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Journal articles on the topic 'Paul, Suffering'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Swantek, Zachary. "John Paul II’s Theology of the Suffering Body." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 9, no. 1 (2019): 65. http://dx.doi.org/10.15633/pch.3363.

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2

Pool, Jeff B. "The Creative Suffering of God. Paul S. Fiddes." Journal of Religion 70, no. 3 (1990): 471–72. http://dx.doi.org/10.1086/488437.

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3

Davey, Wesley Thomas. "Playing Christ: Participation and Suffering in the Letters of Paul." Currents in Biblical Research 17, no. 3 (2019): 306–31. http://dx.doi.org/10.1177/1476993x19838471.

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Paul’s theology of suffering has been the subject of a spate of recent scholarly investigations. This article provides a roadmap for the burgeoning conversation, doing so by targeting two objectives. First, it offers a historical account of the origin of interest in the concept of ‘participation with Christ’ in the Pauline letters. The genesis of participation studies played an indispensable role in catalyzing research into Paul’s perspective on suffering, as the article shows. Second, with that stage set, the article then turns to highlight authors who focus more narrowly on ‘suffering as par

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4

Castelo, Daniel. "The Suffering of the Impassible God ? Paul L. Gavrilyuk." International Journal of Systematic Theology 9, no. 1 (2007): 100–103. http://dx.doi.org/10.1111/j.1468-2400.2006.00230_3.x.

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MARGUERAT, DANIEL. "Paul après Paul: une histoire de réception." New Testament Studies 54, no. 3 (2008): 317–37. http://dx.doi.org/10.1017/s0028688508000167.

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The article addresses the problem of the reception of Paul: how does the construction of the image of Paul in the Deuteropauline letters (Colossians, Ephesians, 2 Thessalonians), the Pastoral letters, the Acts of the Apostles and the apocryphal Acts of Paul relate together? The difficult question of the relationship between Paul in his letters and Paul in Acts is treated first. A typology of the reception of Paul is proposed following three poles: documentary (his letters), biographical (his life) and doctoral (his permanent authority for the Church). The conception that Paul's letters were th

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6

Noble-Olson, Matthew. "The Angels of Accumulated Suffering." New German Critique 47, no. 2 (2020): 217–46. http://dx.doi.org/10.1215/0094033x-8288209.

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Abstract This essay reads Walter Benjamin’s description of Paul Klee’s Angelus Novus through Theodor Adorno’s theorization of art’s contradictory sociality. In this analysis, the object that is illustrative of Benjamin’s imagined angel of history takes on the characteristics of that figure as the art object itself in Adorno’s analysis of art’s enforced distance from empirical reality. Just as the angel is forced to observe the wreckage of history from afar, the art object must remain framed within its own socially produced constraints, which protects it from what it observes but also ensures t

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LAWSON, ANDREW. "Foreclosure Stories: Neoliberal Suffering in the Great Recession." Journal of American Studies 47, no. 1 (2012): 49–68. http://dx.doi.org/10.1017/s0021875812001326.

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This article examines how the foreclosure crisis has been represented in a range of narrative genres: the reportage of Paul Reyes's Exiles in Eden: Life among the Ruins of Florida's Great Recession (2010), Michael Moore's documentary film Capitalism: A Love Story (2009), and Paul Auster's novel Sunset Park (2010).These narratives attempt to contextualize the human beings caught in the center of the subprime mortgage storm, but in the process each of them runs up against an opacity or obscurity, a crisis of representation. The article argues that underlying the financial crisis is an inability

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8

Maranhão-Filho, Péricles. "The art and neurology of Paul Richer." Arquivos de Neuro-Psiquiatria 75, no. 7 (2017): 484–87. http://dx.doi.org/10.1590/0004-282x20170067.

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ABSTRACT In the 1890s, one of Charcot’s most important protégés, Dr. Paul Richer (1849–1933), drew and sculpted a series of representations of the main types of nerve pathology. That series included drawings of pleomorphic hysterical crises and sculptures depicting patients suffering from labio-glosso-laryngeal paralysis and myopathy, as well as Parkinson’s disease. Richer was a resident at La Salpêtrière and, in 1882, became head of the Charcot museum. Early in his career, despite having no formal artistic training, he could represent masterfully, in drawings and sculptures, people’s tragic s

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9

Segal, Naomi. "‘A Petty Form of Suffering’." Body & Society 24, no. 1-2 (2018): 88–102. http://dx.doi.org/10.1177/1357034x18760176.

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‘Itching is a petty form of suffering,’ wrote André Gide in 1931. Itching may be occasional or obsessive; it positions a person inside a body that exists in familial and social contexts; it can be evoked in debates about righteousness and justice. This article begins with discussion of the work of Didier Anzieu, psychoanalyst author of The Skin-ego: among the nine ‘functions’ of the skin-ego that Anzieu describes, the last is ‘toxicity’, the skin turned against itself in a gesture of self-destruction. In my discussion of three other texts, I connect Gide’s diary entry to his sexuality; Lorette

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10

Loute, Alain. "Identité narrative collective et critique sociale." Études Ricoeuriennes / Ricoeur Studies 3, no. 1 (2012): 53–66. http://dx.doi.org/10.5195/errs.2012.119.

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For many authors, the transformations of capitalism have had the effect of causing suffering (stress, stigmatization, disaffiliation, etc..) whose social dimension is not recognized. For Emmanuel Renault, theoretical critique can analyze these new sufferings and become a "spokesman" giving voice to suffering beings. In this article, the author proposes to problematize this form of critical intervention, building on Paul Ricœur's reflections on the issue of the dispossession of the actors’ power to recount their actions themselves. If Renault’s intervention makes sense in relation to the ideolo

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Siregar, Benget Parningotan. "KAJIAN BIBLIKA 2 KORINTUS 6:4-10: MAKNA PENDERITAAN BAGI HAMBA TUHAN DALAM PELAYANAN." Phronesis: Jurnal Teologi dan Misi 4, no. 1 (2021): 100–113. http://dx.doi.org/10.47457/phr.v4i1.131.

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An ideal minister of God should be prepared to take up the cross and deny everything, just as Paul suffered so much in his ministry. However, nowadays many servants are afraid to experience suffering, the problem is they do not want to suffer, are afraid, worry, that is what causes Christ's servants or God's servants not to preach the gospel. So with that, the author is motivated to examine 2 Corinthians 6: 4-10, which describes Paul's suffering to answer the problem of God's servant that is happening in the field. In this study, the authors used a qualitative and descriptive-Bibliological app

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Singgih, Emanuel Gerrit. "Suffering as Ground for Religious Tolerance." Exchange 45, no. 2 (2016): 111–29. http://dx.doi.org/10.1163/1572543x-12341396.

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Religions often offered themselves as answers to suffering. Not infrequently the adherents of a certain religion consider the answer of their own religion to suffering to be the best, as it is based on one’s truth-claim. Recently in South-East Asia, this kind of truth-claim can be detected also in the phenomena of ‘commodification of religions’ done by various groups within Christianity, Buddhism and Islam, thus causing rivalry and intolerance. It was Paul Knitter who first describes global suffering, or ‘the pain of the world’ as religious challenge for all religions. In Indonesia, the recent

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13

Peter J. Colosi. "John Paul II and Max Scheler on the Meaning of Suffering." Logos: A Journal of Catholic Thought and Culture 12, no. 3 (2009): 17–32. http://dx.doi.org/10.1353/log.0.0038.

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14

Nakamura, Karen. "Paul A. Christensen,Japan, Alcoholism, and Masculinity: Suffering Sobriety in Tokyo." Japanese Studies 35, no. 2 (2015): 260–62. http://dx.doi.org/10.1080/10371397.2015.1080343.

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15

Yamamoto-Wilson, John R. "‘O that mine Adversary had written a Book!’ Translations of Catholic Literature and the Eroticization of Pain in Seventeenth-Century England." Translation and Literature 20, no. 2 (2011): 175–90. http://dx.doi.org/10.3366/tal.2011.0017.

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This paper sets out to illustrate how Catholic literature of this period attempted to perpetuate medieval attitudes towards suffering, and demonstrate the tensions caused by translations of such literature into English. Catholic translations (such as the 1611 edition of Vicenzo Puccini's biography of Magdalena de Pazzi) contained representations of exemplary suffering, albeit with a certain sense of unease and defensiveness, while for Protestant translators (such as Paul Rycaut, translator of Baltasar Gracián's El Criticón) Catholic portrayals of suffering could not function, in English, as in

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Dadosky, John D. "The Transformation of Suffering in Paul of the Cross, Lonergan and Buddhism." New Blackfriars 96, no. 1065 (2015): 542–63. http://dx.doi.org/10.1111/nbfr.12128.

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Roberson, James E. "Japan, Alcoholism, and Masculinity: Suffering Sobriety in Tokyo by Paul A. Christensen." Journal of Japanese Studies 42, no. 2 (2016): 362–67. http://dx.doi.org/10.1353/jjs.2016.0055.

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18

Crosby, J. F. "The Teaching of John Paul II on the Christian Meaning of Suffering." Christian Bioethics 2, no. 2 (1996): 154–71. http://dx.doi.org/10.1093/cb/2.2.154.

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19

Joy, Morny. "Paul Ricoeur: From Hermeneutics to Ethics." Journal of Chinese Philosophy 42, no. 1-2 (2015): 125–42. http://dx.doi.org/10.1163/15406253-0420102009.

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Paul Ricoeur’s early appreciation of hermeneutics introduced a dynamic interaction between a reader and a text. Employing both explanation and understanding, aided by the catalyst of Kantian creative imagination, Ricoeur revitalized hermeneutics from being simply a method of interpreting the literal meaning of a text. Such an openness to the text, as a form of otherness, initiated new insights into human ways of being and acting. In time, however, Ricoeur became disheartened by the unmerited suffering that he witnessed human beings were inflicting on other beings. He qualified his hermeneutic

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20

Silver, Richard M. "Paul Klee’s illness—a series of historical and clinical vignettes, part II." Journal of Scleroderma and Related Disorders 5, no. 1 (2019): 3–5. http://dx.doi.org/10.1177/2397198319851924.

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Viewing and analyzing fine art from a medical perspective increases our appreciation of the artist’s suffering and teaches an important lesson of the human aspects of medicine. Paul Klee (1879–1940), one of the most influential artists of the 20th century, died at the age of 60 from complications of systemic sclerosis (scleroderma). In this second, in a series of clinical vignettes, I discuss the musculoskeletal manifestations of systemic sclerosis and how they may have influenced the life and art of Paul Klee.

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21

Göbel, H., H. Isler, and H.-P. Hasenfratz. "Headache Classification and The Bible: Was St Paul's Thorn In The Flesh Migraine?" Cephalalgia 15, no. 3 (1995): 180–81. http://dx.doi.org/10.1046/j.1468-2982.1995.015003180.x.

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The conversion of Saul to Paul was a major event in the history of Western culture. Compared with its impact, any medical comments may seem redundant, but they have kept their place in the literature for many centuries. The flashing light that caused Saul to fall is often explained as solar retinopathy or keratitis, a seizure, or even a hysterical fit. These interpretations propose either a trivial injury or disease that would interfere with mental health. Neither version is quite compatible with the dramatic dimension of the event and with Paul's later achievements and sufferings. In later ye

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22

Lookadoo, Jonathon. "Polycarp, Paul, and the Letters to Timothy." Novum Testamentum 59, no. 4 (2017): 366–83. http://dx.doi.org/10.1163/15685365-12341574.

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Abstract Building on recent discussions of the Paulusbild in the second century, this study argues that Polycarp’s image of Paul is framed by his use of 1-2 Timothy. The essay first examines Polycarp’s allusions to 1 Tim 6:7, 10, similarities to the household code in 1 Tim 2:8-3:13, and the reversal of a phrase in 2 Tim 4:10. Two conclusions are then drawn. First, Polycarp’s use of language from 1-2 Timothy fits loosely within the standards of ancient quotation. Second, Polycarp’s depiction of Paul as a suffering, pastoral figure is closely tied to his use of language from 1-2 Timothy.

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23

Swaminathan, Pillai Rajammal, and Dr K. Thiyagarajan. "Existentialism- The Struggle Remains in Mulk Raj Anand’s Major Novels." SMART MOVES JOURNAL IJELLH 7, no. 11 (2019): 11. http://dx.doi.org/10.24113/ijellh.v7i11.10098.

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Existentialism is a philosophy that emphasizes individual existence, freedom and choice. It is centered upon the analysis of existence and of the way humans find themselves existing in the world. The perception is that, humans exist first and then each individual spends a lifetime changing their essence or nature. Existentialism is a philosophy concerned with finding self and the meaning of life through free will, choice, and personal responsibility. Existentialism is a quest for authentic existence. Jean-Paul Sartre says, ‘Man is nothing else but what he makes of himself. Such is the first pr

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24

Limasaputra, Alexander Darmawan. "Memandang Penderitaan Melalui Perspektif The Already and The Not Yet dari Rasul Paulus." Veritas : Jurnal Teologi dan Pelayanan 17, no. 1 (2018): 43–60. http://dx.doi.org/10.36421/veritas.v17i1.305.

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Penderitaan merupakan peristiwa yang dapat dialami setiap orang. Penderitaan telah membuat orang menangis, mempertanyakan atau bahkan meninggalkan Allah. Apakah penderitaan menjadi bukti bahwa Allah tidak ada? Bukankah kalau Allah ada maka penderitaan tidak ada? Apakah penderitaan menjadi bukti bahwa Allah sudah kalah dan tidak lagi berkuasa atas dunia? Artikel ini akan menjawab pertanyaan-pertanyaan tersebut melalui perspektif the already and the not yet dari rasul Paulus. Penulis menjelaskan bahwa penderitaan merupakan panggilan orang percaya karena berada di masa the already and the not yet

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25

Dunne, John Anthony. "Suffering and covenantal hope in Galatians: a critique of the ‘apocalyptic reading’ and its proponents." Scottish Journal of Theology 68, no. 1 (2015): 1–15. http://dx.doi.org/10.1017/s0036930614000866.

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AbstractThis article addresses the so-called ‘apocalyptic reading of Paul’, taking the representative work of J. Louis Martyn and Martinus C. de Boer as its primary focus. The chief contention is that the ‘apocalyptic reading’ does not resemble the historical phenomenon of Jewish apocalyptic literature, although the scope of this article has been intentionally limited to Galatians. The present study is composed of two halves. The first half offers a critique of what it means for Paul to be an apocalyptic thinker according to Martyn and de Boer. Their emphasis is on discontinuity, duality and d

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Cordero, Dalmacito A. "Theological Reflection on Suffering: Overcoming Anxiety and Depression during the COVID-19 Pandemic." Theology Today 78, no. 1 (2021): 8–12. http://dx.doi.org/10.1177/00405736211004865.

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The COVID-19 pandemic can cause mental health problems such as anxiety and depression which can be considered as forms of human suffering. This article explores the theological concept of suffering as reflected specifically in John Paul II’s apostolic letter Salvifici Doloris. Two significant themes emerged from the document which highlights suffering—part of humanity’s transcendence and that it is beneficial for the sufferer. Utilizing the personal experience of the author as the main source of data, overcoming suffering can be attained using the same themes. These themes are then translated

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27

Larsson, Edvin. "Paul: Law and Salvation." New Testament Studies 31, no. 3 (1985): 425–36. http://dx.doi.org/10.1017/s0028688500013953.

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From F. Chr. Baur and onwards, New Testament scholarship has laid strong emphasis on the difference between the Paul of the letters and the Paul of Acts. A few examples will suffice to illustrate this approach. The real Paul, the Paul of the letters, claims to be an apostle. In Acts he is depicted as subordinate to the Twelve, for whom the title apostle is reserved. In Galatians and Romans Paul takes up a strongly polemical attitude to the Jewish torah and to circumcision. The Paul of Acts circumcizes Timothy (16. 3). And he declares his solidarity with the law, the prophets and the people of

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Downs, David J. "Physical Weakness, Illness and Death in 1 Corinthians 11.30: Deprivation and Overconsumption in Pauline and Early Christianity." New Testament Studies 65, no. 4 (2019): 572–88. http://dx.doi.org/10.1017/s0028688519000171.

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In 1 Cor 11.17–34, Paul attempts to correct the practice of a communal meal in Corinth. He notes that consumption of this meal without discernment of ‘the body’ has had disastrous consequences within the community of Christ-followers: ‘For this reason, many among you are weak and sick, and quite a few are dying’ (11.30). This essay offers a physical interpretation of 1 Cor 11.30, contending that Paul presents the bodies of both the ‘have-nots’ and those who shame them as suffering because of the practice of the Lord's Supper, the former from dietary deprivation and the latter from overconsumpt

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29

Duff, Paul. "Glory in the Ministry of Death Gentile Condemnation and Letters Of Recommendation in 2 Cor. 3:6-18." Novum Testamentum 46, no. 4 (2004): 313–37. http://dx.doi.org/10.1163/1568536042650630.

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AbstractIn this article, I part company with the majority of scholars who read 2 Cor. 3:6-18 as a polemic against Judaism. I suggest, to the contrary, that Paul is unconcerned about Torah observant Judaism here. After all, he writes to a gentile church (1 Cor. 12:2) that was apparently untroubled by such issues. Instead, his remarks about the Law focus on the uncircumcised. The Mosaic covenant, Paul argues, brought condemnation and death to them. Read in this way, Paul's argument fits the larger context. For it ironically turns the tables on those who have interpreted his suffering negatively.

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Triyoga, Arilia, and Apriyana Kartika Putri. "The manifestation of death as seen in Paul Kalanithi’s When Breath Becomes Air: A psychological approach." UAD TEFL International Conference 2 (January 18, 2021): 182. http://dx.doi.org/10.12928/utic.v2.5755.2019.

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When Breath Becomes Air was written by Paul Kalanithi. Death is the major thing discussed in the novel. This research investigated the manifestation of death in the novel When Breath Becomes Air by Paul Kalanithi. Perspective and attitude are the manifestation of death. It gives an impact on the main character’s life. The research proves that someone who is dying will experience a change of feeling and develop two attitudes (positive and negative). Negative attitudes include kind’s fear of death, and the positive attitudes are about what makes life worth living in spite of suffering and death

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Panjaitan, Firman. "Penderitaan sebagai Jalan Mistik Menuju Kesatuan Hidup bersama Kristus: Belajar dari Perjalanan Paulus Ke Sorga (2 Korintus 12:1-10)." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 5, no. 2 (2021): 271–80. http://dx.doi.org/10.15575/rjsalb.v5i2.12677.

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Suffering is the secret of human life. Generally, people view suffering as God's reaction to human sin. This view is corrected by Paul in 2 Corinthians 12: 1-10, which emphasizes that suffering is not God's punishment but God's way of maintaining human humility in facing life. By using the rhetorical critique method, which is a method that explores understanding by creating a single literary genre from many inter-textualities, both in biblical texts and extra-biblical texts, this researcher finds a message that suffering is actually a 'mystical path’ to experience encounter and union with God.

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Reimer, A. James. "Jesus Christ, the Man for Others : The Suffering God in the thought of Paul Tillich and Dietrich Bonhoeffer." Laval théologique et philosophique 62, no. 3 (2007): 499–509. http://dx.doi.org/10.7202/015752ar.

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Abstract In this essay I compare Bonhoeffer’s and Tillich’s perspectives on divine suffering and suggest that Bonhoeffer’s (and to a lesser degree Tillich’s) notion of both divine and human vicarious suffering is a way of re-framing Anselm’s so-called “forensic” theory of atonement, in which Christ takes upon himself the undeserved condemnation of fallen humankind and dies vicariously on our behalf in order to satisfy divine justice.

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Joy, Morny. "Ricœur’s Affirmation of Life in this World and his Journey to Ethics." Études Ricoeuriennes / Ricoeur Studies 9, no. 2 (2019): 104–23. http://dx.doi.org/10.5195/errs.2018.451.

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Although Paul Ricœur never wrote a book on acting and suffering, the essay focuses on Ricœur’s engagement with this topic. It was one of Ricœur’s abiding interests that consistently appeared over the years in a number of his works. Given his compassionate affirmation of life in this world, he was vitally concerned about human beings’ inhumanity, in the form of inflicting unmerited suffering on their fellow beings. His distress on this issue was clearly evident. This essay is an overview of Ricœur’s endeavors to try and alleviate such injustice by a commitment to an ethically grounded approach

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McGuckin, John A. "The Suffering of the Impassible God: The Dialectics of Patristic Thought - By Paul Gavrilyuk." Modern Theology 24, no. 1 (2007): 125–27. http://dx.doi.org/10.1111/j.1468-0025.2007.00430.x.

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Gould, G. "The Suffering of the Impassible God: The Dialectics of Patristic Thought. By PAUL GAVRILYUK." Journal of Theological Studies 58, no. 1 (2005): 276–78. http://dx.doi.org/10.1093/jts/fll111.

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36

Rustin, Lena. "Human Nature and Suffering. By Paul Gilbert. London: Lawrence Erlbaum. 1989. 406 pp. $19.95." British Journal of Psychiatry 158, no. 3 (1991): 443. http://dx.doi.org/10.1192/s0007125000108268.

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Bouvier, Paul. "‘Yo lo vi’. Goya witnessing the disasters of war: an appeal to the sentiment of humanity." International Review of the Red Cross 93, no. 884 (2011): 1107–33. http://dx.doi.org/10.1017/s1816383112000379.

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Editor's NoteThe humanitarian mission maintains its ultimate objective of preventing and alleviating human suffering in situations of extreme crisis. In a different vein from the main subject of this edition- the future of humanitarian action – and using the power of images, Paul Bouvier, ICRC Senior Medical Advisor, brings us back exactly two centuries, to the ‘Peninsular War’ between French, Spanish and British, among the fiercest of the Napoleonic Wars.The artist Francisco de Goya produced a series of etched plates known as The Disasters of War, which offered a hitherto uncommon view of war

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Wirth, Günter. "Paul Hofmann, die Berliner Universität und seine neue Humanitätsphilosophie." Zeitschrift für Religions- und Geistesgeschichte 61, no. 4 (2009): 356–71. http://dx.doi.org/10.1163/157007309789346506.

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AbstractIn light of the upcoming anniversary of the Berlin University, this study of the philosopher Paul Hofmann analyzes his precarious position as lecturer at the Friedrich-Wilhelms-University, which was abruptly terminated in 1938 because of his Jewish ancestry and his anti-Nazi position. After years of inner migration, Hofmann resumed teaching as Ordinarius and with new impulses in 1945. At the core of his philosophy was the philosophy of humanity that developed from different positions in his major work “Sinn und Geschichte.” He provided his philosophy with new accents after 1945, while

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39

Thomas, Columba. "Human Dignity as Concept and Lived Experience." National Catholic Bioethics Quarterly 19, no. 4 (2019): 545–57. http://dx.doi.org/10.5840/ncbq201919447.

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In Evangelium vitae, Pope St. John Paul II addresses euthanasia and physician-assisted suicide by striking a balance—maintaining the inherent dignity of all persons while considering the lived experience of those struggling to see dignity amidst suffering. Subsequently, a debate about the word dignity has led to clarifications from the President’s Council on Bioethics (under President George W. Bush) regarding different uses of the word. This essay relies on the work of the council, especially an essay by Edmund Pellegrino, to provide a basis for reflecting on John Paul II’s approach to dignit

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40

Fredriksson, Lennart, and Katie Eriksson. "The Ethics of the Caring Conversation." Nursing Ethics 10, no. 2 (2003): 138–48. http://dx.doi.org/10.1191/0969733003ne588oa.

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The aim of this study was to explore the ethical foundations for a caring conversation. The analysis is based on the ethics of Paul Ricoeur and deals with questions such as what kind of person the nurse ought to be and how she or he engages in caring conversations with suffering others. According to Ricoeur, ethics (the aim of an accomplished life) has primacy over morality (the articulation of aims in norms). At the ethical level, self-esteem and autonomy were shown to be essential for a person (nurse) to act with respect and responsibility. The ethical relationship of a caring conversation w

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Kater, Michael H. "Paul Weindling,Victims and Survivors of Nazi Human Experiments: Science and Suffering in the Holocaust." Social History of Medicine 29, no. 2 (2016): 425–26. http://dx.doi.org/10.1093/shm/hkv121.

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42

Bennet, Glin. "Human Nature and Suffering. By Paul Gilbert. London: Lawrence Erlbaum Associates. 1989. 406 pp. £24.95." British Journal of Psychiatry 156, no. 4 (1990): 609. http://dx.doi.org/10.1192/s0007125000179279.

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43

SALVADÓ, SEBASTIÁN. "Staging violence, suffering and orthodoxy in the chants of the Spanish March." Plainsong and Medieval Music 23, no. 1 (2014): 51–69. http://dx.doi.org/10.1017/s0961137113000119.

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ABSTRACTDuring the reconquest of Islamic territories on the Spanish March, Iberian lands witnessed a religious transformation enacted by the Christian victors and characterised by the resurgence of devotion to both old and new saintly figures. The present article explores how the music of saints represents, and thus interprets, issues related to violence and suffering so prevalent on the frontier. The chants for prominent saints in the area, Paul of Narbonne, Eulalia of Barcelona and Saturninus of Toulouse, are explored here in relation to how words and music interacted to illustrate the saint

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Madden, James D. "The Evolution of Suffering, Epiphenomenalism, and the Phenomena of Life: Evidential Problems for Naturalists." Religions 12, no. 9 (2021): 687. http://dx.doi.org/10.3390/rel12090687.

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Paul Draper argues that the central issue in the debate over the problem of suffering is not whether the theist can offer a probable explanation of suffering, but whether theism or naturalism can give a better explanation for the facts regarding the distribution of pain as we find them. He likewise maintains a comparison of relative probabilities considering the facts of suffering; atheological naturalism is to be preferred. This essay proceeds in two phases: (a) It will be argued that mainstream positions in naturalistic philosophy of mind make it difficult to take pain as anything but epiphe

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May, David M. "Servant and steward of the mystery: Colossians 1:26–27; 2:2; 4:3." Review & Expositor 116, no. 4 (2019): 469–74. http://dx.doi.org/10.1177/0034637319879035.

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Paul’s role as servant-steward of the mystery of God was to reveal the object of that mystery, which was Christ. God’s mystery was that Christ’s life, death, and resurrection reshaped and transformed a person’s understanding of history and the future. The mystery also meant the inclusion of gentiles into the community of faith, the suffering of Paul when the proclamation of the mystery was made known, and the presence of Christ in believers, even now.

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Albury, WR, and GM Weisz. "Paul Klee (1879–1940) as a tragic figure: What the artist learned from his illness." Journal of Medical Biography 25, no. 1 (2016): 42–52. http://dx.doi.org/10.1177/0967772015575886.

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Paul Klee was a major contributor to the development of modern European art. An ethnic German (although born in Switzerland) and a German citizen, he was persecuted by the Nazi government on political rather than racial grounds because of his allegedly “degenerate” artistic style. Dismissed from his teaching position, he emigrated to Switzerland in 1933; shortly afterward he became ill with systemic sclerosis and struggled with this condition for the remaining years of his life. Many publications have examined the effect of social rejection and illness on his art, but the present study conside

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Mikhel, D. V. "The experience of suffering in conditions of inequality: an analysis of the ideas of Paul Farmer." Sociology of Power 29, no. 4 (2017): 127–47. http://dx.doi.org/10.22394/2074-0492-2017-4-127-147.

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Riddle, Jade. "Suffering and happiness in England 1550–1850: narratives and representations. A collection to honour Paul Slack." Women's History Review 27, no. 4 (2018): 656–57. http://dx.doi.org/10.1080/09612025.2018.1455325.

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Wiercinski, Andrew. "Hermeneutic Notion of a Human Being as an Acting and Suffering Person: Thinking with Paul Ricoeur." ETHICS IN PROGRESS 4, no. 2 (2013): 18–33. http://dx.doi.org/10.14746/eip.2013.2.2.

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Acting and suffering subjectivity makes a grand sujet in Ricoeur's philosophy. In his Time and Narrative Ricoeur created the notion of narrative identity which is an individual internalized and evolving life strory. The narrative alone might define the “who”. Whoever lives and exists, suffers. Ricoeur metaphorically defined life as a cloth. We can add, Wiercinski continues, that this cloth is woven with pain. It is pain which makes the cloth, and, at the same time, it is also a joy of the human condition. As humans, we are called to wear this cloth as well as to understand what does it mean -

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Hall, H. Ashley. "Martyrdom and the Suffering of the Righteous ed. by Paul R. Hinlicky and R. David Nelson." Lutheran Quarterly 33, no. 3 (2019): 361–63. http://dx.doi.org/10.1353/lut.2019.0068.

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