death cut short a brilliant academic career and deprived the Australian geotechnical and engineering mechanics communities of one of its most eminent members. At the time of his death John Booker held a personal chair in engineering mechanics in the Department of Civil Engineering at the University of Sydney, and he was widely regarded as one of the finest researchers of his generation working in the field of theoretical geomechanics. His long battle with cancer did not deflect him from his life's work. While understandably, he was unable to hold formal classes during the last months of his life, it is significant that he was active in research until his very last weeks, such was his love for and dedication to his work. John Booker was a warm, friendly, caring man who touched many lives. He was mentor to most with whom he came into close contact, students and colleagues alike. He is survived by his second wife Elizabeth, daughters from his first marriage, Katie and Lucie, sister Judith and mother Joan.
APA, Harvard, Vancouver, ISO, and other styles
28

Simanjuntak, Hotman Parulian. "Implementasi Kepemimpinan Yesus Kristus Menurut Yohanes 13:1-20." SHAMAYIM: Jurnal Teologi dan Pendidikan Kristiani 1, no. 1 (January 19, 2021): 58–77. http://dx.doi.org/10.51615/sha.v1i1.5.

Full text
Abstract:
AbstractLeadership is an integral part of all human civilization because everyone needs a leader. Leader and leadership cannot be separated from one another. Where the purpose of choosing a leader is to influence, admonish, direct the people they lead to the goals they want to achieve. Thus, leadership is more likely to function and not position. The world offers and shapes leaders who are more focused on position and authority. This clearly contradicts the leadership of Jesus Christ in John 13: 1-20. It happens in Christian leadership today. Some of the Christian leaders have not been able to be examples of holiness in life, where they are not willing and able to leave old habits. Sometimes some of the Christian leaders live in enmity, either with the congregation, council or with fellow Christian leaders. Based on the above problems, the author will examine more deeply referring to the title: "Implementation of the Leadership of Jesus Christ According to John 13: 1-20, with the aim and purpose of knowing the relevance of the leadership model of Jesus Christ According to John 13: 1-20 for Christian leadership in the future. now, in order to become a guide in Christian leadership today.Key words: Implementation, Leadership, Jesus Christ, John 13:1-20 Abstrak Kepemimpinan adalah bagian yang integral dalam sepanjang peradaban manusia karena semua orang membutuhkan pemimpin. Pemimpin dan kepemimpinan tidak dapat dipisahkan satu dengan yang lainnya. Dimana tujuan dipilihnya seorang pemimpin adalah untuk mempengaruhi, menegur, mengarahkan supaya orang-orang yang dipimpinnya sampai kepada tujuan yang ingin dicapai. Dengan demikian kepemimpinan lebih cenderung kepada fungsi dan bukan posisi. Dunia menawarkan dan membentuk para pemimpin yang lebih berfokus kepada posisi dan otoritas. Hal ini jelas bertentangan dengan kepemimpinan Yesus Kristus dalam Yohanes 13:1-20. Hal itu terjadi dalam kepemimpinan Kristen pada masa kini. Sebagian dari pemimpin Kristen belum mampu untuk menjadi teladan dalam kekudusan hidup, dimana mereka belum mau dan mampu untuk meninggalkan kebiasaan lama. Terkadang sebagian dari pemimpin Kristen hidup dalam perseteruan, baik dengan jemaat, majelis maupun dengan sesama pemimpin Kristen. Berdasarkan permasalahan di atas, maka penulis akan meneliti lebih dalam merujuk pada judul: “Implementasi Kepemimpinan Yesus Kristus Menurut Yohanes 13:1-20, dengan maksud dan tujuan untuk mengetahui relevansi model kepemimpinan Yesus Kristus Menurut Yohanes 13:1-20 bagi kepemimpinan Kristen masa kini, supaya dapat menjadi pedoman dalam kepemimpinan Kristen masa kini.Kata kunci: Implementasi, Kepemimpinan, Yesus Kristus, Yohanes 13:1-20.
APA, Harvard, Vancouver, ISO, and other styles
29

Catto, Jeremy, and Linne Mooney. "The Chronicle of John Somer, OFM." Camden Fifth Series 10 (July 1997): 201–85. http://dx.doi.org/10.1017/s0960116300000865.

Full text
APA, Harvard, Vancouver, ISO, and other styles
30

Jae-Sung Kim. "Hanshin Well — Genesis 24:15-20; John 4:13-14." THEOLOGICAL THOUGHT ll, no. 184 (March 2019): 5–10. http://dx.doi.org/10.35858/sinhak.2019..184.001.

Full text
APA, Harvard, Vancouver, ISO, and other styles
31

Docherty, Barbara. "The Murdered Self: John Ireland and English Song 1903–13." Tempo, no. 171 (December 1989): 18–26. http://dx.doi.org/10.1017/s0040298200019963.

Full text
Abstract:
‘An obsessive investigation of desire… a perpetual elegy on the death of possibility’ was a judgement made of Thomas Hardy's life and art, but it is no less exact a description of John Ireland's conscious or unconscious creative impulsions. Obsession and elegy may be traced in Ireland's vocal music from the early settings published as Songs of a Wayfarer in 1912 through the ‘out-of-door’ songs such as When lights go rolling round the sky (1911) and the first Hardy cycle (1925) to the bleak introversion of the second Housman cycle (1926–7), no less than in the fastidious selection of poets whose ‘uncoloured truth[s]’ were most clearly able to express them.
APA, Harvard, Vancouver, ISO, and other styles
32

Moloney, Francis J. "Book Review: Footwashing in John 13 and the Johannine Community." Pacifica: Australasian Theological Studies 6, no. 2 (June 1993): 212–14. http://dx.doi.org/10.1177/1030570x9300600208.

Full text
APA, Harvard, Vancouver, ISO, and other styles
33

Wallace, Kendall B. "Editorial Obituary: John Doull, Sept. 13, 1922 – March 24, 2017." Toxicology 382 (May 2017): 122. http://dx.doi.org/10.1016/j.tox.2017.04.003.

Full text
APA, Harvard, Vancouver, ISO, and other styles
34

Giurisato, Giorgio. "John 13:10: An Archaeological Solution of a Textcritical Problem." Liber Annuus 58 (January 2008): 73–80. http://dx.doi.org/10.1484/j.la.3.3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
35

Godden, Christopher. "Mark Hovell’s Letters from Leipzig, 1912–13." Bulletin of the John Rylands Library 94, no. 1 (March 2018): 14–32. http://dx.doi.org/10.7227/bjrl.94.1.2.

Full text
Abstract:
During the academic year 1912–13, Mark Hovell studied and taught at Professor Karl Lamprecht’s Institut für Kultur- und Universalgeschichte (Institute for Cultural and Universal History) in Leipzig. During his time there, Hovell wrote regularly to his fiancée, Fanny Gately, and to his mentor, Professor Thomas Tout. This article focuses on several of Hovell’s letters held at the John Rylands Library, presenting his thoughts and observations on aspects of social, political and academic life in Germany shortly before the outbreak of the First World War.
APA, Harvard, Vancouver, ISO, and other styles
36

Myers, Alicia D. "Remember the greatest: Remaining in love and casting out fear in 1 John." Review & Expositor 115, no. 1 (February 2018): 50–61. http://dx.doi.org/10.1177/0034637317752931.

Full text
Abstract:
This article argues that the confusing admonition in favor of “love” and “casting out fear” in 1 John 4 is clarified when read in light of Deuteronomy and Leviticus. The commands to love God and love neighbor from Deut 6:4–5 and Lev 19:18b were ubiquitous in Second Temple Jewish contexts, and were a prominent part of Jesus’ teachings in the Gospels (Mark 12:29–31; Matt 22:37–40; Luke 10:27–28). Although often unrecognized, or at least unexplored, these Old Testament texts also influence the Gospel and Letters of John (e.g., John 5:39–47; 13:24–35; 1 John 4:16b–21). First John, in particular, can be read as an interpretation of Leviticus 19 that rearticulates and expands on traditions of Jesus’ instructions reflected in John 13–17. The author of 1 John uses these traditions to explain how the purifying blood of Jesus the Advocate enables believers to have boldness rather than fear. In this way, 1 John calls on believers to remain in the love who is God so that they can act with confident love regardless of the fear that threatens them.
APA, Harvard, Vancouver, ISO, and other styles
37

SCHNEIDER, MARY ELLEN. "John R. Nelson, M.D." Hospitalist News 6, no. 2 (February 2013): 26. http://dx.doi.org/10.1016/s1875-9122(13)70042-7.

Full text
APA, Harvard, Vancouver, ISO, and other styles
38

Mardaga, Hellen. "Hapax Legomena and the Idiolect of John." Novum Testamentum 56, no. 2 (March 18, 2014): 134–53. http://dx.doi.org/10.1163/15685365-12341437.

Full text
Abstract:
AbstractThe present contribution treats hapax legomena in the Fourth Gospel. The author presents three important findings. First, John has few hapaxes in his gospel (84) and only five hapaxes are unique (i.e. these words are mainly used after the composition of the Fourth Gospel). Second, the presence of hapaxes could be an indicator of orality and memory. Third, in several instances John uses hapaxes in conjunction with repetitions in two ways: 1) In John 2:14-16; 12:14; 18:3; 19:39-40 a hapax is followed by a (more) common word that belongs to the same semantic domain as the hapax. The common word repeats and clarifies the meaning of the hapax to the audience; 2) In John 4:7, 11, 15, 20-24; 9:1-2, 6, 8; 11:11-13; 13:5 a hapax is created by means of a stem-related word. The alteration between repetition and hapaxes helps the audience to focus on the narrative and follow the line of thought.
APA, Harvard, Vancouver, ISO, and other styles
39

Rassias, Michael. "Open Problems in Mathematics with John Nash." EMS Newsletter 2017-12, no. 106 (December 6, 2017): 37–39. http://dx.doi.org/10.4171/news/106/13.

Full text
APA, Harvard, Vancouver, ISO, and other styles
40

H Mallory, Thomas. "John Charnley Remembered: Regaining Our Bearings." Orthopedics 27, no. 9 (September 1, 2004): 921–22. http://dx.doi.org/10.3928/0147-7447-20040901-13.

Full text
APA, Harvard, Vancouver, ISO, and other styles
41

Tripp, David. "Meanings of the Foot-Washing: John 13 and Oxyrhynchus Papyrus 840." Expository Times 103, no. 8 (May 1992): 237–39. http://dx.doi.org/10.1177/001452469210300805.

Full text
APA, Harvard, Vancouver, ISO, and other styles
42

Alexis-Baker, Andy. "Violence, Nonviolence and the Temple Incident in John 2:13-15." Biblical Interpretation 20, no. 1-2 (2012): 73–96. http://dx.doi.org/10.1163/156851511x595549.

Full text
Abstract:
AbstractThe temple incident has been a popular episode in Jesus' ministry from which Christians since Augustine have drawn to justify Christian violence ranging from punishing schismatics and heretics to justifying war and the death penalty. However, another tradition of reading this passage nonviolently began well before Augustine. Whether contextualizing the passage in a narrative reading so that it would have spiritual meaning or seeing the Greek grammar as disallowing that Jesus hit people with the whip, these nonviolent strategies effectively undercut any notion that Jesus' action could provide a model for Christian violence. A close reading of the Greek text, I believe, supports these nonviolent strategies for reading the text, which simply denies based on Greek grammar that Jesus used his whip on any person.
APA, Harvard, Vancouver, ISO, and other styles
43

Boland, Majella. "John Field, Complete NocturnesDecca 4789672, 2016 (1 CD: 86 minutes), $13." Nineteenth-Century Music Review 16, no. 02 (November 7, 2017): 297–99. http://dx.doi.org/10.1017/s1479409817000611.

Full text
APA, Harvard, Vancouver, ISO, and other styles
44

Harris,, Robert L. "In Memoriam: John W. Blassingame (March 23, 1940-February 13, 2000)." Journal of African American History 87, no. 1 (January 2002): v—vi. http://dx.doi.org/10.1086/jaahv87n1pv.

Full text
APA, Harvard, Vancouver, ISO, and other styles
45

Flichy, Odile. "Paul’s Pisidian Antioch Speech (Acts 13). By John Eifion Morgan-Wynne." Journal of Theological Studies 67, no. 1 (April 2016): 257–58. http://dx.doi.org/10.1093/jts/flw031.

Full text
APA, Harvard, Vancouver, ISO, and other styles
46

Jerome, M. Levi. "John kennedy and the tarahumara." Anales de Antropología 47, no. 2 (November 2013): 163–71. http://dx.doi.org/10.1016/s0185-1225(13)71023-3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
47

Ployd, Adam. "Pro-Nicene prosopology and the church in Augustine's preaching on John 3:13." Scottish Journal of Theology 67, no. 3 (June 26, 2014): 253–64. http://dx.doi.org/10.1017/s0036930614000106.

Full text
Abstract:
AbstractJohn 3:13 presents a grammatical and theological problem for Augustine. If the only one who ascends to heaven is the one who descended, namely Christ, then what becomes of the Christian life of ascent? To unpack Augustine's solution to this problem, this article explores his use of John 3:13 in his anti-Donatist sermons of 406–7. Here Augustine uses the grammatical method of prosopological exegesis both to identify and to solve the problem of Christ's solo ascent. Prosopology asks of a text, ‘Who is speaking? To whom is he speaking? And about whom is he speaking?’ in order to parse the sometimes ambiguous personae within a dramatic scene. Through this method, Augustine affirms that Christ is indeed speaking about himself alone, but the reflexive subject of Christ includes the church who is his body. The Christian life of ascent to God requires that we become participants in the subject of Christ's ‘I’. Building on the work of ‘New Canon’ Augustine scholarship, I argue that this use of John 3:13 to espouse the unity of the church in the body of Christ is founded upon a pro-Nicene understanding of the revelatory and epistemological role of the Son. The ability of Christ fully to reveal the Father is a central tenet of Latin pro-Nicene refutations of homoian christologies, and this revelation of the Father's Word through Christ's incarnation is accomplished in our union with that Word through his body. Based on this pro-Nicene affirmation of epistemological salvation through Christ, Augustine then uses John 3:13 to condemn the Donatists for damning themselves by separating from the body of Christ. The oneness of the ecclesial body of Christ is predicated upon the oneness of Christ himself because it is into his complex subject that we are incorporated. Separation from that unity is separation from the singular grammatical subject who ascends as Christ to the Father. Thus, Augustine's grammatical practice of prosopological exegesis to solve the problem of John 3:13 connects the pro-Nicene affirmation of Christ's revelation of the Father to an anti-Donatist defence of the necessary unity of the church. This should encourage us to consider further the ways in which pro-Nicene principles help to shape Augustine's vision of the church.
APA, Harvard, Vancouver, ISO, and other styles
48

Robbins, Richard. "Profiles in medical courage: John Snow and the courage of conviction." Southwest Journal of Pulmonary and Critical Care 7, no. 2 (August 9, 2013): 87–99. http://dx.doi.org/10.13175/swjpcc063-13.

Full text
APA, Harvard, Vancouver, ISO, and other styles
49

Rosa Kitzberger, Ingrid. "Love and Footwashing: John 13:1 - 20 and Luke 7:36 - 50 Read Intertextually." Biblical Interpretation 2, no. 2 (1994): 190–205. http://dx.doi.org/10.1163/156851594x00213.

Full text
Abstract:
AbstractThis paper presents three intertextual readings of John 13:1-20 and/or Luke 7:36-50, starting from a feminist hermeneutic. The focus is on reader response, i.e., on the reading-process as an experience, on the effects texts have on a reader (Stanley Fish), and on the response to the response—the reflection on the reading-process. Intertextuality as applied in this paper comprises two aspects: intertextuality as a relationship between written texts, activated by a reader, and intertextuality as a dialogue between written texts and the reader as text (referring to her/his life-experience). John 13:1-20 is read intertextually by a first reader who is female, critical and informed, i.e., a woman in the Johannine community who is familiar
APA, Harvard, Vancouver, ISO, and other styles
50

Gullotta, Daniel. "'The Mormon Jesus: A Biography', by John G. Turner." International Journal for the Study of New Religions 8, no. 1 (July 27, 2018): 99–102. http://dx.doi.org/10.1558/ijsnr.33546.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the bibliographies on the topic 'John 13' for other source types:
Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography