Journal articles: 'Matthew 25'

1

England, James. "Matthew 25:31–46." Review & Expositor 85, no. 2 (May 1988): 317–20. http://dx.doi.org/10.1177/003463738808500215.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Young, Robert D. "Matthew 25:1–13." Interpretation: A Journal of Bible and Theology 54, no. 4 (October 2000): 419–22. http://dx.doi.org/10.1177/002096430005400409.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Brisson, E. Carson. "Matthew 25:14–30." Interpretation: A Journal of Bible and Theology 56, no. 3 (July 2002): 307–10. http://dx.doi.org/10.1177/002096430005600307.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Carlson, Richard P. "Matthew 25:13–46." Interpretation: A Journal of Bible and Theology 69, no. 3 (June 10, 2015): 344–46. http://dx.doi.org/10.1177/0020964315578212.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Klassen-Wiebe, Sheila. "Matthew 1:18–25." Interpretation: A Journal of Bible and Theology 46, no. 4 (October 1992): 392–95. http://dx.doi.org/10.1177/002096439204600407.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Kirchwey, Karl. "Busker: (Matthew 25:1–13)." Hopkins Review 5, no. 1 (2012): 78–79. http://dx.doi.org/10.1353/thr.2012.0010.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Jüngel, Eberhard. "Sermon on Matthew 25:1-12." Toronto Journal of Theology 18, no. 1 (March 2002): 13–20. http://dx.doi.org/10.3138/tjt.18.1.13.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Botha, P. J. J. "Gelykenisse in konteks: Aantekeninge oor Matteus 24:45–25:30." Verbum et Ecclesia 17, no. 2 (April 21, 1996): 271–91. http://dx.doi.org/10.4102/ve.v17i2.517.

Full text

Abstract:

Parables in conte:d: some comments on Matthew 24:45-25:30 The three parables in Matthew 24:45-25:30 are usually read as advice to the church on how to behave while waiting for the return of the Lord. An alternative reading is proposed in this article: Matthew discusses the relationship between various Jewish groups, explaining who the disciples of the Kingdom are and why fonnative Judaism, competing for the allegiance of Jews of the late first century, is not a viable option for the future of Israel's inheritance.

APA, Harvard, Vancouver, ISO, and other styles

9

Sullivan, Desmond. "New Insights into Matthew 27: 24?25." New Blackfriars 73, no. 863 (September 1992): 453–57. http://dx.doi.org/10.1111/j.1741-2005.1992.tb07264.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Hannas, Hannas, and Rinawaty Rinawaty. "Kepemimpinan Hamba Tuhan Menurut Matius 20:25-28." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 3, no. 2 (July 31, 2019): 208. http://dx.doi.org/10.46445/ejti.v3i2.156.

Full text

Abstract:

Abstract: The leadership of God's servant raises a polemic because there are still those who think about God's servant being only servant and not being leader, however, in that opinion it is true. The researcher found a superior idea from Matthew 20:25-28 that placed God's servant not only as servant but also as leader. The method used in this research is the research developed by Walter C. Kaiser, Jr. in the book Towards Exegetical Theology: Biblical Exegesis for Teaching and Teaching, which addresses: contextual analysis, syntactic analysis, verbal analysis, theological analysis and homiletical analysis. The researchers, after observing the principle of exegesis presented by Kaiser, Jr., found that the text of Matthew 20: 25-28 could be discussed the themes of the leadership of God's servant who studied contextual and syntactical analysis providing support for the theme. Researchers also pay attention to verbal analysis, theological analysis and homiletical analysis, the results of which support the characteristics of God's servant leadership in Matthew 20:25-28, namely: communicative, assertive, gentle, humble, serving, willing to sacrifice.

APA, Harvard, Vancouver, ISO, and other styles

11

TRIPP, D. H. "ZIZANIA (MATTHEW 13:25): REALISTIC, IF ALSO FIGURATIVE." Journal of Theological Studies 50, no. 2 (October 1, 1999): 628–29. http://dx.doi.org/10.1093/jts/50.2.628.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Smith, Allen. "16th November: Proper 28 Matthew 25:14—30." Expository Times 120, no. 1 (October 2008): 32–33. http://dx.doi.org/10.1177/0014524608096271.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

McKnight, Scot. "Book Review: Judgement Motifs in Matthew 21—25." Expository Times 120, no. 8 (May 2009): 415. http://dx.doi.org/10.1177/00145246091200081118.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Via, Dan O. "Ethical Responsibility and Human Wholeness In Matthew 25:31–46." Harvard Theological Review 80, no. 1 (January 1987): 79–100. http://dx.doi.org/10.1017/s001781600002352x.

Full text

Abstract:

My purpose in this article will not be to deal with the tradition history behind Matt 25:31–46 or with the actual eschatological identity of the nations, the sheep and the goats, and Jesus' least brothers, although some attention will need to be given to the latter. My primary purpose will rather be to inquire about the nature and quality of the stance or posture or self-understanding that constitutes the responses of the sheep and goats—which responses Matthew is implicitly calling his readers respectively to actualize and to reject. And what is required of human beings has implications for the possibilities and nature of human beings. The first order of business, however, will be to locate the text generically and in the context of Matthew 23–25.

APA, Harvard, Vancouver, ISO, and other styles

15

Grindheim, Sigurd. "Ignorance Is Bliss: Attitudinal Aspects of the Judgment according to Works in Matthew 25:31-46." Novum Testamentum 50, no. 4 (2008): 313–31. http://dx.doi.org/10.1163/156853608x297695.

Full text

Abstract:

AbstractThis paper argues that the righteous in Matt 25:31-46 stand out not only by their works of mercy, but also by their attitudes. Comparable descriptions of judgment emphasize the self-confidence of the righteous, based on their own knowledge of their good deeds. In contrast, those acquitted in Matt 25:31-46 are characterized by their ignorance of their own righteousness and their overall inability to help themselves. The passage therefore serves as a fitting conclusion to the teaching on discipleship in the Gospel of Matthew, contrasting the true disciples with the hypocrites (cf. 7:21-23) and bringing together the twin Matthean emphases on the faith of the helpless and the works of the righteous.

APA, Harvard, Vancouver, ISO, and other styles

16

Nolland, J. "No Son-of-God Christology in Matthew 1.18-25." Journal for the Study of the New Testament 18, no. 62 (October 1996): 3–12. http://dx.doi.org/10.1177/0142064x9601806201.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Hood. "Matthew 23-25: The Extent of Jesus' Fifth Discourse." Journal of Biblical Literature 128, no. 3 (2009): 527. http://dx.doi.org/10.2307/25610201.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Dipboye, Carolyn. "Matthew 25: 14-30—To Survive or to Serve?" Review & Expositor 92, no. 4 (December 1995): 507–12. http://dx.doi.org/10.1177/003463739509200407.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Bollan, John. "23rd November: Reign of Christ Matthew 25:31—46." Expository Times 120, no. 1 (October 2008): 34–35. http://dx.doi.org/10.1177/0014524608096272.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Lourié, Basil. "The “Synoptic Apocalypse” (Mt 24–25 Par.) and Its Jewish Source." Scrinium 11, no. 1 (November 16, 2015): 87–108. http://dx.doi.org/10.1163/18177565-00111p11.

Full text

Abstract:

The so-called “Synoptic Apocalypse” is a reworking of a Second Temple period Jewish apocalypse (best preserved in Matthew), whose structure is recoverable from the contents and the order of Jesus’ parables.

APA, Harvard, Vancouver, ISO, and other styles

21

Suh, Joong Suk. "Das Weltgericht und die Matthäische Gemeinde." Novum Testamentum 48, no. 3 (2006): 217–33. http://dx.doi.org/10.1163/156853606777836354.

Full text

Abstract:

AbstractThe Matthean community consists of two groups which are symbolized by sheep and goats respectively. In Matt. 25:31-46 the least of these are not the poor in general, but those who are in the mission fields sent out by the Matthean community. Determining that the unsuccessful result of the missionary works was due to the insufficient support from the community, Matthew attempts to elicit a strong concern among them. Hence, the Matthean Jesus, who identifies with the missionary team at the brink of collapse, encourages the sheep group to maximize its ongoing support for the least, and warns the goats group not to be indifferent to them.

APA, Harvard, Vancouver, ISO, and other styles

22

Johnson, Nathan C. "The Mind of Matthew, or the Text? Retrieving Eusebius’ Intertextual Proposal on the Crux Interpretum of Matthew 28:1." Journal of the Bible and its Reception 7, no. 2 (October 27, 2020): 147–65. http://dx.doi.org/10.1515/jbr-2020-0005.

Full text

Abstract:

AbstractThe translation of Matthew 28:1 is notoriously difficult (ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων). Following a survey of proposals that place the discovery of Jesus’ resurrection at dawn or during the night, and finding these solutions wanting, this article highlights overlooked evidence in this passage’s long reception history. Some of this evidence is intratextual, namely, passages which could favor a day-night schema (Matt 4:2; 12:40) or in which Matthew discusses commerce and travel at night (Matt 14:15; 25:1-13). The second, intertextual set of evidence is found in the works of Eusebius, Didymus of Alexandria, Jerome, and Theodoret. These patristic authors provide a forgotten proposal whereby the resurrection is connected with the “dawn” of Ps 21:1 LXX. Since Matthew’s Passion Narrative appeals to this psalm in so many other instances, this patristic insight helpfully reframes the debate on this crux around the text and its reception history (intentio operis) rather than the elusive category of authorial intent (intentio auctoris).

APA, Harvard, Vancouver, ISO, and other styles

23

ALLISON, DALE C. "TWO NOTES ON A KEY TEXT: MATTHEW II: 25–30." Journal of Theological Studies 39, no. 2 (1988): 477–85. http://dx.doi.org/10.1093/jts/39.2.477.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Allison, Dale C. "Divorce, Celibacy and Joseph (Matthew 1.18-25 and 19.1-12)." Journal for the Study of the New Testament 15, no. 49 (January 1993): 3–10. http://dx.doi.org/10.1177/0142064x9301504901.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Royster, Michael D. "19th December: Fourth Sunday of Advent Matthew 1:18-25." Expository Times 122, no. 2 (October 21, 2010): 88–90. http://dx.doi.org/10.1177/00145246101220020403.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Sharbaugh, Patricia. "The New Moses and the Wisdom of God: A Convergence of Themes in Matthew 11:25–30." Horizons 40, no. 2 (December 2013): 199–217. http://dx.doi.org/10.1017/hor.2013.78.

Full text

Abstract:

This article focuses on the confluence of Wisdom and Mosaic themes in Matthew 11:25–30, asserting that the convergence of these two themes points to an association between wisdom traditions and salvation history that is often overlooked. The two traditions evolved as Israel, trying to live life in obedience to Torah, encountered sin, suffering, trial, mystery, and an often turbulent history. As Israel encountered new and often painful life experiences, they remembered and appealed to tensive metaphors and traditions in order to understand the new experience and to provide stability in the midst of changing history. Recognizing that God's revelation in Jesus is a mystery both transcending and occurring within human experience, Matthew uses traditional tensive metaphors in order to emphasize that while the revelation of God's salvation in Jesus Christ is new, it is grounded in and continuous with salvation history. At the same time, this mystery transcends former expression. By describing Jesus as both a new Moses and personified Wisdom, Matthew imaginatively combines the symbolic worlds evoked by these two metaphors. The convergence of these symbolic worlds assures that Christological reflection moves beyond the familiar and is open to the mystery of God's revelation in Christ.

APA, Harvard, Vancouver, ISO, and other styles

27

Lincoln, Andrew T. "Contested Paternity and Contested Readings: Jesus’ Conception in Matthew 1.18-25." Journal for the Study of the New Testament 34, no. 3 (March 2012): 211–31. http://dx.doi.org/10.1177/0142064x11435042.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

KERR, A. J. "MATTHEW 13: 25. SOWING ZIZANIA AMONG ANOTHER'S WHEAT: REALISTIC OR ARTIFICIAL?" Journal of Theological Studies 48, no. 1 (April 1, 1997): 108–9. http://dx.doi.org/10.1093/jts/48.1.108.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Vargas, Alicia. "Who Ministers to Whom: Matthew 25:31-46 and Prison Ministry." Dialog 52, no. 2 (June 2013): 128–37. http://dx.doi.org/10.1111/dial.12027.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Roldan-Roman, Ingrid. "Reclaiming the Reign of God for the Poor: Matthew 25:31–46." Review & Expositor 109, no. 3 (August 2012): 465–71. http://dx.doi.org/10.1177/003463731210900312.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Simonetti, Manlio. "Su Origene, Commento a Matteo 17, 1-3; 25-28." Augustinianum 54, no. 2 (2014): 401–15. http://dx.doi.org/10.5840/agstm201454228.

Full text

Abstract:

This comment concerns above all the existing relationship between the Greek text that has reached us and the ancient Latin translation of Origen’s Commentary on Matthew, analyzing two passages from the XVII book; that is, the interpretations of Mt. 21,23-27 and Mt. 22, 15-22. The Greek and Latin texts are not always consistent with one another: in most cases the Latin version abbreviates or omits some passages from the Greek, but at times it reveals typical exegetical minutiae from the origenian ratio interpretandi and absent from the incomplete Greek text available to us today, as the Author clearly points out in this study.

APA, Harvard, Vancouver, ISO, and other styles

32

Hofer, Andrew. "Matthew 25:31–46 as an Hermeneutical Rule in Augustine's Enarrationes in Psalmos." Downside Review 126, no. 445 (October 2008): 285–300. http://dx.doi.org/10.1177/001258060812644505.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Menéndez-Antuña, Luis. "The Queer Art of Biblical Reading: Matthew 25:31-46 (Caritas Christiana) ThroughCaritas Romana." Journal of Religious Ethics 45, no. 4 (November 21, 2017): 732–59. http://dx.doi.org/10.1111/jore.12198.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Morray-Jones, C. R. A. "Hidden Wisdom and the Easy Yoke: Wisdom, Torah and Discipleship in Matthew 11:25-30." Journal of Jewish Studies 43, no. 2 (October 1, 1992): 318–19. http://dx.doi.org/10.18647/1665/jjs-1992.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Brown, Schuyler. "Faith, the Poor and the Gentiles: A tradition-Historical Reflection on Matthew 25:31-46." Toronto Journal of Theology 6, no. 2 (September 1990): 171–81. http://dx.doi.org/10.3138/tjt.6.2.171.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Bancin, Kerdi. "NASEHAT TENTANG KEKUATIRAN STUDI EKSEGETIS MATIUS 6:25-34 DAN REFLEKSINYA PADA KEHIDUPAN UMAT KRISTEN MASA KINI." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 18, no. 2 (September 10, 2020): 161–69. http://dx.doi.org/10.46965/ja.v18i2.343.

Full text

Abstract:

The purpose of this study is to find out what advice about anxiety is based on the book of Matthew 6: 25-34 and to explore the advice about concerns and to reflect it on today's Christians. The research method in writing this scientific paper is a qualitative method with an exegetical study approach. The interpretation method used is the terms and steps of biblical interpretation, so the steps used by researchers are as follows: book recognition, text analysis, textual criticism by comparing opinions of experts and analyzing them, comparison of translations, general context and specific context, general context, special context, form criticism, literary criticism, sitz im leben, verse by verse interpretation, overall interpretation and the scope. As a result of the exegetical study of Matthew 6: 25-34, concerns in the lives of Christians is a teaching of Jesus to strengthen the belief of Christians to put their hope in Jesus.Worry only exists in people who do not know God, and people who often feel anxious are grouped in people who lack faith and belief that God is the only helper and the way of salvation. God has provided everything for humans and humans do not need to think about what will happen tomorrow, but Christians must adopt a good lifestyle every day and they need not think or worry about an uncertain future. Because tomorrow has its own prosperity and only God knows what will happen tomorrow. Jesus wants Christians to seek God's kingdom and God's truth, which means to be obedient and faithful to God. If Christians have sought the kingdom of God, God will provide what is needed by His people. Keyword : Worry

APA, Harvard, Vancouver, ISO, and other styles

37

Lecourt, Sebastian. "MATTHEW ARNOLD AND RELIGION'S COSMOPOLITAN HISTORIES." Victorian Literature and Culture 38, no. 2 (May 6, 2010): 467–87. http://dx.doi.org/10.1017/s1060150310000124.

Full text

Abstract:

Matthew Arnold cuts a familiarfigure in narratives of Victorian secularization, although commentators often cast him in contradictory roles. In some accounts we meet him as an elegiac liberal who laments the loss of a no-longer-tenable faith but feels powerless to produce an alternative – “Wandering,” in a famous couplet, “between two worlds, one dead, / The other powerless to be born” (Arnold, “Stanzas from the Grand Chartreuse” 85–86; see Miller 212–69). Meanwhile other studies portray Arnold as a cautionary example of aggressive counter-secularization, a humanist whose vaunted ideal of “Culture” becomes as absolutist as the religion it is designed to replace (Williams,Culture and Society125–26). What both accounts share, however, is an understanding of secularization as the process whereby a definite thing called religion lost its hold upon European public life, leaving worried intellectuals to search for substitutes. Since the Second World War this view of secularization has come under increased scrutiny from sociologists, historians, anthropologists, and lately some literary critics; yet it remains difficult to imagine nineteenth-century literary history without it, largely because it is a narrative that was first developed by major Victorian writers like Arnold himself. Perhaps the best way, then, to engage Victorian crisis-of-faith writers is to follow the lead of recent commentators like Talal Asad and Michael Kaufmann and reframe the problem in discursive terms. Rather than retrace the rise and fall of two definite things called religion and secularity, Kaufmann argues, we should instead assume from the outset that “[t]here is no idea, person, experience, text, institution, or historical project that could be categorized as essentially . . . secular or religious” and mark how the significance of this opposition gets reordered in “varying discursive contexts” (Kaufmann 608; see Asad 25–26). We can see such thinking at work in recent scholarship that effectively replaces “secularization” with the conceptual emergence of religion as such – that is, the modern redescription of religion as a specific and limited sphere of human life, marked by certain energies (the irrational, the affective), whose role within the public is considered problematic. Anthropologist Timothy Fitzgerald, for instance, suggests that the Enlightenment turn toward regarding religion as the arena of strong personal belief was instrumental in establishing the space of the secular in the first place, insofar as it helped to define by contrast the new public sphere of “this-worldly . . . freedoms, laws, and markets” (Fitzgerald 5). Similarly, historian Callum Brown argues that late eighteenth-century Evangelicalism produced, as a sort of necessary pair, both the sociological idea of religion as an empirically discrete thing and our popular notion of religion as under threat or in decline (C. Brown 1–34).

APA, Harvard, Vancouver, ISO, and other styles

38

Robbins, Gregory. "The Least of My Brothers: Matthew 25:31-46: A History of Interpretation. Sherman W. Gray." Journal of Religion 72, no. 1 (January 1992): 96–97. http://dx.doi.org/10.1086/488796.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Suna‐Koro, Kristine. "God, strangers, and jugs of water: Taking Matthew 25 to immigration courts in the “first world”." Dialog 58, no. 4 (September 16, 2019): 242–45. http://dx.doi.org/10.1111/dial.12515.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Gowler, David. "“‘You Shall Love the Alien as Yourself’: Hope, Hospitality, and Love of the Stranger in the Teachings of Jesus”." Religions 10, no. 3 (March 22, 2019): 220. http://dx.doi.org/10.3390/rel10030220.

Full text

Abstract:

The Trump administration’s controversial immigration policy has provoked significant opposition, including against a 35-day partial shutdown of the federal government over Trump’s insistence on a “wall,” but the most outrage was generated by the “zero-tolerance policy” for refugees and asylum seekers that resulted in the forced separation of thousands of children from their parents. This essay evaluates the current U.S. policy in light of the life and teachings of Jesus as portrayed in the New Testament Gospels, beginning with the flight into Egypt (Matthew 2:13–15; cf. Deuteronomy 10:19–20) but focusing primarily on Jesus’s teachings on hospitality—including the love of neighbor and the stranger—for those people with their “backs against the wall,” in the words of Howard Thurman. Key passages include the parables of the Good Samaritan (Luke 10:26–37), the Sheep and Goats (Matthew 25:31–46), and the Great Dinner (Luke 14:15–24).

APA, Harvard, Vancouver, ISO, and other styles

41

Paddison, Angus. "9th November: Proper 27 Joshua 24:1—3a, 14—25; Psalm 78:1—7; 1 Thessalonians 4:13—18; Matthew 25:1—13." Expository Times 120, no. 1 (October 2008): 29–31. http://dx.doi.org/10.1177/0014524608096270.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Garland, David E. "Book Review: Hidden Wisdom and the Easy Yoke: Wisdom, Torah and Discipleship in Matthew 11:25-30." Review & Expositor 87, no. 4 (December 1990): 645–46. http://dx.doi.org/10.1177/003463739008700421.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Njeri, George. "Surprise on the Day of Judgment in Matthew 25:31–46 and The Book of the Watchers." Neotestamentica 54, no. 1 (2020): 87–104. http://dx.doi.org/10.1353/neo.2020.0008.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Stulac, Daniel J. D. "Wisdom that Delivers: Resurrection and Hope in the Book of Kings." Horizons in Biblical Theology 41, no. 1 (April 22, 2019): 25–50. http://dx.doi.org/10.1163/18712207-12341384.

Full text

Abstract:

Abstract This essay examines the story of Solomon and the two prostitutes (1 Kgs 3:16-28) in relation to David’s judgment concerning Mephibosheth (2 Sam 19:25-31) and in relation to four “resurrection”-type stories in the book of Kings. Readers have traditionally interpreted Solomon’s judgment favorably, though recently some have argued that Solomon’s wisdom is ironic. This essay argues that the Solomon of Kings presents as an irreducible paradox, as both an ideal and an anti-ideal. Read in light of 2 Sam 19:25-31, 1 Kgs 3:16-28 suggests that ideal Solomon surpasses his father in judgment through his restoration of a conceptually “dead” child to its mother. When viewed in this way, Solomon’s wisdom can be understood to launch a life-preservation typology central to the book’s theological hope. Reconsideration of Solomon’s character from this vantage point helps to illumine New Testament references to Solomon in both Matthew and Luke.

APA, Harvard, Vancouver, ISO, and other styles

45

Ciappara, Frans. "Confraternal Charity in Early Modern Malta." Church History and Religious Culture 100, no. 1 (March 26, 2020): 24–42. http://dx.doi.org/10.1163/18712428-bja10001.

Full text

Abstract:

Abstract This article has two main aims. It shows that the members of confraternities gained merit by dispensing the works of corporal mercy identified in Matthew 25, 42–43; their almsgiving made them pleasing to God and reduced their days in purgatory. Charity, though, is beneficial both to the donor and the receiver. The poor are helped materially in their indigence but the basic welfare, with which the brothers of companies provide them, preserves them from sin, imperiled by the ignorance that poverty brings. The article is based on several sources but especially on the archives of the confraternities. If most of them are today defunct, their records are on the whole well-kept.

APA, Harvard, Vancouver, ISO, and other styles

46

Jeffery, Robert. "13th July: Proper 10 Genesis 25:19—34 Psalm 119:105—112 Romans 8:1—11 Matthew 13:1—9, 18—23." Expository Times 119, no. 9 (June 2008): 444–45. http://dx.doi.org/10.1177/0014524608091993.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Reaves, Jayme R., and David Tombs. "#MeToo Jesus: Naming Jesus as a Victim of Sexual Abuse." International Journal of Public Theology 13, no. 4 (December 9, 2019): 387–412. http://dx.doi.org/10.1163/15697320-12341588.

Full text

Abstract:

AbstractThe #MeToo hashtag and campaign raises important questions for Christian public theology. In 2017, a church sign at Gustavus Adolphus church in New York City connected Jesus with #MeToo through Jesus’ words ‘You did this to me too’ (Matthew 25:40). This church sign offers appropriate recognition of the theological solidarity of Jesus with #MeToo at a metaphorical level, but this article argues a more direct historical connection should also be made. It examines work by Tombs (1999), Heath (2011), Gafney (2013), and Trainor (2014) that go beyond theological solidarity to identify Jesus as a victim of sexual abuse in a more historical and literal sense. It concludes that naming Jesus as victim of sexual abuse is not just a matter of correcting the historical record but can also help churches to address the damage caused by victim blaming or shaming.

APA, Harvard, Vancouver, ISO, and other styles

48

Thomas, Sarah A. "Karl Rahner’s Theology of Love in Dialogue with Social Psychology and Neuroscience." Philosophy and Theology 30, no. 2 (2018): 549–73. http://dx.doi.org/10.5840/philtheol201963115.

Full text

Abstract:

The commandment to “love your neighbor as yourself” (Matthew 25:39) is central to Christian discipleship. How does the concrete way that we express love enhance or diminish our ability to love? This paper brings Karl Rahner’s theology of neighbor love into dialogue with a description of altruism and compassion provided by social psychologist, C. Daniel Batson, and neuroscientists Tania Singer and Olga Klimecki. For Rahner, grace enables and sustains love. In addition, a mutually reciprocal relationship of unity exists between human love for God, neighbor, and self. Furthermore, Rahner contends prayer as one way to cultivate compassion for another. The scientific research presented here examines aspects of the relationship between self and other known as empathy and compassion. The research of Batson, Singer, and Klimecki shed light on the role of self-love in compassion as well as the ways our capacity to empathize conditions our potential for altruism.

APA, Harvard, Vancouver, ISO, and other styles

49

Rohde, Joy. "Matthew Farish. The Contours of America's Cold War. xxvii + 351 pp., illus., bibl., index. Minneapolis/London: University of Minnesota Press, 2010. $25 (paper)." Isis 103, no. 2 (June 2012): 425–26. http://dx.doi.org/10.1086/667513.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Tönsing, J. Gertrud. "Scolding the "Wicked, Lazy" Servant; Is the Master God?: A Redaction-Critical Study of Matthew 25:14–30 and Luke 19:11–27." Neotestamentica 53, no. 1 (2019): 123–47. http://dx.doi.org/10.1353/neo.2019.0013.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Matthew 25'

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