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Journal articles on the topic 'Miracles of Jesus Christ'
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1
Ngendahayo, Jean Damascene. "THE ACCOUNTS AND IMPORTANCE OF JESUS' MIRACLES IN REVITALIZING CHRISTIANS’ FAITH IN THE NEW TESTAMENT." Biblical Studies Journal 04, no. 02 (2022): 131–48. http://dx.doi.org/10.54513/bsj.2022.4209.
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To validate his messianic mission and the coming of God's kingdom, Jesus performed "wonders and signs" that were directed at and closely related to the call to faith. This paper attempted to account for Jesus' miracles and their significance in raising Christians' faith today, as mentioned by various prophets in the Old Testament. The survey was carried out based on a critical analysis of some of the miracles performed by Jesus Christ while He was on earth. The study focused on two healing miracles, the first controlling nature, and the other one demonstrating power against demons or evil spirits from men by categorizing his miracles. Six miracles were chosen and analyzed to help people understand the meaning and significance of those miracles in Jesus' time and today. This survey focused on the miracles of Jesus Christ as recorded in the New Testament. All of Jesus' miracles revealed to the readers that nothing Jesus Christ did on this earth was done without a purpose or message for either the hearers or the listeners. People around Jesus changed spiritually as a result of his miraculous deeds, as this survey noted. Faith is also an effect of the miracle, because it engenders faith in the souls of those who were its recipients or witnesses. The accounts of Jesus' miracles in the New Testament appear to be historically reliable, though some historians and gentiles continue to interpret these miracles differently for whatever reason, and they do not appear to believe the New Testament's account of Jesus' supernatural works. These various miracles demonstrate that Jesus Christ is Lord of all because He has authority over incurable diseases, He can heal without being physically present, He has authority over sins, nature, the supernatural realm, life and death all at the same time, and His deeds were done publicly.
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A, Rose, and Jinila G. "Feminist Ideas That Jesus Says." International Research Journal of Tamil 2, no. 3 (June 4, 2020): 88–93. http://dx.doi.org/10.34256/irjt2039.
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The birth of Jesus Christ in the Epic of Jesus. Many feminist ideas are expressed not only in speeches but also in his miracles and teachings. For example, feminist ideas such as the pride of motherhood, the privilege of chastity, the high attitudes of egoism, and the difficulties women face with inequality, have been explored in this article based on Jesus' epic.
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Sihombing, Warseto Freddy, and Iwan Setiawan Tarigan. "Sign and Its Significance in John’s Gospel." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, no. 1 (January 31, 2022): 59. http://dx.doi.org/10.46445/ejti.v6i1.401.
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John uses the term “sign” in his Gospel to describe particular miracles that Jesus performs in His ministry as evidence of His divinity and sign posts to receive eternal life from God. By using an historically and theologically oriented hermeneutical method as a part of qualitative research, this article provides an interpretation of the seven signs in Gospel of John as authentic evidence of the main work of Jesus during His ministry on earth: namely, the revelation of Jesus’ divinity and consequent demands on people’s lives, like responding to his claim as Savior. John deliberately chose the seven signs or miracles that Jesus performed. The significance of those signs reveals the glory of God within Jesus to a sinful world, so that those who see and know them will believe in Jesus Christ and receive the eternal life.
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Giambrone, Anthony. ""Spirit and Power": Modernity on Miracles, Biblical Studies and the Leap of Faith." Teologia w Polsce 12, no. 2 (March 17, 2020): 19–34. http://dx.doi.org/10.31743/twp.2018.12.2.02.
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Modern interpretation of the Holy Scripture, especially historicocritical exegesis must crash with the classical dogmatic approach. The case in which this crash is unavoidable is the historicity of Jesus Christ and his miraculous deeds. For contemporary mentality miracles are definitely strange so it is not surprising that such kind of interpretation of the Gospels, in which miracles taken literally are excluded, has been occurring for few ages now. Today, we see a debate between exegetes who are deeply engaged in modern rationalistic paradigm and the ones who try to be faithful to the Church testimony in the first place. This article argues that modern exegesis must lead to the leap of faith. Only faith can affirm the truth of the Gospel, taking aside the question of historical character of Jesus’ miracles. Ultimately, the case of Jesus is mainly about faith, not only about historical research.
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Sieradzan, Jacek. "Jezus Chrystus jako model dla postaci Apolloniusza z Tiany." Vox Patrum 46 (July 15, 2004): 415–22. http://dx.doi.org/10.31743/vp.6843.
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In this short article the author present Jesus Christ of the Gospel as the model for the life of Apollonios of Tyana's biography by Flavius Filostratos. Author found out 28 analogies in hagiographies of both, and in addition 12 analogies in miracles activity.
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Wimbush, Andy. "Hey Prestos and Humilities: Two of Beckett's Christs." Journal of Beckett Studies 25, no. 1 (April 2016): 78–95. http://dx.doi.org/10.3366/jobs.2016.0157.
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As well as its oft-noted concern with mysticism and negative theology, Samuel Beckett's work frequently returns to the figure of the incarnate Christ. This article explores two perspectives on Christ that can be found both in Beckett's work and in religious writing from the European middle ages: the triumphant Jesus known as the Christus Victor, and the suffering Jesus, or Ecce Homo. Building on Mary Bryden's work in this area, the article shows that just as medieval writers such as Julian of Norwich, Ludolf of Saxony, and Margery Kempe reject the contemplation of a transcendent or triumphant Jesus in favour of a vision of him on the cross, Beckett's characters seem to prefer to think about Jesus's suffering rather than contemplate his divinity, his miracles, or his resurrection. Although seemingly irreconcilable, the distinction between the kenotic Christ and the victorious Christ is, theologically speaking, a false one, and so both Beckett and his characters have to interpret the crucifixion in a peculiar way: the article reads Beckett's poem ‘Ooftish’ as heretical complaint that the whole thing was a slight-of-hand on God's part, an act of suffering that was staged rather than authentic. The article goes on to propose that the preference for the suffering Jesus on the part of Watt, Molloy, Malone and others is closely linked with Beckett's own aesthetic allegiances. Taking a cue from comments made about Jesus by Murphy and by the Polar Bear in Dream of Fair to Middling Women, the essay argues that the wonder-working, triumphant Jesus was seen by Beckett as analogous to an author who interferes with the natural disorder of his novel, smoothing over its moments of failure and contradiction just as Jesus righted the vicissitudes of death and disease through miracles. The resigned, suffering Jesus, on the other hand, comes closer to the quietist aesthetic – and religious perspective – of André Gide and Fyodor Dostoevsky, writers that Beckett admired and wished to emulate. The article concludes with an analysis of notes made about the crucifixion and aesthetics in Beckett's Watt notebooks, noting this razor's edge in Christological thinking – one which was particularly alive to Christians of the middle ages.
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Adetunji, Emmanuel. "Faith and Healing in Mark 7:26-30 in the Context of Healing in Selected Churches in Nigeria." African Journal of Culture, History, Religion and Traditions 6, no. 2 (October 1, 2023): 46–51. http://dx.doi.org/10.52589/ajchrt-da9fnsc5.
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Many Nigerian Christians believe that miracles still exist. The reality of miracles remains an issue of debate. Some scientists have rejected miracles because they cannot be proven. Many Africans accept miracles because they have faith in a miracle-working Supreme Being. Miracles occupy a singular and prominent place in religious experience throughout the world and it is often the most important thing in any given religious tradition. The paper examines the miracles of Jesus Christ in relation with selected churches during his ministry, particularly the healing of the Syro-Phoenician woman’s daughter in Mark 7:26-30. This study interrogates the stance of Nigerian churches on the faith role debate given the country’s deeply enthrenched healing on medical nature. The investigation uses interview data from members of selected churches. The paper contends the holistic process theory that has three obligatory steps: (1) to feel, (2) to understand, and (3) to let go of negative decisions. The paper concludes that faith-based healing is paramount to religious and non-religious people in Nigeria. Furthermore, the chosen churches have established the doctrine of healing among their members. Therefore, the theory for holistic healing is essential for wholesome therapy and restoration of quality life, health, and ability to adequately by patients should be entrenched into the religious fabric of the churches in Nigeria.
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Khalil, Muhammad Ibraheem. "http://habibiaislamicus.com/index.php/hirj/article/view/164." Habibia islamicus 5, no. 3 (September 30, 2021): 215–36. http://dx.doi.org/10.47720/hi.2021.0503u14.
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Allah Almighty appointed the most pious amongst human being as His messengers to the mankind for their guidance and counseling. Most of the prophets belonged to the tribe of Bani Israel. The last in the chain was Jesus Christ. He was from the family of David (peace be upon him) and was a close relative of Zechariah (peace be upon him) . Allah Almighty blessed him with many miracles including famous miracles like healing of lepers, knowledge of the unseen, resurrection of the dead by the command of Allah Almighty and revelation of the table. The Jews became his enemies and they wanted to kill him, but Allah saved him and brought him back to life. As the Day of Resurrection draws near, he will be sent back to earth where he will be die a natural death after completing his life. There is a difference of opinion among the commentators as to whether he will be resurrected alive and will be resurrected near the Day of Resurrection. Among the opponents of Christ are the majority of commentators such as Maulana Muhammad Idrees Kandhalvi, Maulana Sanaullah Amritsar, Allama Ghulam Rasool Saeedi and Allama Mohsin Najafi who believe in the revelation of Jesus.
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Harrison, Peter. "Miracles, Early Modern Science, and Rational Religion." Church History 75, no. 3 (September 2006): 493–510. http://dx.doi.org/10.1017/s0009640700098607.
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Readers of the New Testament could be excused for thinking that there is little consistency in the manner in which miracles are represented in the Gospels. Those events typically identified as miracles are variously described as “signs” (semeia), “wonders” (terata), “mighty works” (dunameis), and, on occasion, simply “works” (erga). The absence of a distinct terminology for the miraculous suggests that the authors of the Gospels were not working with a formal conception of “miracle”—at least not in that Humean sense of a “contravention of the laws of nature,” familiar to modern readers. Neither is there a consistent position on the evidentiary role of these events. In the synoptic Gospels—Matthew, Mark, and Luke—Jesus performs miracles on account of the faith of his audience. In John's Gospel, however, it is the performance of miracles that elicits faith. Even in the fourth Gospel, moreover, the role of miracles as signs of Christ's divinity is not straightforward. Thus those who demand a miracle are castigated: “Unless you see signs and wonders you will not believe.” Finally, signs and wonders do not provide unambiguous evidence of the sanctity of the miracle worker or of the truth of their teachings. Accordingly, the faithful were warned (in the synoptic Gospels at least) that “false Christs and false prophets will rise and show signs and wonders [in order] to deceive.”
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Teigen, Arne Helge. "Karismatisk prototyp-kristologi, kvantefysikk og nevrovitenskap. En undersøkelse og vurdering av karismatisk- teologiske begrunnelser for at kristne kan gjøre undergjerninger som Jesus." Theofilos 14, no. 13 (February 28, 2022): 63–83. http://dx.doi.org/10.48032/theo/14/1/7.
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This article analyzes and evaluates “charismatic prototype Christology”. This is meant Christological thinking that has been developed within the charismatic movement, and which assumes that Christians potentially can do the same miraculous works as Jesus Christ. In recent times, quantum physics and neuroscience have been introduced in theological argumentation to justify this form of Christology. The article concentrates particularly on this development. Finally, an assessment is made in the light of Nicene Christology, to evaluate and provide alternative premises for theology about miracles.
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Ališauskas, Vytautas. "Transformation of the Classical genre: Quadratus and beginnings of Christian apology." Literatūra 61, no. 3 (December 20, 2019): 42–57. http://dx.doi.org/10.15388/litera.2019.3.4.
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Quadratus belonged to the second generation of Jesus’ followers. At the early stage of his life he was an itinerant preacher of the Gospel, also visiting Asia Minor in the course of his travels. It was there that he may have received information about the persons who had directly experienced Jesus’ beneficence. After he settled in Athens, Quadratus, just like other Athenian apologists, Aristides and, later, Athenagoras, was not part of the Church hierarchy, but, more likely, a free teacher. When Hadrian was visiting Athens, he was presented with an apology which should have provided the emperor with reliable information concerning the new religion. The paper suggests a hypothesis that the direct impulse to defend Christianity was the conflict between the Christians and the Athenian society on the issue of the Eleusinian mysteries.Quadratus’ apologetic opus, among other topics of which we have no knowledge, discussed the unique character of the miracles performed by Christ, comparing them to the deeds of the demigods or of the contemporary miracle-workers. It also (according Martyrologium of Bede the Venerable) discussed the nature of Christian food, emphasising its ordinary character. Just as the Letter to Diognetus, it probably suggested that the Christian way of life and customs were not different from those of other people.
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Flatt, Tyler. "Vitalia Verba: Redeeming the Hero in Juvencus." Vigiliae Christianae 70, no. 5 (November 14, 2016): 535–64. http://dx.doi.org/10.1163/15700720-12341276.
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Juvencus’ epic portrayal of Christ establishes a new kind of Christian heroism, a concept refined through intertextual engagement with the Old Latin Bible, the Aeneid, and imperial Latin epic. Christ-as-verbum, The Word, wields verbal power against the furor of the enemies of salvation. His virtus, transcending and redefining the martial valor of the Vergilian tradition, is derived not from human achievement but from the vertical economy of grace—it is a gift (munus, donum) of God the Father streaming abundantly from heaven to earth. Juvencus takes advantage of the expanded semantic range of virtus in late antiquity to subvert and repurpose the heroic core of Latin epic: the miracles (munera, dona) of Jesus expose the helplessness of humanity, and restore it to physical and spiritual health through forceful word-deeds (vitalia gesta, vitalia verba). Through its close identification with fides, Christ’s expansive virtus imparts heroic stature to even the weakest disciple.
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Elit, Laurie, Rick Bardin, Debbie Bardin, Caroline Brown, Jim Brown, Jackie Griffin, Denis Palmer, et al. "The Life They Now Live: Role of Missionary Hospitals in Sub Saharan Africa." Christian Journal for Global Health 11, no. 1 (February 25, 2024): 193–97. http://dx.doi.org/10.15566/cjgh.v11i1.737.
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Jesus' self confessed mandate was to proclaim good news to the poor and validate this message through miracles like healing. He sent out his followers to do likewise. Mission hospitals are the penultimate example of restoring health in the name of a Saviour who loves them. As a group of healthcare missionaries at Mbingo Hospital, Cameroon, we see the role for mission hospitals/systems for the following reasons: compassionate care, competence, an opportunity to reflect our faith, humility, vision, perseverance, social justice, integrity and accountability. We provide examples for each. Missionary hospitals/systems in sub-Saharan Africa are a training group for the principles all of us need to mature in during our Christ-centered journey of life.
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Kalalo, Stanley, Antoni Bastian, and David Ming. "Bultmann's Thoughs:Demitologizationand Its Impact on the Contemporary Christianity Today." European Journal of Theology and Philosophy 1, no. 6 (November 3, 2021): 1–4. http://dx.doi.org/10.24018/theology.2021.1.6.4.
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Liberal theology was a characteristic that stood out in Bultmann's day. Several questions arise: Who is Rudolf Karl Bultmann? How did Bultmann and his thinking demotologi? What are Bultmann's works? How Demithologization and Its Impact on 21st Century Era Christianity? The solution is: (1) Bultman is a New Testament figure based on his form criticism. (2) The demotology says that the entire New Testament is a myth. Especially the stories about the Lord Jesus. He argued that the experiences of the Lord Jesus' ministry, his miracles, death, and resurrection, were stories fabricated by the early church. Biblical evangelicals believe in the invalidity of the Bible and all supernatural events that are recorded in the Bible, both the Old Testament, as well as the events of the preaching of the Word carried out by the Lord Jesus Christ and the Rulers, accompanied by a statement of power, is a truth that also makes sense. Christian faith, cannot accept unreasonable things.Bultmann'sdemitologization should not be taken as a theology, but as a discourse of seeking the truth with no clear origin, a thought for those who do not know God, namely vain thoughts, dark understanding.
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Walsham, Alexandra. "Miracles in Post-Reformation England." Studies in Church History 41 (2005): 273–306. http://dx.doi.org/10.1017/s0424208400000267.
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To speak of miracles in post-Reformation England may seem like something of an oxymoron. The sense of internal contradiction in my title springs from the fact that sixteenth- and seventeenth-century Protestant ministers consistently maintained that this category of extraordinary events had long since ceased. They did not deny that supernatural acts of this kind had taken place in biblical times. As set down in the books of the Old Testament, God had vouchsafed many wonders to His chosen people, the Hebrews, including the parting of the Red Sea, the raining of manna from heaven, and the metamorphosis of Aaron’s rod into a serpent. Equally, the New Testament recorded the prodigious feats performed by Christ and his apostles to convince the disbelieving Gentiles and Jews: from the raising of Lazarus and the transformation of water into wine at the marriage at Cana to curing lepers of their sores and restoring sight to the blind, not to mention the great mysteries of the Incarnation and Resurrection. But dozens of sermons and tracts reiterated the precept that God no longer worked wonders above, beyond, or against the settled order and instinct of nature – the standard definition of miracle inherited from the scholastic writings of St Thomas Aquinas. Such special dispensations were the ‘seales and testimonials’ of the Gospel. They had been necessary to sow the first seeds of the faith, to plant the new religion centring on the redemption of mankind by Jesus of Nazareth. But this gift, stressed John Calvin and his disciples, was only of ‘temporary duration’. Miracles were the swaddling bands of the primitive Church, the mother’s milk on which it had been initially weaned. Once the Lord had begun to feed His people on the meat of the Word, he expected them to believe the truth as preached and revealed in Scripture rather than wait for astonishing visible spectacles to be sent down from heaven. Although there was some uncertainty about exactly when such wonders had come to an end, Protestant divines were in general agreement that, as a species, miracles were now extinct. Christians could and should not expect to see such occurrences in the course of their lifetimes.
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Thodberg, Christian. "Den liturgiske eksegese og Grundtvig." Grundtvig-Studier 51, no. 1 (January 1, 2000): 118–25. http://dx.doi.org/10.7146/grs.v51i1.16360.
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Grundtvig and Liturgical ExegesisBy Christian ThodbergLiturgical exegesis is defined as the way in which the Church re-actualised the words and deeds of Jesus in the service of worship in trying to answer the need of the congregation for being simultaneous with the biblical events. In the Western Church this liturgical exegesis received an emphatic exposition in connection with the old series of pericopes in the roman mass and in most of protestant churches as well.Many modem preachers do not like the old lectionary because it is crammed with the stories of Jesus’ miracles which - as they say - have no relevance to churchgoers of today. Grundtvig, however, always met those stories with pleasure, because in his opinion, they dealt with Jesus’ strong deeds in the worship today in baptism and communion. And essentially the biblical readings are worked out on the Sundays before and after the old baptismal terms, either at Easter time, or on the sixth of January, or at Whitsun. Thus baptism is defined in three ways by the three old baptismal terms: on January sixth as a birth with Christ, at Easter as death and resurrection with Christ and at Pentecost as the reception of the gift of the Holy Spirit.The Western system of gospel readings in general survived the Reformation, but in the course of the seventeenth and eighteenth centuries the account of Christ’s acts of power came under critical scrutiny. They were understood as magical elements, which obscured the character of the bible as the teaching of Christianity. Parallel with this, in the context of the liturgy, the renunciation and the naming of the Devil and the word Hell was removed from the Apostles’ Creed in the baptismal rite and the Annunciation, the Resurrection and the Ascension were understood as images.As an old-fashioned believer, Grundtvig protested against all this. Christianity depended on Christ’s works of power. But despite his faith that the bible was literally God’s word, his problem was this: When and how did God’s word and Christ’s deeds of power touch him personally? Theologically, the question about the presence of God was a problem for Grundtvig throughout his life. In simple terms: Where does God speak to mel Grundtvig’s problem was solved by his famous »unparalleled discovery«, which became the hermeneutic key to his sermons. The thesis of liturgical history scholarship is that liturgical exegesis has its place already in the New Testament, and that the secondary epistles of St. Paul in connection (Ephesians, Colossians) can be rehabilitated, since they give us the key to the understanding of Jesus’ miracles in relations to baptism. In the end it points to Grundtvig’s persistent attempt to find the place where God speaks to him, where he intuitively rediscovers the early church’s understanding of the connection between Jesus’ works of power and baptism, and which thus becomes a contemporary challenge to New Testament scholarship and preaching today.
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Somos, Mark. "Beyond Minimalism." Grotiana 35, no. 1 (December 6, 2014): 119–57. http://dx.doi.org/10.1163/18760759-03501004.
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This paper offers an interpretation of De veritate that resolves its ostensible self-contradictions and uncovers its coherence when it is read as a text designed primarily with an irenic purpose, a didactic method, and having a secularising effect regardless of the author’s intention. The article has seven sections: (1) Introduction; (2) Proofs of Religious Truth (Standards of good religion: ethics, rewards, and the violence of conquest; Testimony and consensus; Miracles; Oracles and prophecies; Simplicity); (3) Religious Practice (Ceremonies and rites; Sacrifices; Adiaphora); (4) Distinctive Christian Truths (The Trinity; Jesus Christ; Son of God, Son of Man; Death, Resurrection, and Ascension; Free will; Immortality; Doctrinal omissions); (5) Proofs from Providential History (The Bible’s textual integrity; The spread of Christianity; The early Church and the Bible), (6) Aspects of Reception; and (7) Conclusion: Christianity according to De veritate (Summary of findings; Thesis 1: Secularising legalism; Thesis 2: Didactic secularisation).
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Kamczyk, Wojciech. "Perykopa o wskrzeszeniu Łazarza (J 11, 1-44) a nauka św. Augustyna o odpuszczeniu grzechów." Vox Patrum 57 (June 15, 2012): 247–61. http://dx.doi.org/10.31743/vp.4130.
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Interpreting the pericope about the resurrection of Lazarus, Augustine began his commentary with a reflection about three resurrection miracles described in the Gospels. Namely the raising to life Jairus’ daughter, young man of Nain and Lazarus. The latter seems to be the richest in theological meaning. Augustine compared these three dead with three types of sin (in the heart, in deed and out of habit). Those dead were raised to life by Jesus. He is the one who has the power to do so. The forgiveness of sins is here presented as a spiritual resurrection. However in the most serious situation is Lazarus. It is a picture of the sinner, who not only commits sin, but is subjected to a habit. The forgiveness of sins is done by the power of Christ, but there is also the need for confession of sin, repentance, and the interference of Mother Church, which releases us from the bondage of sin.
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Susanto, Yusak Noven. "KRITIK TERHADAP PANDANGAN VERIDIKALISME MENURUT PANDANGAN ALKITAB." Alucio Dei 5, no. 1 (March 29, 2022): 38–48. http://dx.doi.org/10.55962/aluciodei.v5i1.22.
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Veridicalism is an understanding that is based on a trustworthy truth if it can be verified. Because according to this view, belief must be built from proven evidence. If it cannot be proven and cannot be verified, it can be doubted and abandoned because there is no truth in it. This is acceptable but on the other hand this view is unacceptable. Like the story found in the Word of God, when the Lord Jesus Christ made miracles which of course scientifically cannot be proven. But when you see this is it not true or not? Of course it is true and happened. Therefore, in this study the researcher wants to criticize this Veridicalism view based on the Biblical viewpoint. The method that researchers use in this research is the literature research method, which uses sources that support the description of Veridicalism and the Bible. The purpose of this research is to show believers God's intention and provide an explanation of the viewpoint of Veridicalism which cannot fully become the basis of life for believers today.
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Nathanael, Octavianus. "Implikasi Iman dan Mujizat di Perjanjian Baru dalam Perkembangan Gereja Elim Kristen Indonesia." HAGGADAH: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (March 9, 2022): 42–54. http://dx.doi.org/10.57069/haggadah.v1i1.8.
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There were so many things that marked the growth of the early church in the books of New Testament, and the two significant things were their faith and miracles that happened in the first hundred year of the church history. Their dependent faith to The Lord Jesus Christ was truly amazing. Despite all of the problems and persecution that they faced, they continuously put their trust in the Lord. What didn’t left the early believers context was their practices in each family. They live in the fear of God and under the tight rules of The Law.Ada begitu banyak hal yang menandai pertumbuhan gereja mula-mula dalam kitab-kitab Perjanjian Baru, dan dua hal penting adalah iman dan mukjizat mereka yang terjadi pada seratus tahun pertama sejarah gereja. Iman mereka yang bergantung kepada Tuhan Yesus Kristus sungguh menakjubkan. Terlepas dari semua masalah dan penganiayaan yang mereka hadapi, mereka terus menaruh kepercayaan mereka kepada Tuhan. Apa yang tidak meninggalkan konteks orang percaya mula-mula adalah praktik mereka di setiap keluarga. Mereka hidup dalam ketakutan akan Tuhan dan di bawah aturan ketat Hukum.
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FAZIO, Giovanni. "A THEOLOGICAL SUPPORT, FROM CHALCEDON, TO THE SHROUD IMAGE NATURAL FORMATION." International Journal of Theology, Philosophy and Science 5, no. 8 (May 27, 2021): 42–48. http://dx.doi.org/10.26520/ijtps.201.5.8.42-48.
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The fourth Ecumenical Council of Chalcedon (451 AD) sanctions, for the Holy Church very important conclusions regarding the nature of Christ. The above results do not contrast, but rather open to a natural formation of the Shroud body image. This occurs because it was affirmed in Chalcedon that Jesus Christ, the Nazarene, has two natures, one human and one divine, “inconfusedly, unchangeably, indivisibly, inseparably”, which coexist in one person (hypostasis). Consequently, the monophysitism of Eutiche and of the Egyptian, Syrian and Armenian Churches, was rejected. Now, the Resurrection of the Nazarene is a Transcendental event that, according to those like us who support the natural formation of the Shroud body image, acted only on the corpse leaving the burial linen in the Immanent, under the dominion of the natural sciences. So, the Miracle of the Resurrection shows the divine nature of Christ, while the Shroud body image formation, the human one.
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van Beeck, Frans Josef. "“Born of the Virgin Mary”: Toward a Sprachregelung on a Delicate Point of Doctrine." Pacifica: Australasian Theological Studies 14, no. 2 (June 2001): 121–43. http://dx.doi.org/10.1177/1030570x0101400201.
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This essay offers an interpretation of the traditional catholic teaching that “Jesus Christ, conceived by the power of the Holy Spirit, was born of the Virgin Mary”. The author reviews recent exegesis and theology, then revisits the tradition of the church, then discusses the contrast between the physiological “facts” involved in human conception as they were understood in the classical periods — and thus at the place and time of the composition of the infancy narratives — and the accepted modern, scientific account of the same “facts”. He argues that neither the New Testament nor the Church teaches that Jesus' virginal conception is a cosmological miracle: rather this is a conclusion of the data of the faith, not an article of faith in and of itself. This should guide our speech in ministry.
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Klem, Matthew J. "Elijah and Elisha in the Signs of the Gospel of John: Assessing Prophetic Christologies." Catholic Biblical Quarterly 86, no. 3 (July 2024): 528–49. http://dx.doi.org/10.1353/cbq.2024.a931736.
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Abstract: Many interpreters have observed allusions to Elijah and Elisha in the signs of the Gospel of John. Older studies typically evaluated the parallels to determine either John’s use of a signs source, the provenance of the Gospel, or the christology of early Christian communities. But several recent studies taking a more narrative-oriented approach have asked what kind of christology is generated when one reads the signs in light of the miracles of Elijah and Elisha. They have generally concluded that the resulting prophetic christology functions as a stepping-stone toward higher christologies. On the intertextual reading of this article, however, the prophetic chris-tology relates to other christologies not as a stepping-stone but in terms of the theology of prophecy from Kings: the signs of Jesus validate his prophetic authority, and Jesus takes up not only the role of Elijah and Elisha but also the role of the prophets’ God.
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Mihoc, Alina. "La Nativité dans La Passion d’Arras d’Eustache Marcadé : mise en scène et mise en image au XVe siècle." Revista Cercurilor studenţeşti ale Departamentului de Limba şi Literatura Franceză, no. 9 (November 2020): 15–24. http://dx.doi.org/10.31178/rcsdllf.9.2.
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The Arras Mystery Play, a play in verse structured in 4 days, presents, through the death and resurrection of Jesus, the essence of christianity to the audience whom it intends to instruct. Written before 1414 by the ecclesiastical Eustache Marcadé, the text is kept in one of the most important illuminated manuscripts of the Medieval European theatre, used for silent devotion. One of the play’s central episodes is the Nativity of Christ, event that is staged through text and image montage. The presence of the two midwives in the stable of Bethlehem, apparently useless because Mary didn’t need help to gave birth to her child, is essential in the text. The extraordinary birth of Jesus is emphasized thanks to Salomée’s disbelief: she didn’t believe in the miracle of Mary’s virginity. Her doubt reinforces the truth of this mystery and it presents itself like a reception lesson: the good manners of believing and seeing the Incarnation mystery are revealed to the readers.
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Loue, Sana. "Parentally Mandated Religious Healing for Children: A Therapeutic Justice Approach." Journal of Law and Religion 27, no. 2 (January 2012): 397–422. http://dx.doi.org/10.1017/s0748081400000436.
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Significant controversy surrounds individuals' reliance on religious healing approaches to the treatment of illness, particularly when such efforts focus on the provision of care for children. These approaches, rooted in organized religions and their theologies, encompass a wide range of practices, ranging from prayer, meditation, and the laying on of hands, to exorcism, speaking in tongues, Spiritism, shamanic intervention, and various rituals of Santería. Numerous faith communities espouse one or more forms of religious healing while discouraging reliance on conventional medical treatments: These communities include the Christian Science Church, the Church of the First Born, End Time Ministries, Faith Tabernacle, Followers of Christ Church, Bible Believers' Fellowship, Christ Assembly, Christ Miracle Healing Center, Church of God Chapel, Church of God of the Union Assembly, Holiness Church, Jesus Through Jon and Judy, “No Name” Fellowship, Northeast Kingdom Community Church, and The Source.Others, such as the Assemblies of God, have moved away from an exclusive reliance on religious healing practices to a more holistic approach that combines religious-healing with at least some aspects of biomedicine. For many of these listed groups, health and illness represent the physical manifestation of moral concerns relating to salvation, which can only be addressed through religious healing.
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Muessig, Carolyn. "Signs of Salvation: The Evolution of Stigmatic Spirituality Before Francis of Assisi." Church History 82, no. 1 (February 21, 2013): 40–68. http://dx.doi.org/10.1017/s000964071200251x.
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Francis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is widely held to be the first documented account of an individual miraculously and physically receiving the wounds of Christ. The appearance of this miracle, however, in the first quarter of the thirteenth century, is not as unexpected as it first seems. Interpretations of Galatians 6:17—“I bear the marks of the Lord Jesus Christ in my body”—had been circulating in biblical commentaries since the early Middle Ages. These works posited that clerics bore metaphorical and sometimes physical wounds(stigmata)as marks of persecution, while spreading the teaching of Christ in the face of resistance. By the seventh century, the meaning of Galatians 6:17 had been appropriated by bishops and priests as a sign or mark of Christ that they received invisibly at their ordination, and sometimes visibly upon their death. In the eleventh century, Peter Damian articulated a stigmatic spirituality that saw the ideal priest, monk, and nun as bearers of Christ's wounds, a status achieved through the swearing of vows and the practice of severe penance. By the early twelfth century, crusaders were said to bear the marks of the Passion in death and even sometimes as they entered into battle. By the early thirteenth century, “bearing the stigmata” was a pious superlative appropriated by a few devout members of the laity who interpreted Galatian 6:17 in a most literal manner. Thus, this article considers how the conception of “bearing the stigmata” developed in medieval Europe from its treatment in early Latin patristic commentaries to its visceral portrayal by the laity in the thirteenth century.
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Scuderi, Antonio. "The Gospel According to Dario Fo." New Theatre Quarterly 28, no. 4 (November 2012): 334–42. http://dx.doi.org/10.1017/s0266464x12000632.
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For over half a century the Italian Nobel playwright and performer Dario Fo (b. 1926) developed a theatre that challenged the authority of hegemonic culture, while promoting the validity and dignity of folk and popular cultures. In his satire of the Catholic Church, Fo presents the paternalistic God the Father as an instrument of suppression, while showing Jesus as being closer to the hearts of the folk. His references to apocryphal gospels – the gospels of early Christianity that were rejected by the Roman Church – play into this schema. In two of his plays, First Miracle of the Christ Child (from Tale of a Tiger and Other Stories) and Johan Padan Discovers America, Fo borrows elements from various apocryphal texts as a basis to underscore his father/son dichotomy, and to contest hegemonic dominance. At the same time, he presents a human Jesus who is more akin to the Jesus of certain apocrypha than to official gospels. Antonio Scuderi is Professor of Italian at Truman State University in Missouri, where he founded the Italian programme. His interdisciplinary articles on Italian performance traditions have been published in leading journals of theatre, folklore and literary studies, and in essays for books. He is the author of Dario Fo and Popular Performance (Legas, 1998) and co-editor of Dario Fo: Stage, Text, and Tradition (Southern Illinois UP, 2000). His latest book, Dario Fo: Framing, Festival, and the Folkloric Imagination (Lexington Books, 2011), examines the influence of concepts derived from folk culture, anthropology, and Gramscian Marxism on the development of Fo's theatrical praxis.
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Saenkova, Elena. "A Newfound Icon “Sophia the Wisdom of God with Miracle-Working Icons of the Mother of God” of the Late 17th — Early 18th Century: Aspects of the Iconographic Programme." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015810-0.
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The article discusses the unique theological programme of an icon painted in the town of Vologda at the turn of the 17th to the 18th century. The icon combines the image of Sophia the Wisdom of God with the miraculous icons of the Mother of God: “The Lamenting Virgin”, “Our Lady of Georgia”, “The Virgin Eleousa” and “Our Lady of the Kievan Caves”. The image of Sophia the Wisdom of God has a number of significant differences from the classical iconography that became widespread in the Russian art of the 16th and 17th centuries: there is no image of Jesus Christ and the figure of the fiery-faced angel is inscribed as “IC XC”. The study of this icon provides new information for the interpretation of the theme of Sophia the Wisdom of God in Russian culture of the 17th — 18th century.
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Prikhodko, Maksim. "Irony and heroism." European Journal of Humour Research 9, no. 2 (July 20, 2021): 52–62. http://dx.doi.org/10.7592/ejhr2021.9.2.497.
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In the article we investigate the Christian – pagan polemic of Origen's treatise “Contra Celsum” in fragment 7.53-58, where the problem of the correlation of irony and heroism reveals the contrast between false and true deeds, for which divine honours are given. The irony that Celsus uses to attack Christians serves as a kind of “divide” that marks a contrast between pagan ideas about heroism, as a principle of deification of people, and the principles on which, from Celsus’ point of view of, Christians consider Jesus to be God. A special subject of the article is Celsus’ reflection on the ironic motive of the Book of Jonah, the story of the gourd (Jonah 4, 5-11), and the salvation of the prophet Daniel from the lion's den (Dan. 6, 16-23). Origen’s response to Celsus’ speech shows a certain similarity to the text of a pagan author in structural, stylistic and lexical aspects. Such factor reveals a rhetorical content of the response of Origen. In the field of rhetorica, Origen uses irony against his opponent: pagan heroes and philosophers now appear funny or not serious enough, whereas the Old Testament prophets are revealed as genuinely great and as a source of miracles. In light of this, Origen’s response to Celsus replaces Celsus’ ironic allusion to the gourd story from the fourth chapter of the Book of Jonah with the first verse of the second chapter, which opens the episode of Jonah’s stay in the belly of the whale. An analysis of this substitution, based on the hermeneutic principles of Origen, shows the role of Biblical irony as a specific aspect of the spiritual meaning of the sacred text. It is hypothesized that the essence of this specificity is the creation of a contrast that sets any feat of any person in the light of the historical life of Jesus Christ, who completely and exceptionally realized God's providence. This reveals a pattern or principle of going beyond the limits of human virtue to the sphere of divine being. To compare any feats with the earthly life and the death of the Saviour renders the opposition of ironic and heroic no longer a contrast between false and true: any heroism, even the exploits of the Old Testament prophets, becomes ironic / ridiculous. Thus Origen’s Christian irony is not only an instrument of rhetorical discourse, but a philosophical and literary device that allows transcending, or elevating to an unattainable level, the heroism of the life and death of the Saviour.
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Вевюрко, И. "Journal «Apocrypha. Revue International des Littératures apocryphes» Bibliographical Review. Part 3: 1994–1995." Библия и христианская древность, no. 3(15) (February 15, 2022): 158–74. http://dx.doi.org/10.31802/bca.2022.15.3.007.
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В пятом и шестом номерах «Апокрифы» опубликованы статьи на французском и английском языках. Ричард Бокхем в публикации об «Апокалипсисе Петра» представляет гипотезу, согласно которой этот памятник связан с восстанием Бар Кохбы. Франсуа Бовон исследует предполагаемую цитату из «Деяний Павла» у Оригена. Тому же апокрифу посвящена работа Энн Брок, в которой исследуется его жанровое своеобразие. Малоисследованную сирийскую рукопись с апокрифами, в том числе неизвестными, представляет публике Ален Деремо. Реконструкции апокрифа «Narratio Iosephi» посвящена статья Реми Гонеля; он же в следующей статье освещает проблему использования апокрифических источников в «Золотой легенде». Симон Мимуни рассказывает историю жанра «Жизнь Марии». Работу над классификацией апокрифических сюжетов в живописи церквей Савойи продолжает Катрин Попэр. С точки зрения апокрифических сюжетов представлено у Марека Старовейского изучение византийской трагедии «Христос Страждущий». Ирена Бакус публикует и комментирует первый латинский перевод «Протоевангелия Иакова». Христиан-Бернард Амфо выдвигает гипотезу, что «Евангелие согласно евреям» послужило источником для Евангелия от Луки. Рене-Жорж Кокё исследует коптский In the fifth and sixth issues of the journal «Apocrypha» there were published articles in French and English. Richard Baukham in a publication about the «Apocalypse of Peter» presents a hypothesis according to which this text is associated with the uprising of Bar Kokhba. François Bovon explores a supposed quotation from «Acts of Paul» by Origenes. The same apocrypha is considered in the work of Ann Brock, who explores its genre originality. A little-researched Syrian manuscript with apocrypha, including unknown ones, is presented to the public by Alain Desremaux. The article by Remy Gounelle is devoted to the reconstruction of the apocrypha «Narratio Iosephi»; in the following article, he also highlights the problem of using apocryphal sources in the «Golden Legend». Simon Mimouni tells the story of the genre «Life of Mary». Catherine Paupert continues to work on the classification of apocryphal subjects in the ikonography of the Savoy churches. From the point of view of apocryphal plots, Marek Staroveysky presents the study of the Byzantine tragedy «The Suffering Christ». Irena Bakus publishes and comments on the first Latin translation of the Protoevangelium of James. Christian-Bernard Amfo puts forward a hypothesis that «Gospel according to the Jews» served as a source for the Gospel of Luke. Rene-Georges Coquin explores the Coptic «Apocryph of Jeremiah» in Coptic-Arabic and Garshuni manuscripts. Robert Faerber conducts a comparative analysis of two Old English homilies on the Easter. The concept of midrash at the theoretical level is analyzed in the article by Martin McNamara. Bernard Outtier explores the motives of the Assumption in two homilies attributed to St. John Chrysostom. David Pao discusses the genre problems of apocryphal works on the example of «The Acts of the Apostle Andrew». In Madeleine Scopello’s article, the description of Mani’s life in the «Acts of Archelaus » is considered as a correlate of the polemic with Manichaeism. Isabella Ullern-Weité discusses the very concept of «apocrypha» with the involvement of philosophical hermeneutics. The last article of the sixth issue is a description by Witold Witakowski of the Ethiopian story about the miracles of Jesus Christ.
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Erskine, Noel Leo. "Di Jamiekan Nyuu Testiment." International Journal of Public Theology 7, no. 4 (2013): 389–97. http://dx.doi.org/10.1163/15697320-12341307.
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AbstractThis article argues that Di Jamiekan Nyuu Testiment represents a breakthrough of grace as it re-enacts, for Jamaica as a nation, the divine miracle and humility of the incarnation: God speaking to Jamaicans in their own language, Patwa, just as Jesus Christ chose to be with a peasant family, Joseph and Mary. Jamaicans have always prayed and worshipped in Patwa, intuitively believing that God understands Patwa; yet, the translation of the New Testament into Patwa suggests that, as well as listening to and understanding God’s children when they speak to God in Patwa, God also speaks Patwa, not as a foreigner but as one who embraces and understands the nuances of Jamaican language and culture. The article looks at the formation of Jamaican Patwa in the nexus between Africa and Europe and questions in what ways Di Jamiekan Nyuu Testiment may serve as a source of liberation. Questions raised in the article include whether the translation of the New Testament in Patwa will reverse notions, among Jamaicans, of an inherent superiority of the English language; whether it is possible that Jamaicans will now begin to understand that no language or culture is excluded from being the bearer of Scripture or divine truth, and that no language or culture has an exclusive access to divine truth. The article also considers what this translation into the language of the masses of Jamaicans teaches concerning the nature of God and the missio Dei.
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Nugroho, Eko, Vendyah Trisnaningtyas, and Steven Tommy Dalekes Umboh. "Deskriptif Jalan Sempit Dalam Matius 7:13-14: Suatu Refleksi Teologi Bagi Kekristenan." Veritas Lux Mea (Jurnal Teologi dan Pendidikan Kristen) 5, no. 1 (February 15, 2023): 15–25. http://dx.doi.org/10.59177/veritas.v5i1.195.
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This article aims to explore the meaning of Refection which means “Mirror/Reflection”, provide an analysis of it and provide a description of the function of Reflection in Christian life. In writing this scientific paper, the researcher uses a qualitative descriptive method by collecting data from books, journal articles, and from the author's observations while serving the family and work community. The description in this article shows that there is power in doing Reflection on the Christian life in a real way by being doers of God's Word. The conclusion is found that it is biblically stated that reflection is exemplified by the Lord Jesus Christ himself in parables in each of his sermons and is also carried out by biblical figures in determining the choice of a way of life that is in accordance with God's Word. Reflection proves that the power of God's Word is able to bring people to introspect themselves by understanding God's will in every journey of life, so that they get results or fruit that are beyond human expectations, because it is written that what is sown is what is reaped. In other words, reflection is a part of life's reflection in doing according to the will of God's Word and living it, the Holy Spirit who enables understanding and faith that makes miracles happen when reflection is done with high self-awareness.AbstrakArtikel ini bertujuan mendalami makna dari reflection yang berarti “cermin/pantulan”, memberikan analisis terhadapnya dan memberikan deskripsi fungsi dari Reflection dalam kehidupan Kekristenan. Dalam penulisan karya ilmiah ini, peneliti menggunakan metode deskriptif kualitatif dengan pegumpulan data dari buku, artikel jurnal, dan dari pengamatan penulis selama melayani komunitas keluarga dan pekerjaan. Uraian pada artikel ini menunjukkan ada kekuatan dalam melakukan reflection (cermin/pantulan) pada kehidupan Kekristenan secara nyata dengan menjadi pelaku Firman Tuhan. Hasil simpulan ditemukan bahwa secara Alkitabiah menyatakan bahwa reflection dicontohkan oleh Tuhan Yesus Kristus sendiri dalam perumpamaan dalam setiap kotbah-Nya dan dilakukan pula oleh para tokoh Alkitab dalam menetapkan pilihan jalan hidup yang sesuai dengan Firman Tuhan. Reflection membuktikan bahwa kekuatan Firman Allah mampu membawa manusia menginstrospeksi diri dengan cara memahami kehendak Tuhan dalam setiap perjalanan hidup, sehingga memperoleh hasil atau buah yang diluar ekspektasi manusia itu sendiri, karena ada tertulis apa yang di tabur itulah yang dituai. Dengan kata lain reflection merupakan bagian cerminan hidup dalam melakukan sesuai kehendak Firman Allah dan menghidupinya, Roh Kudus yang memampukan untuk memahami dan iman yang membuat mujizat terjadi saat reflection dilakukan dengan kesadaran diri yang tinggi.
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Schnelle, Udo. "Das frühe Christentum und die Bildung." New Testament Studies 61, no. 2 (February 26, 2015): 113–43. http://dx.doi.org/10.1017/s0028688514000344.
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Early Christianity is often regarded as an entirely lower-class phenomenon, and thus characterised by a low educational and cultural level. This view is false for several reasons. (1) When dealing with the ancient world, inferences cannot be made from the social class to which one belongs to one's educational and cultural level. (2) We may confidently state that in the early Christian urban congregations more than 50 per cent of the members could read and write at an acceptable level. (3) Socialisation within the early congregations occurred mainly through education and literature. No religious figure before (or after) Jesus Christ became so quickly and comprehensively the subject of written texts! (4) The early Christians emerged as a creative and thoughtful literary movement. They read the Old Testament in a new context, they created new literary genres (gospels) and reformed existing genres (the Pauline letters, miracle stories, parables). (5) From the very beginning, the amazing literary production of early Christianity was based on a historic strategy that both made history and wrote history. (6) Moreover, early Christians were largely bilingual, and able to accept sophisticated texts, read them with understanding, and pass them along to others. (7) Even in its early stages, those who joined the new Christian movement entered an educated world of language and thought. (8) We should thus presuppose a relatively high intellectual level in the early Christian congregations, for a comparison with Greco-Roman religion, local cults, the mystery religions, and the Caesar cult indicates that early Christianity was a religion with a very high literary production that included critical reflection and refraction.
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Clark, Tyler. "Jesus Christ." Dialogue: A Journal of Mormon Thought 52, no. 3 (October 1, 2019): 109. http://dx.doi.org/10.5406/dialjmormthou.52.3.0109.
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Eve, Eric. "The Miracles of an Eschatological Prophet." Journal for the Study of the Historical Jesus 13, no. 2-3 (May 5, 2015): 131–49. http://dx.doi.org/10.1163/17455197-01302005.
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While it has not been a central aspect of his work on the historical Jesus, E.P. Sanders has contributed to the understanding of Jesus’ miracles. In Jesus and Judaism, Sanders argued that Jesus was an eschatological prophet and maintains that he certainly healed people in ways that his contemporaries regarded as miraculous, but that his miracles were not signs of the end, and cannot be used to determine what type of figure he was. The fuller treatment of miracles in the later The Historical Figure of Jesus emphasizes the exorcisms and dismisses the nature miracles as having made minimal impact, leading Sanders to conclude that Jesus’ miracles were not as spectacular as the Gospels suggest, and that they probably led his contemporaries to view Jesus as a holy man like Honi the Circle-Drawer, although Jesus himself probably understood his miracles as signs of the imminent arrival of the new age, and his disciples may have come to see them as a defeat of evil powers and as a legitimation of Jesus’ claims. After summarizing Sanders’s arguments this article goes on to suggest how some of their foundations may be secured while also suggesting that the case for associating Jesus’ miracles with his role as an eschatological prophet may be stronger than Sanders allowed. It then concludes by indicating how Sanders’s account of the role of Jesus’ miracles might be further rounded out first by exploring their possible symbolism (as Sanders does with the Temple incident) and second through various social-scientific approaches.
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Baik, Woon Chul. "The Historicity of Jesus’ Miracles a the Hermineutical Study of Miracles." Society of Theology and Thought 86 (June 30, 2022): 51–113. http://dx.doi.org/10.21731/ctat.2022.86.51.
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One of the most remarkable things about Jesus' actions is miracles. The four Gospels report healing, exorcism, raising the dead and performing many natural miracles. Are these miracle stories historically true? In modern times, commentators, such as Bultmann, who have been influenced by a mechanistic world-view, regard the miracle of Jesus as a myth or a product of imagination, created from apologetic motives. As a result of analyzing the texts by the historical-critical method, avoiding ideological prejudices, this paper reaches the conclusion that Jesus clearly performed the miracle of healing, exorcism, and raising the dead. Jesus declared that the kingdom of God has come upon you if I cast out demons by the finger of God. Likewise, through miracles, Jesus made the apocalyptic expectation of future salvation present.
A miracle is already a new heaven and a new earth on a small scale. With power they had received from Jesus, the disciples of the early church performed miracles that Jesus performed and they proclaimed the gospel of the kingdom of God. However, the miracle of Jesus' healing was reinterpreted by christological perspectives in the theology of the cross and resurrection, and the power of exorcism began to be replaced by baptism in the Holy Spirit. At thre same, this wonderful charismatic power gradually disappeared in the church,
How should Jesus' miracles be understood today? What are the challenges of today's scientific worldview to the miracles, and miracle faith? This paper presents a preliminary reflection on these topics as a conclusion.
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Steffen, Jason R. "Jesus Christ, Esq." Dialogue: A Journal of Mormon Thought 54, no. 2 (July 1, 2021): 175–82. http://dx.doi.org/10.5406/dialjmormthou.54.2.0175.
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Cutler, Jody B. "Jesus Christ Superstar." Afterimage 36, no. 4 (January 1, 2009): 37–38. http://dx.doi.org/10.1525/aft.2009.36.4.37.
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McBee, Lucy. "Rabbi Jesus Christ." Minnesota Review 2023, no. 100 (May 1, 2023): 34–44. http://dx.doi.org/10.1215/00265667-10320870.
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Jeong, Hee Wan. "A Theological Understanding of Miracle: Focusing on the Intersection of Science and Theology." Society of Theology and Thought 86 (June 30, 2022): 114–51. http://dx.doi.org/10.21731/ctat.2022.86.114.
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The traditional understanding of miracles is being challenged. As science advances and secular thinking proliferates, people become increasingly exclusive of miracles and testimonies about miracles. Recognition and acceptance of miracles depend on differences in mindset and worldview. There is a huge gap between those who lived in the pre-modern mindset and worldview and those who live in the modern mindset and worldview. On the other hand, there are differences in the ways of acknowledging and accepting miracles due to differences in civilization and culture even among people living in modern age.
Miracle stories are much more in the past than in the present. How should we understand and interpret the miracle story of history from today's perspective? There are many miracle stories related to Jesus in the Bible. It is clear that Jesus was accepted as a miracle-worker by the people of that time. However, the ways in which modern Bible scholars acknowledge, accept, and interpret Jesus' miracles differ depending on the category of the miracle. On the one hand, Jesus' miracles are one of many things that Jesus did in his life. Miracles do not determine Jesus' identity.
What place does miracles occupy in the contemporary theological context of the theory of ‘God’s continuous creation’? The understanding of the relationship between miracles and natural laws differs depending on how the laws of nature are defined. Science changes and evolves. When a new paradigm for understanding nature is formed, the way we understand the relationship between natural laws and miracles will change. Miracles are just one of the many variations of God’s creation. It would make more sense to approach miracles through a new understanding of God’s creation.
An understanding of miracles requires an understanding of divine action. Traditional theological accounts of divine action are becoming increasingly less persuasive today. We live in a time when it is increasingly difficult to explain and account for God’s activity. The question of divine action posed by the problem of miracles is perhaps the challenge for the theology of our time. A new theology is called for.
Miracles can be better understood in the Sitz im Leben of believers than in the field of science. Miracles are not a scientific problem, but a theological problem and a matter of faith.
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Dwiatmaja, Alb, Irawan. "Kristologi Michael Amaladoss dalam Terang Model Antropologis Stevan B. Bevans." Jurnal Teologi 10, no. 02 (November 30, 2021): 119–36. http://dx.doi.org/10.24071/jt.v10i2.3287.
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Jesus Christ remains the same yesterday, today and forever but changed humans can not help but think of Him differently (cf. Heb 13:8). The appreciation of the Christian faith in Jesus Christ continues to change in line with the context in which Christianity is located. Change requires everyone, both the Church, theologians, and even the people to conceptualize and discuss Jesus Christ in a new way so that Jesus Christ can be preached to different people. Michael Amaladoss contribute ideas on how Jesus Christ can be understood by people according to the context in which they live. He explain who Jesus Christ is using different methodological approaches. Amaladoss describe Jesus using images found in Asia. Through images, Amaladoss wants to show the inclusiveness of Jesus who is present for all people in all aspects of Asian life. Amaladoss reflects that Jesus, which fits the Asian context, must have a dialogue with Asian realities, namely poverty, cultural plurality, and religious plurality.
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Meier, John P. "Dividing Lines in Jesus Research Today." Interpretation: A Journal of Bible and Theology 50, no. 4 (October 1996): 355–72. http://dx.doi.org/10.1177/002096439605000403.
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The Jesus of history undertook a prophetic ministry to Israel that involved working miracles. These miracles supported his eschatological message about the kingdom of God. The most adequate way to picture Jesus, therefore, is as the miracle-working, eschatological prophet who cloaked himself in the mantle of Elijah.
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Manurung, Pangeran. "The Problem of Messiah in the Mind of Semitic Religion." Journal Kerugma 1, no. 1 (January 11, 2019): 39–48. http://dx.doi.org/10.33856/kerugma.v1i1.66.
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Broadly speaking, the subject of the Christology that is still worth talking about in the academic pulpit is the title "Messiah" carried by Jesus Christ. In general, the Judeo-Islamic community and some Christians are still dilemma in positioning Jesus, especially regarding the worthiness of Jesus Christ to be accepted as the Messiah. Placing Jesus Christ in the right place for all three of these great religions has proven to be no easy matter. Especially for Judeo-Islam, Christians generally accept Jesus Christ as the Messiah. On the contrary for Jews and Islam. Some Jews gave rise to a half-movement of Judaism and half-Christians in terms of seeing Jesus as the Messiah. Likewise with Islam. Here are some of the main problems. Keynote: Messiah, Jesus Christ, Semitic Religion.
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MICHIELS, Robrecht. "Church of Jesus Christ." Louvain Studies 18, no. 4 (December 1, 1993): 297–317. http://dx.doi.org/10.2143/ls.18.4.2013752.
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Greenberg, Eric J. "Who Killed Jesus Christ?" Index on Censorship 33, no. 1 (January 2004): 128–31. http://dx.doi.org/10.1177/030642200403300125.
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Forrester, Duncan B. "Rooted in Jesus Christ." Theology 113, no. 874 (July 2010): 298–99. http://dx.doi.org/10.1177/0040571x1011300423.
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Catchpole, David. "Book Review: Jesus Christ." Theology 92, no. 748 (July 1989): 323. http://dx.doi.org/10.1177/0040571x8909200426.
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Lange, Nicholas. "Jesus Christ and Auschwitz." New Blackfriars 78, no. 917-918 (July 1997): 308–16. http://dx.doi.org/10.1111/j.1741-2005.1997.tb02766.x.
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Fredriksen, Paula. "Jesus the Jewish Christ." Studia Theologica - Nordic Journal of Theology 66, no. 1 (June 2012): 3–19. http://dx.doi.org/10.1080/0039338x.2012.687126.
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Pardede, Rio Janto, Naek Tua Parlindungan Hutagaol, and Samuel Manaransyah. "Asimilasi Yesus Kristus: Suatu Studi Analisis Menurut Filipi 2: 6-8." Manna Rafflesia 9, no. 1 (October 31, 2022): 78–92. http://dx.doi.org/10.38091/man_raf.v9i1.260.
Full textAbstract:
This study aims to analyze the assimilation of Jesus Christ according to Philippians 2: 6-8. The research method used is content analysis. The results showed that the assimilation of Jesus Christ showed that Jesus did not exercise His rights as God to defend His humanity. Based on content analysis research, it was found that the assimilation of Jesus Christ was different from humans (prisoner assimilation). Human rights are strongly fought for by the state or government, there is even a law that regulates to protect human rights while the rights of Jesus Christ as a human being are not protected by the state or government. In researching content analysis on the text of Philippians 2: 6-8, Biblical Theology views the assimilation of Jesus Christ divided into 5 components, namely: a) Jesus did not hold fast to His rights as God (2:6), b) Jesus put aside the glory of God. Him (2:7a), c) Jesus took on the nature of a human servant (2:7b), d) Jesus humbled Himself (2:8a), e) Jesus became obedient and died on the cross (2:8b).