Relevant bibliographies by topics / Way of Jesus

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Way of Jesus'

Author: Grafiati
Published: 4 June 2025
Last updated: 23 June 2025

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Journal articles on the topic "Way of Jesus"

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Jung, Deok Hee. "Markan Spirituality of the Way." Religions 15, no. 10 (2024): 1210. http://dx.doi.org/10.3390/rel15101210.

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This paper investigates Markan spirituality through an examination of his use of “the Way” motif, with a focus on the story of blind Bartimaeus in 10:46–52. Mark arranges his narrative around the theme of the way, and in so doing, points to the spirituality of following Jesus on the way. Mark’s underlying spirituality is particularly unveiled in the story of Bartimaeus, where the evangelist carefully indicates that Bartimaeus follows Jesus on the way once his sight has been restored. This episode is instructive for discipleship since the true disciple of Jesus is one who is ready to follow Jesus to Jerusalem and the Cross. Mark thus provides his audience with a model of sincere discipleship. In particular, the phrase “followed him [Jesus] on the way” presents the core values of Markan spirituality as follows: conformity, participation, identification, and incorporation with and into Jesus’s ministry. Accordingly, this research has implications for pilgrimage and the art of spiritual living, since Bartimaeus’s behaviour offers a prototype for both.
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Wink, Walter. "Beyond Just War and Pacifism: Jesus’ Nonviolent Way." Review & Expositor 89, no. 2 (1992): 197–214. http://dx.doi.org/10.1177/003463739208900204.

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Galindo, Israel. "Book Review: Communicating Jesus’ Way." Review & Expositor 97, no. 3 (2000): 395–96. http://dx.doi.org/10.1177/003463730009700322.

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Loane, Rob. "Book Review: The Jesus Way: A Conversation on the ways that Jesus is the Way." Journal of Spiritual Formation and Soul Care 1, no. 1 (2008): 113–16. http://dx.doi.org/10.1177/193979090800100111.

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Scott, Halee G. "Book Review: The Jesus way: A Conversation on the Ways that Jesus is the Way." Christian Education Journal: Research on Educational Ministry 5, no. 1 (2008): 241–43. http://dx.doi.org/10.1177/073989130800500128.

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Robinson, Gnana. "'Mission In Christ's Way': The Way of Which Christ?" Exchange 35, no. 3 (2006): 270–77. http://dx.doi.org/10.1163/157254306777814382.

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AbstractAll Churches and Missionary Movements in different parts of the world assert without hesitation that in all that they do, they follow the way of Jesus Christ. But the gross injustice in international economic dealings promoted by the so-called 'Christian Nations' in the world and the consequent widening of the gap between the rich and the poor in the world, the discrimination of people on the basis of creed, class, race and colour practised by many Christians and the power-struggle and corruption found in many local churches make the world wonder, the way of which Christ these Christians follow! The image of the Biblical Jesus is that of the Servant-leader, crowned with thorns, who emptied himself of all worldly riches, pomp and power and laid down his life as a ransom for many. Since the time of Emperor Constantine, this thorn-crowned servant Jesus is turned into a gold-crowned King, an anti-Christ with the face of 'Mammon', the idol of riches and power. Since one cannot worship God and Mammon at the same time, it is mandatory on the part of us all faithful Christians, to introspect ourselves and decide, the way of which Christ we want to follow.
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Clitherow, Andrew. "Book Review: The Way of Jesus." Expository Times 116, no. 8 (2005): 281–82. http://dx.doi.org/10.1177/001452460511600816.

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Laytham, D. Brent. "Interpretation on the Way to Emmaus: Jesus Performs His Story." Journal of Theological Interpretation 1, no. 1 (2007): 101–15. http://dx.doi.org/10.2307/26421380.

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Abstract Using recent claims that scriptural interpretation is a kind of performance, this article examines the "Walk to Emmaus" in Luke 24. There Jesus is presented as the authoritative interpreter of Scripture, both in his verbal performance on the road and his table performance in Emmaus. Luke's telling of Jesus' performance on the road both claims the Scriptures (soon to become the Christian OT) for Christ and frees the church for Christological readings. Luke's contrast between disheartened disciples and risen Christ reveals Jesus as the one who not only knows but is where the scriptural story is going. At table in Emmaus, the risen Jesus prompts their recognition by performance. He performs his identity by two enacted resemblances to prior meals: taking the role of host and a characteristic fourfold action that is recognizably similar to the feeding of the 5,000 and the Last Supper. Just as those prior meals were themselves performances of Scripture, both recalling and anticipating God's redemption, so Jesus' breaking of bread in Emmaus performs Scripture fulfilled in his death and resurrection. Refocusing on Jesus' table performance allows a clear connection between those meals, the breaking of bread in Acts, and the later Eucharist, while avoiding anachronistic claims about early Christian practice or Lukan intentionality. Finally, the article displays how "text talk" and table performance enable the two disciples to improvise their own faithful performance of Scripture in Jerusalem.
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Laytham, D. Brent. "Interpretation on the Way to Emmaus: Jesus Performs His Story." Journal of Theological Interpretation 1, no. 1 (2007): 101–15. http://dx.doi.org/10.2307/jtheointe.1.1.0101.

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Abstract Using recent claims that scriptural interpretation is a kind of performance, this article examines the "Walk to Emmaus" in Luke 24. There Jesus is presented as the authoritative interpreter of Scripture, both in his verbal performance on the road and his table performance in Emmaus. Luke's telling of Jesus' performance on the road both claims the Scriptures (soon to become the Christian OT) for Christ and frees the church for Christological readings. Luke's contrast between disheartened disciples and risen Christ reveals Jesus as the one who not only knows but is where the scriptural story is going. At table in Emmaus, the risen Jesus prompts their recognition by performance. He performs his identity by two enacted resemblances to prior meals: taking the role of host and a characteristic fourfold action that is recognizably similar to the feeding of the 5,000 and the Last Supper. Just as those prior meals were themselves performances of Scripture, both recalling and anticipating God's redemption, so Jesus' breaking of bread in Emmaus performs Scripture fulfilled in his death and resurrection. Refocusing on Jesus' table performance allows a clear connection between those meals, the breaking of bread in Acts, and the later Eucharist, while avoiding anachronistic claims about early Christian practice or Lukan intentionality. Finally, the article displays how "text talk" and table performance enable the two disciples to improvise their own faithful performance of Scripture in Jerusalem.
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Irudayaraj, M. "George M. Soares-Prabhu, SJ: A Prophet for Our Times." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2021, no. 25/1-2 (2021): 11–41. https://doi.org/10.5281/zenodo.4438476.

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Fr. George M. Soares-Prabhu, S.J., was a prolific and creative writer covering a wide range of themes and issues. This paper is an attempt to cover most of his articles and to portray him as a prophet for our time. The first section, The Way of the Prophets, describes how the biblical prophets performed their prophetic ministry. The second section, The Way of Jesus, presents how Jesus realized his prophetic mission. The third section, The Way of Soares, interprets as to how Soares himself understood and carried out his prophetic vocation in the specific context of India. The last section, The Way Ahead, is a brief and humble attempt to understand our task in the future as Indian Christians in terms of mystical prophets.
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Dissertations / Theses on the topic "Way of Jesus"

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Carzedda, Salvatore. "The Quranic Jesus exploring a way to dialogue /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Oliff, John S. "Jesus, the messenger and voice of the way the narrator's use of Scripture in Mark 1:1-3 /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Ngo, Oanh T. "Jesus’ Teaching About Discipleship in the “Way Section” in Mark 8:22-10:52: A Challenge and Encouragement for Jesus’ Followers." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109201.

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Thesis advisor: Thomas D. Stegman<br>Thesis advisor: Matthew S. Monnig<br>Thesis (STL) — Boston College, 2021<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology
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Oliver, Stephanie. "Writing Her Way to Spiritual Perfection: The Diary of 1751 of Maria de Jesus Felipa." PDXScholar, 2011. https://pdxscholar.library.pdx.edu/open_access_etds/309.

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Throughout the colonial period of Mexican history, cloistered nuns wrote spiritual journals at the request of their confessors. These documents were read and scrutinized, not only by the confessors, but also by others in the hierarchy of their Orders. They are important sources of study for historians in that they provide a window into the religious culture of the times and the spiritual mentality of their authors. This thesis will examine one such record, discovered in a collection of volumes at the Historical Franciscan Archive of Michoacán in Celaya, Mexico. The diary covers eleven months of 1751 in the life of a Franciscan nun -- believed to be María de Jesús Felipa who kept such records over a period of more than twenty years. María de Jesús Felipa was a visionary who experienced occasional ecstatic states. Through her contacts with the spiritual world, she pursued her own salvation and that of those most specifically in her charge: members of her own community -- the convent of San Juan de la Penitencia in Mexico City -- and the souls in purgatory. These encounters propelled her into different frames of time and space -- moving her into the past and the future, and transporting her to bucolic and horrific locations. Her diary ascribes meaning to these encounters by tying them to her life and her relationships within the convent. Her diary of 1751 also indicates that this spiritual activity and the records she kept brought her to the attention of the Inquisition. The thesis argues that, because of its cohesiveness of thought and consistency of focus, the diary effectively casts its record keeper as author of her own life story. A close reading reveals the inner thoughts and perceptions of a distinct personality. Her first-person account also reflects the character of Christianity, the impact of post-Tridentine reforms and difficulties in the governance of convents in eighteenth-century New Spain. Although always arduous and often unpleasant, writing provided Sor Maria with an opportunity to establish her integrity, exercise control, and justify her thoughts and actions as she pursued her vocation. Writing under the supervision of a confessor, María de Jesús Felipa was her own person. In its organization and focus, her diary resolutely records a struggle for self-determination within the limits imposed by the monastic vows of obedience, chastity, poverty and enclosure.
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Chamberlain, Peter. "A path unknown the Son of Man and the way of holiness in Isaiah's New Exodus in Mark /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Dobrovolny, Mary Kay. "Daring to follow in the way of Jesus discipleship and an ethic of risk in the Gospel of Mark /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Hwang, Won-Ha. "The theological role of "signs" in the Gospel of John." Diss., Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-03292004-112210/.

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Kazen, Thomas. "Jesus and purity Halakhah was Jesus indifferent to impurity? /." Stockholm : Almqvist & Wiksell, 2002. http://catalog.hathitrust.org/api/volumes/oclc/49823804.html.

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Olander, David Eric. "Was the lordship of Christ an essential part of the gospel of Acts?" Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Aplin, Max. "Was Jesus ever a disciple of John the Baptist? : a historical study." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5467.

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This study asks if the historical Jesus was ever a disciple of John the Baptist, where by ‘disciple’ is meant someone who would have been in a close personal relationship to John as their leader and teacher, and who would have spent considerable time in his presence. The current majority view of scholars is that Jesus is likely to have been John’s disciple at some time before beginning his own ministry (and in the opinion of some, during the early part of his ministry too). However, this study argues that, although we cannot be sure, he is actually unlikely to have chosen to submit himself to John in this way. Reasons are provided for believing that, even early in his ministry, Jesus had a profound confidence in his (sometimes distinctive) beliefs across a range of religious issues, including those beliefs that had to do with his own extremely important place in God’s plan. It is argued too that if Jesus was ever John’s disciple, he would very probably have to have first become his disciple no more than a matter of months before beginning his own ministry. The shortness of the time in which his confidence in his religious beliefs could have developed means that, during the period in which any potential discipleship would have begun, it is probable that Jesus had at least a fairly deep assurance about what he believed in religious matters, including what he believed concerning his own crucial place in God’s plan. This assurance makes it unlikely that he would have wished to become John’s disciple. Further – related – reasons for thinking that Jesus’ discipleship is historically unlikely are also provided. These are (a) that Jesus may well have had a spiritual experience at the time of his baptism (before any discipleship could have occurred), something that would not have cohered well with a decision then to become John’s disciple; and (b) that Jesus may have spent time alone in the wilderness very soon after his baptism. In addition to presenting these arguments against Jesus’ discipleship, most of the study involves detailed examination of the most cogent arguments that have been used to support the view that Jesus was once John’s disciple. It finds that even the strongest of these are relatively weak.
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Books on the topic "Way of Jesus"

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Hall, John S. Jesus was way cool. 4th ed. Soft Skull Press, 1997.

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Klassen, Randolph J. Jesus' Word, Jesus' Way. Herald Press, 1992.

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H, Kraft Charles. Communicating Jesus' way. William Carey Library, 1999.

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Mackall, Dandi Daley. Praying Jesus' way. Standard Pub., 2005.

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C, Mitchell Curtis. Praying Jesus' way. F.H Revell, 1991.

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Eira, Reeves, ed. Growing Jesus' way. Moody Press, 1994.

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Franckforter. The way of Jesus. Eerdmans, 2004.

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Evangelicals, Alliance of Confessing, ed. Is Jesus the only way? Crossway Books, 2012.

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Society, International Bible, ed. The Jesus way: New Testament. International Bible Society, 1998.

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Peter, Santucci, ed. The Jesus way study guide. William B. Eerdmans Pub. Co., 2007.

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Book chapters on the topic "Way of Jesus"

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Clossey, Luke. "17. Language and Power." In Jesus and the Making of the Modern Mind, 1380-1520. Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0371.17.

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The deep ken saw power and meaning in the word “Jesus” itself, as that word consonated with Jesus himself. Where the plain ken understood the meaning of a word as accidental, the deep ken perceived its meaning hardwired into the fabric of the universe. The best way to fathom the deep-ken power of “Jesus” is to watch the cult develop around the name itself, most successfully promoted by Bernardino of Siena. More broadly, the name “Jesus” was applied to a variety of people, places, and things: A number of “Jesuses” governed the Ottoman empire; the largest “Jesus” had two masts and shot iron darts. Sometimes Jesus language not only harmonized with the universe, but was understood to have the power to manipulate it. Studying the ways cultists used “Jesus,” often in conjunction with relics and mathematics, to maximize their spiritual and material well-being illustrates the deep ken's logic of language.
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"Jesus’ Third Way:." In Engaging the Powers. 1517 Media, 2017. http://dx.doi.org/10.2307/j.ctt1tm7j16.15.

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"Jesus’ Third Way:." In Walter Wink. 1517 Media, 2013. http://dx.doi.org/10.2307/j.ctt22nm6fx.18.

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Ehrman, Bart D. "how did the gospels get to be this way?" In Jesus. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195124736.003.0003.

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Abstract In the previous chapter we saw that the gospels contain stories that didn’t happen, or at least that didn’t happen as they are told, but how can this be? to begin answering the question, I should say something about the authors of these books. Who were they, and where did they get their information? The titles of the Gospels in our English Bibles, of course, name their authors.
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"On the Way to Crucifixion." In Jesus in Context. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108647014.020.

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"The Way to the Cross." In Jesus the Harmony. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv17vf4h3.18.

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"JESUS AND ROMAN PALESTINE." In The Way of Abundance. Fortress Press, 2022. http://dx.doi.org/10.2307/j.ctv1x677z9.7.

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"Take the Sure Way." In 3000 Miles to Jesus. Broadleaf Books, 2021. http://dx.doi.org/10.2307/j.ctv1b0fwkj.6.

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"Jesus and the Way of Peace." In A Revolutionary Jesus. Fortress Press, 2024. http://dx.doi.org/10.2307/jj.12949094.7.

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Leeming, David Adams. "Jesus." In Mythology. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195121537.003.0043.

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Abstract In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Isaiah, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
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Conference papers on the topic "Way of Jesus"

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Beuk, Bojana, and Sergej Beuk. "PLAŠTANICA KRALjA MILUTINA: MOTIV VASKRSENjA U ERI DINASTIJE PALEOLOGA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.781b.

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This study is dedicated to researching the significance of the Epitaphios of King Milutin as a kind of cultural and historical heritage, whose stylistic and artistic value places this artifact among the representatives of the main development of Serbian art in the 14th century. The Epitaphios of King Milutin, as a museum derivative of Serbian medieval applied art, symbolizes the canvas with which Joseph of Arimathea embalmed the body of the Savior during the funeral of Jesus Christ. The purpose of the Epitaphios is to point to the very beginning of the Christian religion, centered on the concept of Resurrection. Therefore, the empty Epitaphios in the New Testament is not only the absence of the body but also a hint of new life, implying corporality in a new and unrepeatable anthropological framework. With a specific way of making and stylistic composition, this object of sacral origin represents the embodiment of the cultural and artistic climate of the Palaeologan dynasty. One of the basic methods applied in this paper is a comparative analysis of the motifs of the Resurrection embodied in the stylistic and artistic production of Epitaphios in Serbian medieval art, as well as a review of the significance and origin of this subject. Therefore, it is provided insight into the dual development path of the Epitaphios - on the one hand, its spiritual significance with its allegorical knowledge, and on the other hand, as a material artifact of cultural-artistic and historical value.
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Spieker, Annelore. "Have we asked the children?" In LINK 2023. Tuwhera Open Access, 2023. http://dx.doi.org/10.24135/link2022.v4i1.198.

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The ideas of the Spanish-Colombian academic Jesus Martín-Barbero concerning cultural mediations and the night map will be the primary focus of this discussion as the central theoretical framework for comprehending how young people create meaning in the media, particularly worldwide animated films. Even though the theoretical framework was formed within the setting of Latin America, the notions developed by Martín-Barbero are flexible enough to be applied to any media situation. This academic discourse is enhanced by the notions of hybrid culture proposed by Néstor Garcia Canclini. These ideas provide additional foundation for the concepts and theories that are discussed in this work. Within the context of multicultural Aotearoa New Zealand, the theoretical framework was tested with young people attending English-medium schools, formerly known as mainstream schools. Participants ranged in age from six to twelve years old, and there were boys and girls from multiple ethnic origins participating. The data collection took place over the course of three years and used, among different methodologies, work groups (resembling focus groups), online surveys, and interviews. The discussion with the children aimed to discuss sixteen different Disney and Pixar films and their respective twenty-four main characters. The purpose of the conversation was to understand where children feel the characters might have come from and why they have such ideas about those characters, films’ tales, and their places. The research also focused on what characters children and young people would identify the most and the reason behind this decision. According to the research findings, one of the factors that support children in comprehending their surroundings is the cultural context of their household and how the schools they attend provide conversations around the topic of cultural identity. This research aims to show how it is possible to enhance cultural awareness in young people in a fun and light way. A diverse media setting can lead young people to demonstrate more sensitivity to the similarities and differences between two or more cultures and use this in effective communication with members of other cultural groups.
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Del Rey, Miguel, Antonio Gallud, and Silvia Bronchales. "Una torre en la muralla de Biar. Consolidación y recuperación de una imagen urbana." In FORTMED2020 - Defensive Architecture of the Mediterranean. Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11353.

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A tower in the wall of Biar. Consolidation and recovery of an urban imageThe wall of Biar goes around the historical part of the city and connects it with the castle at the top of the hill. This urban wall was comprised by the city wall and a walk wall, which were protected by a battlement and a series of towers. Currently, the urban wall has been swallowed by changes in the area. Internal edifications to the city wall have progressively taken over the wall and, in its outside part, an area as wide as the towers has been occupied, which has eventually set up the front part of Torreta street. The Tower of Jesus is part of this defensive set that nowadays is almost invisible. Before its restoration, the tower was in an unfortunate state of abandonment and deterioration. Large cracks in its masonry warned of its immediate collapse. After its defensive use, it was transformed and joined to more modern neighboring buildings. Removed walls, deformed gaps and variations in the roof concealed its past as it went unnoticed and passed as another house on the street. Only the traces in its walls exposed its history. The intervention process for its recovery began with a thorough, formal, dimensional and technical study, to subsequently propose its restoration and the choice of contiguous elements that had to be eliminated to show a recognizable set. Also, a new way of walking and using it was put forward. During the intervention, several objectives were considered. In addition to the most obvious ones, such as the structural consolidation that would prevent its eventual collapse, recovering its historical image and showing the key facts that would lead to interpreting its past and discovering its secrets. Besides describing in detail the restoration process in its entirety, this text aims to present the issues that were raised during the intervention and to consider those reasons behind all the decisions that were made.
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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Aritonang, Hanna Dewi, Bestian Simangunsong, and Adiani Hulu. "Love Your Enemy: A Christian Response to Embrace Others." In International Conference of Education in the New Normal Era. RSF Press & RESEARCH SYNERGY FOUNDATION, 2020. http://dx.doi.org/10.31098/iceiakn.v1i1.240.

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This article addresses the issue of conflict between religious communities that cause enmity amid society. Hostilities must be overcome and resolved in accordance with the call of Christianity to live in love and peace. The study used the qualitative paradigm as the method of the research and the descriptive-analyses as the writing method by describing the research problems based on data collected from related publications.One of the powerful messages of Jesus's teaching is "Love your enemies." It’s one of the greatest challenges in life. Jesus Christ gave an important doctrine about loving the enemy because love is more powerful than evil, hurtful deeds. Loving the enemy means canceling hostilities and violence, but instead, it promises acceptance of each other. The title of this study is "love your enemies": A Christian Response to Embrace Others. As the title of this study is "love your enemies," the reason for the selection of this article is because the author sees that "loving the enemy is a commandment from God that must be obeyed. This research question emphasizes how to realize "loving the enemy" amid hostility. This paper argues that Jesus's command to love the enemy is a proper Christian lifestyle choice in the midst of hostility. We use CS Song thoughts, which elaborated with other scholars' views on theology, loving, and embracing others. The purpose of the research was to gain understanding and build a theological reflection on Jesus' commandment to love the enemy. In this article, we first briefly discuss the portrait of life among religious people in Indonesia. Secondly, we discuss the conflict between religious people in Indonesia. Finally, we apply the command of Jesus to love our enemy as a Christian lifestyle in the midst of hostility to construct harmony amid hostility. We propose the command of Jesus to ‘love your enemy’ as a response to establishing sustainable peace by embrace others. Finally, the Christians must become a loving community because God so loved us, and we also ought to love and embrace others.
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Breviario, Álaze Gabriel do. "The preaching and teaching ministry of Jehovah's Witnesses: A bibliographical and narrative documentary review." In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-187.

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The greatest biblical basis for carrying out the work of preaching and teaching by Christians is the command given by Jesus Christ before he ascended to heaven, and is recorded in Matthew 28:19, 20. The beginning of such a work of preaching/instruction and teaching was on the day of Pentecost in 33 of the Common Era (after Christ), and remains until today, as prophesied by Jesus in Matthew 24:14. This article aims to present and explain how the preaching and teaching ministry of Jehovah's Witnesses is carried out worldwide, refining them based on scientific understanding and the author's theological-ministerial experiences. To this end, under the Giftedean neoperspectivist paradigm and hypothetical-deductive method, it conducts a bibliographical and narrative documentary survey, relating the preaching and teaching ministry of these religious people with their theocratic teachings, practices and procedures, based on their neo-Christian theology. It is concluded that: a) as Christians, we are exhorted, guided, ordered by Jesus to preach and teach the good news of the Kingdom to all people, without discrimination of age, socioeconomic status, clinical condition, sexual orientation, race, ethnicity, color, religion, intellectual and cognitive level, profession, wherever they are; b) the preaching and teaching ministry includes formal, informal and hybrid testimonies, the characteristics of which are presented and compared throughout the article; c) as proselytizing practices of Jehovah's Witnesses, their preaching and teaching contribute to the construction of the concept of human dignity.
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Amlund, Dina. "Poetic Insistence on Fat Existence." In 10th Annual International Weight Stigma Conference. Weight Stigma Conference, 2024. https://doi.org/10.31076/2024.s6.

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I am a cultural historian, a fat person and a poet. My poetry springs from frustration which comes with reading historians, archaeologists and other researchers’ writing on fat human beings from the past. 1) A tribute poem to one of biggest fat icons I can think of, Venus of Willendorf. I feel close to her reading so much about her and I am on her side in historic science which is hardly ever respectful writing and always full of health assumptions. 2) An obituary for a fat woman in the baroque era. Fat people have been exhibited in many types of display of human abnormality along with other human beings who deviate from Whiteness, Able-bodiedness, Gender-binary strictness, and other body hierarchies. There are not many conversations about the fat people on display even though many were displayed. 3) A poem which to my surprise caused quite a bit controversy in Denmark. In this poem I envision a fat Jesus. I did not know that doing so would be so dangerous. In fact, I thought perhaps my poem was a little too pure and pious – but the verbal painting of a fat Jesus did not sit well with all priests.
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Śwituszak, Paula Karina, and Alina Tomaszewska -Szewczyk. "RETOUCHES WITH HISTORY – CONSERVATION OF THE SACRED HEART OF JESUS BY ADOLF HERMAN DUSZEK AND ITS AUTHORIAL POST-WWII RESTORATION." In RECH6 - 6th International Meeting on Retouching of Cultural Heritage. Editorial Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/rech6.2021.13508.

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WWII left a great proportion of cultural heritage in Middle-Eastern Europe damaged. In the immediate aftermath of the war, there was neither necessary expertise, manpower nor resources to deal with such complex and total conservational challenges. Artists and craftsmen took to preserving and repairing the most darling objects of local heritage, leaving to us not only their original works, but also visible marks of the struggle to preserve them. Today, we are facing the task to preserve the multilinear story hidden behind those objects - their original body, wounds, and bandages, showing both the art of creation as well as the art of restoration to next generations. A great example of such a conservation effort is the story of The Sacred Heart of Jesus, painted by Adolf Herman Duszek in 1924 and restored by him after the war, in 1950. Over 70 years later, the painting required another intervention – mainly because of the bad state of preservation of the paint layer. The main challenge of this restoration was to find the balance between leaving the visible traces of the history of the object, the conservation ethics as well as the aesthetics and expectations of the recent owners. As it turns out, the impact of a private context is a significant aspect during the formation of the conservation programme. This paper discusses the need for compromises which had to be reached during the conservation of this particular painting.
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Altmann, Fernando, and A. S. (Ed) Cheng. "Evaluation of a Prototype Integrated Solar Combined-Cycle Power Plant Using a Linear Fresnel Reflector." In ASME 2017 11th International Conference on Energy Sustainability collocated with the ASME 2017 Power Conference Joint With ICOPE-17, the ASME 2017 15th International Conference on Fuel Cell Science, Engineering and Technology, and the ASME 2017 Nuclear Forum. American Society of Mechanical Engineers, 2017. http://dx.doi.org/10.1115/es2017-3634.

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A computational heat-transfer and thermodynamic-cycle model was developed to evaluate the performance of an integrated solar and combined-cycle power plant using a prototype linear Fresnel reflector. The solar receiver consists of a secondary reflector and single-tube absorber, with a selective surface and glass cover to optimize collector efficiency. The solar integration occurs in the high-pressure steam drum of the heat recovery steam generator, to boost power output when solar energy is available without the need for an auxiliary fossil-fueled boiler or thermal storage. The solar resource and weather data used in the model were for the municipality of Bom Jesus da Lapa, Brazil. Results indicated that, over a year, 8.25 GWh of solar thermal energy was provided to the plant, with an incremental power plant output of 2.76 GWh. While these numbers were small relative to baseline power plant operation using only fossil-fuel sources, the utilization of additional solar thermal modules would produce a more significant impact.
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Siciov, Serghei. "Christmas traditions of the russians from Moldova (based on massmedia materials)." In Ethnology Symposium "Ethnic traditions and processes", Edition II. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975333788.11.

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In this article, the author examines the reflection of the Christmas traditions of the Russians of the Republic of Moldova in print and electronic media. Mass media analysis suggests that Russian winter rituals have undergone a significant transformation in the urban environment in recent decades. The main images of the holiday were identified and described, as well as the features of their holding in modern urban conditions. The main attention of the mass media was focused on theatrical performances related to the theme of Christmas. Russian ethno-cultural centers held Christmas events, where carols were performed, a Christmas story contest was organized, and thematic conversations about the birth of Jesus Christ were held. Special emphasis in the media was placed on the organization and holding of the Russian Christmas Ball in Chisinau. This event is also a reconstruction of balls that took place in the XIX century. Information technologies have contributed to the emergence of new forms of information presentation. One of these forms was the holding of master classes on making Christmas wreaths to decorate the festive table on video hosting sites.
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Reports on the topic "Way of Jesus"

1

Oliver, Stephanie. Writing Her Way to Spiritual Perfection: The Diary of 1751 of Maria de Jesus Felipa. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.309.

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