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

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Published: 4 June 2021

Last updated: 31 July 2024

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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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3

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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5

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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6

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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10

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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11

Strong, Justin David. "Lazarus and the Dogs: The Diagnosis and Treatment." New Testament Studies 64, no. 2 (2018): 178–93. http://dx.doi.org/10.1017/s0028688517000364.

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This study explores the parable of the Rich Man and Lazarus, elucidating the details of Lazarus' worldly suffering – what it is that ails him, and whether the dogs are friends or fiends. Fresh evidence from the classical world is brought to bear, including medical texts, miracle stories and philosophical treatises, in addition to overlooked Jewish and Christian testimony. The results establish the plausibility of maladies unrelated to diseases or skin conditions, and reveal the dogs to be positive characters that highlight Lazarus' penury and the rich man's depravity. New avenues into several broader interpretive issues of the parable are explored.

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12

Kemperdick, Stephan. "Albert van Ouwater: The Raising of Lazarus." Oud Holland - Quarterly for Dutch Art History 123, no. 3-4 (2010): 235–50. http://dx.doi.org/10.1163/187501710796167572.

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13

Ranieri, V. M., and A. S. Slutsky. "Respiratory physiology and acute lung injury: the miracle of Lazarus." Intensive Care Medicine 25, no. 10 (1999): 1040–43. http://dx.doi.org/10.1007/s001340051010.

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14

Oates, Amy. "The Raising of Lazarus: Caravaggio and John 11." Interpretation: A Journal of Bible and Theology 61, no. 4 (2007): 386–401. http://dx.doi.org/10.1177/002096430706100404.

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Combining art historical and biblical scholarship, this article examines John 11 to offer textual reasons for the unique motifs and composition in Caravaggio's Raising of Lazarus (1608–09) and to provide greater insight into the painting and its source.

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15

Pearce, Keith. "The Lucan Origins of the Raising of Lazarus." Expository Times 96, no. 12 (1985): 359–61. http://dx.doi.org/10.1177/001452468509601203.

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16

Barkhuizen, J. H. "Lazarus of Bethany: Suspended animation or final death? Some aspects of patristic and modern exegesis." HTS Teologiese Studies / Theological Studies 51, no. 1 (1995): 167–74. http://dx.doi.org/10.4102/hts.v51i1.5771.

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This paper comprises two aspects; In the first part the unique character of the miracle of the resurrection of Lazarus is outlined, especially from the perspective of patristic exegesis. In the second part patristic exegesis, together with grammatical and semantic analysis, is taken as basis of argumentation — against an example of modern exegesis — as to how modern man should define and interpret this event in the life of Jesus.

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17

Hofius, Otfried. "Die Auferweckung des Lazarus in den gottesdienstlichen Hymnen der Orthodoxen Kirche." Review of Ecumenical Studies Sibiu 6, no. 3 (2014): 428–48. http://dx.doi.org/10.2478/ress-2014-0132.

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Abstract This essay investigates the liturgical hymns of the Orthodox Church referring to the Johannine story of the Raising of Lazarus (Jn. 11:1-44). These hymns are especially sung at the Services of the Saturday before Palm Sunday known as the Saturday of the holy and righteous Lazarus. The relevant hymns are deep theological interpretations of the Johannine story and therefore an important contribution to the history of exegesis of the Gospel according to St John.

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18

López, Almudena Alba. "The Treatment of the Resurrection of Lazarus (Jn 11:1-44) in the Works of Hilary of Poitiers. Reflections on the Nature and Glorification of the Son in the Light of Anti-Arian Polemics." Augustinianum 62, no. 1 (2022): 79–95. http://dx.doi.org/10.5840/agstm20226214.

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The exegesis of the resurrection of Lazarus (Jn 11:1-44) offers Hilary of Poitiers the chance to reflect on the emotional suffering of the Word made flesh and its glorification by the Father. The bishop uses these motifs to rebut the subordinationist position of his adversaries and to uphold the presence of the Father in the Son, declaring the perfect equality of both persons. Thus, he uses the miracle of the resurrection of Lazarus to show how the glorification of the Son is intended to sanctify the flesh he assumed, so that the Father to recognizes him in it, thus restoring the unity of his divine and human natures. Likewise, he draws a connection with Jn 5:24-29, reinforcing his thoughts on the mystery of the mutual inhabitation of the Father and the Son with an anti-Arian interpretation.

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19

Wickramasinghe, Rasi, Jay Giri, and Robert L. Wilensky. "Raising Lazarus: reassessing renal denervation after SIMPLICITY HTN 3." Interventional Cardiology 6, no. 6 (2014): 503–5. http://dx.doi.org/10.2217/ica.14.59.

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20

Lin, Jules. "Gastric conduit revision after esophagectomy: The raising of Lazarus." Journal of Thoracic and Cardiovascular Surgery 154, no. 4 (2017): 1459–60. http://dx.doi.org/10.1016/j.jtcvs.2017.04.055.

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21

Reynolds, Christopher. "Motive, Structure and Meaning in Willaert’s Motet Videns Dominus." Journal of Musicology 32, no. 3 (2015): 328–45. http://dx.doi.org/10.1525/jm.2015.32.3.328.

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This study of Adrian Willaert’s motet, Videns Dominus flentes sorores Lazari, demonstrates how the construction and distribution of motives indicate a particular reading of the text, the story of Jesus raising Lazarus from the dead. While this reading has important elements in common with artistic renderings of the story of Jesus resurrecting Lazarus, it also demonstrates the ability of music to express a kind of meaning unavailable to artists. Willaert created a symmetrical structure with the command of Jesus to Lazarus placed in the exact middle of the motet, with events on either side ordered concentrically to represent Lazarus’s return to life. Key events in Willaert’s motet recur in Jacobus Vaet’s Videns Dominus (1562), and Hieronymus Praetorius’s double-choir motet, Videns Dominus flentes sorores Lazari (1599).

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22

Pantuhina, A. I. "THE SEMANTICS OF THE REWRITING SCENES IN V. SHAROV'S NOVELS "TRACT IN TRACE" AND "THE RAISING OF LAZARUS"." Bulletin of Kemerovo State University, no. 2 (August 3, 2018): 211–18. http://dx.doi.org/10.21603/2078-8975-2018-2-211-218.

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The research presents typology and semantics of the rewriting plots in V. Sharov's novels «Tract in trace» (1991) and «The Raising of Lazarus» (2002) in two aspects: receptive and historical, or historiosophical. In V. Sharov’s prose, the relation of characters to the text and the word together with the rewriting scenes show the specificity of the national mentality, according to which texts testify the metaphysical laws of historical reality, and the belief that the power of the word can transform reality. The teleological understanding of history was based on the understanding of the text as an instrument of influence on the material world, as a force of history. The article presents three types of rewriting plot in V. Sharov's novels «Tract in trace» and «The Raising of Lazarus». Firstly, correct (calligraphic) rewriting as an attainment to the metaphysical meaning of sacral texts (mythologization and demythologization). The semantics of this plot in V. Sharov’s novels emphasizes the impossibility of reproducing or preserving sacred meanings and transforming imperfect historical reality. Secondly, rewriting can be correction of other people's ideas and one’s own attempt to change life with the help of the text. It determines the conditionality of understanding the text, rewriting, reworking the tasks of the present. In particular, «The Raising of Lazarus» explains Russian people’s sufferings in the XX century. The second type can denote the illusory character of such attempts to change the reality by texts, as it is reality that corrects texts. Thirdly, rewriting, or interpreting texts can denote a deeper understanding of reality (hermeneutic meaning): it signifies a dialogue between the pretext meaning and the meaning perceived by the «rewriter».

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Yoder, Keith L. "Gathered into One." Novum Testamentum 63, no. 3 (2021): 323–45. http://dx.doi.org/10.1163/15685365-12341706.

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Abstract This article reconsiders the two enigmatic scenes of Mary at Jesus’ feet in John 11 and 12. Previous scholarship has recognized ordered connections between John 11–12, and between John 12–13. Examination of John’s distinctive linkage between Mary and Judas uncovers an artistic network of figural cantilevers and triads that connect, or gather into one, scenes from all three chapters: Jesus’ Raising of Lazarus, Mary’s Anointing of Jesus, and the Foot Washing. This network architecture enables information transfer and implicit commentary between the three contexts, which in turn illuminates Jesus’ emotional anagnorisis with Mary on his way to Lazarus’ tomb, as well as Mary’s unconventional wiping of the ointment from his feet with her hair. Her opposition to Judas points up her alignment with Jesus, wherein he shares her tears and she shares his anointing. Finally, this network model provides an intelligible platform for the migration of key Synoptic elements away from John’s Anointing into his Lazarus story.

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24

Baik, Woon Chul. "The Historicity of Jesus’ Miracles a the Hermineutical Study of Miracles." Society of Theology and Thought 86 (June 30, 2022): 51–113. http://dx.doi.org/10.21731/ctat.2022.86.51.

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One of the most remarkable things about Jesus' actions is miracles. The four Gospels report healing, exorcism, raising the dead and performing many natural miracles. Are these miracle stories historically true? In modern times, commentators, such as Bultmann, who have been influenced by a mechanistic world-view, regard the miracle of Jesus as a myth or a product of imagination, created from apologetic motives. As a result of analyzing the texts by the historical-critical method, avoiding ideological prejudices, this paper reaches the conclusion that Jesus clearly performed the miracle of healing, exorcism, and raising the dead. Jesus declared that the kingdom of God has come upon you if I cast out demons by the finger of God. Likewise, through miracles, Jesus made the apocalyptic expectation of future salvation present. A miracle is already a new heaven and a new earth on a small scale. With power they had received from Jesus, the disciples of the early church performed miracles that Jesus performed and they proclaimed the gospel of the kingdom of God. However, the miracle of Jesus' healing was reinterpreted by christological perspectives in the theology of the cross and resurrection, and the power of exorcism began to be replaced by baptism in the Holy Spirit. At thre same, this wonderful charismatic power gradually disappeared in the church, How should Jesus' miracles be understood today? What are the challenges of today's scientific worldview to the miracles, and miracle faith? This paper presents a preliminary reflection on these topics as a conclusion.

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Gammack, George. "The Raising of Lazarus—‘That green silent place where life and death are one.’." Expository Times 131, no. 7 (2020): 305–11. http://dx.doi.org/10.1177/0014524620908791.

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‘The Raising of Lazarus’ is explored with the help of Rainer Marie Rilke’s poem of that title. In particular, Franz Wright’s translation enters imaginatively into Jesus’ passionate desire that people should have the faith that does not need the resuscitation of corpses in order to realise the power of God’s spirit uniting his people across the border between life and death.

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Podmore, Simon D. "Lazarus and the Sickness Unto Death: An Allegory of Despair." Religion and the Arts 15, no. 4 (2011): 486–519. http://dx.doi.org/10.1163/156852911x580801.

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AbstractThis article explores the religious symbolism of death and resurrection in works by Dostoevsky, Holbein, Kazantzakis, and Kierkegaard, examining the imaginative correlation between the death of God and the sickness of the soul. Exploring the symbolic analogy between the death of the self and the death of God evoked by these works, I offer an existential reading of the death and raising of Lazarus as an allegory of despair over the possibility of salvation. I illustrate this existential dis-ease via a symbolic reading of two artistic depictions of death and resurrection. Beginning with reference to Nikos Kazantzakis’s account of the death of Lazarus in The Last Temptation, and proceeding to Fyodor Dostoevsky’s famous description in The Idiot of Hans Holbein the Younger’s The Body of the Dead Christ in the Tomb (1521), I endeavor to articulate a constructive existential and psychological analogy between the death of the self and despair over the death of God (interpreted as an expression of the loss of hope in salvation). Finally, by reading such despair with imaginative-symbolic reference to Lazarus, I return to Kierkegaard’s The Sickness Unto Death in search of hope in the “impossible possibility of salvation.”

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27

Thomson, Joe. "The Raising of Lazarus: The Resurrection of McGhee v National Coal Board." Edinburgh Law Review 7, no. 1 (2003): 80–86. http://dx.doi.org/10.3366/elr.2003.7.1.80.

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28

Bridges, Matthew M. "Reunderstanding How to "Understand the Scripture"." Journal of Theological Interpretation 3, no. 1 (2009): 127–42. http://dx.doi.org/10.2307/26421344.

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Abstract When the disciples discover the empty tomb in John 20:9, the text offers a puzzling commentary on this discovery: "For they did not yet understand the scripture, that it was necessary that he rise from the dead." This commentary assumes a certain understanding of the OT yet does not point to a particular reference of the OT in the text of John, making this reference a difficult and confusing one. It is not, however, a sweeping transnarrative theme or an explicitly marked quotation of OT Scripture—none of the "marked" OT quotations concern the resurrection—that offers an answer to the puzzling comment. Rather, the solution comes out of the story of the raising of Lazarus. From this pericope (John 11:38–44), three proposals clarify the meaning of John 20:9. (1) In the Lazarus story, Jesus explicitly "prays" (John 11:41–42) a quotation of Ps 118:5, 21, 28. (2) The author further utilizes Ps 118 by drawing out the metaphor of the stone, a familiar Christological symbol, from the context of the quotation. (3) The stone, as a familiar but reconstituted symbol, literarily connects the Lazarus story with the resurrection story, and, by this connection, shows how the Gospel of John reads the resurrection from this one OT Scripture.

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Bridges, Matthew M. "Reunderstanding How to "Understand the Scripture"." Journal of Theological Interpretation 3, no. 1 (2009): 127–42. http://dx.doi.org/10.2307/jtheointe.3.1.0127.

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Abstract When the disciples discover the empty tomb in John 20:9, the text offers a puzzling commentary on this discovery: "For they did not yet understand the scripture, that it was necessary that he rise from the dead." This commentary assumes a certain understanding of the OT yet does not point to a particular reference of the OT in the text of John, making this reference a difficult and confusing one. It is not, however, a sweeping transnarrative theme or an explicitly marked quotation of OT Scripture—none of the "marked" OT quotations concern the resurrection—that offers an answer to the puzzling comment. Rather, the solution comes out of the story of the raising of Lazarus. From this pericope (John 11:38–44), three proposals clarify the meaning of John 20:9. (1) In the Lazarus story, Jesus explicitly "prays" (John 11:41–42) a quotation of Ps 118:5, 21, 28. (2) The author further utilizes Ps 118 by drawing out the metaphor of the stone, a familiar Christological symbol, from the context of the quotation. (3) The stone, as a familiar but reconstituted symbol, literarily connects the Lazarus story with the resurrection story, and, by this connection, shows how the Gospel of John reads the resurrection from this one OT Scripture.

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30

Reynolds, Cecil R., and Cecil R. Reynolds. "Raising intelligence: Clever Hans, candides, and the miracle in Milwaukee." Journal of School Psychology 25, no. 3 (1987): 309–12. http://dx.doi.org/10.1016/0022-4405(87)90082-3.

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31

Entiauspe-Neto, Omar Machado, Guido Fabian Medina Rangel, Thaís Barreto Guedes, and Arthur Tiutenko. "Raising of Lazarus: Rediscovery and Redescription of Apostolepis niceforoi Amaral, 1935 (Serpentes: Dipsadidae: Elapomorphini)." Holotipus 1, no. 2 (2020): 21–35. http://dx.doi.org/10.53561/cqyg1236.

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Apostolepis is a speciose Neotropical snake genus, encompassing approximately 40 species, widely distributed at South America. Most species of the genus are known based on small series, which has contributed to a convoluted taxonomic history. In this study, we report the rediscovery of Apostolepis niceforoi, a taxon that remained known from a single specimen since 1935, providing a detailed redescription, with comments on its close congeners, as well as taxonomic misidentifications related to this species.

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32

Prasad, Eswar. "Has China's Growth Gone from Miracle to Malady?" Brookings Papers on Economic Activity 2023, no. 1 (2023): 243–70. http://dx.doi.org/10.1353/eca.2023.a919916.

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ABSTRACT: China's remarkable run of persistently high growth in recent decades is all the more stunning in light of the country's low levels of financial and institutional development, state-dominated economy, and nondemocratic government. Notwithstanding the inefficient and risky growth model, the government has maneuvered the economy around various stresses without any major financial or economic crash. With a shrinking labor force and declining efficiency of investment, raising productivity growth is key to maintaining reasonable GDP growth. Unbalanced reforms, a schizophrenic approach to the role of the market versus the state, and strains in financial and property markets could result in significant volatility but a financial or economic collapse is not in the cards.

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Rose, Nurul Naimah, and Mohd Yusri Mustafa. "Stress Among Working Women: Counselling Services Using the Lazarus Stress Theory and the Practice of Solution-Focused Therapy." Asian Social Work Journal 3, no. 1 (2018): 28–34. http://dx.doi.org/10.47405/aswj.v3i1.30.

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   This paper aims to understand the stress among working women and helping method that can be used by counseling practitioners through the concept of Lazarus Stress Theory and Solution-focused Therapy application. The Focused issue is the stress among working women. Stress is an issue that often occurs to women working due to factors such as work load, health problems, childcare, social relations, relationships with spouses, time management and self-care. Although there are various methods that can be used to help them reduce the level of stress, it still can not be resolved properly. In fact, it continues to effect women's emotions and their quality of life. The adverse effects of stress can be identified based on four aspects namely physical, emotional, behavior and thinking. Therefore, it is important for counseling practitioners to help women to manage their stress. The application of the concept of Lazarus Stress Theory in counseling sessions is important as a guide to counselors in understanding the factors, effects, and situations that are happening to the client. Based on Lazarus's Theory, stress can be understood through three aspects, namely the stimulus, the respond and the process. After getting a clear understanding of the issue, counselors can apply specific techniques in Solution-Focused Therapy such as scaling techniques and miracle questions to help clients. The combination of understanding theoretical concepts and application of therapeutic techniques enhances counseling services as well as demonstrating professionalism of counselors in carrying out their duties.  

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Novak, Julia. "Performing Black British memory: Kat François’s spoken-word show Raising Lazarus as embodied auto/biography." Journal of Postcolonial Writing 56, no. 3 (2020): 324–41. http://dx.doi.org/10.1080/17449855.2020.1737184.

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Morgan, Teresa. "The Transfiguration (Mark 9:2–8) and the Raising of Lazarus (John 11:1–44)." Early Christianity 13, no. 3 (2022): 342. http://dx.doi.org/10.1628/ec-2022-0023.

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Müller, Mathias. "Signs of the Merciful." Journal of Religion and Violence 7, no. 2 (2019): 91–127. http://dx.doi.org/10.5840/jrv2019112668.

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This article explores how battlefield miracles were experienced, explained, and debated in jihadist literature in the period between 1982–2002. Competing with the secular histories written by foreign journalists, diplomats, and communists, the study argues that the influential jihadist scholar ’Abdullah ‘Azzam (d. 1989) endeavored to write an alternate sacred history of the Soviet-Afghan War (1979–1989), the course of which was determined neither by military prowess or luck, but by the miracles granted by God. Perusing more than three hundred miracle stories compiled by ’Azzam, the article demonstrates that the wonderworking mujahidin were indebted to a longstanding and complex tradition that determined the varieties of miracles experienced in Afghanistan. Moreover, the mujahidin’s own miracle stories shed light on when and how miracles paralleled or diverged from past tradition while raising important questions about the threshold of the supernatural, the mujahidin’s spiritual rank, and their abilities to encounter miracles. However, both mujahidin and the general public occasionally doubted whether miracles had really occurred, and so the article attempts to replay the discussions that surrounded ‘Azzam’s miracle stories, paying attention to how they were published, circulated, and received in the Muslim world. In conclusion, the article remarks on how ‘Azzam’s writings have influenced the development of miracle stories in later jihadist literature by looking specifically at al-Qa’ida’s portrayal of 9/11.

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Курочкина, А. В., and Д. О. Котовская. "The Raising of Lazarus as a Biblical Plot in Literature at the Turn of the Century." Вестник Рязанского государственного университета имени С.А. Есенина, no. 2(75) (August 4, 2022): 107–18. http://dx.doi.org/10.37724/rsu.2022.75.2.011.

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Значимость библейской темы для русской литературы, множественность интерпретаций библейских сюжетов и образов, к которым обращались авторы разных эпох, — все это диктует необходимость сравнения этих интерпретаций с учетом как художественного метода и мировоззрения писателей, так и социально-политического контекста, в котором создавалось произведение. Целью статьи является анализ версий евангельского сюжета о воскрешении Лазаря, предложенных писателями рубежных эпох: Л. Н. Андреева (XIX–XX века) и В. Шарова (XX–XXI века). Предмет исследования составляют особенности авторской рецепции сюжета в связи с индивидуально-авторским мировоззрением и общественным сознанием. Осуществленный анализ позволяет прийти к следующим выводам: несмотря на разные художественные методы, в традициях которых работали авторы далеких друг от друга эпох, они актуализировали библейский сюжет, предпринимая попытку на его основе рассмотреть дальнейшие пути развития России и русского народа. Оба писателя обращаются к мифологизации: данный прием помогает В. Шарову «воскресить» историческое прошлое страны, создать новую концепцию развития человечества на рубеже двух столетий, а Л. Н. Андрееву — выразить мысль о невозможности дальнейшего развития культуры в условиях послереволюционной России (1905–1907годы). Опыт исследования интерпретаций «вечного» сюжета, предложенный авторами, позволяет расширить взгляд на проблему духовного возрождения человечества, отраженную в литературе рубежных эпох, обратиться к новому материалу для исследования этой проблемы, акцентировать внимание на закономерных объединяющих тенденциях, которые стали очевиднее лишь спустя столетия.. The significance of biblical motifs for Russian literature, the variety of interpretations of biblical images and plots in different epochs underline the importance of a comparative analysis of different interpretations through the prism of writers’ worldview, writers’ style, and the social and political context they lived in. The aim of the article is to analyze the interpretation of a biblical plot, namely the razing of Lazarus, by the writers of the turn of the century: L. N. Andreyev (the 19th–20th centuries) and V. Sharov (the 20th–21st centuries). The research focuses on the peculiarities of the authors’ perception of the plot through the prism of their individual worldviews and social worldviews. The article maintains that despite using different stylistic methods, both authors attempt to predict further development of Russia and Russian people through the prism of the biblical plot. Both writers resort to mythologization in an attempt to “resurrect” the past of the country and to create a new concept of human development at the turn of the century (V. Sharov) and in an attempt to highlight a failure to culturally develop in the conditions of a post-revolutionary Russia (1905–1907) (L. N. Andreyev). The analysis of the authors’ interpretations of the biblical plot enables the researchers to focus on the issue of humanity resurrection and to underline similar tendencies that have become obvious only recently.

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MOLONEY, FRANCIS J. "Can Everyone be Wrong? A Reading of John 11.1–12.8." New Testament Studies 49, no. 4 (2003): 505–27. http://dx.doi.org/10.1017/s0028688503000274.

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Reading John 11.1–12.8, focusing upon the roles of Martha, Mary and ‘the Jews’, suggests that widely held positions concerning Martha's expression of faith in 11.27, the function of ‘the Jews’ across the narrative as a whole, and Mary's relationship to Jesus, especially in the light of 11.2, 31–3, 45; 12.1–8, should be questioned. The death and the raising of Lazarus manifest the glory of God and are the means by which the Son will be glorified (11.4, 40). Consequently, the passage summons Johannine readers to transcend understandable sorrow and pain generated by the menacing realm of human mortality (11.19, 21–2, 31, 33, 39) by means of belief in Jesus, the resurrection and the life (11.25–6).

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Saraf, Babli Moitra. "In search of the miracle women: Returning the gaze." Translation and Interpreting Studies 3, no. 1-2 (2008): 68–86. http://dx.doi.org/10.1075/tis.3.1-2.03sar.

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In this essay, I elaborate the profile of the language mediator as a specific subject in a given communicative context and present the act of language mediation as a function of that subject. I enter the discussion using an event telecast live by Radiotelevisione Italiana’s (RAI) Vatican channel simultaneously from St. Peter’s and Mother Teresa’s home in Calcutta on the occasion of the Beatification of Mother Teresa by Pope John Paul. In particular, I focus on RAI’s search for the miracolata, a woman who attributed her medical recovery to the miraculous intercession of Mother Teresa. The making of the media event was marked by cultural transactions that in retrospect seem extraordinary. I emphasise how globalization and market forces mediate and reconfigure post-colonial identities and subject positions, and how the comprehension of alterity is central to cross-cultural transactions. I present the narrative of this event and search as a case study, raising issues related to the pragmatics of language and proposing possible resolutions in the form of interventions by the language mediator.

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Perry Chapman, H. "Rembrandt, Lievens, Dou." Netherlands Yearbook for History of Art / Nederlands Kunsthistorisch Jaarboek Online 70, no. 1 (2020): 240–57. http://dx.doi.org/10.1163/22145966-07001011.

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Taking license from Just Kids, Patti Smith’s 2010 memoir of her youthful, intense working friendship with photographer Robert Mapplethorpe, this essay examines Rembrandt’s artistic friendships with his colleague Jan Lievens, and his first pupil, Gerrit Dou. The burst of competitive, extreme co-creativity of Rembrandt and Lievens during their Leiden years comes to a head in their rendering of the raising of Lazarus; its strains are evident in Rembrandt’s Oriental heads. The life-long, seemingly more sustained friendship of Rembrandt and Dou is encapsulated in Dog at rest, Dou’s homage to his master as exemplary teacher. These two working relationships point not only to the power of artists serving as each other’s muses, but also to the need for further investigation into the value, and exploitation, of friendships for Rembrandt.

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Förster, Hans. "Die johanneischen Zeichen und Joh 2:11 als möglicher hermeneutischer Schlüssel." Novum Testamentum 56, no. 1 (2014): 1–23. http://dx.doi.org/10.1163/15685365-12341444.

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Abstract The Greek term ἀρχή occurs in John 2:11, at the end of the story of the wedding at Cana. Water was changed into wine at this occasion and this is called the “beginning of the signs”. This Greek term—often translated in this context not as “beginning of the signs” but rather as “first sign”—can denote the beginning of a dynamically structured sequence. Elements in the narratives of the various signs seem to build a dynamic structure, thereby assigning each sign a fixed position in a climactic story which ends with the raising of Lazarus. This has consequences for literary criticism of the Gospel of John. It is widely held that chapters 5 and 6 should be interchanged. This, however, would destroy the narrative structure of the signs.

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Oulton, Nicholas. "Plant Closures and the Productivity ‘Miracle’ in Manufacturing." National Institute Economic Review 121 (August 1987): 53–59. http://dx.doi.org/10.1177/002795018712100106.

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There has been a considerable improvement in labour productivity in UK manufacturing in the 1980s. Manufacturing output per person employed rose at an annual rate of only 0.7 per cent between 1973 and 1979 but at 4.1 per cent between 1979 and 1985. However, the cause or causes of this improvement have not been generally agreed. Muellbauer (1986) suggested five principal hypotheses to account for the improvement (see also Mendis and Muellbauer, 1984):(1)Technology, in particular the of the microelectronic revolution.(2)Improved industrial relations, due in part to the decline of unionism caused by the recession of the 1980s and in part to the change in the laws governing trade unions brought in by the first two Thatcher governments.(3)Capital scrapping—the period 1973–80 may have been one of large-scale unrecorded scrapping, since large parts of the capital stock became obsolete after the oil price rises; slow growth of capital per person would have led to slow growth in output per person but these trends may have been reversed after 1981.(4)Labour utilisation—this was low during the recession but the subsequent recovery produced a biased measure of the true productivity picture.(5)Plant closures—the recession led to the closure of low productivity plants, thus automatically raising the average productivity level of the survivors. The analogy with a batting average has sometimes been drawn—if the tail-enders are not allowed to bat, the average, though not of course the total, score is likely to be higher.

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Emmett, Grace. "“You Weakened Him”." Religion and Gender 10, no. 1 (2020): 97–117. http://dx.doi.org/10.1163/18785417-01001009.

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Abstract This article will explore the manner in which the masculinity of Jesus, played by Joaquin Phoenix, is constructed in Mary Magdalene (2018), considering what sort of impression the viewer is left with of Jesus as a man. Framed around the accusation that Peter makes of Mary towards the end of the film when he says to her, ‘You weakened him [Jesus]’, this paper uses theory from Judith Butler and Raewyn Connell to analyse the way in which Jesus’s masculinity is performed. Focusing on the presentation of his body and voice and how these reflect a conflicted sense of identity—particularly with reference to the raising of Lazarus scene—it is argued that Jesus is presented in conventionally ‘unmanly’ ways, but that this contributes to a broadly positive construction of masculinity, as Jesus’s character is performatively aligned with Mary’s.

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Jacobs, Kathryn Elisabeth. "Female Mourning and Tragedy in Medieval and Renaissance Drama: From the Raising of Lazarus to "King Lear" (review)." Comparative Drama 41, no. 1 (2007): 111–15. http://dx.doi.org/10.1353/cdr.2007.0006.

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Frederick, Nicholas J., and Joseph M. Spencer. "John 11 in the Book of Mormon." Journal of the Bible and its Reception 5, no. 1 (2018): 81–105. http://dx.doi.org/10.1515/jbr-2016-0025.

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Abstract In a 1978 study, Krister Stendahl traced the use of Johannine theology in the Book of Mormon’s most central narrative: the climactic story of the resurrected Jesus visiting the ancient Americas. According to Stendahl, the reproduction of the Sermon on the Mount with occasional slight variations suggests an attempt at deliberately recasting the Matthean text as a Johannine sermon. Building on Stendahl’s work, this essay looks at the use of John earlier in the Book of Mormon, in a narrative presented as having occurred almost a century before the time of Jesus. In an inventive reworking of the narrative of John 11, the story of the raising of Lazarus, the Book of Mormon suggests that it bears a much more complex relationship to the Johannine theology than its unhesitant embrace at the book’s climax indicates. Broad parallels and unmistakable allusions together make clear that the Book of Mormon narrative means to re-present the story from John 11. But the parallels and allusions are woven with alterations to the basic structure of the Johannine narrative. As in John 11, the reworked narrative focuses on the story of two men, one of them apparently dead, and two women, both attached to the (supposedly) dead man. But the figure who serves as the clear parallel to Jesus is unstable in the Book of Mormon narrative: at first a Christian missionary, but then a non-Christian and racially other slave woman, and finally a non-Christian and racially other queen. But still more striking, in many ways, is the fashion in which the Book of Mormon narrative recasts the Lazarus story in a pre-Christian setting, before human beings are asked to confront the Johannine mystery of God in the flesh. Consequently, although the Book of Mormon narrative uses the basic structure and many borrowed phrases from John 11, it recasts the meaning of this structure and these phrases by raising questions about the meaning of belief before the arrival of the Messiah. The Book of Mormon thereby embraces the Johannine theology of a realized eschatology while nonetheless outlining a distinct pre-Christian epistemology focused on trusting prophetic messengers who anticipate eschatology.

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D’Souza OCD, Richard Francis. "Martha’s Dialogue with Jesus (John 11,21-27) in Light of the Psalms of Lament." Warszawskie Studia Teologiczne 35, no. 1 (2022): 37–53. http://dx.doi.org/10.30439/10.30439/wst.2022.1.3.

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First part of this paper is a study of the structure of Martha’s dialogue with Jesus (John 11,21-27) in comparison with the lament psalm (Ps 13) as proposed by G. O’Day. While the first part of the dialogue corresponds to the plea section of a lament psalm with the constituent elements of address, complaint, petition, and motivation (Jn 11,21-22), the second part mirrors the praise section of the psalm which consist of words of assurance and divine praise (Jn 11,23-27). The second part of the paper is a theological interpretation of the profound dialogue between Jesus and Martha. While the dialogue explains in advance the significance of the sign of raising Lazarus from the dead, it also highlights the progressive faith journey of Martha from the initial lament to the highest confession of faith in Jesus as the Messiah and the Son of God.

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D’Souza OCD, Richard Francis. "Martha’s Dialogue with Jesus (John 11,21-27) in Light of the Psalms of Lament." Warszawskie Studia Teologiczne 35, no. 1 (2022): 37–53. http://dx.doi.org/10.30439/wst.2022.1.3.

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First part of this paper is a study of the structure of Martha’s dialogue with Jesus (John 11,21-27) in comparison with the lament psalm (Ps 13) as proposed by G. O’Day. While the first part of the dialogue corresponds to the plea section of a lament psalm with the constituent elements of address, complaint, petition, and motivation (Jn 11,21-22), the second part mirrors the praise section of the psalm which consist of words of assurance and divine praise (Jn 11,23-27). The second part of the paper is a theological interpretation of the profound dialogue between Jesus and Martha. While the dialogue explains in advance the significance of the sign of raising Lazarus from the dead, it also highlights the progressive faith journey of Martha from the initial lament to the highest confession of faith in Jesus as the Messiah and the Son of God.

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Lindars, Barnabas. "Rebuking the Spirit a New Analysis of the Lazarus Story of John 11." New Testament Studies 38, no. 1 (1992): 89–104. http://dx.doi.org/10.1017/s0028688500023092.

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The story of the raising of Lazarus (John 11.1–44) is one of the most dramatic and impressive of the compositions in the Fourth Gospel. For this very reason it raises a host of problems for the biblical critic. There can be no dispute that it has a theological purpose which dominates the whole narrative. This is clearly set out in the first words attributed to Jesus: ‘This illness is not unto death; it is for the glory of God, so that the Son of God may be glorified by means of it’ (v. 4). The same point is referred to again just before the climax of the narrative in v. 40. But the more prominent the theological aim, the more difficult it becomes to view the narrative simply in terms of history. It must surely be the case that John has based his composition on a source, which was probably much simpler and briefer than the splendid story which it has become in his hands. But the source must be reconstructed before we can begin to think of it in historical terms. The modern tendency is to give up such attempts as hopeless, and to concentrate on the meaning of the text as it stands. But even that presents pitfalls to the critic. All seems well until we come to v. 33: ‘Jesus…was deeply moved in spirit (ένεβριμήσατο τῷ πνεύματι) and troubled.’ Unfortunately the Greek words do not mean ‘deeply moved in spirit’ (RSV). In his recent commentary on John in the Word Biblical Commentary, G. R. Beasley-Murray marshalls a great array of evidence to show that the meaning must be ‘became angry in spirit’. But why should Jesus be represented by John as angry? The effort to answer this question affects the interpretation of the whole story.

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Phillippy, Patricia Berrahou. "Female Mourning and Tragedy in Medieval and Renaissance English Drama: From the Raising of Lazarus to King Lear (review)." Shakespeare Quarterly 58, no. 4 (2007): 544–46. http://dx.doi.org/10.1353/shq.2007.0061.

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Kosheleva, O. D., and N. V. Prashcheruk. "On the Metaplot of Reading Aloud in the Novels by F. M. Dostoevsky." Izvestia Ural Federal University Journal Series 1. Issues in Education, Science and Culture 27, no. 2 (2021): 102–9. http://dx.doi.org/10.15826/izv1.2021.27.2.034.

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The article is devoted to the four episodes of reading the passages from Holy Scripture in the F. M. Dostoevsky’s novels. These include The Raising of Lazarus in “Crime and Punishment”, Messages to the Angel of the Laodocian Church in “Demons” and the Marriage at Cana in “The Brothers Karamazov”. There are several shared characteristics of the content and structure in noted episodes. First of all, there are always heroes-who-read and heroes-who-listen. Secondly, while heroes-who-read are usually having a strong faith, heroes-who-listen are facing the crisis of belief. Finally, each passage is meant to be an allegory, by which the readers are trying to point a new way in life for listeners, and motivate them to work on themselves instead of giving them ready answers. In conclusion, all of the above-mentioned episodes could be summarized into a metaplot of reading in the F. M. Dostoevsky’s novels.

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