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Relevant bibliographies by topics / Presence of jesus

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Academic literature on the topic 'Presence of jesus'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Presence of jesus"

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Long, Thomas G. "Bold in the Presence of God." Interpretation: A Journal of Bible and Theology 52, no. 1 (January 1998): 53–69. http://dx.doi.org/10.1177/002096439605200106.

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The main goal of Hebrews is the renewal of Christian worship. Following Jesus the pioneer, freed by Jesus the liberator, and perfected by the offering of Jesus the great high priest, the faithful may enter the sanctuary with a clear conscience and stand boldly in the presence of God.

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Moloney, Francis J. "The Eucharist as Jesus’ Presence to the Broken." Pacifica: Australasian Theological Studies 2, no. 2 (June 1989): 151–74. http://dx.doi.org/10.1177/1030570x8900200203.

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The Eucharist has been considered as an encounter with the Lord to which only the worthy are to be admitted. This current “tradition” is questioned by looking at some of the foundational eucharistic passages in the scriptures. The Word of God seems to argue that the Eucharist is the place of encounter between Jesus and the broken. In this article the eucharistic teachings of the New Testament are carefully examined, and the emergence of this tradition considered for the future of both church and society.

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Hinlicky, Paul R. "Theological Exegesis: The Presence of Jesus the Christ." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 4, no. 4 (November 1995): 479–85. http://dx.doi.org/10.1177/106385129500400410.

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Bockmuehl, Markus. "The personal presence of Jesus in the writings of Paul." Scottish Journal of Theology 70, no. 1 (February 2017): 39–60. http://dx.doi.org/10.1017/s0036930616000466.

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AbstractFor Paul, where is Jesus now? The Apostle's Christ-mysticism provides one important clue to his sense of continued personal presence, but this coexists with an important eschatological dialectic that involves absence as much as presence. Moreoever, straightforward sublimation in terms of the Holy Spirit in no way exhausts the register of Jesus’ personal presence for Paul, which also finds specific application in repeated visionary experiences, as well as in the church gathered for worship, baptism, and eucharist. The dialectic of absence and presence appears on the one hand personally attuned in the assurance of Paul's Jesus that ‘My grace is sufficient for you’ (2 Cor 12:7), but it is also eschatologically and spatially articulated in the promise that ‘the Lord is near’ (Phil 4:5).

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Merz, Johannes. "Revealing Christ’s Presence in Jesus Films and Dreams: Towards Ontonic Semiotics of Non-representation." Exchange 50, no. 1 (March 19, 2021): 5–29. http://dx.doi.org/10.1163/1572543x-12341583.

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Abstract Jesus films remain popular in missionary work, yet little is known about how they communicate. Working with viewers in Benin, West Africa, I observed that they watch films as an embodied practice that goes beyond the explanatory power of meaning-based communication models. For them, the filmic portrayal of Jesus is not an image or representation; it rather reveals Christ’s presence in a veracious and immediate way. Consequently, people experience the actor as if he were Jesus, who sometimes interacts with them in dreams. I argue that current anthropological theories are inadequate when trying to account for this. By shifting the focus from meaning to presence, and by introducing the notion of the ‘onton,’ I propose the novel approach of ‘ontonic semiotics’ that accounts for how people make sense of, and interact with, the world. This approach highlights the need to give more attention to how Jesus appears to global audiences.

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Huh, John Joon-Young. "Non-anxious Presence of Jesus Through Mother-like Composure." Pastoral Psychology 61, no. 4 (January 29, 2012): 573–87. http://dx.doi.org/10.1007/s11089-012-0427-2.

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Driggers, Ira Brent. "The Politics of Divine Presence: Temple as Locus of Conflict in the Gospel of Mark." Biblical Interpretation 15, no. 3 (2007): 227–47. http://dx.doi.org/10.1163/156851507x184892.

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AbstractThis paper examines the intersection of theology and politics in the Gospel of Mark as it pertains to Jesus' conflict with the so-called "leaders," giving special attention to the role of the Jerusalem temple within that conflict. It is argued that the temple as cultic institution does not concern the narrator as much as its affiliation with a priestly elite that abuses its God-given authority at the expense of those in need. As the mediator of God's presence Jesus exposes this abuse through a ministry of outreach, meeting rejection by the very ones charged to oversee the "house of God" (2:26; 11:17). This ironic rejection of the divine presence consists of both ignorance (failure to recognize Jesus as God's son) and self-interest (concern for honor and power). Jesus' climactic condemnation of the temple (11:11-25; 13:1-2) thus symbolizes his rejection of its caretakers, the "tenants" once commissioned by God to care for God's own vineyard (12:1-12).

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Van der Linde, G. "In the shadow of the cross: on Lagerkvist’s Barabbas." Literator 28, no. 2 (July 30, 2007): 101–18. http://dx.doi.org/10.4102/lit.v28i2.161.

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In Lagerkvist’s novel, the course of Barabbas’ life is shaped by the burden of being linked to Jesus’ death. Barabbas is faced with the question of who Jesus was and of how to respond to beliefs about the alleged Saviour of the oppressed, although Jesus is never manifested as such. True to his nature, Barabbas’ responses are often violent and impulsive. In contrast to Jesus’ seeming absence and powerlessness, Barabbas actively resists oppressive authority. He wánts to believe, but this is counterbalanced by his inability to break out of a solitary existence marked by the absence of God. A final act of revolt, inspired by momentary belief in the risen Jesus leads to Barabbas’ death by crucifixion. Ultimately, he achieves a kind of redemption by sharing Jesus’ fate as a consequence of his own freely chosen actions. At the end of his life, Barabbas reaches out towards an implied presence which remains unnameable and undefined. Jesus is an implicit presence in Barabbas’ crucifixion, but He remains elusive and enigmatic. Lagerkvist is concerned with exploring the existential iss

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Moffitt, David M. "Jesus as Interceding High Priest and Sacrifice in Hebrews: A Response to Nicholas Moore." Journal for the Study of the New Testament 42, no. 4 (May 26, 2020): 542–52. http://dx.doi.org/10.1177/0142064x20914528.

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Is Jesus’ perpetual intercession for his people in Hebrews (Heb. 7.25) understood as a constitutive part of his atoning, high-priestly ministry? Nicholas Moore argues that Jesus’ act of sitting at God’s right hand is the decisive end of Jesus’ atoning sacrifice and so also of Hebrews’ Yom Kippur analogy. Among other points, I argue in response that Jesus’ ongoing absence from his people, status as high priest and current location in the heavenly holy of holies imply that Hebrews’ Yom Kippur analogy extends beyond Jesus’ act of sitting to include his present ministry of intercession. Not only were prayer and atoning sacrifice closely correlated for Second Temple Jews, Hebrews presents Jesus as the high priest who, in his resurrected humanity, is always also the sacrifice in the Father’s presence. Jesus presented himself to the Father once, but he is perpetually the high priest and sacrifice who ministers in God’s presence. For Hebrews, the Yom Kippur analogy (and so also Jesus’ atoning ministry) ends when, like the earthly high priests, Jesus leaves the heavenly holy of holies to return to and again be present with his people (Heb. 9.28). Only then will his followers receive the salvation for which they are waiting. Until that approaching day arrives, Jesus’ ongoing intercession with his Father ensures that his people will be saved completely.

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Lee, Dorothy A. "Presence or Absence? The Question of Women Disciples at the Last Supper." Pacifica: Australasian Theological Studies 6, no. 1 (February 1993): 1–20. http://dx.doi.org/10.1177/1030570x9300600101.

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This article examines the literary role of women in the passion and resurrection narratives and the practice of the historical Jesus which lies behind the Gospels. Jesus probably included a wider group of disciples than the twelve at the Last Supper, among whom were a number of women. This is reflected in the uneven dynamic between female presence and absence in the Synoptics. Only in John is there the real possibility of women's presence at the Last Supper, although Mark uses the motif of presence/absence to contrast female fidelity with male infidelity.

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Dissertations / Theses on the topic "Presence of jesus"

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Taussig, Reed. "Witness to the withness the presence of God motif in Matthew /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p090-0327.

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Marshall, Mary Jeanette. "Jesus and the banquets : an investigation of the early Christian tradition concerning Jesus' presence at banquets with toll collectors and sinners /." Marshall, Mary Jeanette (2002) Jesus and the banquets: an investigation of the early Christian tradition concerning Jesus' presence at banquets with toll collectors and sinners. PhD thesis, Murdoch University, 2002. http://researchrepository.murdoch.edu.au/183/.

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The topic is approached from the perspective of table fellowship, the primary focus being Jesus' commensality with toll collectors and sinners. The fundamental hypothesis is that Jesus typically arrived akletos at meals as an itinerant stranger, and that this explains the epithet glutton and drunkard. Part One sets the parameters, and delineates the materials, methods, and approach adopted in the study. In Part Two, ancient traditions of hospitality and feasting are examined, providing the background material for exegesis of relevant NT texts in Part Three. It is found that toll collectors represent hosts to Jesus, while sinners gain entry to meals as his umbrae. Both groups are eligible for the kingdom, as are paidia (young slaves/servants), who exemplify humility. Some possible reasons are advanced for Jesus' criticism of Pharisees, but it is emphasised that they are not implicated in his death. The importance of hospitality is indicated by the fact that reception of Jesus and/or his disciples necessarily entails an invitation to a shared meal. In contrast, merely giving alms to strangers/wayfarers who seek hospitality signifies rejection. Any such breach of hospitality mores will incur harsh punishment at the final judgment. The supposition that Jesus was a guest at the Last Supper allows for an innovative interpretation of his words and actions, particularly since it is proposed that as well as the Twelve, akletoi were present, viz. women, slaves/servants, and possibly Gentiles. It is suggested that the depiction of Jesus in the Synoptics may have been influenced by a pre-existing literary archetype that facilitated the combination of some fictional characteristics with historical elements. The proposed reconstruction of the historical Jesus demonstrates the centrality of hospitality, commensality, and humility in his teaching and practice, a finding that is consistent with the ideals and table fellowship of early Christian communities. The apparent dichotomy between hospitality and hostility indicates a need to follow Jesus' injunction to love one's enemies, i.e. to practise philoxenia.

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Binaghi, Maurizio. "The church and the city the quest for Jesus' presence in urban settings /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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au, M. Marshall@murdoch edu, and Mary Jeanette Marshall. "Jesus and the banquets : an investigation of the early Christian tradition concerning Jesus' presence at banquets with toll collectors and sinners." Murdoch University, 2002. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20051110.163641.

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The topic is approached from the perspective of table fellowship, the primary focus being Jesus' commensality with toll collectors and sinners. The fundamental hypothesis is that Jesus typically arrived akletos at meals as an itinerant stranger, and that this explains the epithet "glutton and drunkard." Part One sets the parameters, and delineates the materials, methods, and approach adopted in the study. In Part Two, ancient traditions of hospitality and feasting are examined, providing the background material for exegesis of relevant NT texts in Part Three. It is found that toll collectors represent hosts to Jesus, while "sinners" gain entry to meals as his umbrae. Both groups are eligible for the kingdom, as are paidia (young slaves/servants), who exemplify humility. Some possible reasons are advanced for Jesus' criticism of Pharisees, but it is emphasised that they are not implicated in his death. The importance of hospitality is indicated by the fact that reception of Jesus and/or his disciples necessarily entails an invitation to a shared meal. In contrast, merely giving alms to strangers/wayfarers who seek hospitality signifies rejection. Any such breach of hospitality mores will incur harsh punishment at the final judgment. The supposition that Jesus was a guest at the Last Supper allows for an innovative interpretation of his words and actions, particularly since it is proposed that as well as the Twelve, akletoi were present, viz. women, slaves/servants, and possibly Gentiles. It is suggested that the depiction of Jesus in the Synoptics may have been influenced by a pre-existing literary archetype that facilitated the combination of some fictional characteristics with historical elements. The proposed reconstruction of the historical Jesus demonstrates the centrality of hospitality, commensality, and humility in his teaching and practice, a finding that is consistent with the ideals and table fellowship of early Christian communities. The apparent dichotomy between hospitality and hostility indicates a need to follow Jesus' injunction to love one's enemies, i.e. to practise philoxenia.

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Karlson, William R. Brackney William H. "Syncretism the presence of Roman augury in the consecration of English monarchs /." Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5107.

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Letchford, Roderick R., and rletchford@csu edu au. "Pharisees, Jesus and the kingdom : Divine Royal Presence as exegetical key to Luke 17:20-21." The Australian National University. Faculty of Arts, 2002. http://thesis.anu.edu.au./public/adt-ANU20030917.151913.

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The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such conflicts afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶ One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the kingdom of God. Indeed, kingdom of God formed the very foundation of Jesus preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶ The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶ Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶ Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶ Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶ Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.

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Anderson, Tiffany Christine. "Spatiality redeemed the redemption of created space in Jesus Christ and possible implications for architectural design /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Boyce, Bradley G. "Understanding Learner Interactions in the Home-Study and Technology-Mediated Seminary Program for Youth in the Church of Jesus Christ of Latter-day Saints." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/3023.

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Interaction is a core element in the design of blended and distance learning environments. The importance of understanding these interactions and what might increase effectiveness of such interactions in education is paramount for meaningful learning. This dissertation consists of two qualitative case studies designed to provide a rich, descriptive look at interactions in a high school distance/blended-learning context in the home-study and technology-meditated seminary program of The Church of Jesus Christ of Latter-day Saints. In the study article, Moore's (1989) interaction framework was used as a lens for understanding the learner experience. Thematic narratives were used to highlight themes related to students' perceived learning gains from learner-content interaction and their hesitancy to engage in learner-learner and learner-instructor interactions if they had not met personally. In the second study, Garrison's (2007) Community of Inquiry framework was used to understand the impact that teacher decisions, other than the selection of content, had on the cognitive and social climate of the learning experience. This study describes how a teacher's facilitation of social interaction influences the course learning outcomes. The results highlight the teacher's role in providing the educational and social climate needed to foster learner interactions. This study noted that when the teachers gave learners the opportunity to interact in a live setting, it appeared to foster the relationships needed to interact online. The narratives also highlight how a teacher helped learners interact with one another around content online.

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Hwang, Won-Ha. "The presence of the risen Jesus in and among his followers with special reference to the first farewell discourse in John 13:31-14:31[electronic resource] /." Pretoria : [S.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-06222007-111151/.

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Reinhardt, David Lee. "Theatrical living : responsive lives which manifest God's loving presence and ways." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16579.

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God is revealed through Scripture and the Incarnation as desiring to establish loving relationships with others beyond the Trinity. In the beginning he did so by creating human beings, and making himself, his desires, and his ways known to them. He chose to do so through particular actions and encounters in history which involved various forms of embodied manifestation, and led up to the supreme manifestation: the enfleshing of Jesus. Following on from the acts of Jesus which perfectly manifested God and his ways to the world in the flesh, human creatures created in the image of God and united to Christ are also called and gifted by God to manifest God's presence, activity, and ways in this world by using their bodies to live faithfully and responsively to the leading of the Spirit. In order to investigate and demonstrate these claims, Part I of the thesis examines a selection of precedent-setting events chronicled in the Old Testament in which God manifested his presence and ways to people in a variety of circumstances. Part II is concerned with a theological examination of God's manifestations and the roles people can and should play in these manifestations. It begins by engaging with reflections on the subject from the early church fathers Irenaeus, Athanasius, and Augustine; and, in keeping with the Reformed approach taken in the thesis generally, this is followed by in-depth treatments of Reformer John Calvin and Reformed theologian Karl Barth on the revelation, manifestation, and proclamation of God by people in this world. Having substantiated the claim that how people live is significant and of concern to God as it can impinge upon his ongoing desire to make himself and his ways known, Part III is designed to provide a fuller understanding of some of the meaning and significance conveyed by bodily expressions in human interactions with an eye towards seeking ways to live more faithfully to God. It identifies the theatre, particularly improvisational theatre, as a laboratory for understanding human living, and so explores the insights of theatre practitioners into everyday living; while also considering the work of philosophers of language and sociologists who do the same. Through this spotlight on the theatricality of life the case is made for attempting to live responsively, in keeping with improvisational actors, in ways that are faithful to God and which can serve to aid those united to Christ as they seek to make God known to others.

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Books on the topic "Presence of jesus"

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Jesus Shock. South Bend, Ind: St. Augustine's Press, 2008.

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Encountering Jesus: Modern-day stories of his supernatural presence and power. Minneapolis, Minnesota: Bethany House, a division of Baker Publishing Group, 2015.

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Luminous: Living the presence and power of Jesus. Downers Grove, IL: IVP Books, 2013.

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Becoming fire: Experience the presence of Jesus every day. Grand Rapids, Mich: F.H. Revell, 1993.

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Becoming fire: Experience the presence of Jesus every day. Macon, Ga: Peake Road, 1998.

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Coming in glory: Christ's presence in the world of today. London: Darton, Longman & Todd, 1986.

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Israel, Martin. Coming in glory: Christ's presence in the world today. New York: Crossroad, 1986.

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Better off without Jesus: Embracing the promise of the Holy Spirit. Ventura, Calif: Regal, 2012.

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Renée, Graef, ed. If Jesus walked beside me. Nashville, Tenn: CandyCane Press, 2005.

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Lord, Jill Roman. If Jesus walked beside me. Nashville, Tennessee: CandyCane Press, an imprint of Ideals Publications, 2014.

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Book chapters on the topic "Presence of jesus"

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Herringer, Carol Engelhardt. "The Masculinity of Jesus and the Doctrine of the Real Presence." In The Figure of Christ in the Long Nineteenth Century, 133–45. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-40082-8_9.

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Robinson, Benjamin Lewis. "The World after Fiction." In The Work of World Literature, 105–26. Berlin: ICI Berlin Press, 2021. http://dx.doi.org/10.37050/ci-19_05.

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Opponents of World Literature fear that its advent marks the end of the ‘work of literature’. J. M. Coetzee’s The Childhood of Jesus (2013) presents a world in which the work of literature has indeed been forgotten. Migrants arrive in a new life ‘washed clean’ of the burden of the European tradition. Simón, who dimly recalls the old life, feels that something is missing in the new. He longs for something altogether ‘other’. Might Simón learn from the exceptional child David to perceive the ‘likeness’ in this world? Are we to read Coetzee’s novel like Simón or like David — and with what consequence for our understanding of the work of literature in a time of World Literature?

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"Cry Jesus! Christian theology and presence in modern Africa." In Jesus in Africa, 3–19. Fortress Press, 2000. http://dx.doi.org/10.2307/j.ctv1ddcs7r.4.

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"Cry Jesus! Christian theology and presence in modern Africa." In Jesus in Africa, 3–19. Fortress Press, 2000. http://dx.doi.org/10.2307/j.ctv1ddcs7r.4.

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Murphy, Francesca Aran, and Markus Bockmuehl. "The Gospels on the Presence of Jesus." In The Oxford Handbook of Christology. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199641901.013.4.

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Keith, Chris. "The Competitive Textualization of Johannine and Thomasine Tradition." In The Gospel as Manuscript, 131–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199384372.003.0006.

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Chapter 5 presents the presence of competitive textualization in John’s Gospel and the Gospel of Thomas. The chapter argues that the Gospel of John claims superiority to prior Jesus books at John 20:30–31 and 21:24–25, the so-called Johannine “colophons.” Particularly in reference to the knowledge of other Jesus books reflected in John 21:24–25, the chapter also suggests that these texts support arguments that the author of John’s Gospel knew one or more of the Synoptic Gospels. The chapter then highlights how the incipit of the Gospel of Thomas continues attempts to outbid predecessors by portraying its Gospel as dictated directly from Jesus.

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Regev, Eyal. "Luke–Acts: Living and Dying with the Temple." In The Temple in Early Christianity, 153–96. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300197884.003.0006.

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This chapter assesses both the gospel of Luke and the Acts of the Apostles. Some claim that Luke actually contests the holiness of the Temple in Jewish tradition while situating Jesus within it. For Luke, Jesus becomes more important than the Temple. He provides forgiveness, brings peace between God and humankind, and eventually takes over the function of the Temple, extending it to the Gentiles. The divine presence in the Temple stems from Jesus—and he actually transforms the Temple's sacredness. It is not uncommon to find scholars who argue that from Luke's perspective the Christian community in Jerusalem represents the new Temple. Support for this idea is presented from Acts, but it is not sufficient. The chapter then considers whether or not Luke's understanding of the Temple continues traditional Jewish views or merely uses the Temple as a platform for Christian doctrine.

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"Toynbee's Jesus: Computational hermeneutics and the continuing presence of classical Mediterranean civilization." In Rediscoveries and Reformulations, 104–44. Cambridge University Press, 1996. http://dx.doi.org/10.1017/cbo9780511598678.004.

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O’Collins, S.J., Gerald. "‘Beautiful in Taking up His Life again’." In The Beauty of Jesus Christ, 131–44. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853633.003.0009.

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The silent flight of the three women at the end of Mark’s Gospel responds appropriately to the highpoint of divine self-revelation, the unique wonder of the resurrection of the crucified Jesus. Matthew writes of the women’s ‘fear and great joy’. Matthew’s ‘angel of the Lord’, who rolls away the massive stone from the entrance to the tomb and announces the resurrection, has a ‘face like lightning’ and reflects something of the risen Christ’s own beauty. None of the Easter narratives attempts to describe directly Christ’s beauty, but it is conveyed through the joy that his presence brings to the disciples. When Acts reports the Damascus road meeting, it is from the light of God that the gloriously beautiful Christ encounters Paul. What the apostle teaches in 1 Corinthians 15 about the glory of the risen body applies pre-eminently to the risen Jesus. The New Testament ends with the glory of the beautiful, exalted Christ of the Book of Revelation. Early Christians knew that the gift of the Holy Spirit involved sharing in the light and beauty of the risen Jesus.

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Litwa, M. David. "Empty Tombs and Translation." In How the Gospels Became History, 169–78. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300242638.003.0013.

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This chapter first compares Jesus’s translation and reappearance story with similar tales of Achilles appearing in a transformed body around White Island. Both Achilles and Jesus were translated after their deaths, both had their corpses enlivened and immortalized in another location, both appear in solid form to many witnesses, and both were worshipped by their votaries. A second comparison analyzes Jesus’s tomb tokens with those of Numa, Rome’s second king. The tombs of both Numa and Jesus are sealed, but their bodies disappear. Despite the disappearance, sure signs of their presence are revealed, as in the case of Alcmene (mother of Heracles). This chapter also discusses the trope of alternative reports, used in the stories of both Romulus and the Matthean Jesus.

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Conference papers on the topic "Presence of jesus"

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Dong, P., J. K. Hong, and A. M. P. De Jesus. "Analysis of Recent Fatigue Data Using the Structural Stress Procedure in ASME Div. 2 Rewrite." In ASME 2005 Pressure Vessels and Piping Conference. ASMEDC, 2005. http://dx.doi.org/10.1115/pvp2005-71511.

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In support of the ASME Div 2 Rewrite, a master S-N curve approach has been developed using a mesh-insensitive structural stress procedure for fatigue evaluation of welded components. The effectiveness of the master S-N curve approach has been demonstrated in a number of earlier publications for many joint types and loading conditions for pipe and vessel components as well as plate joints. To further validate the structural stress method, a series of recent test data (small weld details and a full scale vessel) published by De Jesus et al (2004) were analyzed in this paper. A comparative assessment of various existing procedures and their effectiveness in correlating the fatigue test data by De Jesus et al (2004) is also presented. These assessment procedures include current ASME Sec. VIII Div 2, weld classification approach in PD 5500, and the surface extrapolation-based hot spot stress approach in recently approved European EN 13445 Standards.

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Ruiz Bañón, María Luz. "Temporalidad y espacialidad desbordada en la obra visual de Jesús Segura." In IV Congreso Internacional de Investigación en Artes Visuales. ANIAV 2019. Imagen [N] Visible. Valencia: Universitat Politècnica de València, 2019. http://dx.doi.org/10.4995/aniav.2019.8989.

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Dentro de la extensa obra del artista español Jesús Segura (Cuenca, 1967) es constante el cuestionamiento y la reactualización de la noción espacio-temporal mediante el análisis crítico de la imagen. La presente aportación constituye un estudio sobre su obra visual y las diferentes estrategias utilizadas de reconstrucción espacial y delimitación de las cronologías presentes en la imagen para poner en cuestión la noción lineal del espacio-tiempo. Segura genera, a través del uso simultaneo de diferentes formatos: fotografía, vídeo, performance o instalación, lo que define como espacialidades desbordadas. Espacios que están sometidos al flujo migratorio de la globalización y que reaccionan desplegando una temporalidad heterocrónica que modifica el estatuto espacial del lugar e incorpora una hibridación de lo local y lo global, generando gran tensión heterotópica al yuxtaponer en un mismo espacio imágenes ambivalentes cuya veracidad resulta en muchos casos cuestionable para el espectador. A través de ellos plasma la vida cotidiana de las ciudades y sus múltiples y diversos habitantes, mostrándonos una realidad espacio temporal multi-rítmica en la que el tiempo experiencial no es homogéneo respecto a todas las personas, ya que individualmente los humanos somos capaces de experimentar y sentir, de forma simultánea, diferentes ritmos temporales dentro de un tramo común de tiempo. Su inquietud por temas como la temporalidad, la espacialidad o el contexto, está presente en todo su universo. En su obra las imágenes se convierten en construcciones culturales de cada uno de los contextos determinados donde surgen. Una muestra de cómo se articula y configura la imagen contemporánea afectada por las nuevas temporalidades y de la relevancia de las prácticas de ver y mostrar dentro de la nueva cultura visual, que nos hacen repensar la linealidad de la narrativa espacio-temporal modificando nuestro modo de percibir y habitar el mundo.

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Lourenço, Emília Vicente. "Resgate da memória em Cândido Portinari." In Encontro da História da Arte. Universidade Estadual de Campinas, 2006. http://dx.doi.org/10.20396/eha.2.2006.3856.

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O presente trabalho, fragmento da pesquisa em desenvolvimento no Programa de Pósgraduação do Instituto de Artes da Universidade de Brasília, tem como objetivo analisar o fenômeno da memória dentro do campo antropológico. Para tanto, foi utilizado como aporte pictórico o projeto em cartão para mosaico da obra “Jesus e os Apóstolos”, de Cândido Portinari. O objetivo norteador do trabalho é o estudo da lacuna existente entre o projeto e o mosaico, que não chegou a ser realizado, e o resgate da “memória de esquecimento”, correspondido entre os anos de 1958 e 2003. A questão da simbologia presente na obra também é levada em consideração através de uma análise formal da iconologia central da obra, que faz parte de uma memória comum e cujo icograma é representado desde o período paleocristão.

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Tejero Chávez, Carolina Cecilia. "Liderazgo de una directora en una escuela alternativa de Educación Inicial del distrito de Jesús María." In I Congreso Internacional de Gestión Educativa. Pontificia Universidad Católica del Perú, 2021. http://dx.doi.org/10.18800/cige2020.008.

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La presente investigación se centra en el liderazgo de la directora, el cual es estudiado a través de las percepciones de las docentes y la coordinadora. El objetivo general es analizar el liderazgo de una directora en una escuela alternativa de Educación Inicial del distrito de Jesús María. Los objetivos específicos que se toman en cuenta son: (i) Describir el estilo de liderazgo de la directora en una escuela alternativa de Educación Inicial del distrito de Jesús María desde las percepciones de los docentes y la coordinadora, y (ii) Comprender la importancia del estilo de liderazgo de la directora en una escuela alternativa de Educación Inicial del distrito de Jesús María. Esta investigación pertenece a un estudio cualitativo. Se considera el empleo del método de estudio de caso, con la finalidad de abordar este liderazgo ya mencionado en una escuela alternativa. El instrumento utilizado es la guía de entrevista semiestructurada, la cual permite recoger de forma detallada las percepciones de las informantes. De esta manera, la información recogida se organizó a partir del Open Coding y el Axial Coding para realizar el análisis. Finalmente, entre los resultados más resaltantes de las percepciones de las docentes y la coordinadora se valora que la directora posee un liderazgo caracterizado por su asertividad, en relación a la llegada que tiene hacia las maestras, así como la forma en que proporciona retroalimentación, considerando aspectos positivos que tiene cada uno de los actores de la escuela.

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Ribeiro Cardoso, Raiane, Francilene Farias Valente Araújo, and Edineuza Pantoja Moraes. "Memórias dos Adultos da Comunidade Quilombola Sagrado Coração de Jesus- Rio Genipaúba Abaetetuba Pará: Motivos que culminaram a interrupção dos estudos no passado e perspectivas de retorno no presente." In I Seminário Internacional de Linguagens, Culturas, Tecnologias e Inclusão. Castanhal, Pará: Even3, 2019. http://dx.doi.org/10.29327/silicti2019.146977.

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Masseran, Paulo Roberto. "O barroco sob a luz do modernismo: Lúcio Costa e os jesuítas." In Encontro da História da Arte. Universidade Estadual de Campinas, 2006. http://dx.doi.org/10.20396/eha.2.2006.3876.

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O objetivo deste texto é o levantamento de questões referentes à construção historiográfica da arquitetura e da cidade colonial, empreendida por arquitetos modernistas a partir da década de 1930, tendo por objeto específico o artigo escrito por Lúcio Costa, denominado “A arquitetura dos jesuítas no Brasil”, e publicado pela Revista do Serviço do Patrimônio Histórico e Artístico Nacional, n° 5, de 1941. Desde o primeiro número da revista do SPHAN em 1937, Lúcio Costa já publicava o artigo “Documentação necessária”, e no terceiro número, o artigo “Notas sobre a evolução do mobiliário luso-brasileiro”. O texto a seguir trata especificamente do terceiro artigo publicado pelo arquiteto, na revista, onde aborda a produção artística ligada às atividades da Companhia de Jesus no Brasil. Define, conceitua, indica as fundamentações dessas manifestações, ancorado no seu tempo, amparado por sua própria experiência e vivência, imbuído do espírito de renovação do fazer da arquitetura, do pensar a sua história. Disse por várias vezes, em textos e entrevistas, que os mesmos arquitetos “modernos” que se empenhavam em renovar o passado, eram também aqueles que lutavam para preservá-lo. Logicamente este passado a manter-se presente passava por um filtro modernista, e este mesmo filtro lastreava a construção do projeto de modernização da intelectualidade brasileira. A criação do SPHAN, seus atos e movimentos dão conta dessa batalha, e representam hoje, da maneira mais diletante, essa profissão do credo nas transformações do mundo industrial.

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Del Rey, Miguel, Antonio Gallud, and Silvia Bronchales. "Una torre en la muralla de Biar. Consolidación y recuperación de una imagen urbana." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11353.

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A tower in the wall of Biar. Consolidation and recovery of an urban imageThe wall of Biar goes around the historical part of the city and connects it with the castle at the top of the hill. This urban wall was comprised by the city wall and a walk wall, which were protected by a battlement and a series of towers. Currently, the urban wall has been swallowed by changes in the area. Internal edifications to the city wall have progressively taken over the wall and, in its outside part, an area as wide as the towers has been occupied, which has eventually set up the front part of Torreta street. The Tower of Jesus is part of this defensive set that nowadays is almost invisible. Before its restoration, the tower was in an unfortunate state of abandonment and deterioration. Large cracks in its masonry warned of its immediate collapse. After its defensive use, it was transformed and joined to more modern neighboring buildings. Removed walls, deformed gaps and variations in the roof concealed its past as it went unnoticed and passed as another house on the street. Only the traces in its walls exposed its history. The intervention process for its recovery began with a thorough, formal, dimensional and technical study, to subsequently propose its restoration and the choice of contiguous elements that had to be eliminated to show a recognizable set. Also, a new way of walking and using it was put forward. During the intervention, several objectives were considered. In addition to the most obvious ones, such as the structural consolidation that would prevent its eventual collapse, recovering its historical image and showing the key facts that would lead to interpreting its past and discovering its secrets. Besides describing in detail the restoration process in its entirety, this text aims to present the issues that were raised during the intervention and to consider those reasons behind all the decisions that were made.

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Cova, Massimo. "Arte contemporáneo y señales visuales de la cotidianidad como paradigma de modelos globales de vida y de pensamiento." In III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.4834.

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Nuestra propuesta consiste en presentar un proyecto artístico personal y su vinculación con obras de reconocidos artistas contemporáneos que adoptan, como referentes formales y conceptuales, unas señales visuales espontáneas presentes en los entornos cotidianos. Rastros efímeros y transitorios generados por los comportamientos y por las interacciones de las personas, que pueden ser representativos de modelos de vida y de pensamiento en la era de la globalidad. Las obras propuestas (tanto las personales como las de referencia) formalizan y reconfiguran, en el lenguaje propio del arte, unas huellas y unos indicios visuales que no pertenecen al territorio artístico. Marcas, restos o vestigios relacionados con aspectos de las complejas consecuencias de la internacionalización económica y cultural así como del desarrollo y de la expansión de las nuevas tecnologías o de modelos de comportamiento como fundamento de identidades individuales y colectivas. Esta propuesta deriva de la investigación teórico-práctica realizada para nuestra tesis doctoral, titulada Señales visuales y creación artística: cotidianidad y referentes. 1990-2015. Series personales: Space junk, la conquista del espacio… y sus residuos; Earth attack, humos y otros contaminantes de destrucción planetaria; Don’t touch!, imperativo moral y ético muy omitido; Cosmogonías ácidas, algunos segundos de lluvia (ácida); Scrapes & scratches, recuerdos de acciones y de gestos que dejan huella; (Re)Pulsiones, instintos, rechazos e incompatibilidades; Desplazamientos transitorios, presencias a través de las ausencias; El futuro ya ha pasado, vestigios de un futuro post-tecnológico como espejo de nuestro presente; Alter ludus, paradigmas de comportamientos adolescentes y metáforas de dinámicas adultas; En directo, rastros de contenidos vacíos y de imperfecciones tecnológicas; The martian man / Tribu, inquietantes mutaciones futuras de controvertidos modelos actuales. Artistas de referencia: Ignasi Aballí, Kader Attia, John Beech, Walead Beshty, Dan Colen, Reuben Cox, Igor Eskinja, Patrícia Gómez y María Jesús González, Wade Guyton, Mariko Mori, Laurel Nakadate, Matt O'Dell, Roman Ondák, Jorge Otero-Pailos, Steven Parrino, Thomas Ruff, Taryn Simon, Rudolf Stingel, Stefan Sandner, Penélope Umbrico. http://massimocova.com/nova-obra/ http://dx.doi.org/10.4995/ANIAV.2017.4834

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Amor García, Rita Lucía, Eva Mariana Fuentes Durán, and María Pilar Soriano Sancho. "NUEVOS HORIZONTES TRAS UNA COLABORACIÓN ENTRE ARTISTAS Y RESTAURADORES." In III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.4883.

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La interdisciplinariedad en la producción artística contemporánea es un fenómeno cotidiano. Los artistas, en su continua búsqueda de nuevas formas de expresión, indagan más allá de los límites que se les presentan, aventurándose en territorios desconocidos para el Arte. La Restauración aparece en el horizonte como uno de estos destinos que empiezan a ser explorados. En el contexto de esa exploración se sitúa esta propuesta. Desde nuestra perspectiva como restauradoras, queremos presentar los resultados y conclusiones más relevantes del trabajo de colaboración llevado a cabo con las artistas Patricia Gómez y María Jesús González durante los últimos años. Estas artistas trabajan desde 2002 el concepto de la memoria abandonada que reside en la piel de ciertos edificios. Con la intención de preservar, extraen las vivencias que sus paredes transmiten y que, de otro modo, caerían en el olvido. Debido a su método de trabajo y a su apertura de miras hacia nuevas soluciones técnicas, frecuentemente han consultado a especialistas en el uso de materiales específicos o han experimentado procesos con ellos. De esta manera, en 2014, para el proyecto artístico que estaban iniciando en ese momento en Fuerteventura decidieron contar con la ayuda de una restauradora dentro de su equipo de trabajo. Aunque inicialmente se planteó la presencia de la especialista sólo como apoyo, los problemas surgidos durante el proceso creativo dieron lugar a una colaboración más amplia. La colaboración puntual incrementó de forma notable, y el uso de algunos procedimientos propiamente restaurativos fueron utilizados por las artistas como elementos integrantes de su obra, los cuales también han sido claves en la conformación de los siguientes proyectos. Los resultados de esta colaboración continua y activa se han visto representados en sus últimas exposiciones. Todo ello ha supuesto un nuevo cambio de entendimiento de los papeles de conservadores y artistas en el arte contemporáneo.http://dx.doi.org/10.4995/ANIAV.2017.4883

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