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Journal articles on the topic 'Rich man and Lazarus (Parable)'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Dunn, Geoffrey D. "Augustine on the Rich Man and Lazarus (Lk 16:19-31)." Augustinianum 61, no. 1 (2021): 153–80. http://dx.doi.org/10.5840/agstm20216116.

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Augustine’s interpretation of the parable of the rich man and Lazarus from Lk 16 shows how much the parables of Jesus are open to a variety of interpretations and applications depending upon which part of the parable is emphasised. In Augustine’s writings the second part of the parable only is commented upon (the exception being ep. 157) to illustrate points about the afterlife and the fate of the soul. However, in his homilies we find him engaging with both sections of the parable (this life and the afterlife). We can note the dexterity with which Augustine handled diverse themes in the parab

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2

Bauckham, Richard. "The Rich Man and Lazarus: The Parable and the Parallels." New Testament Studies 37, no. 2 (1991): 225–46. http://dx.doi.org/10.1017/s0028688500015678.

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The interpretation of the parable of the rich man and Lazarus (Luke 16. 19–31) shows both how misleading extra-biblical parallels to biblical motifs can be when misused, and also how enlightening they can be when correctly used. The parable makes use of two major narrative motifs which can be paralleled in other ancient literature: (1) a reversal of fortunes experienced by a rich man and a poor man after death; (2) a dead person's return from the dead with a message for the living. Since Gressmann's monograph drew attention to one important example of (1) – the Egyptian story of Setme and Si-O

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3

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

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4

Roose, Hanna. "Umkehr und Ausgleich bei Lukas: Die Gleichnisse vom verlorenen Sohn (Lk 15.11–32) und vom reichen Mann und armen Lazarus (Lk 16.19–31) als Schwestergeschichten." New Testament Studies 56, no. 1 (2009): 1–21. http://dx.doi.org/10.1017/s0028688509990166.

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The observation that the exemplary narrative of the rich man and Lazarus (Luke 16.19–31) has a ‘sister-story’ in the parable of the Lost Son (Luke 15.11–32) takes us to the centre of Luke's theology. In 16.19–31 two motifs collide, which in different ways determine a person's eschatological fate: the repentance of a sinner (16.30) and the compensating balance between the good and the bad that one receives in this life and in the next (16.25). Through the connectedness of the parable-trilogy in Luke 15 and the parable of the rich man and Lazarus both concepts are set in tension with one another

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Yoder, Keith L. "In the Bosom of Abraham." Novum Testamentum 62, no. 1 (2019): 2–24. http://dx.doi.org/10.1163/15685365-12341650.

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AbstractThis study examines the name and role of the poor man in the parable of the Rich Man and Lazarus in Luke 16:19–31. An intertextual reading through the lens of Septuagint Genesis and Job reveals the character of Lazarus to be a seamless weave of suffering Job and Eliezer the Servant of Abraham. The testings, death and burial, thigh oath, and long journeys in Genesis 22–24, involving the closely bound Abraham and Eliezer, with supplementation from sore-covered Job who experienced sequential reversals between rich to poor, converge as the base literary template for Luke’s Abraham and Laza

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Bredenhof, Reuben. "Looking for Lazarus: Assigning Meaning to the Poor Man in Luke 16.19–31." New Testament Studies 66, no. 1 (2019): 51–67. http://dx.doi.org/10.1017/s0028688519000328.

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The enigmatic name of the poor man in Luke 16.19–31 has invited diverse interpretations of its significance for the parable's meaning. After sketching the character and function of the poor man, this study evaluates several such interpretations, both ancient and contemporary. It then argues for a narrative-critical reading of Lazarus’ name that is congruent with Luke's putative purpose in including this parable in his narrative of Jesus’ ministry, where the poor are afforded honour and the rich are exhorted to respond to the material needs of their neighbours.

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7

전병희. "The Parable of the Rich Man and Lazarus in a Sociological Perspective." Korean Evangelical New Testament Sudies 15, no. 1 (2016): 33–59. http://dx.doi.org/10.24229/kents.2016.15.1.002.

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8

Грилихес, Леонид. "Grilikhes, Leonid E., archpriest. «Experience of Reconstruction of Isosyllabic Poetry of the New Testament. Part 3. The Parable of the Rich Man and Lazarus (Lk. 16, 19-31)»." Библия и христианская древность, no. 2(10) (July 10, 2021): 17–27. http://dx.doi.org/10.31802/bca.2021.10.2.001.

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Настоящая статья продолжает публикации изосиллабических реконструкций на иврит текстов Нового Завета (журнал «Библия и христианская древность», № 4 (8), № 1 (9)) и предлагает реконструкцию притчи о богаче и Лазаре (Лк. 16, 19-31). This article continues the publication of isosyllabic reconstructions in Hebrew of the texts of the New Testament (the journal «Bible and Christian Antiquity», № 4 (8), № 1 (9)) and offers a reconstruction of the Parable of the Rich Man and Lazarus (Luke 16, 19-31).

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9

Maluleke, T. S. "Justice in post-apartheid South Africa: Towards a Theology of Restitution." Verbum et Ecclesia 29, no. 3 (2008): 681–96. http://dx.doi.org/10.4102/ve.v29i3.36.

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Justice in post-apartheid South Africa: Towards a Theology of RestitutionHaving dabbled with the metaphors of liberation, reconstruction and reconciliation, the time may have come for (South) African prophetic theology to seriously consider the metaphor of restitution. In this essay, the author outlines the contours of a theology of restitution. The starting point is the existing but mostly unspoken theologies for and against various forms of restitution. An exploration of the contours of a theology of restitution is conducted. In order to illustrate the tasks and challenges of a theology of r

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Szkredka, Sławomir. "Postmortem Punishment in the Parable of Lazarus and the Rich Man (Luke 16:19-31): Between Coherence and Indeterminacy of Luke’s Eschatology." Verbum Vitae 36 (September 4, 2019): 109–32. http://dx.doi.org/10.31743/vv.4832.

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Taking as its point of departure the commonly recognized tension between the image of postmortem punishment in Lk 16:19-31 and other Lukan conceptualizations of the afterlife, the article examines the said image against the background of Luke’s overall eschatology. In the first step, both Luke’s bipolar ideological horizon and the conjunction of eschatology and wealth ethics are brought to light, demonstrating general coherence between the parable and Luke’s eschatological perspective. The parable’s presentation of the post-mortem punishment as immediate and final is affirmed. In the second st

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Ćwikła, Jarosław. "Napięcie między wyborem bogactwa lub ubóstwa w perspektywie królestwa Bożego (Łk 18, 18-30)." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 77–104. http://dx.doi.org/10.14746/pst.2018.32.05.

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In Gospel of Luke there are a number of critical statements about rich people. The third Evan- gelist wrote down, for example: [God] sent the rich away with empty hands (Lk 1: 53). But how terrible for you who are rich now, you have had your easy life ( Lk 6: 24).The third Evangelist wrote down not only single, critical sentences about the rich, but exten- sive excerpts. He enrolled for example: the text of the greed (Lk 12: 13-21), the parable about the rich man and Lazarus (Lk 16: 19-31) the text of a great feast (Lk 14: 15-24) and the text of rich man (Lk 18: 18-30).The last one, namely tex

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Hatcher, Karen M. "In Gold We Trust: The Parable of the Rich Man and Lazarus (Luke 16:19–31)." Review & Expositor 109, no. 2 (2012): 277–83. http://dx.doi.org/10.1177/003463731210900212.

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Simarmata, Herman, and Tri Prasetya. "Analisis Narative Criticism Kisah Perumpamaan Orang Kaya dan Lazarus yang Miskin dalam Lukas 16:19-31." LOGON ZOES: Jurnal Teologi, Sosial dan Budaya 5, no. 1 (2022): 26–34. http://dx.doi.org/10.53827/lz.v5i1.55.

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The parable of Lazarus and the rich man provides information for today's believers so that they can respond to everything well, especially those that are directly related to the salvation of eternal life. So that this research can provide meaning for narrative analysis for readers. Using the descriptive method of narrative criticism, it can be concluded that the first is that the narrative about Lazarus and the Rich Man provides an illustration for believers that luxury and abundance do not guarantee someone will receive salvation from God. second is absolute salvation only in the proclamation

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Adewale, Olubiyi. "An Afro-Sociological Application of the Parable of the Rich Man and Lazarus (Luke 16:19-31)." Black Theology 4, no. 1 (2006): 27–43. http://dx.doi.org/10.1558/blth.2006.4.1.27.

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15

Clarke, Kevin. "Abraham the Indiscriminate Almsgiver in John Chrysostom’s Exegesis of the Parable of Lazarus and the Rich Man." Logos: A Journal of Catholic Thought and Culture 27, no. 3 (2024): 66–85. http://dx.doi.org/10.1353/log.2024.a932881.

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16

Ball, Michael. "The Parables of the Unjust Steward and the Rich Man and Lazarus." Expository Times 106, no. 11 (1995): 329–30. http://dx.doi.org/10.1177/001452469510601103.

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17

Stigall, Josh. "“They have Moses and the Prophets”: The enduring demand of the Law and Prophets in the parable of the Rich Man and Lazarus." Review & Expositor 112, no. 4 (2015): 542–54. http://dx.doi.org/10.1177/0034637315608452.

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Somov, Alexey, and Vitaly Voinov. "“Abraham’s Bosom” (Luke 16: 22–23) as a Key Metaphor in the Overall Composition of the Parable of the Rich Man and Lazarus." Catholic Biblical Quarterly 79, no. 4 (2017): 615–33. http://dx.doi.org/10.1353/cbq.2017.0081.

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19

Byrne, Brendan. "Forceful Stewardship and Neglectful Wealth." Pacifica: Australasian Theological Studies 1, no. 1 (1988): 1–14. http://dx.doi.org/10.1177/1030570x8800100102.

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Reading Luke 16 as a literary unity brings the two parables (the Rogue Steward and the Rich Man and Lazarus) together in such a way that the fixity expressed in the latter serves as a perfect foil to the decisive action, in the matter of wealth, taken in the former. The intermediate sayings (vv 14–18) serve this overall instruction about wealth, with v 16 as pivot of the whole: the Rogue Steward who takes ‘violent’ action against his own inclination is ultimately the faithful steward in an unequal world.

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20

Park, Young-Kwon. "The Boundary Motif in the Parable of the Rich Man and the Beggar Lazarus(Luke 16:19-31): Luke"s Theology of Crossing Boundaries." Korean New Testament Studies 29, no. 2 (2022): 47–74. http://dx.doi.org/10.31982/knts.2022.6.29.2.47.

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21

Boborykina, Tatiana A. "No Longer an Adolescent, Not Yet a Prince." Dostoevsky and World Culture. Philological journal, no. 4 (2021): 88–122. http://dx.doi.org/10.22455/2619-0311-2021-4-88-122.

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The essay explores some of the numerous questions which the readers of The Adolescent — one of the most enigmatic novels by Dostoevsky — face. What is the hidden meaning of the various allusions to Pushkin, Dickens, Shakespeare, which are spread all over the text? What is the encoded meaning of the novel’s specific style, its “cinematographic” visuality, and finally — what is the meaning of the very title, and why it is constantly repeated that the adolescent with a “princely” name is not a “Prince”? The path of the hero and his idea of “becoming Rothschild” is traced. The reasons for such an

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22

Nelavala, Surekha. "The Rich Man and Lazarus (Luke 16:19—31)." Expository Times 118, no. 11 (2007): 553–54. http://dx.doi.org/10.1177/0014524607081083.

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23

Knight, George W. "Luke 16: 19-31: The Rich Man and Lazarus." Review & Expositor 94, no. 2 (1997): 277–83. http://dx.doi.org/10.1177/003463739709400210.

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24

Baergen, Rene A. "Servant, manager or slave? Reading the parable of the rich man and his steward (Luke 16:1-8a) through the lens of ancient slavery." Studies in Religion/Sciences Religieuses 35, no. 1 (2006): 25–38. http://dx.doi.org/10.1177/000842980603500102.

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The Parable of the Rich Man and His Steward (Lk. 16:1-8a) is one of the more difficult parables of the New Testament; even a cursory survey of its various designations (whether Unjust Steward, Dishonest Manager, Shrewd Manager, Foolish Master or Dishonoured Master) indicates the conflicting ways in which the parable has been read. The character of the rich man has recently come under increased scrutiny, and with considerable profit, but the status of his steward has not received similar attention, with few exceptions. It is the contention of this paper that the status of the parable's oikonomo

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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 po

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Tilley, Janette. "LEARNING FROM LAZARUS: THE SEVENTEENTH-CENTURY LUTHERAN ART OF DYING." Early Music History 28 (August 24, 2009): 139–84. http://dx.doi.org/10.1017/s0261127909000345.

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The story of the Rich Man and Lazarus is the foundation upon which German composers of the seventeenth century experimented with longer musical forms. Composers interpolate new poetic material to a higher degree than with any other scriptural story, apart from the Passion. Additions to the story range from simple funeral songs for Lazarus to elaborate contrapuntal drinking songs for the Rich Man and his five brothers. We would expect the meaning imposed on the story in musical settings to be in line with local theology and exegesis. However, a close look at musical settings reveals how much th

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Takagi, Shinji. "The Rich Young Man and the Boundary of Distributive Justice: An Economics Reading of Matthew 20:1–16." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 4 (2020): 207–15. http://dx.doi.org/10.1177/0146107920958999.

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This article proposes a novel way of resolving many of the challenges posed by traditional interpretations of the Matthean parable of the Laborers in the Vineyard (20:1–16) through a lens of economics. It argues that most interpretational challenges go away if we interpret the parable, not eschatologically or allegorically, but as a gloss on Jesus’s injunction to the rich young man to sell his possessions and give the money to the poor (Matt 19:21). The article then offers an interpretation of the equal wage paid to all laborers that requires neither eschatology nor radical communalism by cons

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Evans, G. R. "Notoriety: A Mediaeval Change of Attitude." Ecclesiastical Law Journal 4, no. 20 (1997): 629–38. http://dx.doi.org/10.1017/s0956618x00002763.

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Scripture refers to an ‘informer’ in the story of the rich man who had a steward, and was told that he was mismanaging his master's resources (Luke 16: 1ff). The Vulgate has hic diffamatus est apud ilium. We hear nothing more about the informer in this parable, or what became of him. He is not reproached for his action.

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Perrin, Nicholas. "The Afterlife Imagery in Luke's Story of the Rich Man and Lazarus. NovTSup 123." Bulletin for Biblical Research 19, no. 4 (2009): 611–12. http://dx.doi.org/10.2307/26423710.

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Bilby, Mark Glen. "The Afterlife Imagery in Luke's Story of the Rich Man and Lazarus - By Outi Lehtipuu." Religious Studies Review 34, no. 3 (2008): 197. http://dx.doi.org/10.1111/j.1748-0922.2008.00299_32.x.

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VAN DER HORST, PIETER W. "Abraham's Bosom, the Place Where he Belonged: A Short Note on απενεχθηναι in Luke 16.22". New Testament Studies 52, № 1 (2005): 142–44. http://dx.doi.org/10.1017/s0028688506000087.

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In the story of the rich man and the poor Lazarus in Luke 16, the usual translation of v. 22 is: ‘The poor man died and was carried away by the angels to be with Abraham’, or ‘he was carried by the angels to the bosom of Abraham’ (εγενετο δε αποθανειν τον πτωχον και απενεχθηναι αυτον υπο των αγγελων εις τον κολπον Αβρααμ). None of the dozens of existing translations of Luke and commentaries on his Gospel that I have consulted offer anything other than this. There is nothing wrong with this translation, except that the verb used here for carrying away, αποϕερειν, can have a semantic aspect that

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Campbell, Fiona M. K., and Stephen L. Wailes. "The Rich Man and Lazarus on the Reformation Stage: A Contribution to the Social History of German Drama." Modern Language Review 95, no. 1 (2000): 258. http://dx.doi.org/10.2307/3736454.

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Bell, Dean Phillip, and Stephen L. Wailes. "The Rich Man and Lazarus on the Reformation Stage: A Contribution to the Social History of German Drama." Sixteenth Century Journal 28, no. 4 (1997): 1444. http://dx.doi.org/10.2307/2543653.

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Schade, Richard Erich, and Stephen L. Wailes. "The Rich Man and Lazarus on the Reformation Stage: A Contribution to the Social History of German Drama." German Quarterly 71, no. 3 (1998): 299. http://dx.doi.org/10.2307/407707.

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35

Rogers, Samuel. "Failure and Prospect: Lazarus and the Rich Man (Luke 16:19–31) in the Context of Luke–Acts." Bulletin for Biblical Research 30, no. 3 (2020): 469–70. http://dx.doi.org/10.5325/bullbiblrese.30.3.0469.

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Kępka, Izabela. "Językowa kreacja nieba i piekła w Tragedii o bogaczu i Łazarzu z 1643 roku." Poznańskie Studia Polonistyczne. Seria Językoznawcza 23, no. 1 (2016): 39–53. http://dx.doi.org/10.14746/pspsj.2016.23.1.3.

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The main goal of the article is showing the language creation of hell and heaven presented in The tragedy about the rich man and Lazarus in XVII c. Language creation of hell and heaven in this story is showing it stereotypically. Heaven is a place where God and other peaceful creatures live (also souls of people that lived well on Earth). Hell is a dark abyss, where the fire of hell (which is not shining) is the main source of pain for the condemned. A human being which got into hell will never get out. It is out of God’s forgiveness range.The image of those two places in the Tragedy serves ma

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Wygralak, Paweł. "Społeczne przesłanie prośby „chleba naszego powszedniego daj nam dzisiaj” w komentarzach Ojców Kościoła do Modlitwy Pańskiej." Vox Patrum 62 (September 4, 2014): 551–62. http://dx.doi.org/10.31743/vp.3602.

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The article discusses the problem of social message of the Fourth Petition in the Lord’s Prayer: “Give us this day our daily bread”. As Fathers of the Church comment on the content of the request, they find its fulfillment “in the hands” of the Christian themselves. This prayer will be answered insofar as the one in prayer adopts the right attitude towards material goods. According to the most ancient commentators, Disciple of Christ should care only about what is indispensable for everyday life. In addition, it is important to ask for bread only “this day” whereas “tomorrow” should be entrust

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Oh, Ji Hyun, and Julie Ra. "“Vanitas” of Baroque Music: The Triumph of Time and Truth by Pamphili / Handel, and Dialogue of Rich Man and Lazarus by Förster." Journal of the Musicological Society of Korea 21, no. 2 (2018): 11–42. http://dx.doi.org/10.16939/jmsk.2018.21.2.11.

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Solevåg, Anna Rebecca, and Marianne Bjelland Kartzow. "The Ideal Meal: Masculinity and Disability among Host and Guests in Luke." Biblical Theology Bulletin: Journal of Bible and Culture 53, no. 4 (2023): 272–82. http://dx.doi.org/10.1177/01461079231210850.

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In the Gospel of Luke, the social gathering of the meal appears again and again. It is a setting for Jesus’ interactions as well as a topic of conversation. Drawing on theories of disability and masculinity, this article examines the various meal scenes in Luke 14. The focus is on Jesus’ advice to the host about who to invite and who not to invite when hosting a meal (vv. 12–14). This saying constructs a complex and intersecting web of potential guests. Those that should not be invited, belong to the social world of the privileged man: his brother, friend, relative and rich neighbor. Represent

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Aleksenko, Vitaliia. "Aesthetization of the christian ethical ideal in o. wilde's fairy tale «The Happy Prince»." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 13, no. 22 (2020): 11–16. http://dx.doi.org/10.34079/2226-3055-2020-13-22-11-16.

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The paper explores the problem of the relationship between the ideas of aesthetics and the Christian doctrine of active love in the famous tale written by O. Wilde. The research which emphasizes the Christian basis of the author's outlook became the methodological basis of the present study on the background of a detailed analysis of various assessments of the writer's position, interpreted as an immoral aesthete and as a supporter of socialist ideas or a recipient of ideas of ancient philosophy of spiritual beauty. The study proves this in detail, analyzing the plot and figurative solutions o

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Zowisło, Maria. "From the volume Editor: Some remarks on sport from its historical-cultural horizon." Studies in Sport Humanities 25 (December 2, 2019): 7–8. http://dx.doi.org/10.5604/01.3001.0013.7838.

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The beautiful parable of Pythagoras, handed down by Cicero (Tusculanae Disputationes, V, 3), about the Greek Games as a metaphor of human life, is well-known. In this parable, the great philosopher and mathematician presents three groups of people who come to the Games (figuratively, the World Games, the Theatre of Life): these are athletes – applying for fame and a wreath of victory, viewers – motivated by an impartial desire to watch the competitions and merchants – putting up stalls for the sale of goods and profit. The featured groups serve Pythagoras as allegories of social roles and huma

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Reinstorf, Dieter H. "The rich, the poor, and the law." HTS Teologiese Studies / Theological Studies 60, no. 1/2 (2004). http://dx.doi.org/10.4102/hts.v60i1/2.512.

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This article explores the social and religious dynamics of parables of Jesus in which “rich” and “poor” are juxtaposed. It focuses on Luke 16:19-31 (the parable of the rich man and the poor beggar Lazarus) and on Luke 18:9-14 (the parable of the Pharisee and the tax collector). The core of the exploration relates to questions concerning “wealth” and “poverty” in a limited-good society such as first-century Palestine. The article aims to expose the legitimisation provided by the Israelite elite to ensure the collection of taxes placed on the peasant population by the Roman Empire.

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Van Eck, Ernest. "When patrons are not patrons: A social-scientific reading of the rich man and Lazarus (Lk 16:19–26)." HTS Teologiese Studies / Theological Studies 65, no. 1 (2009). http://dx.doi.org/10.4102/hts.v65i1.309.

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This article presents a social-scientific interpretation of the parable of the rich man and Lazarus. Attention is first given to the history of the interpretation of the parable and to the integrity and authenticity of this interpretation. A social-scientific reading of the parable is then presented in terms of the strategy and the situation of the parable. In terms of the latter, the parable is read against the backdrop of an advanced agrarian (aristocratic) society in which patronage and clientism played an important role. Regarding the parable’s strategy, it is argued that the different opp

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Hitchcock, David, and Brodie Waddell. "Riches and Poverty in English Protestant Culture, c.1550–1800: Vernacularising the Parable of Dives and Lazarus." English Historical Review, June 2, 2024. http://dx.doi.org/10.1093/ehr/ceae080.

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Abstract The story of the rich glutton Dives and the poor beggar Lazarus (Luke 16:19–31) was a popular subject in sermons, pamphlets, poems and ballads in early modern England. This article is the first substantial analysis of how the short but powerful biblical narrative was adapted and explained over the course of the sixteenth, seventeenth and eighteenth centuries. It shows that—despite the huge religious, social and economic changes of this period—the message remained remarkably consistent. The beggar Lazarus himself was always depicted as a straightforwardly positive figure, offering an u

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WAILES, STEPHEN. "The Rich Man and Lazarus in Zwingli’s Zürich." Internationales Archiv für Sozialgeschichte der deutschen Literatur (IASL) 11, no. 1 (1986). http://dx.doi.org/10.1515/iasl.1986.11.1.21.

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Igboin, Benson O. "The rich man and Lazarus: COVID-19, class and identity in Nigeria." Theologia Viatorum 46, no. 1 (2022). http://dx.doi.org/10.4102/tv.v46i1.134.

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Mishev, Zahari. "The Dionysian translation of the homilies about Lazarus and the rich man by st. John Chrysostom (Preliminary remarks)." Proglas 30, no. 1 (2021). http://dx.doi.org/10.54664/dbad5035.

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The article gives a brief overview of some facts related to the personality and work of Dionysius the Divine. It summarizes the information about the Margarit collections of homilies by John Chrysostom, which have become famous in the Slavic manuscript tradition, and lays an emphasis on the most common corpus of 30 homilies preserved in Bulgarian, Serbian and Russian transcripts. It also provides a brief description of the subject matter and ideological orientation of the individual homilies and outlines some characteristic features of the writer‘s idiolect, related to the transmission of the

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"The Hapaxes in the Dionysian Translation of the Homily about Lazarus and the Rich Man by St. John Chrysostom." Proglas 32, no. 2 (2023). http://dx.doi.org/10.54664/scqx8930.

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Van der Walt, J. L., and F. J. Van Rensburg. "Effektiwiteit en produktiwiteit in die Christen se lewe, werk en besigheid in die lig van Matteus 25:14-30." In die Skriflig/In Luce Verbi 35, no. 1 (2001). http://dx.doi.org/10.4102/ids.v35i1.545.

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Effectiveness and productivity in the Christian’s life, work and business in the light of Matthew 25:14-30 In the life of a modern Western Christian, effectiveness and productivity are frequently approached in terms of performativity, operativity and managerialism, which are the characteristic norms of high modernity. Notably New Agers and Postmodernists have questioned such norms in various circles. Should Christians align themselves with the norms of high modernity or with the norms of, for example, Postmodernists in their approach to effectiveness and productivity in their lives, their occu

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"FAILURE AND PROSPECT: LAZARUS AND THE RICH MAN (LUKE 16:19–31) IN THE CONTEXT OF LUKE‐ACTS. By ReubenBredenhof. The Library of New Testament Studies, 603. London, England: T&T Clark, 2019. Pp. x + 250. Hardcover, $130.00; Paper, $40.95." Religious Studies Review 48, no. 3 (2022): 396–97. http://dx.doi.org/10.1111/rsr.15991.

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