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Relevant bibliographies by topics / Raising of Lazarus (Miracle)

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Academic literature on the topic 'Raising of Lazarus (Miracle)'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Raising of Lazarus (Miracle)"

1

Harriman, K. R. "The Raising of Lazarus and the Historical Deeds of Jesus." Evangelical Quarterly 89, no. 4 (2018): 346–64. http://dx.doi.org/10.1163/27725472-08904007.

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The raising of Lazarus from the dead has proven to be a problematic story for biblical scholarship. Despite its significance in featuring Jesus raising a man who had been dead for four days and in being a catalyst for Jesus’s death, it is only mentioned in the Gospel according to John, possibly the latest of the canonical Gospels. Of course, the Lazarus story also raises the question that has inspired much discussion: Can a historian qua historian rationally affirm a miracle claim for a historical event? I argue that it is possible for a historian following a sound methodology to affirm that a miracle claim is the most likely explanation for an event. In the specific case of the Lazarus story, I argue that the most likely explanation is that it substantially reflects a genuine historical memory of one of Jesus’s deeds.

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Harris, Steven Edward. "The Meaning of Resurrection Miracles in Pentecostal Theology." Journal of Pentecostal Theology 29, no. 2 (2020): 211–28. http://dx.doi.org/10.1163/17455251-bja10008.

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Abstract Early Pentecostal literature contains many narratives of miracles of individuals being raised from the dead. While attention has tended to their factual or evidential value, including to some extent in the narratives themselves, this article examines the interpretations given to such miraculous events in Pentecostal theology. Specifically, it finds four major trends in interpretation in the literature: first, the meaning of the resurrection miracle as evidential, as a ‘proof’; second, the miracle as a sign of God’s victorious power over death and/or his mercy for the deceased and his/her family; third, the resurrection as prefigured in earlier miracles, especially Jesus’ raising of Lazarus; and finally, the miraculous return to life as a return to the realm of death, in which it is clear this event is not the final victory.

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Tătaru-Cazaban, Bogdan. "« Ce Dieu terriblement humain ». Reﬂexions on language in André Scrima’s interpretation of the Resurrection of Lazarus". Diakrisis Yearbook of Theology and Philosophy 5 (31 липня 2022): 9–29. http://dx.doi.org/10.24193/diakrisis.2022.1.

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This article aims to analyse Fr André Scrima’s interpretation of the resurrection of Lazarus in his commentary on the Gospel of John and in a homily dedicated to the miracle that Christ performed at Bethany. The texts we take into consideration are particularly relevant for a Christian reflection on the relationship between God’s word and human language. Scrima’s hermeneutics is traditional as well as oriented to a modern audience. Speaking about Lazarus, he chooses to focus on three aspects of the divine language: compassion, truth, and restoration of man. Scrima’s reflections illustrate a possible dialogue between the long and rich reception of the raising of Lazarus in the Christian tradition and the Lazarus motif in modern culture.

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Kamczyk, Wojciech. "Perykopa o wskrzeszeniu Łazarza (J 11, 1-44) a nauka św. Augustyna o odpuszczeniu grzechów." Vox Patrum 57 (June 15, 2012): 247–61. http://dx.doi.org/10.31743/vp.4130.

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Interpreting the pericope about the resurrection of Lazarus, Augustine began his commentary with a reflection about three resurrection miracles described in the Gospels. Namely the raising to life Jairus’ daughter, young man of Nain and Lazarus. The latter seems to be the richest in theological meaning. Augustine compared these three dead with three types of sin (in the heart, in deed and out of habit). Those dead were raised to life by Jesus. He is the one who has the power to do so. The forgiveness of sins is here presented as a spiritual resurrection. However in the most serious situation is Lazarus. It is a picture of the sinner, who not only commits sin, but is subjected to a habit. The forgiveness of sins is done by the power of Christ, but there is also the need for confession of sin, repentance, and the interference of Mother Church, which releases us from the bondage of sin.

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Walsham, Alexandra. "Miracles in Post-Reformation England." Studies in Church History 41 (2005): 273–306. http://dx.doi.org/10.1017/s0424208400000267.

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To speak of miracles in post-Reformation England may seem like something of an oxymoron. The sense of internal contradiction in my title springs from the fact that sixteenth- and seventeenth-century Protestant ministers consistently maintained that this category of extraordinary events had long since ceased. They did not deny that supernatural acts of this kind had taken place in biblical times. As set down in the books of the Old Testament, God had vouchsafed many wonders to His chosen people, the Hebrews, including the parting of the Red Sea, the raining of manna from heaven, and the metamorphosis of Aaron’s rod into a serpent. Equally, the New Testament recorded the prodigious feats performed by Christ and his apostles to convince the disbelieving Gentiles and Jews: from the raising of Lazarus and the transformation of water into wine at the marriage at Cana to curing lepers of their sores and restoring sight to the blind, not to mention the great mysteries of the Incarnation and Resurrection. But dozens of sermons and tracts reiterated the precept that God no longer worked wonders above, beyond, or against the settled order and instinct of nature – the standard definition of miracle inherited from the scholastic writings of St Thomas Aquinas. Such special dispensations were the ‘seales and testimonials’ of the Gospel. They had been necessary to sow the first seeds of the faith, to plant the new religion centring on the redemption of mankind by Jesus of Nazareth. But this gift, stressed John Calvin and his disciples, was only of ‘temporary duration’. Miracles were the swaddling bands of the primitive Church, the mother’s milk on which it had been initially weaned. Once the Lord had begun to feed His people on the meat of the Word, he expected them to believe the truth as preached and revealed in Scripture rather than wait for astonishing visible spectacles to be sent down from heaven. Although there was some uncertainty about exactly when such wonders had come to an end, Protestant divines were in general agreement that, as a species, miracles were now extinct. Christians could and should not expect to see such occurrences in the course of their lifetimes.

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Ashcheulova, I. V. "THE REVOLUTION AND THE PEOPLE OF L. LEONOV AND V. SHAROV: HISTORIOSOPHICAL DIALOGUE OF TWO WRITERS." Bulletin of Kemerovo State University, no. 4 (December 23, 2018): 182–89. http://dx.doi.org/10.21603/2078-8975-2018-4-182-189.

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The article examines the historical communication between two writers – Leonid Leonov («The Pyramid») and V. Sharov («Rehearsals», «Before and During», «Raising Lazarus», «Be like children»). The analysis featured the central artistic images and motifs of their novels, namely the Russian revolution and the people. According to the hypothesis, there are points of convergence between their historiosophical concepts. The Russian history, the way it was presented in their novels, was subjected to a multidimensional analysis, which revealed its catastrophism and eschatology. The revolution was largely demythologized by both Leonov and Sharov: they did not see it as an event that opened the possibility of creating a new world (paradise on earth) and a new man. So was the image of a God-bearing people who lost faith in the pursuit of social miracles. Both writers saw the revolution as the central historiosophical image of all Russian history. Both authors stressed the catastrophic and eschatological effect the revolution had for the foundations of Russian life, traditions, and Existence. Both authors used the symbolism of fire devouring Russia, its people, and every individual. In their novels, the revolution was an abyss which devoured millions of people and the country itself. L. Leonov followed the theory of cyclical nature of Russian history; for him, the phenomenological essence of the revolution was a strange and terrible delusion that captured the country and its people. V. Sharov was trying to prove the usual, repeatable character of revolution in Russian history: the cyclical nature of history was obvious to the writer. Sharov’s artistic strategy was to reproduce the individual word as a reaction to the revolution, words as expressions of attitudes towards reality, the metaphysical world, and God. History, according to Sharov, retains the traces of individual presence: it has a memory of i ts own.

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7

Hoaglin, Wanda. "Raising Lazarus." English Journal 93, no. 2 (2003): 99. http://dx.doi.org/10.2307/3650517.

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8

Kumar, A. "Raising Lazarus." Canadian Medical Association Journal 174, no. 4 (2006): 509. http://dx.doi.org/10.1503/cmaj.051052.

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9

Sullivan, Ruth Wilkins. "Duccio's Raising of Lazarus Reexamined." Art Bulletin 70, no. 3 (1988): 374. http://dx.doi.org/10.2307/3051173.

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Lang, Bernhard. "The Baptismal Raising of Lazarus." Novum Testamentum 58, no. 3 (2016): 301–17. http://dx.doi.org/10.1163/15685365-12341531.

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Though well hidden, the theme of baptism informs the whole story of the raising of Lazarus (John 11). The note about Jesus’ sojourn at the very place where John the Baptist had previously been active (John 10:40-42) forms the introduction to the Lazarus story. Just as a musical clef dictates pitch, this passage announces the theme: baptism. Once readers are set on this track, they cannot miss the hidden point. Ritually, the person being baptised is pushed into the realm of death, so that he can emerge to a new life.

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Dissertations / Theses on the topic "Raising of Lazarus (Miracle)"

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Hamilton, James Merrill. "The catalyst of the crucifixion in the Gospel of John." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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North, Wendy Elizabeth Sproston. "The Johannine connection : John's contribution to our knowledge of tradition in the Fourth Gospel, with special reference to John 11.1-44." Thesis, Bangor University, 1997. https://research.bangor.ac.uk/portal/en/theses/the-johannine-connection--johns-contribution-to-our-knowledge-of-tradition-in-the-fourth-gospel-with-special-reference-to-john-11144(753a53db-d031-4e43-b36d-d9971067a3f7).html.

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Shooman, A. P. "An investigation into the concept of the miraculous." Thesis, Bangor University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384040.

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Books on the topic "Raising of Lazarus (Miracle)"

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Bowman, Crystal. Jesus raises Lazarus. Zonderkidz, 2011.

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2

Puchner, Walter. Studien zum Kulturkontext der liturgischen Szene: Lazarus und Judas als religiöse Volksfiguren in Bild und Brauch, Lied und Legende Südosteuropas. Verlag der Österreichischen Akademie der Wissenschaften, 1991.

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M'Cheyne, Robert Murray. Comfort in sorrow. Christian Focus, 1992.

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Esler, Philip Francis. Lazarus, Mary and Martha: A social-scientific and theological reading of John. SCM, 2006.

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5

Smith, Stephen W. The Lazarus life: Spiritual transformation for ordinary people. David C. Cook, 2008.

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Smith, Stephen W. The Lazarus life: Spiritual transformation for ordinary people. David C. Cook, 2008.

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Kilmer, Nicholas. Lazarus, arise. Poisoned Pen Press, 2001.

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Kilmer, Nicholas. Lazarus, arise. Poisoned Pen Press, 2001.

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9

Kapōnēs, Antōnios. Hē anastasē tou Lazarou kai hē tarachē tou katestēmenou: Ermēneia keimenōn tōn hierōn paterōn. Ekdoseis Harmos, 2014.

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Rouvière, Jean Marc. Le silence de Lazare: Méditation sur une résurrection. Desclée de Brouwer, 1996.

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Book chapters on the topic "Raising of Lazarus (Miracle)"

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Purton, Valerie. "Tennyson, Lacan, and the Raising of Lazarus." In The Figure of Christ in the Long Nineteenth Century. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-40082-8_7.

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Wilkins, Sarah. "Adopting and Adapting Formulas: The Raising of Lazarus and Noli me tangere in the Scrovegni Chapel in Padua and the Magdalen Chapel in Assisi." In Atelier de recherche sur les textes médiévaux. Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.artem-eb.4.00093.

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"Raising of Lazarus." In The N-Town Plays. Medieval Institute Publications, 2007. http://dx.doi.org/10.2307/j.ctv2j6xqp2.29.

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"The Raising of Lazarus." In Jesus the Harmony. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv17vf4h3.15.

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"The Raising of Lazarus." In John 2. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb9368w.13.

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"The Raising of Lazarus." In The Little Yellow House. McGill-Queen's University Press, 2012. http://dx.doi.org/10.1515/9780773586857-030.

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"The Raising of Lazarus." In Divine Inspiration The Life of Jesus in World Poetry, edited by Robert Atwan, George Dardess, and Peggy Rosenthal. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195093513.003.0039.

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Abstract Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill. So the sisters sent a message to Jesus, "Lord, he whom you love is ill." But when Jesus heard it, he said, "This illness does not lead to death; rather it is for God's glory, so that the Son of God may be glorified through it." Accordingly, though Jesus loved Martha and her sister and Lazarus, after having heard that Lazarus was ill, he stayed two days longer in the place where he was.

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Brodie, Thomas L. "The Raising of Lazarus and Its Consequences." In The Gospel According To John. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195118117.003.0016.

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Abstract The crisis of Lazarus’s sickness is all the more dramatic because Jesus’ response to it seems so measured. First he waits for two days, and afterwards he talks to the disciples. Later there are the two meetings-first with Martha, and next with Mary and the Jews. Only then does he call forth Lazarus. Yet the event is far from being anticlimactic. In fact, it is so striking that it leads the Sanhedrin to the most pivotal decision in the gospel-that Jesus must die. It is probably in this story, rather than in any other single NT episode, that one receives a sense of the day-to-day human reality of coping with sickness and death. Here there is no immediate intervention, no painless solution. The deceased is buried. Feelings vary.

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"Images of Christ Raising the Dead." In Christ the Miracle Worker in Early Christian Art. 1517 Media, 2014. http://dx.doi.org/10.2307/j.ctt22nm6x5.9.

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"The Woman Taken in Adultery and the Raising of Lazarus." In The York Corpus Christi Plays. Medieval Institute Publications, 2011. http://dx.doi.org/10.2307/j.ctv138434b.30.

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Reports on the topic "Raising of Lazarus (Miracle)"

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Tcha, MoonJoong. From Potato Chips to Computer Chips: Features of Korea's Economic Development: Knowledge Sharing Forum on Development Experiences: Comparative Experiences of Korea and Latin America and the Caribbean. Inter-American Development Bank, 2015. http://dx.doi.org/10.18235/0007002.

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When considering countries of phenomenal economic development and growth, Korea is among the top tiers. While there are other economies with similar economic growth, including those of Singapore, Hong Kong, and Taiwan, the economic growth of Korea is exceptional considering that the country lacked basic economic foundation in the past. R. Lucas Jr. (1993), a Nobel Laureate in economics and also a renowned scholar of the respective field, praised the country's economic success, by stating that "I do not think it is in any way an exaggeration to refer to this continuing transformation of Korean society as a miracle". As an evidence for his argument, he asserted "Never before have the lives of so many people undergone so rapid an improvement over so long a period, nor is there any sign that this progress is near its end". Yet, the history of Korea is more than just its outcome; it is the history of continuous national ordeal, a series of challenges and crisis that required people to toil night and day to overcome the situation. If it were not for today's splendid economic success, it would have been more appropriate to describe the history of Korea as that of wretchedness and misery. The fact that South Korea became one of the leading nations in the world is nothing less than a miracle, considering that it underwent many hardships after its independence such as fratricidal Korean War, a long period of dictatorship, 4.19 revolution as a reactionary to the dictatorship, 5.16 military coup, the engagement in the Vietnam War, two oil crises, another military coup afterwards, civil revolutions, a foreign exchange crisis, and the global economic crisis. Economic growth means value-added increase in a certain period of time. To boost this value-added increase, the elements of production such as labor, capital, and land must be both accumulated and invested. Furthermore, it requires the effective use of these elements by combining them when necessary, so that the best value can be drawn out. In other words, the vital factor in economic growth is raising productivity. Then, given similar situations, how come some countries show different performance in factor accumulation or productivity improvement? The accumulation of resources and increase of productivity depend on economic incentive. Proper institution in an economy that provides incentives for economic agents enables factors to flow and to be accumulated where productivity is high. It also gives motivation for innovation and improvement of productivity. Competition in product markets and acquisition of resources and raw materials with low cost through an open-door policy can induce the accumulation of elements and improvement of technology, where in a broader perspective, open-door policy can also be considered as a part of institution.The growth of the Korean economy is unique since only a few economies could demonstrate compatibly high growth rates for a long period. However, at the same time, Korea's case is never unique as its success story is based on factor accumulation, productivity enhancement and, most of all, a fundamental called institution. Its growth was possible due to the fact that there was a proper functioning of market backed by the establishment of proper institutions. The Korean government indeed worked favorably towards the establishment of institution and running of economy in a market-friendly manner. Some features of its growth pattern are worthwhile to be illustrated as there are still a large number of developing countries and high income countries with unstable institutions worldwide, which could gain from a part of Korea's story, at least, and collect substantial knowledge for their future growth.

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