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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 (August 21, 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 exemplarism; spring/Easter as the agitation of matter to transubstantiate; the defiant, war-like “face” of Christ; and Christ's affinity to the broader pantheon of Greek gods and fertility myths.

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2

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

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Besserman, Lawrence. "Imitatio Christi in the Later Middle Ages and in Contemporary Film: Three Paradigms." Florilegium 23, no. 1 (January 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 in three modern American film biographies of Christ: Nicholas Ray's King of Kings (1961), Martin Scorsese's The Last Temptation of Christ (1997), and Mel Gibson's The Passion of the Christ (2004).

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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 (March 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 (September 7, 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 (October 26, 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 instrument of conversion.

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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 (February 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 (September 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 Gospels and the canon.

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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 (March 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' lifetime, their transformation on the silver screen almost always results in a superficial, shallow, simplistic representation of Jesus, his life and his significance for humankind. While almost every Jesus movie has its moments of grace and artistry, most of them plod through the story even as they claim to bring to life both the Jesus of history and the Christ of faith.This paper explores two films—Martin Scorsese's The Last Temptation of Christ (1988) and Denys Arcand's Jesus of Montreal (1989)—that break out of this pattern, and in doing so mount a fundamental and explicit challenge to the links between scripture, history and faith. Paradoxically, this challenge allows them a more profound and nuanced exploration of Christian faith than can be found in most other films of this genre.

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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 reference to Nikos Kazantzakis’s account of the death of Lazarus in The Last Temptation, and proceeding to Fyodor Dostoevsky’s famous description in The Idiot of Hans Holbein the Younger’s The Body of the Dead Christ in the Tomb (1521), I endeavor to articulate a constructive existential and psychological analogy between the death of the self and despair over the death of God (interpreted as an expression of the loss of hope in salvation). Finally, by reading such despair with imaginative-symbolic reference to Lazarus, I return to Kierkegaard’s The Sickness Unto Death in search of hope in the “impossible possibility of salvation.”

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15

Munzer, Stephen R. "Questioning Bonhoeffer on Temptation." Irish Theological Quarterly 85, no. 3 (June 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. Bonhoeffer’s most important insight, which requires some unpacking, is that ‘my temptation is nothing other than the temptation of Jesus Christ in me.’

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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 (October 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 (March 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 (January 20, 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 whereas the Benedict Option is grounded in a Christ-idea, Bonhoeffer’s neo-monasticism is grounded in Christ himself. The temptation, in other words, is that ideology becomes confused with Christology. Following Bonhoeffer, this article claims that confusion on this point risks embroiling the church in the very power games that neo-monasticism attempts to avoid. Whereas ideologically grounded neo-monasticism must confront the world in the mode of conflict, Christologically grounded neo-monasticism is free from the temptation of power, and from this posture authentic witness becomes possible.

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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 Noordmans, Fyodor Dostoyevski, and in the South African context by President Thabo Mbeki in his Nelson Mandela Memorial Lecture. Noordmans, the theologian, emphasizes the Christo logical aspects of the temptation narrative, while Dostoyevski explores the Pneumatological aspects by looking at humankind in its concrete socio-political and religious situation. President Thabo Mbeki refers to the temptation narrative from an anthropological perspective to indicate how a citizen must live responsibly in South Africa.

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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. Lk 4: 13), and he waits for the next convenient moment to tempt Jesus. Ambrose encourages all those who are involved in fighting against the temptations of Satan, because Jesus Christ has overcome the world and opened the door to eternal life for everyone – through the community. Church – communion is the way of human victory over Satan, the prince of this world.

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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 (April 30, 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 (March 16, 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 road is also at work in his Christological treatise, On the Incarnation. Cassian positions Nestorius’ christology among the various heretics on the left and right of the tradition of the fathers that commits itself to the mysterious union of divinity and humanity in Christ.

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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 (September 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 (December 22, 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 (November 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 (April 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 (January 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 (December 30, 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-Museum, Lübeck. This article will argue that the carvings of the Heiligenthaler altarpiece in the church of St. Nikolai in Lüneburg, traditionally held to be locally produced work, should also be reattributed to this group of works. Consequently, the attribution of a further relief illustrating the Temptation of Christ in the collection of the Liebieghaus Museum (Frankfurt a. M.), also currently regarded as having originated in Lüneburg, should be reconsidered in light of this new classification.

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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 (November 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 prayer and fasting are helpful.

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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’, for instance, is regarded by many scholars as an adaptation of panegyric epithets to the praise of God, although N. F. Blake has noted that heroic epithets in the poem could have derived their inspiration from the psalms. InThe Dream of the Rood, the image of Christ mounting the Cross as a warrior leaping to battle has been regarded variously as evidence of an artistic limitation imposed by oral tradition, or as a learned metaphor pointing to the divine and human nature of Christ and to the crucifixion as a conflict between Christ and the devil. The martyrdom of the apostles is represented as military conflict in Cynewulf'sFates of the Apostles, Christ and his apostles as king andcomitatusin Cynewulf'sAscension, and temptation by devils as a military attack inGuthlac A; these illustrate a point made by A.B. Lord concerning the nature of conservatism in oral tradition: ‘tradition is not a thing of the past but a living and dynamic process which began in the past [and] flourishes in the present’.

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38

Harvey, Barry. "Preserving the world for Christ." Scottish Journal of Theology 61, no. 1 (February 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 Bonhoeffer's theology provides important clues into what it takes to make and keep human life human in such a world. The first part of this essay examines Bonhoeffer's conception of the last things, the things before the last, and what binds them together. He argues that the things before the last do not possess a separate, autonomous existence, and that the positing of such a breach has had disastrous effects on human beings and the world they inhabit. The second part looks at Bonhoeffer's account of the divine mandates as the conceptual basis for coping with a world that has taken leave of God. Though this account of the mandates has much to commend it, it is hindered by problematic habits of interpretation that leave it vacillating between incommensurable positions. Bonhoeffer's incomplete insights are thus subsumed within Augustine's understanding of the two orders of human society set forth in City of God.

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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 (April 19, 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 impeccability and those that reject it, it was concluded that there was no contradiction between Christ's impeccability and the reality of the trials he experienced. The impeccability of Christ is the essence of his eligibility to be our High Priest.Abstrak. Kemenangan Kristus atas pencobaan merupakan teladan, penghiburan, dan jaminan akan kemenangan orang-orang percaya atas pencobaan yang mereka alami. Berkaitan dengan natur kemanusiaan-Nya, tampak jelas bahwa pencobaan yang Kristus alami adalah pencobaan yang nyata. Namun doktrin impekabilitas Kristus, dengan berpijak pada natur ilahi-Nya, menegaskan bahwa Kristus bukan hanya tidak berdosa, tetapi Ia tidak dapat berdosa. Dengan demikian timbul masalah: bagaimana mungkin kedua hal ini – realitas pencobaan dan impekabilitas Kristus – merupakan kebenaran yang harmonis? Melalui kajian literatur yang dijalankan dengan cara mendiskusikan berbagai pendapat, baik yang mendukung pandangan impekabilitas maupun yang menolak, disimpulkan bahwa tiada kontradiksi antara impekabilitas Kristus dengan realitas pencobaan yang Ia alami. Impekabilitas Kristus sebagai esensi kelayakannya menjadi Imam Agung bagi kita.

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Mckinnon, Alastair. "Christ in Kierkegaard's later writings." Studies in Religion/Sciences Religieuses 27, no. 3 (September 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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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 (January 1998): 81–98. http://dx.doi.org/10.3138/cras-028-02-03.

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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 (April 1, 2013): 335–67. http://dx.doi.org/10.1215/10829636-2081996.

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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 consequences, meanings, and echoes—that these overdetermined themes brought in their train from the wider literary field and shows how those entailments were exacerbated by the massive politicization of “martyr” discourse around the time of the Dreyfus affair, when the theme acquired its fullest significance.

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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 religious background and to make ecstasy accessible to every-one. It is precisely by communicating that men can break their isolation and unite themselves with others. « Eroticism of bodies » and « eroticism of hearts » are two of the experiences proposed by Bataille which lead to the sacred. Hubert Aquin is also fascinated by the « left sacred », by eroticism in particular, but it represents for him a temptation which eliminates from the « right sacred » Jesus Christ and perfection He is, for Aquin, the absolute corresponding to the communion between the human being and the Son of God ; it consists in being reborn and in living in “the Christ of the Revelation”.

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Greenwood, David Neal. "PLATO'S PILOT IN THE POLITICAL STRATEGY OF JULIAN AND LIBANIUS." Classical Quarterly 67, no. 2 (October 12, 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 oration, Julian even placed himself in the role of Christ in the Temptation in the Wilderness. This kind of overtly Christian metaphor was not Libanius’ preferred idiom, however, and he wrote of Julian as another kind of chosen and divine saviour-figure, one with its roots in the golden age of Greek philosophy. The figure of the κυβερνήτης, the ‘pilot’ or ‘helmsman’, is a philosophical concept with roots in the thought of the pre-Socratics but most familiar from Plato. The uses of this metaphor by Julian and Libanius highlight the rhetorical strategy and self-presentation the emperor employed during his reign.

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May, David M. "Interpreting Revelation with Roman Coins: A Test Case, Revelation 6:9–11." Review & Expositor 106, no. 3 (August 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 these altars, like the cross of Christ, may become the symbol for his readers' martyrdom. This article also suggests that architectural images of altars on Roman coins can provide a way to understand the strange position of the martyred ones who are “under the altar.”

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Podmore, S. D. "Crucified by God: Kazantzakis and the Last Anfechtung of Christ." Literature and Theology 22, no. 4 (April 21, 2008): 419–35. http://dx.doi.org/10.1093/litthe/frn013.

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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 (August 9, 2010): 355–71. http://dx.doi.org/10.1177/1012690210366792.

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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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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 (January 2003): 39–57. http://dx.doi.org/10.1080/10226486.2003.11745716.

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