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Journal articles on the topic 'Last Temptation of Christ'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Stephenson, Barry. "The Christ of Kazantzakis's Christ Recrucified." Christianity & Literature 67, no. 4 (2018): 669–88. http://dx.doi.org/10.1177/0148333118763425.

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In the wake of Martin Scorsese's film adaption of the controversial novel The Last Temptation of Christ by the Greek writer Nikos Kazantzakis, Kazantzakis's work received a flurry of attention, but focused on The Last Temptation. The figure of Christ, however, is central to Kazantzakis's larger literary oeuvre, and a rounded picture of Kazantzakis's fictional Christology requires tending to these works. This article develops the central themes of the tacit Christology informing Kazantzakis's Christ Recrucified: crucifixion as an emblem of spiritual-moral struggle; motifs of adoptionism and exe

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2

Jackson, Jeffrey A. "Kazantzakis's the Last Temptation of Christ." Explicator 47, no. 3 (1989): 39. http://dx.doi.org/10.1080/00144940.1989.9933930.

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3

Besserman, Lawrence. "Imitatio Christi in the Later Middle Ages and in Contemporary Film: Three Paradigms." Florilegium 23, no. 1 (2006): 223–49. http://dx.doi.org/10.3138/flor.23.013.

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This essay considers three paradigms of imitatio Christi in the later Middle Ages and their parallels in three modern American films. One paradigm is focused on Christ's physical suffering; a second, on Christ's human relationships, including aspects of his male sexuality; and the third, on Christ's teaching. The three paradigms are exemplified in illustrations from medieval manuscripts and other media and from texts such as Johannes de Caulibus's Meditationes vitae Christi (Meditations on the Life of Christ) and Walter Hilton's Scale of Perfection. The medieval paradigms are seen to survive i

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4

Muraire, André. "The last temptation of Christ et l’« affaire » Scorsese." Revue Française d'Etudes Américaines 52, no. 1 (1992): 187–98. http://dx.doi.org/10.3406/rfea.1992.1468.

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5

Kennedy, Tammie. "(Re)Presenting Mary Magdalene: A Feminist Reading ofThe Last Temptation of Christ." Journal of Religion and Popular Culture 9, no. 1 (2005): 2. http://dx.doi.org/10.3138/jrpc.9.1.002.

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6

Osborne, Virginia Nickles. "Judas, My Brother: Nikos Kazantzakis' The Last Temptation of Christ with Slavoj Žižek." Comparatist 43, no. 1 (2019): 194–208. http://dx.doi.org/10.1353/com.2019.0011.

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7

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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Jayakumara, I. Gde. "CHRIST IMAGE PROJECTION: ESTHETICS IN CHRISTIAN THEOLOGY." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 14, no. 27 (2015): 17–22. http://dx.doi.org/10.32795/ds.v14i27.42.

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Through the controvertiality of The Last Temptation of The Christ we can learn, there is an intrinsic connection between theological aesthetic and moral theology: the theology of Christian praxis. In order to liberate, truth must capture the mind, goodness must enrapture the heart. The good and the true must appear as good and true for us. That is, truth must show its persuasiveness, goodness must show its attractiveness. The true and the good must be revealed as corresponding with our deepest human purposes and desires; in short, they must be apprehended as beautiful. Beauty can then be the i

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9

Snee, Brian J. "The Spirit and the Flesh: The Rhetorical Nature of The Last Temptation of Christ." Journal of Media and Religion 4, no. 1 (2005): 45–61. http://dx.doi.org/10.1207/s15328415jmr0401_4.

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10

Kraemer, Christine Hoff. "Wrestling with Flesh, Wrestling with Spirit: The Painful Consequences of Dualism inThe Last Temptation of Christ." Journal of Religion and Popular Culture 8, no. 1 (2004): 3. http://dx.doi.org/10.3138/jrpc.8.1.003.

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11

Engelbrecht, Johan. "Skrifgetrouheid en Jesusfilms." Religion and Theology 1, no. 3 (1994): 292–300. http://dx.doi.org/10.1163/157430194x00213.

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AbstractWith the history of the film The last temptation of Christ in the world and especially in South Africa in mind, the question arises whether only films about Jesus which portray the Gospels literally should be made. A further question, however, is whether it is possible to portray the Gospels literally. This article points out the problems related to these questions and answers both questions in the negative. While there certainly are films which portray the Gospels more literally than others, even these are not exactly 'true to Scripture' in view of the specific problems regarding the

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12

Serlin, Ilene. "At the MoviesThe Last Temptation of Christ. A Film by Martin Scorsese , based on the novel by Nikos Kazantzakis ." San Francisco Jung Institute Library Journal 8, no. 3 (1989): 67–76. http://dx.doi.org/10.1525/jung.1.1989.8.3.67.

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13

Reinhartz, Adele. "History and Pseudo-History in the Jesus Film Genre." Biblical Interpretation 14, no. 1-2 (2006): 1–17. http://dx.doi.org/10.1163/156851506776145733.

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AbstractMovies in the Jesus film genre often claim to be not only faithful renditions of their texts—the New Testament Gospels—but also accurate representations of the person, words and deeds of the historical Jesus himself. More fundamentally, they also presume a tight connection between historicity and faith. A viewer who learns about the historical Jesus through these films, they suggest, will have his or her faith forever strengthened. The irony is that whereas the Gospels have inspired profound ideas and beliefs that have shaped Christian spiritually through the two millennia since Jesus'

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14

Podmore, Simon D. "Lazarus and the Sickness Unto Death: An Allegory of Despair." Religion and the Arts 15, no. 4 (2011): 486–519. http://dx.doi.org/10.1163/156852911x580801.

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AbstractThis article explores the religious symbolism of death and resurrection in works by Dostoevsky, Holbein, Kazantzakis, and Kierkegaard, examining the imaginative correlation between the death of God and the sickness of the soul. Exploring the symbolic analogy between the death of the self and the death of God evoked by these works, I offer an existential reading of the death and raising of Lazarus as an allegory of despair over the possibility of salvation. I illustrate this existential dis-ease via a symbolic reading of two artistic depictions of death and resurrection. Beginning with

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15

Munzer, Stephen R. "Questioning Bonhoeffer on Temptation." Irish Theological Quarterly 85, no. 3 (2020): 265–85. http://dx.doi.org/10.1177/0021140020926597.

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This article engages critically and constructively with Dietrich Bonhoeffer’s biblical study ‘Temptation’ (1938). His study does not always do justice to the text of the New Testament or the theodicean and hamartiological issues pertaining to temptation. And his position that biblically temptation is not the testing of strength, but rather the loss of all strength and defenceless deliverance into Satan’s hands, is hard to defend. However, Bonhoeffer’s idea of Christ-reality undergirds his suggestion that all persons can find in Christ participation, help, and grace in resisting temptation. Bon

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16

Floribert Patrick Calvain, Endong. "Christian Films and the Gospel Truth: A Critique of Mel Gibson’s <i>The Passion</i>, Roger Young’s <i>the Bible</i> and Martin Scorsese’s <i>the Last Temptation of Christ</i>." Advances in Wireless Communications and Networks 3, no. 1 (2017): 1. http://dx.doi.org/10.11648/j.awcn.20170301.11.

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17

Pelser, Adam C. "Temptation, Virtue, and the Character of Christ." Faith and Philosophy 36, no. 1 (2019): 81–101. http://dx.doi.org/10.5840/faithphil2019117119.

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18

Hornik, Heidi J. "The Baptism of Christ and Temptations by Michele Tosini: A Lukan Reading." Interpretation: A Journal of Bible and Theology 61, no. 4 (2007): 376–85. http://dx.doi.org/10.1177/002096430706100403.

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For Michele Tosini, the baptism of Christ has profound allusions to Christ's suffering and death. In the Baptism of Christ and Temptations, Tosini is creative in his placement of the temptation narratives and in his selection of the Lukan account.

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19

Werther, David. "The Temptation of God Incarnate." Religious Studies 29, no. 1 (1993): 47–50. http://dx.doi.org/10.1017/s0034412500022034.

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According to the Council of Chalcedon, Jesus Christ is ‘…at once complete in Godhood and complete in manhood, truly God and truly man’. In his defence of Chalcedonian Christology, The Logic of God Incarnate, Thomas V. Morris adopts an Anselmian account of divinity. He maintains that an individual could exist necessarily and possess omnipotence, omniscience and goodness as essential properties, but nonetheless be fully human. Professor Morris thinks that the Anselmian account of deity is consistent with both the Chalcedonian Creed and the New Testament accounts of the incarnation.

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20

Cartwright, David E. "The Last Temptation of Zarathustra." Journal of the History of Philosophy 31, no. 1 (1993): 49–69. http://dx.doi.org/10.1353/hph.1993.0023.

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21

Burnham, Philip, Herman J. Viola, Carolyn Margolis, Zvi Dorner, and Peter Nabokov. "The Last Temptation of Columbus." Transition, no. 56 (1992): 123. http://dx.doi.org/10.2307/2935045.

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22

Taylor, Derek W. "Bonhoeffer and the Benedict Option: The Mission of Monasticism in a Post-Christian World." Ecclesiology 14, no. 1 (2018): 11–31. http://dx.doi.org/10.1163/17455316-01401003.

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This article brings Bonhoeffer into conversation with the Benedict Option in order to analyse the inner logic of neo-monasticism. Both contend that missional faithfulness in a post-Christian context requires the church to abandon the pursuit of power, a task that lies at the heart of the neo-monastic posture. But Bonhoeffer does so while remaining alert to the great temptation of monasticism. The temptation is not merely that the church becomes sectarian. The more serious problem has to do with the way the church’s separation from culture is theologically construed. This article suggests that

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23

Theron, Johann. "Trinity in the Temptation Narrative and the Interpratation of Noordmans, Dostoyevski, and Mbeki." Journal of Reformed Theology 1, no. 2 (2007): 204–22. http://dx.doi.org/10.1163/156973107x197374.

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AbstractFirst, this article gives a biblical theological account of the use of the term 'temptation' through out the Bible and relates it to the temptation narrative in Luke. It proposes to show that there is a trinitarian structure in the temptation narrative in Luke. It is argued that the temptation narrative is primarily concerned with the person and work of Christ from a Christological perspective, while it can be related to the believer only from a secondary Pneumatological perspective.Second, this article will focus on the way the temptation narrative has been interpreted by Oepke Noordm

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24

Bird, Greg. "What Is Quarantine: Cruise Ships, Lepers and the Temptation of Christ." TOPIA: Canadian Journal of Cultural Studies 41 (December 2020): 50–60. http://dx.doi.org/10.3138/topia-007.

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25

Mohar, Bojan, and Nathan Singer. "The last temptation of William T. Tutte." European Journal of Combinatorics 91 (January 2021): 103221. http://dx.doi.org/10.1016/j.ejc.2020.103221.

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26

Pałucki, Jerzy. "Doświadczenie kuszenia Jezusa na pustyni szkołą chrześcijańskiego doskonalenia na podstawie komentarza św. Ambrożego do Ewangelii według św. Łukasza." Vox Patrum 59 (January 25, 2013): 179–96. http://dx.doi.org/10.31743/vp.4022.

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Man, as Ambrose teaches, should be constantly aware that he is put to the temptation which is experience inherent in freedom, because without temptation, there is no freedom. Jesus chooses knowingly and willingly, despite temptation, folly and weakness arising from the sign of the Cross (cf. 1Cor 1: 23-25). He takes the side of extreme obedience to the Father, and He does so as a man – with all the consequence of human weakness, fear of dying and suffering. He says no’ to Satan – to be a man with a man – to the very end. After the temptation in the desert devil leaves him, but by the time (cf.

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27

Bird, Michael F. "The peril of modernizing Jesus and the crisis of not contemporizing the Christ?" Evangelical Quarterly 78, no. 4 (2006): 291–312. http://dx.doi.org/10.1163/27725472-07804001.

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This essay points out the continuing tendency amongst researchers to modernize Jesus and suggests a framework for doing historical Jesus studies which avoids the perils of modernizing Jesus but still emerges from the project with something to say about Jesus that is of relevance to the contemporary world. The temptation to modernize Jesus can be curtailed by developing a prolegomenon to Jesus research (concerning presuppositions, hermeneutics, and history), taking the Jewishness of Jesus as axiomatic, and situating historical Jesus studies in the wider discourse of Christology.

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28

Smith, Peter J. "John Cassian’s Royal Road: Discretion, Balance, and the Tradition of the Fathers." Downside Review 139, no. 2 (2021): 145–53. http://dx.doi.org/10.1177/0012580621997049.

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Throughout John Cassian’s Institutes, he regularly exhorts his readers to ascetic discretion and moderation. He refers to this path of discretion as the ‘royal road’. To the left is negligence and acquiescence to temptation. On the right is over-zealous ascetic endeavors that often leave one weak and vulnerable to unclean thoughts and temptation. The royal road, meanwhile, is paved with ascetic moderation and continual discernment of one’s thoughts. This image of the royal road can be seen at work in Cassian’s discussions of grace and free will in both Institutes and Conferences. This royal ro

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29

Sharifi Ashtiani, Nahid, and Esmat Babaii. "COOPERATIVE TEST CONSTRUCTION: THE LAST TEMPTATION OF EDUCATIONAL REFORM?" Studies in Educational Evaluation 33, no. 3-4 (2007): 213–28. http://dx.doi.org/10.1016/j.stueduc.2007.07.002.

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30

Round, Julia. "Reconstructing Alice Cooper: ‘From the Inside’ toThe Last Temptation." Journal of Graphic Novels & Comics 1, no. 2 (2010): 151–69. http://dx.doi.org/10.1080/21504857.2010.528640.

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31

Jong-Doo Kim. "The Last Temptation on the Pinnacle in Paradise Regained." Journal of Medieval and Early Modern English Studies 22, no. 2 (2012): 417–33. http://dx.doi.org/10.17054/jmemes.2012.22.2.417.

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32

Rahnema, Majid. "Participatory Action Research: The “Last Temptation of Saint” Development." Alternatives: Global, Local, Political 15, no. 2 (1990): 199–226. http://dx.doi.org/10.1177/030437549001500204.

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33

Holderness, Graham. "“Half God, half man”: Kazantzakis, Scorsese, and The Last Temptation." Harvard Theological Review 100, no. 1 (2007): 65–96. http://dx.doi.org/10.1017/s0017816007001435.

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You may have heard of the Blessed Mountain.It is the highest mountain in our world.Should you reach the summit you would have only one desire,and that to descend and be with those who dwell in the deepest valley.That is why it is called the Blessed Mountain.Kahlil Gibran, Sand and Foam

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34

Knüvener, Peter. "Ein Relief mit der Geißelung Christi im Kulturhistorischen Museum Stralsund und einige Bemerkungen zu einer niederländischen Werkgruppe aus der ersten Hälfte des 15. Jahrhunderts." Zeitschrift für Kunstgeschichte 79, no. 1 (2016): 115–24. http://dx.doi.org/10.1515/zkg-2016-0007.

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Abstract Ein Relief mit der Geißelung Christi im Kulturhistorischen Museum Stralsund und einige Bemerkungen zu einer niederländischen Werkgruppe aus der ersten Hälfte des 15. Jahrhunderts The collection of the Stralsund Kulturhistorisches Museum contains a hitherto almost undocumented carved relief of the Flagellation of Christ. Its style suggests that it belongs to a group of widely disseminated works of Flemish origin. For example, similar stylistic details can be observed in the retables of the Capela da Santo Antão da Faniqueira in Portugal, and the Aegidienkirche, now in the St. Annen-Mus

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35

Forster, Peter G., and Godfrey A. Banda. "The Last Church of God and His Christ." Journal of Religion in Africa 29, no. 4 (1999): 442. http://dx.doi.org/10.2307/1581771.

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36

Kochaniewicz, Bogusław. "Demonologia w Sermones św. Piotra Chryzologa." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 131–47. http://dx.doi.org/10.14746/pst.2019.34.08.

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   The article presents the role of evil spirits in the history of salvation according to Saint Peter Chryso- logus. This argument has not been examined so far though it is to be found in many homilies of the Bishop of Ravenna. His sermons explain the reason for the fall of the angels created by God as wonderful heavenly beings. They explain the devil’s role in temptation, indicating the cause of evil to the world. The preacher emphasizes the victory of Christ over Satan and points to him as a source of hope for Christians in their spiritual struggle, in which practice of pra

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37

Anderson, Earl R. "The uncarpentered world of Old English poetry." Anglo-Saxon England 20 (December 1991): 65–80. http://dx.doi.org/10.1017/s0263675100001757.

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Cultural archaism is often thought of as a natural concomitant of oral tradition, and by extension, of a literature that is influenced by oral tradition. In the case of Old English poetry, archaism might include residual pagan religious beliefs and practices, such as the funeral rites inBeowulfor the use of runes for sortilege, and certain outmoded aspects of social organization such as the idea of a state dependent upon thecomitatusfor military security. An example often cited is the adaptation of heroic terminology and detail to Christian topics. The compositional method in Cædmon's ‘Hymn’,

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38

Harvey, Barry. "Preserving the world for Christ." Scottish Journal of Theology 61, no. 1 (2008): 64–82. http://dx.doi.org/10.1017/s0036930607003845.

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AbstractThe practices, habits and convictions that once allowed the inhabitants of Christendom to determine what they could reasonably do and say together to foster a just and equitable common life have slowly been displaced over the past few centuries by new configurations which have sought to maintain an inherited faith in an underlying purpose to human life while disassociating themselves from the God who had been the beginning and end of that faith. In the end, however, these new configurations are incapable of sustained deliberations about the basic conditions of our humanity. Dietrich Bo

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39

Jatmiko, Yudi. "Sebuah Analisis terhadap Problematika Impekabilitas Kristus Berkaitan dengan Realitas Pencobaan yang Kristus Alami." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 5, no. 2 (2021): 325–38. http://dx.doi.org/10.30648/dun.v5i2.411.

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Abstract. Christ's victory over trials is an example, comfort, and assurance of believers' victory over their trials. Regarding His human nature, it was clear that the trials which Christ experienced were real trials. Yet the doctrine of Christ's impeccability, based on His divine nature, affirms that Christ was not only sinless, but could not sin also. From the point the problem arises: how can these two concepts - the reality of Christ's temptation and impeccability - be harmonized? Through a literature review carried out by discussing various opinions, both those that support the impeccabil

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40

Mckinnon, Alastair. "Christ in Kierkegaard's later writings." Studies in Religion/Sciences Religieuses 27, no. 3 (1998): 311–19. http://dx.doi.org/10.1177/000842989802700305.

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This study reports the relative frequency of the words representing the 35 main roles or themes in Kierkegaard's conception of Christ in order finally to settle the question of the relative importance of "the crucified Christ" within this conception. The result provides the reader with an overall view of the account of Christ in 14 of Kierkegaard's last books and of his changing emphasis on these themes over the period covered by these works.

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41

Person, Leland S. "The Last Temptation of Manhood: Sexual Transformations in Lawrence Block's Matt Scudder Series." Canadian Review of American Studies 28, no. 2 (1998): 81–98. http://dx.doi.org/10.3138/cras-028-02-03.

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42

Zysk, J. "The Last Temptation of Faustus: Contested Rites and Eucharistic Representation in Doctor Faustus." Journal of Medieval and Early Modern Studies 43, no. 2 (2013): 335–67. http://dx.doi.org/10.1215/10829636-2081996.

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43

Counter, Andrew J. "Wilde, Zola, Dreyfus, Christ." Representations 149, no. 1 (2020): 103–33. http://dx.doi.org/10.1525/rep.2020.149.1.103.

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Oscar Wilde and Émile Zola are conventionally opposed as the figureheads of, respectively, the aestheticist and the naturalist literary trends. Yet they exhibit a number of uncanny similarities—not least the turn both made in their last years toward religious themes and imagery, and especially those of martyrdom and the Passion. This article explores such images in the later life, work, and public persona of each writer and sets them within the context of the dizzying proliferation of references to Christ and martyrdom in fin de siècle culture. It examines the “entailments”—the unexpected cons

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44

Hoffmann, Candy. "Le « sacré gauche » chez Georges Bataille et Hubert Aquin." Quêtes littéraires, no. 3 (December 30, 2013): 85–92. http://dx.doi.org/10.31743/ql.4608.

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Georges Bataille and Hubert Aquin both explore a mystical experience displaying strong similarities, related to what Roger Caillois called « left sacred », that is the impure, malefic sacred, which is accessible by transgression and corresponds to the privileged moment of unity between people. For Bataille, God is absent, even dead: Lamma sabachtani is no longer a question but an assertion in his essays. The object of his new mystical theology is not God, but « the unknown». The divine is reduced to the human, transcendence to immanence. The goal is to free the mystical experience from its rel

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45

Greenwood, David Neal. "PLATO'S PILOT IN THE POLITICAL STRATEGY OF JULIAN AND LIBANIUS." Classical Quarterly 67, no. 2 (2017): 607–16. http://dx.doi.org/10.1017/s0009838817000659.

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The rhetorical career of Libanius of Antioch (a.d.314–c.393) spanned the reigns of a number of fourth-century emperors. Like many orators, he used the trope of the emperor as a pilot, steering the ship of state. He did this for his imperial exemplar Julian and in fact for his predecessor Constantius II as well. Julian sought to craft an identity for himself as a theocratic king. He and his supporters cast him as an earthly parallel to the Christ-like versions of Heracles and Asclepius he constructed, which was arguably a co-opting of Christian and particularly Constantinian themes. In a public

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46

May, David M. "Interpreting Revelation with Roman Coins: A Test Case, Revelation 6:9–11." Review & Expositor 106, no. 3 (2009): 445–65. http://dx.doi.org/10.1177/003463730910600309.

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The altar scene in Revelation 6:9–11 has been interpreted as a positive image of martyred saints being presence with God in heaven. This article, however, challenges this traditional assumption. Based on Roman imperial coinage, especially those coins with images of altars, it is likely that John portrayed the altar in his narrative as not representing the heavenly altar of God but the imperial altar of Rome. John takes well-known Roman images and challenges his readers to resist the temptation these altars represent as symbols of the false ideology espoused by Rome. He also illustrates how the

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47

Podmore, S. D. "Crucified by God: Kazantzakis and the Last Anfechtung of Christ." Literature and Theology 22, no. 4 (2008): 419–35. http://dx.doi.org/10.1093/litthe/frn013.

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48

Rowe, David. "Stages of the global: Media, sport, racialization and the last temptation of Zinedine Zidane." International Review for the Sociology of Sport 45, no. 3 (2010): 355–71. http://dx.doi.org/10.1177/1012690210366792.

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49

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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50

Botha, P. J. "An Analysis of Ephrem the Syrian's Views on the Temptation of Christ as Exemplified in His Hymn De Virginitate XII." Acta Patristica et Byzantina 14, no. 1 (2003): 39–57. http://dx.doi.org/10.1080/10226486.2003.11745716.

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