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Journal articles on the topic 'Society of the Heart of Jesus'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Thomas, Hannah. "The Society of Jesus in Wales, c.1600–1679." Journal of Jesuit Studies 1, no. 4 (July 9, 2014): 572–88. http://dx.doi.org/10.1163/22141332-00104010.

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This article will analyze and evaluate the surviving volumes from the Cwm Jesuit Library, seized and brought to Hereford Cathedral by Bishop Herbert Croft in 1679 at the height of the national hysteria attending the alleged Popish Plot.1 Located originally at the Cwm, on the Herefordshire-Monmouthshire border, the headquarters of the Jesuit College of St. Francis Xavier (a territorial missionary district rather than an educational establishment), the library lay at the heart of the seventeenth-century Welsh Jesuit mission.2 Unanalyzed since 1679, the Cwm collection is the largest known surviving post-Reformation Jesuit missionary library in Britain and, as such, reveals a great deal about post-Reformation life in Wales and the English borderlands. This paper will reveal fresh information about the importance of the Welsh mission to the successes of the Jesuits in England and Wales.

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2

Fitriyana, Nur. "SPRITUALITAS YESUS." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (June 30, 2017): 47–68. http://dx.doi.org/10.19109/jia.v18i1.1532.

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Jesus has spiritual revolution but he is not a political revolutionist. He did not try to reform the ruler in his time. The revolution in the sense of Jesus was to lift up the God values in this time. It is called as the social revolution. The revolution means the social repentance in the context of social relation. Jesus as the man of weak Jewish society in the time hoped to get the freedom of the Rome tyranny. Jesus was chosen as the social and spiritual revolutionist as the mission from God as the mission that was love Allah in the deepest heart and soul, love the people and the selves.

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3

Newell, Ted. "Worldviews in Collision: Jesus as Critical Educator." Journal of Education and Christian Belief 13, no. 2 (September 2009): 141–54. http://dx.doi.org/10.1177/205699710901300206.

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CONTEMPORARY CONNOTATIONS OF “teacher” don't do justice to Jesus' educating activity. “Worldview” understood as a comprehensive social environment helps us to perceive the scale of Jesus' struggle in his society and also Christian teachers' struggle in their settings. Jesus is Israel's teacher in a deeper way than we hear by the term “teacher.” Perspectives opened up by New Testament scholarship's Third Quest for the historical Jesus show that Jesus aimed to clarify the true meaning of God's covenant with Israel while subverting the dominant worldview. The argument is illustrated by analogy with another worldview challenger, the Italian Marxist Antonio Gramsci, who developed strategies to counter what he named “hegemony.” I conclude with implications for Christian teachers: teachers should understand themselves to be enacters of Jesus' way with students in Christian school or state school settings.

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4

Wu, Albert. "Catholic and Protestant Individuals in Nineteenth-Century German Missionary Periodicals." Church History 82, no. 2 (May 20, 2013): 394–98. http://dx.doi.org/10.1017/s0009640713000073.

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Upon first glance, nineteenth-century German Catholic and Protestant missionary periodicals seem to come from different milieus. Compare two mastheads: an October 1895 issue of the monthly periodical of the Catholic Society of the Divine Word (SVD) and the Protestant Berlin Missionary Society's monthly periodical of November 1895. An ornate woodcut print inhabits the masthead of the SVD periodical, the Kleiner-Herz Jesu-Bote. Jesus, with his sacred heart exposed, stands on clouds and is flanked by two angels, Raphael and Gabriel. In the top left-hand corner, the reader sees the Archangel Michael militantly guarding over the frontispiece with sword and shield, while in the top right-hand corner, the one mortal, St. Francis, smiles benevolently, offering the reader absolution. The periodical's title is presented in lettering akin to an illuminated manuscript. Pictures of saints, relics, and martyrs adorn the rest of the issue.

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5

Ward, Madeleine. "The Christian Quaker: George Keith and the Keithian Controversy." Brill Research Perspectives in Quaker Studies 2, no. 1 (February 14, 2019): 1–101. http://dx.doi.org/10.1163/2542498x-12340009.

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Abstract How did the early Quakers understand the relationship between Quakerism and Christianity? Did they think faith in Jesus was necessary? What did they mean by the ‘Light within’? These were the central issues in the Keithian controversy: an explosive schism which broke out among Philadelphian Quakers in the 1690s when George Keith – arguably the most influential Quaker theologian of the seventeenth century – was accused of focusing too heavily on the Incarnate Jesus in his preaching. Keith left the movement under a cloud, and the Keithian controversy has often been explained away in terms of personality and politics. However, this volume presents a theological reading of the dispute. Through a study of Keith’s personal theological development, Madeleine Ward presents his departure from the movement as a significant case – study in the contested relationship between Quakerism and Christianity – and, ultimately, as a battle for the spiritual heart of the Religious Society of Friends.

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6

Thomas, Gerald L. "Achieving Racial Reconciliation in the Twenty-First Century: The Real Test for the Christian Church." Review & Expositor 108, no. 4 (December 2011): 559–73. http://dx.doi.org/10.1177/003463731110800410.

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The issue of racial reconciliation has been a major concern for me since the days of my youth in Youngstown, Ohio. I was blessed to see the growth and development of African American people during the civil rights era. There were, however, racial tensions of a major magnitude during my days in junior high and high school. It was the first time we (students from Thorn Hill) had ever experienced racism because our elementary school was 99.8 percent black. I had to live in a whole new world when six primary grade schools were condensed into one junior high school. In high school, it became increasingly evident to me that there was a white world and a black world. Attending Howard University definitely heightened my anger and resentment towards white people. Howard was the Mecca of black power and intellectual thinking. By God's grace, after eight years in corporate America, I accepted my call to preach the Gospel of Jesus Christ and realized that hatred had no place in the heart and mind of a servant of the Son of God. The seminary experience at The Southern Baptist Theological Seminary was equally frustrating at times even though I had the blessings of the seminary's leadership, thus becoming the first Martin Luther King, Jr. Fellow. Through twenty-five years of pastoring and thirty years of spreading the Gospel, I have gained additional insights into how we must eradicate racism in our society. Through my position in the Progressive National Baptist Convention as National Chairperson for “Social Action on Public Policy,” I realize how difficult is the task at hand. Research and writings on “Racial Reconciliation” are my own convictions and struggles to support the Church of God in becoming all that Jesus Christ had intended for it to be.

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7

Clancy, Thomas H. "Spiritual Publications of English Jesuits, 1615–1640." Recusant History 19, no. 4 (October 1989): 426–46. http://dx.doi.org/10.1017/s0034193200020392.

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In assemblies of scholars the remark is often heard, ‘what we need is an English Bremond.’ The reference is to Henri Bremond's Histoire de Sentiment Religieux en France which issued forth in eleven stout volumes from 1916 to 1933 and has since achieved a well-deserved reputation as a classic. There is no question here even of a beginning of an English Bremond. He limited himself to Catholic writers, but even so he was able to touch most of the high points of the French spiritual tradition. Our goal is to trace but one stream in the Recusant/ Catholic tradition, namely, the literature of the English Jesuits. By this we mean spiritual books in English written or translated by members of the English province of the Society of Jesus and published under Catholic auspices in the twenty-six years from 1615 to 1640.

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8

Dupont, Sam, Gregory Puncher, and Piero Calosi. "Bird is the word – on the importance of ethical and effective scientific communication." Journal of the Marine Biological Association of the United Kingdom 95, no. 5 (March 13, 2015): 863–64. http://dx.doi.org/10.1017/s0025315415000193.

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Back in 1963, the proto-punk band The Trashmen released the single Surfin’ bird (written by Frazier, White, Harris & Wilson Jr. and released in November 1963 by Garrett label; https://www.youtube.com/watch?v=ZThquH5t0ow). Fifty years later and despite the obscure lyrics, the song remains iconic in western pop culture; e.g. through the recurrent appearance in the TV show Family Guy (e.g. I dream of Jesus episode, released on 5 October 2008; https://www.youtube.com/watch?v=2WNrx2jq184). It is thought that the line ‘everybody knows that the bird is the word’ was inspired by a highly successful and catchy radio jingle released/commissioned in post prohibitionist USA by the Gallo brothers to boost the sales of their inexpensive fortified Thunderbird wine: ‘What's the word? Thunderbird’ (http://www.absurdintellectual.com/2009/06/05/everybodys-heard-that-the-bird-is-the-word-but-its-not-what-they-think/). This illustrates how a simple and catchy message can have a profound and long-lasting influence on society.

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9

Horwitz, Jennifer. "Place-Based Learning in Three Bildungsromane: To Kill a Mockingbird; Roll of Thunder, Hear My Cry; and Under the Feet of Jesus." MELUS 46, no. 2 (June 1, 2021): 131–52. http://dx.doi.org/10.1093/melus/mlab023.

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Abstract This article, which focuses on Harper Lee’s To Kill a Mockingbird (1960); Mildred Taylor’s Roll of Thunder, Hear My Cry (1976); and Helena María Viramontes’s Under the Feet of Jesus (1995), argues that the American bildungsroman is a genre that is uniquely situated to challenge and recast dominant assumptions about education in the United States. Although mainstream forms of education are often presented as neutral and inevitable, or what education scholar Kevin Kumashiro deplores as “commonsensical,” the three young protagonists positioned on the margins of dominant society in Lee’s, Taylor’s, and Viramontes’s texts know otherwise. Drawing on the work of bell hooks and Edward Soja, this article analyzes the educational geographies that the protagonists must move through to show that these geographies are structured through choices that center the white, ruling class and disadvantage poor white children and children of color. While formal schooling in the novels conceptually and materially reinforce a power structure of marginalization and domination—the same power structure that has led to the current climate crisis—the three novels also offer a corrective. It is only when the three protagonists stand outside institutional sites of education and center themselves in the local community that they are able to counter their oppressive schooling with place-based knowledge. The transformative educations across these bildungsromane demonstrate relational, or, in environmental terms, ecological, ways of thinking as the means to combat a status quo that obscures our material connection to each other and to the earth.

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10

Ngala, Erna, and Veydy Yanto Mangantibe. "Penginjilan Terhadap Masyarakat Plural Berdasarkan Surat Efesus." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 5, no. 1 (June 29, 2021): 1–16. http://dx.doi.org/10.51730/ed.v5i1.58.

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This article discusses evangelism to plural societies based on the epistle of ephesians. Evangelism is god’s program, design and work that bring for himself, people to fellowship, worship / praise and serve him in wholeness and harmony. Evangelism is established by god from eternity, because all things are designed by god from eternity in his omniscience and power in evangelism (eph. 1: 4-14). God wants his people to have fellowship with him, become his worshipers and serve him, the true god. The challenge in evangelism is that every religion is different, all religions have objects that are worshiped, therefore it will not be possible to be completely equated between one religion and another. Plural society equates christian faith with other beliefs by looking for loopholes to align christianity with other religions. The duty of the believer is to preach the gospel so that unbelievers hear and believe in the lord jesus and are saved, not compromising the gospel or juxtaposing christian faith with other beliefs. Keywords: Evangelism; Plural Society; Ephesians Letter AbstrakArtikel ini membahasa mengenai penginjilan terhadap masyarakat plural berdasarkan surat Efesus. Penginjilan merupakan program, rancangan dan karya Allah yang membawa bagi diriNya sendiri suatu umat untuk bersekutu, menyembah/memuji dan melayani Dia dalam keutuhan dan keserasian. Penginjilan ditetapkan Allah sejak kekekalan, sebab segala sesuatu dirancang Allah dari kekal dalam kemahatahuanNya dan kuasaNya didalam penginjilan (Ef. 1:4-14). Allah menghendaki agar umatNya bersekutu dengan Dia, menjadi penyembahNya dan melayani Dia, Allah yang benar. Tantangan dalam penginjilan adalah setiap agama berbeda, semua agama memiliki objek yang disembah, oleh sebab itu tidak akan mungkin dapat disamakan secara keseluruhannya antara agama satu dengan yang lain. Masyarakat plural, menyamakan iman Kristen dengan kepercayaan lain dengan mencari celah untuk dapat menjajarkan kekristenan dengan keagamaan lain. Tugas dari orang percaya ialah memberitakan Injil agar orang-orang yang belum percaya mendengar dan menjadi percaya kepada Tuhan Yesus serta diselamatkan, bukan mengkompromikan Injil atau menjajarkan iman Kristen dengan kepercayaan lain. Kata Kunci: Penginjilan; Masyarakat Plural; Surat Efesus

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11

Kornas-Biela, Dorota. "Jean Vanier and L’Arche as a Witness of Merciful Love." Journal for Perspectives of Economic Political and Social Integration 23, no. 1-2 (December 20, 2017): 195–208. http://dx.doi.org/10.1515/pepsi-2017-0010.

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Abstract Jean Vanier is the founder of two major international community-based organizations for people with intellectual disabilities: the L’Arche Communities and the “Faith & Light” movement. He is a great Catholic and a teacher of merciful love. His life is a message to the world that each person is an infinite value for who they are, not for what they can do, and that each person is unique and sacred, no matter of their health condition, disability or fragility. Each person is created in God’s image and each one has an inner beauty, a capacity to love and to be loved, and possesses inherent qualities of belonging, bonding, friendship and spirituality. Persons with intellectual disabilities are a gift for the society. Thanks to the testimony of his life, Jean Vanier has developed the international network of L’Arche Communities all over the world. The communities are based on family-like residential communities, where people with and without intellectual disabilities share life together in the spirit of faith, dignity of every human being, understanding, love and joy. The L’Arche homes and communities are rooted in the ideas of “living with,” and not just “doing for” those with mental disabilities. Weakness carries a secret power within, it can open up the hearts to God’s grace. Our contemporary world strongly needs the weak, as they evangelize us, transform us and help us to be more human. They help us discover that the good news of Jesus is announced not to those who serve the poor, but to those who are themselves poor and need God’s merciful love and forgiveness.

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12

Meyer, Birgit. "The Sacred Heart of Jesus." Material Religion 13, no. 2 (April 3, 2017): 232. http://dx.doi.org/10.1080/17432200.2017.1302126.

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13

Maddox, Marjorie. "The Sacred Heart of Jesus." Christianity & Literature 46, no. 1 (December 1996): 24. http://dx.doi.org/10.1177/014833319604600103.

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14

Kent, John. "Book Reviews : The Society of Jesus." Expository Times 107, no. 4 (January 1996): 122. http://dx.doi.org/10.1177/001452469610700422.

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15

Park, Wongi. "The Black Jesus, the Mestizo Jesus, and the Historical Jesus." Biblical Interpretation 25, no. 2 (April 11, 2017): 190–205. http://dx.doi.org/10.1163/15685152-00250a05.

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This paper identifies a modern racial ideology prevalent not only in U.S. society and culture at large, but also one to which historical Jesus studies is susceptible: the ideology of white invisibility. In fact, so pervasive is this ideology that it can be detected even in the most constructive efforts to diversify contemporary biblical scholarship. My point of departure for this critique is an important essay published in Biblical Interpretation by Jeffrey Siker: “Historicizing a Racialized Jesus: Case Studies in the ‘Black Christ,’ the ‘Mestizo Christ,’ and White Critique” (2007). My aim is to show how the logic of white invisibility functions implicitly in the locations and relations of the four Jesuses invoked by Siker’s essay – namely, the black, mestizo, white, and historical Jesuses. Although I am critical of Siker’s analysis, my ultimate aim, like his, is to move the conversation forward in a constructive manner. Indeed, I have chosen to engage his essay because I believe it is a valuable contribution that helpfully frames the thorny problematic of competing representations of the white, black, brown, red, and yellow Jesuses. Identifying the strengths and limitations of Siker’s analysis, then, not only renders visible the ideology of white invisibility, but also points to ways of moving beyond the impasse of competing representations.

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16

Ormerod, Neil, and Christiaan Jacobs-Vandegeer. "Sacred Heart, Beatific Mind: Exploring the Consciousness of Jesus." Theological Studies 79, no. 4 (November 30, 2018): 729–44. http://dx.doi.org/10.1177/0040563918801184.

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Traditional Christologies have focused attention on the question of Jesus’ beatific knowing. On the other hand, recent explorations into Spirit Christology raise different questions about his affectivity. Both issues highlight a concern with Jesus’ psychological experience. The present article proposes that both these issues can be fruitfully examined through the lens of the psychological analogy for the Trinity. In particular, Bernard Lonergan’s developments of the analogy drawing as they do on the experience of grace, shed a new and helpful light on the question of Jesus’ knowing and loving. This approach alleviates some of the more problematic aspects of the traditional approach to Jesus’ beatific vision, while also providing a more solid trinitarian basis for Catholic devotion to the Sacred Heart of Jesus.

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17

Hinson, E. Glenn. "Book Review: Heart Speaks to Heart: Three Prayers to Jesus." Review & Expositor 90, no. 1 (February 1993): 140. http://dx.doi.org/10.1177/003463739309000120.

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18

Andreas R. Batlogg. "Karl Rahner and the Society of Jesus." Theology and Philosophy ll, no. 25 (November 2014): 141–71. http://dx.doi.org/10.16936/theoph..25.201411.141.

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19

O’Malley, John W. "The Distinctiveness of the Society of Jesus." Journal of Jesuit Studies 3, no. 1 (January 5, 2016): 1–16. http://dx.doi.org/10.1163/22141332-00301001.

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The Society of Jesus has a number of features making it distinctive among the religious orders of the Catholic Church. The ten founders all held university degrees, which meant that they established a tradition of a high regard for learning and of articulated procedures, as exemplified in the Formula instituti (the rule of the order) and in the Constitutions. The high degree of authority enjoyed by the superior general was not only itself distinctive, but it led to a distinctly international character to the Jesuit missions. Once the Society undertook the staffing and management of schools, its distinctiveness only increased and led to its having, besides its religious mission, also a cultural and a civic mission.

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20

Langmead, Ross. "Book Review: The Contrast Society of Jesus." Pacifica: Australasian Theological Studies 12, no. 1 (February 1999): 119–20. http://dx.doi.org/10.1177/1030570x9901200126.

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21

Muers, Rachel. "The Holy Spirit, the voices of nature and environmental prophecy." Scottish Journal of Theology 67, no. 3 (June 26, 2014): 323–39. http://dx.doi.org/10.1017/s0036930614000143.

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AbstractI argue for the theological plausibility of reading contemporary environmental concern as a response to the prophetic voices of nonhuman nature, and in that sense as a movement of the Holy Spirit.The literature on pneumatology and the environment tends to concentrate either on the Spirit's role in creation (and the continuities between creation and new creation) or on the ecclesial location of the Spirit's transformation of material reality. While these approaches are sound and necessary, neither appears fully to address the specific theological challenge of the contemporary environmental movement and of contemporary environmental stress, as a historical moment between humanity and nonhuman nature. Pneumatology needs to take account of the specific ways in which the environment becomes an issue for theology and society, and of the historical ‘discernment of spirits’ involved in Christian and theological responses to the environmental crisis.In an attempt to address this need, I take up the now well-developed theological claim that nonhuman nature is a subject, rather than the backdrop of salvation-history, and develop it in relation to the idea that prophecy as the work of the Spirit both reveals and realises God's history with creation. I draw on Eugene Rogers’ approach to pneumatology by exploring the non-identical repetitions of pneumatology's paradigmatic narratives, but, going beyond Rogers, I trace these repetitions in nonhuman and extra-ecclesial realities – in ‘the environment’. The main paradigmatic pneumatological narratives considered in this article are those related to prophecy, and in particular to the miraculous extension of gifts of speech and hearing; rereading these narratives in the contemporary environmental crisis leads to an account of how the ‘voices’ of nonhuman nature are heard as prophetic speech that summons response. In a final section, I turn to another paradigmatic pneumatological narrative – that of Jesus’ temptation in the wilderness – and propose, in dialogue with Donald MacKinnon and others, that it offers a starting-point for theological responses to the experience of despair, loss and failure in the context of environmental concern.

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22

Omerovic, Elmir. "Did Jesus die of a ‘broken heart’?" European Journal of Heart Failure 11, no. 8 (July 24, 2009): 729–31. http://dx.doi.org/10.1093/eurjhf/hfp095.

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23

Gold, M. R., and G. F. Van Hare. "Heart Rhythm Society, Heart Rhythm 2015: Society Introduction." MD Conference Express 15, no. 12 (July 1, 2015): i. http://dx.doi.org/10.1177/1559897715593958.

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24

Yuckman, Colin H. "Mission and the book of Acts in a pluralist society." Missiology: An International Review 47, no. 2 (February 21, 2019): 104–20. http://dx.doi.org/10.1177/0091829619830423.

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A critical aspect of understanding the “missiology” of Acts is discerning the proper relationship between christology and mission practice. By analyzing the narrative construal of mission in Acts, I will show that Luke defines christology and missiology in relation to one another (Luke 24:47–49). Universal mission is not merely a secondary consequence of who Jesus is, but a basis for recognizing the full reality of Jesus’ lordship. According to Acts, the knowledge that comes with mission practice is as critical to understanding who Jesus is as understanding Jesus’ identity is a prerequisite for universal mission. This study will offer a (re)construction of mission theology for an intercultural context: first, by contesting the mission-as-mandate model that has dominated the imagination of mission practitioners; and, second, by showing how proper mission in Luke’s narrative world entails the practice of mission in which one “discovers” who Jesus is through participation in universal witness (especially to the ethnically “other”—e.g. Acts 10) rather than through imparting full knowledge to convert the other. Indeed, mission may bear an epistemological weight which, Acts suggests, radically challenges Christendom legacies of mission and offers a new foundation for mission as intercultural interdependence.

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25

Markéta Křížová. "The Moravian Church and the Society of Jesus." Journal of Moravian History 13, no. 2 (2013): 197. http://dx.doi.org/10.5325/jmorahist.13.2.0197.

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26

bongho Lee. "Mission of the Society of Jesus in China." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 55 (November 2017): 375–404. http://dx.doi.org/10.35504/kph.2017..55.013.

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27

Winnerling, Tobias. "The Spiritual Empire of the Society of Jesus." Itinerario 40, no. 2 (August 2016): 215–37. http://dx.doi.org/10.1017/s0165115316000322.

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The aim of this article is to throw the worldwide mission efforts of the old Society of Jesus—the order from its implementation in 1540 to its dissolution in 1773—into sharper relief by applying a new analytical frame to it. The approach taken will be to view the Society as trying to establish a form of dominion over its extra-European converts that may be described as spiritual empire-building.1To this purpose it will first sketch the theoretical framework of a spiritual empire, and then evaluate whether the old Society of Jesus may be taken to fit it either on an organizational level or in its treatment of its converts.

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28

Regev, Eyal. "Lennon and Jesus." Studies in Religion/Sciences Religieuses 41, no. 4 (September 24, 2012): 534–63. http://dx.doi.org/10.1177/0008429812460126.

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John Lennon’s religious discourse, as manifested in his many interviews and song lyrics, is characterized by two conflicting elements: a strong interest in Jesus as a moral figure, and criticism of the Christian establishment. Lennon’s message of love and peace was inspired by certain Christian ideas that he attributed to Jesus, as well as by his recognition of the declining relevance of established religion in society. Lennon also made close connections between the Beatles and religion. His ideas on religion therefore demonstrate both individualistic religious sensibilities and motivations that run counter to the religious establishment, and even, in a sense, aim to replace it. Lennon’s attitudes toward religion are examined here in light of trends toward secularization in the 1960s; studies of religious experimentalism; and the non-conventional religious typology of humanism as a quasi-religion.

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29

Hoesl, Marcella. "Book Review: A History of the Society of Jesus." Missiology: An International Review 17, no. 1 (January 1989): 109. http://dx.doi.org/10.1177/009182968901700116.

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30

Maher, Michael W. "The Society of Jesus and the Eradication of Hate." Journal of Hate Studies 11, no. 1 (January 1, 2013): 197. http://dx.doi.org/10.33972/jhs.97.

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31

Carvalho, Cláudio Alexandre S. "Robert Burton on the Society of Jesus and Coimbra." Revista Filosófica de Coimbra 30, no. 59 (March 30, 2021): 9–52. http://dx.doi.org/10.14195/0872-0851_59_1.

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O presente artigo explora a attitude ambígua de Robert Burton face aos Jesuítas, centrando-se na sua leitura dos Commentarii Collegii Conimbricensis Societatis Iesu. Após uma contextualização da sua detecção da Companhia de Jesus nas peças teatrais de Burton, passo em revista as referências do académico à articulação da melancholia nos manuais do curso conimbricense ao longo da Anatomia da Melancolia. Por forma a identificar e compreender as especificidades da sua leitura, pautada por adaptações selectivas e imprecisões, empreenderei uma apresentação da doutrina dos temperamentos dos Conimbricenses. Sustento que, apesar da sua riqueza, da qual os ecos na obra de Burton dão testemunho esmaecido, a abordagem de De Góis permaneceu como um episódio obliterado na história médica e intelectual da melancolia. Este percurso permitirá uma compreensão das perspectivas terapêutica e organizacional subjacentes ao (e complementares do) ensino conimbricense. Trata-se, como se tornará evidente, de valências e aplicações dos Commentarii que Burton ignora. Ironicamente, uma parte significativa do seu conhecimento das terras distantes, as suas viagens por “mapa e carta” e as suas perspectivas socioeconómicas sobre a China, aspectos centrais da transição de uma observação da melancolia para uma observação melancólica, bem patente no recurso à sátira e à utopia como vias terapêuticas, está consideravelmente dependente da articulação entre as capacidade formativa e a organização das missões jesuíticas.

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32

Myles, Robert J. "The Fetish for a Subversive Jesus." Journal for the Study of the Historical Jesus 14, no. 1 (July 18, 2016): 52–70. http://dx.doi.org/10.1163/17455197-01401005.

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What does it mean to say Jesus was subversive? This article engages in meta-critical analysis of the use of ‘subversion’ in historical Jesus research. It argues that the neoliberal lives of Jesus in particular have increasingly fetishized a cultural mainstreaming of subversion in which certain forms of containable subversion are tolerated within late capitalist society, as part of a broader strategy of economic and ideological compliance. On the one hand, J.D. Crossan’s Jesus spun subversive aphorisms which constituted the radical subversion of the present world order. On the other hand, N.T. Wright has frequently intensified the rhetoric of subversion, claiming a ‘profoundly’, ‘doubly’, ‘thoroughly’, ‘deeply’, and ‘multiply’ subversive Jesus, while simultaneously distancing him from traditional subversive fixtures like militant revolutionary action. Through its discursive mimicking of wider cultural trends, this rhetorical trope has enabled Jesus scholarship to enjoy both popular and academic success in Western, neoliberal society.

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Son, Heesong. "Jesus Christ: At the Heart of the Church’s Identity." Society of Theology and Thought 80 (June 30, 2018): 10–14. http://dx.doi.org/10.21731/ctat.2018.80.10.

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Homolka, Walter. "Jesus der Jude Die jüdische Leben-Jesu-Forschung von Abraham Geiger bis Ernst Ludwig Ehrlich." Zeitschrift für Religions- und Geistesgeschichte 60, no. 1 (2008): 63–72. http://dx.doi.org/10.1163/157007308783360561.

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AbstractThe article provides an overview of Jewish Life-of-Jesus research from Abraham Geiger to Ernst Ludwig Ehrlich. Julius Wellhausen's assessment that Jesus was not Christian but Jewish encountered a Jewish community that was striving for civic equality in the course of the Enlightenment and that saw itself impaired by the idea of the ,,Christian state". The ensuing Jewish concern with the central figure of the New Testament was not of fundamental nature, but rather followed from an apologetic impulse: the wish to participate in general society without having to give up Jewish identity. Since then, many Jewish thinkers of the modern era have studied Jesus. The essay outlines the history of ,,bringing Jesus home" to Judaism, which has been observed since the nineteenth century. Jesus returns as exemplary Jew, as hortatory prophet, as revolutionary and freedom fighter, as big brother and messianic Zionist. The foremost intention though was that Jews wanted to remain Jews and nevertheless be part of Christian society. How fortunate, therefore, that Jesus was Jewish.

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Edwards, Dennis R. "Jesus and the Disinherited and 1 Peter." Journal for the Study of the Historical Jesus 17, no. 3 (October 25, 2019): 256–70. http://dx.doi.org/10.1163/17455197-01703006.

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First Peter relies heavily upon the Jesus tradition found in the Gospels in order to motivate and encourage followers of Jesus who were being marginalized and harassed by the dominant society. Howard Thurman’s Jesus and the Disinherited does the same work as 1 Peter. The social condition of Thurman and his audience mirrors that of the addressees of 1 Peter. This essay compares Jesus and the Disinherited and 1 Peter, demonstrating how both authors relied upon the Jesus tradition, especially the Sermon on the Mount and the Passion.

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김영훈. "Ignatian Leadership in the Constitutions of the Society of Jesus." Theology and Philosophy ll, no. 28 (May 2016): 183–213. http://dx.doi.org/10.16936/theoph..28.201605.183.

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COUPEAU, C. J. "The Constitutions of the Society of Jesus - The Rhetorical Component." Studies in Spirituality 14 (January 1, 2004): 199–208. http://dx.doi.org/10.2143/sis.14.0.505194.

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Mathers, Constance Jones. "Early Spanish Qualms About Loyola and the Society of Jesus." Historian 53, no. 4 (June 1, 1991): 679–90. http://dx.doi.org/10.1111/j.1540-6563.1991.tb00828.x.

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Simonds, Thomas Andrew. "Violence Prevention in United States Society of Jesus Secondary Schools." Journal of School Violence 8, no. 2 (March 9, 2009): 191–204. http://dx.doi.org/10.1080/15388220802074231.

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Coleman, John A., Manfred Barthel, and Mark Hawson. "The Jesuits: History and Legend of the Society of Jesus." Journal for the Scientific Study of Religion 24, no. 4 (December 1985): 452. http://dx.doi.org/10.2307/1386006.

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Marín, Juan. "Heterosexual Melancholia and Mysticism in the Early Society of Jesus." Theology & Sexuality 13, no. 2 (January 2007): 121–35. http://dx.doi.org/10.1177/1355835806074429.

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Harper, Matthew T. "Abstracts of the 1st Platelet Society Meeting, Jesus College, Cambridge." Platelets 31, no. 1 (November 23, 2019): 129–55. http://dx.doi.org/10.1080/09537104.2019.1693140.

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Kilbourn, Russell J. A. "“WHEN I SWALLOW HIS HEART AND LUNGS, JESUS IS PLEASED”." Angelaki 19, no. 4 (October 2, 2014): 95–110. http://dx.doi.org/10.1080/0969725x.2014.984445.

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Woets, Rhoda. "Engaging with the Sacred Heart of Jesus in Catholic Ghana." Material Religion 13, no. 2 (April 3, 2017): 240–44. http://dx.doi.org/10.1080/17432200.2017.1302129.

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CAIN, MICHAEL E. "NASPE-Heart Rhythm Society:." Journal of Cardiovascular Electrophysiology 15, no. 8 (August 5, 2004): 986–90. http://dx.doi.org/10.1046/j.1540-8167.2004.03703.x.

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Wolak, Arik, and Doron Zahger. "The Israel Heart Society." European Heart Journal 41, no. 47 (December 14, 2020): 4467–68. http://dx.doi.org/10.1093/eurheartj/ehaa499.

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Segev, Amit, and Chaim Lotan. "The Israel Heart Society." Circulation Journal 76, no. 9 (2012): 2055–57. http://dx.doi.org/10.1253/circj.cj-66-0036.

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SNYDER, CHRISTOPHER, and DOUGLAS MOODIE. "Heart Rhythm Society Meeting." Congenital Heart Disease 6, no. 5 (September 2011): 514–16. http://dx.doi.org/10.1111/j.1747-0803.2011.00563.x.

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Fisk, Philip J. "Jonathan Edwards's Freedom of the Will and his defence of the impeccability of Jesus Christ." Scottish Journal of Theology 60, no. 3 (August 2007): 309–25. http://dx.doi.org/10.1017/s0036930607003304.

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AbstractIt is in Jonathan Edwards's Freedom of the Will (1754) that he reconciles impeccability and freedom of the will in the human soul of Jesus Christ, even when Jesus is in a state of trial. But how does he shape a synthesis between these two attributes without duplicity, and at the same time avoid theological and christological barbs, whether Arminian or Hobbist, Nestorian or Apollinist? For Edwards, the Son of God did not surrender impeccability when he undertook to fulfil – in human nature, and in a state of trial – intra-trinitarian promises, promises made not only by the Father to the Son, but by the Son to the Father. Edwards views the habits of the heart of Jesus Christ progressing in holiness from the moment of his incarnation. He understands the excellencies that the Son of God brought to the human nature in the incarnation in no way to have added to nor to have diminished the impeccable holy disposition of his person. A key to interpreting the holy habits of Jesus’ heart is, according to Edwards, to view the source of the impeccability of the soul of Jesus as lying in its essence, not in a cause outside his person; it lies in the very disposition of his heart.

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Eng, Daniel K. "The Widening Circle: Honour, Shame, and Collectivism in the Parable of the Prodigal Son." Expository Times 130, no. 5 (July 24, 2018): 193–201. http://dx.doi.org/10.1177/0014524618792177.

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This study presents a reading of Jesus’ parable of the Prodigal Son through the context of collectivism. After a brief survey of how honour and shame function in a collectivistic society, the essay examines the parable using Luke’s expressed occasion of the story as a starting point. The three characters are examined, as each display behaviour that is outside the accepted norms of Jewish and Greco-Roman society. The study reveals that a major element of the message of Jesus lies in the re-definition of boundaries. The Lukan Jesus remarkably does not abolish the community-first value of the Pharisees and scribes, but upholds the priority of the collective through expanding the boundaries of those who are honoured. The parable is then situated into the grand Lukan narrative, showing how the Jesus movement as described in Luke-Acts widens the circle of the collective.

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