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1
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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Libório, Luiz Alencar, and Ana Cristina de Lima Moreira. "MARIA: SIMPLESMENTE A MÃE DE JESUS / MARY: THE MOTHER OF JESUS." PARALELLUS Revista de Estudos de Religião - UNICAP 8, no. 18 (December 29, 2017): 327. http://dx.doi.org/10.25247/paralellus.2017.v8n18.p327-340.
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A história do Brasil é marcada pela presença do credo católico trazido pelos colonizadores portugueses e jesuítas que tiveram a missão de catequizar os índios mesmo que pela imposição. A fé católica tornou-se a tônica do século XVI, onde índios e negros conheceram as imagens dos santos e santas e, em sua maioria eram as Nossas Senhoras. Esse fato contribuiu para que até os dias atuais a devoção a Maria seja muito forte nos quatro cantos do Brasil, no aspecto Teológico e na religiosidade popular. A história não apresenta dados relevantes sobre Maria. Porém, os evangelhos nos apresentam como a Mãe de Jesus, o filho de Deus. Alguns evangelhos fazem referência a Maria como Mãe de Jesus de forma breve e sutil, e em outros casos apenas a chama de mulher ocultando que é mãe de Jesus. Mas, ela continua representando a mulher forte que se relaciona com seu filho Jesus e com Deus podendo interceder por seu povo. O presente artigo tem o objetivo de apresentar a presença e a devoção a Maria, Mulher e Mãe de Jesus na História do Brasil, dando ênfase ao aspecto teológico e a religiosidade popular. Para o alcance do objetivo foram necessárias leituras e análises de artigos e livros de autores que abordem a temática em pauta. Considera-se tema de relevância em virtude de que apesar da complexidade é uma temática atual e pertinente para o mundo contemporâneo complexo e multiplamente religioso.AbstractBrazil's history is marked by the presence of the Catholic creed brought by the Portuguese and the Jesuits who had the mission to catechize the Indians even though the imposition. The Catholic faith has become the keynote of the 16th century, where Indians and blacks met the images of Saints and, in your most were our Ladies. This fact has contributed to that to the present day the devotion to Mary is very strong in the four corners of, Brazil in the Theological aspect and on popular religiosity. The story does not present relevant data about Maria. But the Gospels present us with as the mother of Jesus, the son of God. Some Gospels refer to Mary as mother of Jesus briefly and subtle, and in other cases only the flame of woman hiding which is the mother of Jesus. But, she continues representing the strong woman that relates to your son Jesus and God and can intercede for your people. This article is intended to present briefly the presence and the devotion to Mary in the history of Brazil, giving emphasis to the theological aspect and popular religiosity. To the achievement of the goals required readings and analysis of articles and books by authors who address the subject on the agenda. It is considered the subject of relevance because that despite the complexity is current and relevant themes to the contemporary, complex and multireligious world.Keywords: Devotion. Popular Religiosity. Theology.
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Sabandar, Diana F., Johan R. Saimima, and Yohanes Parihala. "AGAMA UNTUK PERDAMAIAN BERDASARKAN INTERPRETASI LUKAS 12:49-53 DARI PERSPEKTIF TEOLOGI RELIGIONUM." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 2, no. 1 (June 4, 2020): 110–21. http://dx.doi.org/10.37429/arumbae.v2i1.416.
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Essentially, religion is a source of peace. In reality, there is fact that religion could become a source of conflict. The text of Luke 12: 49-53 contains one of Jesus' teachings that seems controversial. Here, Jesus says that His presence is not to bring peace, but contradiction and conflict. If the words of Jesus are understood literally it can provide legitimacy that religion is a source of conflict. This study qualitatively uses an interpretive approach to interpret and explore the meaning of Jesus' expression in the historical and theological context of the writing of the Gospel of Luke. In the interpretation, the writer found that what became the theological vision of the writer of the Gospel of Luke was to portray Jesus as a source of peace from God. Thus, this article ultimately aims to emphasize the essence of the presence of religion is to bring about peace.
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Kim, Yong (Jake) H. "Book Review: Contemplative Youth Ministry: Practicing the Presence of Jesus." Christian Education Journal: Research on Educational Ministry 5, no. 1 (May 2008): 213–16. http://dx.doi.org/10.1177/073989130800500121.
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Grisez, Germain. "An Alternative Theology of Jesus' Substantial Presence in the Eucharist." Irish Theological Quarterly 65, no. 2 (June 2000): 111–31. http://dx.doi.org/10.1177/002114000006500202.
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Fletcher-Louis, Crispin. "Jesus as the High Priestly Messiah: Part 1." Journal for the Study of the Historical Jesus 4, no. 2 (2006): 155–75. http://dx.doi.org/10.1177/1476869006064873.
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AbstractRecent study of the priesthood in Second Temple life and thought invites a reconsideration of Jesus’ self-understanding. The appeal to Psalm 110 and Daniel 7.13 indicates that Jesus thought that, although not of priestly lineage, nevertheless he would ultimately be the nation's king and priest after the order of Melchizedek. Mark 1–6 contains a programmatic statement of Jesus’ claim to a high priestly identity as the ‘holy one of God’ (1.24), with a high priestly contagious holiness (1.40-45; 5.25-34; 5.35-43), freedom to forgive sins (2.1-12) and the embodiment of divine presence in a Galilean cornfield (2.23-28). As true high priest he makes divine presence ‘draw near’ to God's people (1.15), where before they had to ‘draw near’ to the Jerusalem temple. The hypothesis that Jesus thought he was Israel's long-awaited eschatological high priest resolves otherwise intractable problems in historical Jesus scholarship. This is Part 1 of a two-part essay.
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Fletcher-Louis, Crispin. "Jesus as The High Priestly Messiah: Part 2." Journal for the Study of the Historical Jesus 5, no. 1 (2007): 57–79. http://dx.doi.org/10.1177/1476869006074936.
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AbstractRecent study of the priesthood in Second Temple life and thought invites a reconsideration of Jesus’ self- understanding. The appeal to Psalm 110 and Dan. 7.13 indicates that Jesus thought that, although not of priestly lineage, nevertheless he would ultimately be the nation’s king and priest after the order of Melchizedek. Mark 1-6 contains a programmatic statement of Jesus’ claim to a high priestly identity as the ‘holy one of God’ (1.24), with a high priestly contagious holiness (1.40-45; 5.25-34; 5.35-43), freedom to forgive sins (2.1-12) and the embodiment of divine presence in a Galilean cornfield (2.23-28). As true high priest he makes divine presence ‘draw near’ to God’s people (1.15), where before they had to ‘draw near’ to the Jerusalem temple. The hypothesis that Jesus thought he was Israel’s long awaited eschatological high priest resolves otherwise intractable problems in historical Jesus scholarship. This is Part 2 of a two-part essay.
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Capps, Donald. "Curing Anxious Adolescents Through Fatherlike Performance." Interpretation: A Journal of Bible and Theology 55, no. 2 (April 2001): 135–47. http://dx.doi.org/10.1177/002096430005500203.
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Jesus' encounter with two “troubled” adolescents exposes the distance between the generations resulting from the anxieties their conflicts provoke. As a “surrogate” father, Jesus brings a nonanxious presence that heals and empowers these young people.
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Shelton, James. "‘Not Like it Used to Be?’: Jesus, Miracles, and Today." Journal of Pentecostal Theology 14, no. 2 (2006): 219–27. http://dx.doi.org/10.1177/0966736906062133.
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AbstractKeith Warrington claims that Jesus’ healings should not be taken as a model to be followed today and that the reason for the apostles’ powerful healing ministry was the presence and activity of Jesus, thus leaving the Church to a new healing paradigm found in James 5, which, he asserts, explains the decrease in healing today. Yet it would appear that the Apostles do indeed follow Jesus’ model of healing, and the evidence in Acts appears to militate against Warrington’s thesis. One has to ask if healing in James is so ‘markedly different’ from Jesus’ ministry. There is not a third class or third string team after Jesus, then the Apostles. Jesus and the Holy Spirit are still the agents of healing today as they were then.
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Hadryś, Jacek. "Modlitwa Jezusowa w teorii i praktyce." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 151–63. http://dx.doi.org/10.14746/pst.2018.32.09.
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The article presents the problem of Jesus’ prayer both from the theoretical and practical side. It consists of several parts: an explanation of the concept and validity of this type of prayer, a brief presentation of its history, the transformation of structure, main elements, stages, practice and me- aning for spiritual life. The elaboration of the topic was made through analysis and then the synthe- sis of selected documents of the Church and publications on the Name of Jesus and the prayer with that Name. It was stated, inter alia, that Jesus’ prayer is a Trinitarian confession of faith, expresses the love for Christ, enables the activities of the Holy Spirit; brings inner peace, joy, warmth, li- ghtness. Jesus’ Prayer eases self-control, enlightens, permits a person to penetrate into the depths of God’s mysteries, reveals the meaning of Sacred Scripture, causes the person who is praying to consciously stay in God’s presence and to open himself to the saving presence and saving action of the Resurrected Christ. The awareness of God’s presence is in itself motivating to live for Christ.
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Olsson, Hans. "With Jesus in Paradise?" PNEUMA 37, no. 1 (2015): 21–40. http://dx.doi.org/10.1163/15700747-03701025.
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This article explores the quest among contemporary pentecostal migrants from mainland Tanzania in Zanzibar to become “saved” Christians. The analysis of a set of techniques and processes applied in developing and keeping faith reveals high levels of suspicion and doubt connected to the perceived presence of evil in the Zanzibari environment, which, in turn, is linked to a fear of losing salvation. With Christian minorities recently having their premises attacked in connection with sociopolitical hostilities in the predominantly Muslim setting of Zanzibar, the case in this article highlights how the context of violence is negotiated in pentecostal modes of suspicion toward the other while, at the same time, it bolsters spiritual growth. This illustrates how a pentecostal ethos intermingles with and provides migrants with ways of interpreting the contemporary setting in which religious belonging is at the fore in present-day calls for Zanzibari political sovereignty and inclusive Union politics.
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Lee, Sang Hoon. "Toward an understanding of the eschatological presence of the risen Jesus with Robert Jenson." Scottish Journal of Theology 71, no. 1 (February 2018): 85–101. http://dx.doi.org/10.1017/s0036930617000680.
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AbstractThis article will attempt to demonstrate the plausibility of Robert Jenson's account of the Son's existence before his earthly lifetime by arguing that the retroactive presence of the risen Jesus is what Jenson means, and by reflecting on the relationship between the way that grace and power of Christ reaches to the people of Israel and the concept of retrocausality in physics. This article restricts its discussion to the presence of the risen Jesus in the economy, leaving aside the question of the eternity–time relation, on the grounds that one may constructively engage with Jenson's account, regardless of his or her view of eternity.
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Magness, Jodi. "‘They Shall See the Glory of the Lord’ (Isa 35:2)." Journal for the Study of the Historical Jesus 14, no. 2 (October 31, 2016): 99–119. http://dx.doi.org/10.1163/17455197-01402002.
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Jesus’ world view is widely characterized as apocalyptic and eschatological. In this paper, I propose that Jesus’ exorcisms and healings – as reported in the Gospel accounts – were intended not merely as apocalyptic signs, but were performed by Jesus and his disciples to effect the entry of the diseased and disabled into God’s kingdom on earth. Jesus’ attempts to heal others and his emphasis on moral behavior are rooted in biblical concerns with the maintenance of holiness, according to which only pure and unblemished creatures may enter God’s presence. The Qumran sect also had an apocalyptic world view, but in contrast to Jesus’ inclusive approach, they excluded the blemished and impure from the sectarian and messianic assemblies.
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Wenkel, David H. "The Lord of Angel Armies and the Centurion of Capernaum in Matthew 8:5–13." Horizons in Biblical Theology 43, no. 2 (August 23, 2021): 205–23. http://dx.doi.org/10.1163/18712207-12341433.
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Abstract This study of Jesus’ healing of the centurion’s servant (Matthew 8:5–13) draws attention to some neglected Christological details. This study offers a fresh explanation of how Matthew uses ambiguity and clarity about who Jesus is in various levels of narrative context. Specifically, Matthew’s characterization of the centurion uses the ambiguous title of ‘Lord’ alongside clear actions of faith to reveal Jesus’ identity. This study concludes that Jesus participates in the identity of Yahweh, who has absolute and divine power to command his army of angels to heal people and remove demons, even without his presence.
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Moffitt, David M. "Atonement at the Right Hand: The Sacrificial Significance of Jesus' Exaltation in Acts." New Testament Studies 62, no. 4 (September 14, 2016): 549–68. http://dx.doi.org/10.1017/s0028688516000217.
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Luke-Acts is strangely silent regarding the sacrificial significance of Jesus' crucifixion. Curiously, too, Acts more closely links the salvific benefits that Jesus provides with his resurrection and exaltation than with his death. Luke, many conclude, is not concerned with explaining Jesus' atoning work in terms of Jewish sacrificial categories. By way of contrast, this article argues that Luke's connecting of forgiveness and purification (i.e. key elements of sacrificial atonement) with Jesus' exaltation indicates that he is aware of the sacrificial aspects of Jesus' work. Jewish sacrifice consists of a hierarchically structured ritual process that cannot be reduced to the slaughter of the victim. In Leviticus, the culminating elements of this process occur as the priests convey the materials of the sacrifice into God's presence (i.e. offer the sacrifice) by approaching and serving at the various altars. Such a perspective on sacrifice is suggestive for interpreting Luke's emphasis on Jesus' exaltation in Acts. Luke has not stressed the sacrificial aspects of Jesus' death, but has highlighted the atoning benefits of Jesus' exaltation because he understands Jesus to have offered his atoning sacrifice as part of his exaltation to the right hand of God.
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Reinsdorf, Walter. "How is the gospel true?" Scottish Journal of Theology 56, no. 3 (August 2003): 328–44. http://dx.doi.org/10.1017/s0036930603001091.
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In order to answer this question and for other purposes I intend principally to describe, comment on and include some of the thought of Hans Frei and Paul Ricoeur. I include Frei because he, while unable to ‘prove’ Jesus' presence, can ‘make sense of the gospel story’ in his own way, especially with his idea of the ‘history-like’ quality of the story which he believes prevents its acceptance as myth. I too cannot hope to ‘prove’ Jesus’ presence, nor would I account him as mythic. Frei does not, however, account for rhetorical persuasion. While he explains how we can accept the story as true by cutting between history and myth, it still remains to understand why and how the story is offered. But Ricoeur can help to answer the how and the why through his analysis of the coincidence of divine will and human contingency in biblical story, with Jesus as destined and God the Father as Destinator. I take this idea further by showing how in John's gospel Peter, through his own contingent acts of denial, his human fallibility, is rescued by love, the final contingency. Ricoeur also makes a case for ‘manifestation’ rather than ‘verification’ of the gospels, the one through poetic discourse superseding the other by scientific description. Hence, there is a rhetorical – literary argument for reader identity with Jesus, based in part on Aristotle's tragic emotions and in part on our human inconstancy and inconsistency as understood by Ricoeur and Montaigne to show how these qualities work out in Peter. Both Frei and Ricoeur find their way to the Jesus of faith past the Jesus of reason and myth to the Jesus of story. The goal of this article is to show how we are persuaded by John to identify with Jesus with the rhetoric of love.
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Ketchum, Matthew James. "Haunting Empty Tombs: Specters of the Emperor and Jesus in the Gospel of Mark." Biblical Interpretation 26, no. 2 (May 7, 2018): 219–43. http://dx.doi.org/10.1163/15685152-00262p05.
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This paper employs theories of spectrality and haunting to read the Gospel of Mark alongside textual and archaeological materials representing the Roman emperor. I argue that the relationships between the figures of Jesus and the emperor are both more subtle and complex than is typically seen by empire-critical scholarship. I show how both the Roman emperor and the Gospel of Mark’s Jesus are constructed in undecidable negotiations of life and death, absence and presence, and past, present, and future. Scenes like Jesus walking on water, the transfiguration, and the empty tomb display the spectrality of Jesus in Mark’s gospel. Ghost stories and the globalizing logic of the imperial cult do the same for the emperor. The common spectrality of the emperors and Jesus in Mark’s Gospel signals how they are both haunted by the systemic violence of Rome’s empire.
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MOLONEY, FRANCIS J. "The Fourth Gospel and the Jesus of History." New Testament Studies 46, no. 1 (January 2000): 42–58. http://dx.doi.org/10.1017/s0028688500000035.
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In the ‘quest for the historical Jesus’ it has become axiomatic that the Fourth Gospel, with a few notable exceptions (e.g. certain elements in the passion narrative), has little to offer attempts to trace the person and activity of the pre-Easter Jesus. A study of the Johannine presentation of the beginnings of Jesus' ministry, his relationship with the Baptist, the calling of disciples and his presence in the Jerusalem Temple, suggests otherwise. Given the Markan imposition of a ‘framework’ upon the Synoptic tradition, the Johannine tradition may more accurately recall those early events.
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Berryman, Edward. "Taking Pictures of Jesus: Producing the Material Presence of a Divine Other." Human Studies 28, no. 4 (October 2005): 431–52. http://dx.doi.org/10.1007/s10746-005-9000-7.
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Gupta, Nijay K. "Gloria in Profundis: Comparing the Glory of Moses in Sirach to Jesus in the Fourth Gospel." Horizons in Biblical Theology 36, no. 1 (April 10, 2014): 60–78. http://dx.doi.org/10.1163/18712207-12341270.
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Abstract The glory of Jesus is a leitmotif of the Fourth Gospel and probably reflects both the Shekinah “glory” of Israel’s God revealed in Jesus as well as honor attributed to Jesus by John. The Jewish wisdom teacher Ben Sira also employs glorification language frequently and carefully in Sirach. Bringing these two texts into conversation illuminates the peculiar and unique ways in which John portrayed the identity of Jesus. In Sirach 45:1-5, in particular, Ben Sira praised the glory of Moses—a man beloved of God, made equal to the angels, great before his enemies, powerful in word, intrepid before kings, sanctified in faithfulness, party to the holy presence of God, and privy to the secret things of God. Given that John also had much interest in Moses comparison and typology, setting these texts side-by-side brings to the forefront the double-nature of the Fourth Gospel’s glory-Christology. On the one hand, the Johannine Jesus offered great demonstrations of power and authoritative teaching. On the other hand, he fared quite the opposite as Ben Sira’s vision of the exalted Moses, especially in John’s passion narrative where Jesus appears frail, weak, shamed, and defeated. Comparing the Moses of Sirach to the Jesus of John’s Gospel especially reveals the Evangelist’s paradoxical theology of gloria in profundis—the humble glory of God demonstrated in Jesus.
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Taylor, Joan E., and Federico Adinolfi. "John the Baptist and Jesus the Baptist: A Narrative Critical Approach." Journal for the Study of the Historical Jesus 10, no. 3 (2012): 247–84. http://dx.doi.org/10.1163/17455197-01003003.
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Narrative criticism is not usually employed as a means of exploring historical knowledge. However, in this article it is argued that narrative patterns can be indicative of history masked by overt rhetoric. In the narrative of Jesus’ ministry in Galilee the Gospel of Mark includes the persistent presence of water, often in combination with wilderness places and crowds. This pattern replicates the same features associated with John the Baptist, creating a narrative template for Jesus continuing John’s baptism, which Mark knew to be concerned with ritual purity, and yet explicit mention of Jesus’ baptizing is avoided. Mark focuses instead on Jesus as the promised immerser in Holy Spirit, proven by his healings and exorcisms, in which purification flows outwards from him. Mark points to a historical scenario in which Jesus’ healings and exorcisms are understandable within the same purity framework that governed water immersions: they were remedies for the most stubborn cases of people who, because of their chronic ailments and disabilities, were unable to obtain the inner purity that was normally established by repentance and forgiveness of sins. Jesus then fulfils John’s prediction and continues John’s work.
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Minton, Thomas D. "In the Shadow of Cathedrals: A Case Study of Marginality Created by “Cathedral Culture” in Basel, Switzerland." Missiology: An International Review 26, no. 1 (January 1998): 67–85. http://dx.doi.org/10.1177/009182969802600106.
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The church creates and reinforces marginality when it institutionalizes its preferred cultural boundaries from which it then derives its identity. The church must rediscover its own marginality and identity in the person and work of Jesus of Nazareth. Jesus serves as model of and model for mission. Identity with Jesus propels the church into mission through intentional kenosis and planned liminality by presence and service at the margins. By sharing in the world of the marginal, by forming personal relationships in small groups, and by becoming bi-cultural, missionaries provide means of overcoming the boundaries that create and sustain marginality and build bridges into welcoming, caring churches.
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Piedmont, Ralph L., Joseph E. G. Williams, and Joseph W. Ciarrocchi. "Personality Correlates of One's Image of Jesus: Historiographic Analysis Using the Five-Factor Model of Personality." Journal of Psychology and Theology 25, no. 3 (September 1997): 364–73. http://dx.doi.org/10.1177/009164719702500305.
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This research obtained ratings of Jesus on a comprehensive, well-validated personality instrument, the Adjective Check List. Ratings from 77 women and 38 men (ages 17 to 75) were obtained, and the resulting historiographic profile portrayed Jesus as being sympathetic and supportive of others, although he was perceived as maintaining an autonomous and detached presence. Using the five-factor model of personality as the organizing framework, we found that about 11% of the variance in the Jesus ratings overlapped with self-ratings of personality. We outlined the utility of historiographic analysis employing comprehensive models of personality by discussing it in terms of attachment theory.
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Jung, Deok Hee. "Fluid Sacredness from a Newly Built Temple in Luke–Acts." Expository Times 128, no. 11 (April 26, 2017): 529–37. http://dx.doi.org/10.1177/0014524617700348.
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In Stephen’s speech in Acts 7, Luke negates God’s indwelling of the Jerusalem Temple. God’s presence is not confined to a specific place, but is fluidly revealed to God’s people. In Luke-Acts, Jesus and his apostles take over the role of the old Temple so that they become newly built corporeal temples. Luke transfers the presence of the divine from the old Temple to the bodies of Jesus and his followers, and their behaviour produces sanctity around them. As the corporeal temple moves, this generates new sacred space everywhere. Thus, sacredness does not dwell in a fixed place, such as the Temple, but is fluidly expanded across previously restricted place.
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Daliman, Muner, and Hana Suparti. "Revealing the Secret of the Kingdom of Heaven in the Gospel of Matthew Chapter 13." European Journal of Theology and Philosophy 1, no. 3 (June 16, 2021): 9–14. http://dx.doi.org/10.24018/theology.2021.1.3.17.
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The God of biblical revelation is present everywhere in the Gospel according to Matthew, but often in a self-effacing way, receding behind Jesus, Emmanuel, God-with-us. God's presence is veiled by divine passives, hidden behind the reverent circumlocution “heavens.” The parable of the Kingdom of Heaven and the Kingdom of God is widely stated in our Gospel of Matthew. Many scholars claim that the Gospel of Matthew reveals more about Jesus as a powerful King.
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Abadia Quintero, Carolina. "Acercamiento a los debates jesuitas en la villa de Santiago de Cali. Un estudio de prensa, 1849-1850." HiSTOReLo. Revista de Historia Regional y Local 2, no. 3 (January 1, 2010): 125–42. http://dx.doi.org/10.15446/historelo.v2n3.12258.
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El objetivo del presente artículo es mostrar la opinión y controversia creada por la llegada de la Compañía de Jesús a Santiago de Cali, expresa en artículos pu-blicados en los diarios El Sentimiento Democrático y El Ariete. El texto explica cómo la presencia religiosa de los jesuitas sirvió para avivar el conflicto entre los partidos liberal y conservador en 1849 y 1850. La autora contextualiza el problema a partir de las distintas tendencias políticas y el papel de la Orden, que se manifiestan durante el gobierno liberal de José Hilario López. En particular el temor de los sectores liberales respecto de la incidencia de la Compañía en la política, la educación neogranadina y la sociedad en general. Asimismo, el papel y la posición de los conservadores en defensa de los religiosos y respecto de las reformas liberales de la época. Finalmente, se expone cuál fue el papel de los padres de familia respecto de la presencia de los jesuitas y su reclamo en torno a la dirección del Colegio de Santa Librada en Santiago de Calí y la reacción de algunas sociedades democráticas y sectores liberales en la localidad.Palabras clave: Compañía de Jesús, prensa, jesuitas, liberales, conservadores, colegio Santa Librada.Rapprochement with the Jesuit debates in the village of Santiago de Cali. A study based on the press, 1849-1850 AbstractThe objective of the article at hand is to show the opinion and controversy created by the arrival of the Society of Jesus to Santiago de Cali, expressed in articles which were published in the newspapers El Sentimiento Democrático and El Ariete. The text explains how the religious presence of the Jesuits served to revive the conflict among the liberal and conservative parties in 1849 and 1850. The author contextualizes the problem form the distinct political tendencies and the role of “order,” which were manifested during the liberal government of José Hilario López. In particular, the fear the liberal factions had with regard to the impact of the Society in politics, New Granada education, and society in general; likewise, the role and the position of the conservatives in defense of members of a religious order and with regard to the liberal reforms of the times. Finally, the author exposits what the role was of the parents with regard to the presence of the Jesuits and their compliant with reference to the direction of the Colegio de Santa Librada in Santiago de Cali and the reaction of some democratic societies and liberal factions in the locality.Keywords: Society of Jesus, press, Jesuits, liberals, conservatives, Santa Librada school.
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Chen, Martin. "Kerajaan Allah Sebagai Inti Kehidupan Dan Perutusan Yesus." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 11, no. 2 (October 15, 2012): 233–50. http://dx.doi.org/10.36383/diskursus.v11i2.143.
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Abstract: The Kingdom of God is central to the whole message of Jesus Christ. Through the kingdom of God, we can discover and understand the entire mission of Jesus. The Kingdom of God is the embodiment of God’s saving presence in human life. Compared with the Jewish religious movements of that era, especially the apocalyptic movement, which also awaited the coming of the Kingdom of God, Jesus’ preaching about the kingdom of God has a special feature, that the Kingdom of God is an act of forgiveness and salvation from God, and not God’s judgment; moreover, the action is happening now in people’s life, rather than being something that is expected in the future. Through Jesus, through his word and his work, God is now present in the midst of the people. Through his parables and his words in the Sermon on the Mount and in the act of casting out demons, in healing the sick and in the forgiveness of sin, Jesus reveals the presence of a compassionate God, a God who frees people from the power of sin and leades them in the power of divine grace. Jesus not only preached the kingdom of God but gave himself so that people would experience God’s saving work. Through His death on the cross, Jesus freely poured God’s mercy and goodness upon human beings. Jesus’ proclamation of the kingdom of God has important implications for the understanding of the Christological and ecclesiological renewal.
Keywords: Kingdom of God, salvation, forgiveness, word of Jesus, work of Jesus, human life, Christological and ecclesiological renewal.
Abstrak: Kerajaan Allah merupakan inti seluruh pewartaan Yesus Kristus. Melalui Kerajaan Allah kita dapat menemukan dan mengerti seluruh perutusan hidup Yesus. Kerajaan Allah berarti perwujudan kehadiran Allah yang menyelamatkan dalam hidup manusia. Dibandingkan dengan gerakan keagamaan yahudi pada zaman itu, khususnya apokaliptik yang juga menantikan kedatangan Kerajaan Allah, pewartaan Yesus tentang Kerajaan Allah memiliki ciri khusus bahwa Kerajaan Allah adalah tindakan pengampunan dan penyelamatan Allah, bukan penghakiman Allah dan tindakan itu kini terjadi nyata dalam hidup manusia, dan bukannya sesuatu yang dinantikan di masa depan. Melalui diri Yesus, dalam sabda dan karya-Nya, Allah kini hadir di tengah-tengah umat-Nya. Lewat perumpamaan dan sabda bahagia maupun dalam tindakan pengusiran setan, penyembuhan orang sakit dan pengampunan orang berdosa, Yesus menyatakan kehadiran Allah yang penuh belas kasih dalam hidup manusia, yang membebaskannya dari kuasa dosa dan menuntunnya dalam kuasa rahmat Ilahi. Yesus tidak hanya memberitakan Kerajaan Allah tetapi juga memberikan diri-Nya, sehingga orang sungguh mengalami karya penyelamatan Allah. Melalui kematian-Nya di salib, Yesus mencurahkan dengan cuma-cuma kerahiman dan kebaikan Allah dalam hidup manusia. Pewartaan Kerajaan Allah Yesus ini memiliki dampak penting bagi pembaruan pemahaman kristologis dan eklesiologis.
Kata-kata Kunci: Kerajaan Allah, penyelamatan, pengampunan, sabda Yesus, karya Yesus, kehidupan manusia, pembaruan pemahaman kristologis dan eklesiologis.
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Fergus, Donald. "Finkenwalde - an experiment to restore a failing ecclesiology?" Scottish Journal of Theology 69, no. 2 (April 8, 2016): 204–20. http://dx.doi.org/10.1017/s0036930616000065.
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AbstractThis paper considers Dietrich Bonhoeffer's understanding of the theological dimension of the concept of Christian community and in particular his conviction that believers must avoid the confusion that follows when ‘community romanticism’ (Gemeinschaftsromantik) is equated with the community of saints (Gemeinschaft der Heiligen). Bonhoeffer insisted that the task of building Christian community was one of crafting a space in which Jesus stands between believers, protecting them from the ‘damage of sheerly human immediacy’.1 Without Jesus' mediating presence he believed, everything could go badly wrong.
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Levison, John R., and Priscilla Pope-Levison. "Toward an Ecumenical Christology for Asia." Missiology: An International Review 22, no. 1 (January 1994): 3–17. http://dx.doi.org/10.1177/009182969402200101.
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Asian theologians recognize that Asian theology must address two pressing issues: poverty and religiosity. Most Asian Christologies tend to address one to the exclusion of the other: the Cosmic Christ embraces religiosity: Jesus Christ Liberator confronts poverty: Jesus as pain-love of God comforts the suffering. The Christologies of M. M. Thomas and Aloysius Pieris, in contrast, address both poverty and religiosity in Asia. In both Christologies Christ's presence extends to Asia's struggle for a new society which takes place beyond the church's boundaries. This similarity is not due, however, to identical christological starting points: Pieris begins with the historical Jesus of the synoptic Gospels and Thomas with the Cosmic Christ of Colossians 1:15–20. Rather, it is due to the attempt of both theologians to address Asian poverty and religiosity.
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Raharjo, Bernardus Teguh, and Firalen Vianney Ngantung. "Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (October 5, 2020): 65–83. http://dx.doi.org/10.53396/media.v1i1.7.
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The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.
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Busch, Austin. "Presence Deferred: The Name of Jesus and Self-Referential Eschatological Prophecy in Acts 3." Biblical Interpretation 17, no. 5 (2009): 521–53. http://dx.doi.org/10.1163/156851508x401169.
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AbstractIn Acts 3, Peter calls God "the God of Abraham, Isaac, and Jacob, the God of our fathers" (3:13), a surprisingly rare OT appellation occurring thrice in Exodus 3. Acts 3's story of the healed cripple rewrites LXX Exodus 3, reversing various markers of God's presence prominent therein, the most significant of which is God's resistance to being named. Initially calling himself òων (3:14), God ultimately acquiesces to a periphrastic self-designation: the unnamed god of named others (3:15-16). In "Edmond Jabès and the Question of the Book," Jacques Derrida explains why God's presence resists naming: to call something something else involves a conceptualization of being that effaces Being itself. Following this logic, Acts 3's repeated references to "the name of Jesus" (3:6, 16) signify the ascended Christ's absence (1:6-11), whose implications Peter's sermon explores. Although Peter speaks of the eschatological consummation that the "holy prophets" announced (3:20-21), when recalling such a prophecy he quotes from Deuteronomy 18, "the Lord will raise up a prophet like me" (3:22-23), going on to assert that "all prophets" speak of the time when God will do this (3:24). Prophets' prophesy about a time when God will raise up a prophet who, according to 3:24, will prophesy about a time when God will raise up a prophet. This circular prophecy of an eschatological prophet gestures at the infinite deferral of Christ's eschatological presence, or παρoυσíα. In dialogue with Hans Conzelmann, I consider the implications of this and a related episode (Luke 17:22-37) for Lukan eschatology.
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Schouten, Jan Peter. "Jesus Christ in World History: His Presence and Representation in Cyclical and Linear Settings." Exchange 40, no. 1 (2011): 113–14. http://dx.doi.org/10.1163/157254311x550786.
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Miller, Susan. "“I came that they may have life, and have it abundantly” (John 10:10): An Ecological Reading of John’s Gospel." Expository Times 124, no. 2 (September 17, 2012): 64–71. http://dx.doi.org/10.1177/0014524612456806.
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In the synoptic gospels Jesus proclaims the imminence of the Kingdom of God but in John’s Gospel Jesus is concerned with the gift of eternal life. Interpretations of John’s Gospel have emphasised the relationship between salvation and an individual’s faith in Jesus. Several passages feature accounts of the meeting of Jesus and characters who come to faith in him such as the Samaritan woman, the blind man, Martha, and Thomas. The focus on the faith of individuals and their desire for eternal life has downplayed the importance of the natural world. An ecological strategy of identification, however, illustrates the ways in which Jesus is aligned with Earth. He offers the Samaritan woman living water, and he identifies himself as the bread of life (6:35), the light of the world (8:12), and the true vine (15:1). This strategy of identification highlights images of fruitfulness and abundant harvests. This approach, moreover, emphasises the presence of God in the processes of nature, and the gift of eternal life is described in terms of the abundance of the natural world. An ecological interpretation of John’s Gospel challenges the view that salvation may be defined purely in terms of the gift of eternal life to an individual, and points to an understanding of salvation as the restoration of the relationship of God, humanity, and Earth.
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Clivaz, Claire, and Sara Schulthess. "On the Source and Rewriting of 1 Corinthians 2.9 in Christian, Jewish and Islamic Traditions (1 Clem34.8;GosJud47.10–13; aḥadīth qudsī)." New Testament Studies 61, no. 2 (February 26, 2015): 183–200. http://dx.doi.org/10.1017/s0028688514000307.
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The article reopens the dossier of the sources, parallels and rewritings of 1 Cor 2.9, a saying that Paul attributes to a written source, when other sources put it into Jesus' mouth (e.g.GosThom17). The state of research shows that the hypothesis of an oral source is generally preferred but an accurate study of 1Clem34.8, a parallel too often neglected, supports the presence of a written source that existed before 1 Cor 2.9.GosJud47.10–13 will help to understand the attribution of the saying to Jesus. Finally, the article takes into account the well-known parallel in Islamic tradition, aḥadīth qudsī.
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Moloney, Francis J. "The Centrality of the Cross: Literary and Theological Reflections on Mark 15:20b-25." Pacifica: Australasian Theological Studies 21, no. 3 (October 2008): 245–56. http://dx.doi.org/10.1177/1030570x0802100302.
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This study addresses two issues of exegesis and interpretation in the Gospel of Mark. It points to the presence of simple but elegant literary practices in the gospel, disputing the claim that the evangelist was merely the clumsy editor of prior sources. Mark's passion narrative (14:1–15:47) is an extended example of intercalation. At the centre of the story of the Roman crucifixion (15:1–47), the author locates the description of the crucifixion of Jesus (15:20b-25). Its central literary location reflects the heart of the Markan Christology: Jesus is the crucified Messiah and Son of God.
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Novello, Henry L. "Jesus’ Cry of Lament: Towards a True Apophaticism." Irish Theological Quarterly 78, no. 1 (January 18, 2013): 38–60. http://dx.doi.org/10.1177/0021140012465037.
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The lament speech form is an integral part of Israel’s faith and liturgy, yet its significance has not been adequately accounted for in Christian liturgy and theology. This is astonishing given that Jesus’ resurrection is God’s response to his lament on the cross. Jesus’ cry radicalizes Israel’s practice of lament, yet at the same time his lament contains the distinct aspects of revealing a trinitarian kenosis of God and portraying the crucified one as the new locus of encounter with God, all of which highlights the need to give prominence to an apophatic theology. Given the saving significance of Jesus’ suffering, our suffering, as taken up into the history of God, is to be viewed as a mode of God’s presence; it is not only a condition from which to be delivered but the means by which the hope of a ‘new creation’ will be realized. Jesus’ cry also discloses a complex threefold character to his suffering, which calls for a radical discipleship conceived as participation in the kenosis of the crucified one, who is in complete solidarity with all aspects of suffering humanity.
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French, Samuel. "The Real Presence of Christ in the Eucharist." Aristos: A biannual journal featuring excellent student works 1, no. 2 (September 2015): 1–8. http://dx.doi.org/10.32613/aristos/2015.1.2.8.
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The dogmatic constitution Lumen Gentium describes the Eucharist as “the source and summit of the Christian life.” It is not hard to imagine then, that this subject of principal importance is still being debated two millennia after its institution. Even when it was taught from the lips of Jesus himself, there were many disciples who grumbled saying: “This is a hard saying; who can listen to it?” (Jn 6:60) Unfortunately, this is still the case today. There are some among the faithful who no longer believe in the real presence of Christ in the Eucharist, and others who simply misunderstand what is meant by “real presence.” In an attempt to shed light on this central Catholic teaching, this paper will begin by briefly highlighting the scriptural foundations of the Eucharist. Then, using broad strokes, the historical development of the Eucharistic doctrine will be explored. Finally, this paper will examine and dispel some of the more modern misconceptions that shroud the reality of the Real Presence.
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Old, Hughes Oliphant. "The Psalms of Praise in the Worship of the New Testament Church." Interpretation: A Journal of Bible and Theology 39, no. 1 (January 1985): 20–33. http://dx.doi.org/10.1177/002096438503900103.
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The Old Testament psalms of praise, which expressed the awe and joy of being in the presence of God, presented the early Christians both text and model for the expression of their joy that in Jesus Christ God had revealed himself.
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Parhusip, Parsaoran. "Inkarnasi: Perwujudan Kasih Allah yang Membela, Membebaskan, dan Mengangkat Martabat Manusia." MELINTAS 35, no. 3 (March 4, 2021): 316–33. http://dx.doi.org/10.26593/mel.v35i3.4663.316-333.
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In Christianity, incarnation marks the culmination of the manifestation of God’s love in the world. Through the historical presence of Jesus Christ in the world, salvation is made possible. The salvation of human beings not only addresses worldly issues, but also restores their inner dignity as God’s creation. The Christian doctrine of incarnation gives hope to those who are in the situation of oppression, suffering, and injustice. The presence of Jesus Christ through the incarnation realises God’s love in defending, saving, liberating, and elevating human dignity. This article sees incarnation as an event in which God’s act of love is experienced by human beings. This event needs to be echoed by the Church today in its mission to proclaim the Kingdom of God. The event of incarnation brings the image of the Church as God’s people who are liberated while still in pilgrimage on earth.
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Betcher, Sharon V. "Revisiting 'Midnight’s Children'." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 3 (January 20, 2016): 311–34. http://dx.doi.org/10.1558/post.v7i3.20305.
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Within postcolonial literature, “Midnight’s Children” (Rushdie) their births laden not only with supernatural expectation, but traumatically marked with cultural upheaval—appear as symbols of hope in an unreliable future. Given the presence of disability in postcolonial literature, this essay pushes Christian theology to think with our own “midnight’s child”—one born “uncomely,” disfigured (Isaiah 53). “Disability”— never without some material signature, but always a cultural representation— names the ply of rhetoric batted back and forth between colonial and anti-colonial, these volleys shifting aesthetics and bending arcs of affect. Through the optics of modern realism, Jesus appeared as healer for the regime of “ablenationalism.” This essay, however, dares to think the figure of Jesus as volleyed back at Empire by anti-colonials. Reading with the Global South—namely, with the biblical scholar Simon Samuel and the constructive theology of Marcella Althaus-Reid—makes the figure of Jesus as postcolonial crip not wholly unprecedented.
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Diredja, Kartika. "Yesus, Sang Orang Asing." Indonesian Journal of Theology 2, no. 2 (February 13, 2015): 119–35. http://dx.doi.org/10.46567/ijt.v2i2.71.
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This article offers one of the alternative solutions for the struggle of the Christian-Chinese-Indonesians in facing their status as strangers in Indonesia. This status is a result of the ongoing stereotyping process which position them as a homogenous group. While in reality, their understandings of their identity in Indonesia are varied. This heterogeneity can be seen through the various alternative solution they made to face the situation. This article gives the alternative solution according to the Christian faith by understanding Jesus Christ’s status as The Stranger. The Gospels show us that Jesus chose His status as The Stranger by purpose to give meaning to it and to use it positively. For Jesus, His status as The Stranger is not a terrible thing, but rather an opportunity to work for His society. His viewpoint to His status can be the viewpoint of Chinese-Indonesians to their status. By that, they can use their status to make their presence relevant in Indonesia.