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Journal articles on the topic 'Way of Jesus'

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Published: 4 June 2025

Last updated: 23 June 2025

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1

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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3

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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4

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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6

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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8

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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10

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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11

LAMBRECHT, Jan. "Is Active Nonviolent Resistance Jesus' Third Way?" Louvain Studies 19, no. 4 (1994): 350–51. http://dx.doi.org/10.2143/ls.19.4.2013727.

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12

Mostert, Chris. "Book Review: The Way of Jesus Christ." Pacifica: Australasian Theological Studies 5, no. 2 (1992): 238–40. http://dx.doi.org/10.1177/1030570x9200500216.

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13

Bauckham, Richard. "Book Review: The Way of Jesus Christ." Theology 94, no. 760 (1991): 296–98. http://dx.doi.org/10.1177/0040571x9109400412.

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14

Brower, Kent. "'We are able': Cross-bearing Discipleship and the Way of the Lord in Mark." Horizons in Biblical Theology 29, no. 2 (2007): 177–201. http://dx.doi.org/10.1163/187122007x244084.

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AbstractAccording to Mark, the disciples are invited to follow Jesus in cross-bearing servanthood. This is more than imitatio Christi or simply the consequence of following Jesus. Rather, Jesus calls them to participate in his redemptive suffering: cross-bearing discipleship is part of the redeeming purposes of God because they are participate in the mission of Jesus as Son of Man. When Mark's gospel is read in the early Christian communities, this is how they would hear the call to cross bearing discipleship. This understanding especially illuminates our understanding of Paul's emphasis on cruciform living and is consistent with other NT views.

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Jersak, Brad. "The Way, the Truth and the Life – Christ as our Essence and Existence." Kenarchy Journal 2 (March 2021): 19–23. http://dx.doi.org/10.62950/vxcsp22.

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In this essay, following Paul Young and John Behr (and Irenaeus of Lyons, for that matter) and drawing on the work of David Bentley Hart, I will posit that the image of God (Imago Dei) is not a commodity we carry but rather, an indwelling Person who never abandons his human temple. Humanity was created in the Image of God, which is Jesus Christ. The prototype for Adam and Eve is not some disincarnate Word sans Jesus’ humanity but, rather, revealed through the Cross as Jesus Christ, crucified, risen, and ascended. The human God, Jesus Christ, IS the image in whom the Genesis 1 Adam (male and female) was created and IS the image we bear.

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Flores Barboza, José Clemente, and Franks Paredes Rosales. "profesor Jesús de Nazaret." Tradición, segunda época, no. 21 (December 27, 2021): 171–77. http://dx.doi.org/10.31381/tradicion.v0i21.4488.

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   Este trabajo ofrece una revisión del magisterio de Jesús gracias a un análisis de sus enseñanzas a partir de lo registrado en las fuentes bíblicas y contrastándolo con estudios didácticos contemporáneos, fundamentalmente con las propuestas de Gilbert Highet. Para este objetivo se estudiará la forma cómo enseñaba Jesús así como la trascendencia y eficacia del uso de la parábola. Palabras clave: Jesús, didáctica, pedagogía, Gilbert Highet, parábola Abstract This article presents a review of the teaching of Jesus through an analysis of his lessons based on what is recorded in the biblical sources and contrasting it with contemporary didactic studies, mainly with the proposals of Gilbert Highet. For this purpose, we will study the way Jesus taught as well as the transcendence and efficacy of the use of the parable. Keywords: Jesus, didactics, pedagogy, Gilbert Highet, parable.  

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17

Wallis, Ian. "Difficult text: John 14.6 – is Jesus the only way?" Theology 124, no. 5 (2021): 358–64. http://dx.doi.org/10.1177/0040571x211043174.

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Few verses have defined Christian identity and informed attitudes to other religions more than John 14.6. But who is the ‘I’ in ‘I am the way and the truth and the life’? After exploring antecedents and considering indicators within the Gospel itself, this article concludes that the Evangelist not only distinguishes between Jesus of Nazareth and the divine Logos, but also identifies the divine Logos incarnated in Jesus as the subject of this and other ‘I am’ sayings within John.

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18

Colvert, Gavin T. "The Way of the Lord Jesus, vol. 3." American Catholic Philosophical Quarterly 75, no. 3 (2001): 443–48. http://dx.doi.org/10.5840/acpq200175322.

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19

Cook, Guillermo. "SEEING, JUDGING AND ACTING: EVANGELISM IN JESUS‘ WAY." International Review of Mission 87, no. 346 (1998): 388–96. http://dx.doi.org/10.1111/j.1758-6631.1998.tb00095.x.

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20

Bayer, Edward J. "Book Review: The Way of the Lord Jesus." Theology 89, no. 727 (1986): 74–76. http://dx.doi.org/10.1177/0040571x8608900132.

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21

Robert K., Martin. "Cultivating Disciples in The Way of Jesus Christ." Journal of Youngsan Theology 34 (September 30, 2015): 81. http://dx.doi.org/10.18804/jyt.2015.09.34.81.

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22

Sumner, Darren O. "Fallenness and anhypostasis: a way forward in the debate over Christ's humanity." Scottish Journal of Theology 67, no. 2 (2014): 195–212. http://dx.doi.org/10.1017/s0036930614000064.

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AbstractThe doctrine of the incarnation suggests that Christ is necessarily like us in some respects, and also unlike us in others. One long-standing debate in modern christology concerns whether Jesus’ human nature ought to be regarded as ‘fallen’ – as conditioned by the effects of the Fall – despite the fact that he himself remained without sin (Heb 4:15). Is fallenness a condition which is necessary in order for Christ to sympathise with human beings, to represent them, and so to reconcile them to God? Is fallenness logically separable from sinfulness? Recent literature has suggested an increasing intractability on both sides of this debate. This article seeks to bring clarity to the question of the fallenness of Christ's human nature by identifying areas of common ground between advocates and opponents of this position. It engages the work of representatives from both sides – Oliver Crisp in opposition and Karl Barth in support – in order to determine the different ways in which they approach the matter of Jesus’ fallenness and impeccability, and to locate points of potential consensus. Crisp argues that fallenness cannot be detached from sin and guilt – i.e. Augustine's notion of both original sin and original corruption, in which sin is an inevitability. Barth, on the other hand, is critical of the Augustinian view and takes as his point of departure Jesus’ unity and sympathy with fallen creatures. Yet the fallenness of Jesus’ humanity does not mean that sin was a real possibility for him.In this article the christological doctrine of anhypostasis – a way of speaking exclusively of human nature apart from its hypostatic union with God the Son – is suggested as the primary way forward. Advocates of the fallenness position seem to have this qualifier in mind when describing Jesus’ human nature as ‘fallen’: it is true of the assumed nature only when considered in itself, apart from the hypostatic union. There are logical and historical grounds for opponents to accept fallenness strictly on these terms, as well. Beyond this, I argue that anhypostatic fallenness should be acceptable to both sides because it is never without a corresponding sanctification of Jesus’ human nature by its encounter with God. Though Jesus’ humanity was conditioned by the fall, by virtue of the communicatio gratiarum it was not left in a state of peccability.

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23

Jones, Paul C. "Moltmann for Clinicians: Hope in Suffering and the Way of Liberation." Journal of Psychology and Theology 50, no. 1 (2022): 50–62. http://dx.doi.org/10.1177/00916471211071049.

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This article will attempt to offer contributions from the systematic theologian, Jürgen Moltmann, to practicing clinicians of psychotherapy and counseling. It will begin by introducing Moltmann and three of his major theological themes of hope, pathos, and liberation. For Moltmann, hope is linked to the life, death, and resurrection of Jesus Christ. The presence of God in the person of Jesus represents God’s divine pathos or willingness to be vulnerably affected by human suffering. Liberation is then found in the suffering way of Jesus Christ. Next, the article will discuss how each of these three theological themes can be integrated with the work of psychotherapy as well as how Moltmann’s theology provides a critique of contemporary models of psychotherapy that attempt only to reduce or eliminate suffering. Finally, an example is used to draw out the implications of the critique as well as offer applications for clinical integrative practice.

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Min-Kyu Lee. "Jesus’ Rejection of Burial in Mathew 8:21-22 and the Way of Following Jesus." Korean Evangelical New Testament Sudies 11, no. 3 (2012): 587–611. http://dx.doi.org/10.24229/kents.2012.11.3.003.

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25

Downey, Martha Elias. "Book Reviews / Comptes rendus: The Jesus Way: A Conversation on the Ways that Jesus is the Way by Eugene H. Peterson." Studies in Religion/Sciences Religieuses 42, no. 2 (2013): 280–81. http://dx.doi.org/10.1177/0008429813480927k.

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Crook, Zeba A. "Collective Memory Distortion and the Quest for the Historical Jesus." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 53–76. http://dx.doi.org/10.1163/17455197-01101004.

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Memory theory is being used, if not explicitly to buttress the reliability of the Gospel portraits of Jesus, to do so implicitly by shifting the search away from the ipsissima verba Jesu towards the memory of Jesus. Rather than argue about what Jesus did or did not say—the reliability wars—some scholars now sidestep the issue by arguing that memory is inherently reliable in a broad or general way. Thus, the Gospels are reliable not at the level of detail, but at the level of broad memory, impact, or gist. In this article I argue that such optimism can only come by selectively quoting the troubling work of memory theorists, and by ignoring the full implications of memory theory.

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Parappally, Jacob. "Jesus' Way of Being Human: A Challenge to Authentic Human Unfolding through Inter-relationships." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2007, Vol 10/2 (2007): 16–25. https://doi.org/10.5281/zenodo.4284756.

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 It could be said that God became a man so that hu- mans may become truly human. Jesus’ life and his message answer the fundamental human unfolding through interrela- tionships. After analyzing Jesus’ insights into the mystery of humans, the author goes on to study self-emptying love as the heart of human inter-relationship. To encounter Jesus means to encounter the meaning of one’s own human existence. The human quest for meaning ends in him because he is discovered as the beginning and the end of one’s life, the Alpha and the  Omega. Jesus reveals the mystery of humans more than the mystery of God because he reveals God’s dream for humans and for the human society by living God’s way of living an authentic human life. The most striking quality of his life was that no one was excluded from his love. His was an all-inclusive, self-emp tying love. Jesus revealed that humans can become truly hu mans by encountering God as their loving Abba, other humans as brothers and sisters and by relating to nature as manifesting the presence of God. When humans encounter everything and everyone as a theophany, they will recognize the value of their lives and they will reach out with self-emptying love to those who suffer various kinds of discrimination and de-humaniza- tion. They will stand against the anti-kingdom forces and suffer the consequences of their stand. Indeed, their ‘costly disciple- ship’ will bring meaning to their lives.  

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Van der Merwe, D. G. "John 17: Jesus assigns His mission to His disciples." Verbum et Ecclesia 19, no. 1 (1998): 115–28. http://dx.doi.org/10.4102/ve.v19i1.1157.

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In this paper it will be pointed out that Jesus did not commission his disciples with a new mission, but instructed them to continue and extend his own mission. This implies that in their following of Jesus, they would adopt a new way of life which related to Jesus’ way of life. The departure of Jesus gave his disciples the opportunity to take his place in the world. Through this new way of life (discipleship) Jesus would live in them and they in him.

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Warkentin, Short Sharon. "Book Review: Children's Ministry in the Way of Jesus." Christian Education Journal: Research on Educational Ministry 12, no. 1 (2015): 184–89. http://dx.doi.org/10.1177/073989131501200115.

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Schori, Katharine Jefferts. "Jesus and nonviolence: a third way, by Walter Wink." Journal of Religion & Spirituality in Social Work: Social Thought 38, no. 4 (2019): 444–45. http://dx.doi.org/10.1080/15426432.2019.1575570.

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Smythe, Shannon Nicole. "The Way of Divine and Human Handing-over: Pauline Apocalyptic, Centering Prayer, and Vulnerable Solidarity." Theology Today 75, no. 1 (2018): 77–88. http://dx.doi.org/10.1177/0040573618763576.

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The premise of this article is that in order for apocalyptic theology to be a valid form of God-talk, it must be explicit in its existential orientation by articulating the role of apocalyptic Christian practices. Following Barth’s exegetical insights, I first propose that the existential orientation for apocalyptic theology center on the divine handing-over ( paradidōmi) of Jesus in the incarnation and crucifixion, which has its positive human correlate in the apostolic handing-over of the tradition ( paradosis) by disciples like Paul. The confrontation by the apocalypse of the divine handing-over is therefore always existentially oriented. As Jesus hands over the Spirit to us (John 19:30), we are given the power to correspond existentially through the Spirit’s non-identical repetition of the death of Christ in us, to the divine prototype of handing-over through the vocation of witnessing to Jesus. Centering prayer is a Christian practice that functions within such an apocalyptic framework. Through centering prayer’s embodied practice of spiritual kenosis, the Spirit can form us, more and more, in the apostolic way of handing-over Jesus as we come daily into open situations of proclamation in which we are called to give embodied witness to the powerless power of God in the world.

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Lee, Wookyoung. "The Failure of Forgiveness of Sins and the Successful Healing: A Postcolonial Reading of Luke 5:17–26." Expository Times 132, no. 8 (2021): 348–55. http://dx.doi.org/10.1177/0014524621996913.

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This article examines the story of Luke 5:17–26, in which Jesus raised a paralyzed man to walk. Jesus failed to cure the paralyzed man when he initially declared forgiveness of sins; however, he subsequently treated him with orders to stand up and walk. This proves that Jesus rejected the commonly accepted view of the time that the sick are sinners. In addition, this proves that the paralyzed man was healed not because he was a sinner, but because Jesus had the ability to heal. In this way, Jesus the governed is mocking the rulers by imitating their ideology in a mocking way.

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Hollingsworth, Andrew. "Beginning from the End: How Pannenberg’s Eschatological Ontology Can Offer a New Way to Place Jesus in the First Testament." Irish Theological Quarterly 87, no. 1 (2022): 36–49. http://dx.doi.org/10.1177/00211400211060645.

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I use insights from Wolfhart Pannenberg’s eschatological ontology to provide a new way of explaining how Jesus would genuinely be present in the Old, or First, Testament. Since the end of something is the logical priority in determining the fullness of that something’s meaning and identity, according to Pannenberg, then everything prior to the end awaits, or anticipates, its fullness of meaning and being. Using Pannenberg’s eschatological ontology, I argue that Jesus would first be present throughout the First Testament as he is anticipated by it. Second, I argue that the eschatological event that is Jesus himself would retroactively demonstrate and determine his presence throughout the entirety of the First Testament as well as all Scripture. I use insights from semiotics and hermeneutics to further this argument. I then conclude that this eschatological ontology would be the determining and demonstrative factor for Jesus’ presence in the First Testament.

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Nino Sampe T Sitohang, Marliana Lase, Suang Manik, and Johanes GB Panjaitan. "Kristologi Dalam Injil Yohanes : Yesus Sebagai Jalan, Kebenaran dan Hidup." Damai : Jurnal Pendidikan Agama Kristen dan Filsafat 2, no. 1 (2024): 44–52. https://doi.org/10.61132/damai.v2i1.482.

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The understanding of Christology among Christians is often ambigued. Some believe that Jesus only had a divine nature without a human nature, while others believe that Jesus was just an ordinary man. Therefore, it is very important for believers to have a proper understanding of Jesus Christ, which is based on the truth of God's Word, so that their faith is firm and in accordance with the teachings of the Bible. In this article “Christology in the Gospel of John: Jesus as the Way, the Truth, and the Life” can include the understanding that the Gospel of John emphasizes the identity of Jesus as the only way to salvation, the absolute truth, and the source of eternal life. In this context, Jesus is presented as the link between humanity and God, offering a deep understanding of spiritual and existential relationships. Through His statements, such as “I am the way, the truth, and the life,” the Gospel of John describes Jesus' mission of saving mankind and reveals God's loving nature.

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Nguyễn, Kim Danh. "The Way of Love according to Jesus (Jn 15:12-17)." Khoa Học Công Giáo và Đời Sống 2, no. 4 (2022): 39–42. http://dx.doi.org/10.54855/csl.222410.

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The two words "love" are frequently overused, especially among Christians. However, in John 15:12-17, Jesus teaches us a new way to love based on His own example. His new approach to love is to do what is best for others, to love truly, and to initiate romantic relationships. Accepting all gestures of love is the ultimate manifestation of divine love. Love is present everywhere and dominates everyone’s life. "Love one another" is also God's commandment. But love here is not love in a worldly way. People often only love those who love them, love those who seem to benefit them, and love according to their selfish nature. Jesus wants each of us to love one another as he has loved.

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Riener, Rainer. "Von Jesus to the Gospel of Mark. Der Weg der Überlieferung." Vox Scripturae Revista Teológica Internacional XXII, no. 1 (2014): 15–44. http://dx.doi.org/10.25188/flt-voxscript(eissn2447-7443)vxxii.n1.p15-44.rr.

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SÖDING, THOMAS. "‘Was kann aus Nazareth schon Gutes kommen?’ (Joh 1.46). Die Bedeutung des Judeseins Jesu im Johannesevangelium." New Testament Studies 46, no. 1 (2000): 21–41. http://dx.doi.org/10.1017/s0028688500000023.

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The polemic against ‘the Jews’ in the Fourth Gospel is often realized and criticized. But John also points out that Jesus himself is a Jew. This is the way John draws the line of his incarnation theology into the ‘history’ of Jesus, narrated in the gospel. As ‘prophet’ (4.19) Jesus the ‘Jew’ (4.9) is ‘the Saviour of the world’ (4.42); as man, coming from Nazareth in Galilee (1.46; 4.43f; 7.41), Jesus is the Messiah, born in Bethlehem (7.42): well known as ‘son of Joseph’ (1.45; 6.42), unknown as ‘Son of God’ (cf. John 1.19). On the cross Jesus the ‘King of the Jews’ (19.19) dies ‘for the people’ and ‘for the scattered children of God’ (11.50ff). It is an essential aspect of John's Christology that Jesus belongs to his Jewish people. This theological fact, founded in the identity of the one God, shows the so-called anti-Judaism of John in a new light.

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Sexton, Jason S. "Jesus on LSD." Boom 5, no. 4 (2015): 78–84. http://dx.doi.org/10.1525/boom.2015.5.4.78.

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The California spirit of innovation and transmogrification showed itself when Alex Grey’s “Purple Jesus” oil-on-wood painting made its way to San Francisco. It was purchased by a shrewd collector, Mark McCloud, who turned the image into what became Purple Jesus Blotter in the early 1990s. Through a complicated history and even more complicated philosophy of psychedelia, the lasting significance of Jesus for both McCloud and the California narrative highlight the significance of this trippy Jesus story.

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Manolache, Ioan-Daniel. "Jesus Christ – the Perfect Exegete of the Holy Scriptures. A few Observations about the Way the Saviour Quoted, Explained and Fulfilled the Old Testament." Romanian Orthodox Old Testament Studies 11, no. 1 (2024): 100–115. http://dx.doi.org/10.24193/roots.2024.1.7.

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The life and activity of the Savior are closely related to the Holy Scriptures. By reading the Gospels, we constantly find Jesus Christ referring to the Law, the Prophets, and the Psalms. Sometimes the Savior quotes passages from the Old Testament, while other times He briefly refers to certain events or individuals from the past to support His statements. In this study, we aim to analyse how Jesus Christ related to the Old Testament as an exegete. Using textual criticism, this research paper will succinctly demonstrate how Jesus Christ quotes, interprets, and applies the Old Testament in His public ministry. In essence, our work represents an attempt to (re)construct the image of Jesus Christ as an exegete of the Old Testament, with the hope of providing to both lay believers and professional theologians a useful and worthy model to quote, interpret, and apply the words of the Scripture.

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Hall, Anna Mitchell. "A Review of "Children's Ministry in the Way of Jesus."." Religious Education 112, no. 3 (2017): 303–4. http://dx.doi.org/10.1080/00344087.2017.1289336.

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Kristianto, Paulus Eko. "Teaching The Way of Jesus: Educating Christians for Faithful Living." Aradha: Journal of Divinity, Peace and Conflict Studies 2, no. 1 (2022): 83. http://dx.doi.org/10.21460/aradha.2022.21.828.

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Newell, Ted. "Worldviews in Collision: Jesus as Critical Educator." Journal of Education and Christian Belief 13, no. 2 (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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James, Rob. "Difficult texts: the author and content of the commandment in 1 John 3.23." Theology 127, no. 1 (2024): 38–42. http://dx.doi.org/10.1177/0040571x231218433.

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Three interpretative problems with 1 John 3.23 are addressed. First, it is suggested that the subject of the verse changes halfway through, from ‘God’ to ‘Jesus Christ’. Second, belief ‘in the name’ of Jesus is taken to mean the acknowledgement of Jesus’ ultimate significance. Third, the single command both to believe and to love one another is suggested to be a way of opening up the life of the disciple to the acceptance of Jesus’ ultimate significance and a way in which such acceptance can be measured or deduced.

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Schweitzer, Don. "Jesus’ Resurrection as a Saturated Phenomenon?" Studies in Religion/Sciences Religieuses 44, no. 4 (2015): 501–15. http://dx.doi.org/10.1177/0008429815599803.

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This paper examines Jean-Luc Marion’s notion of a saturated phenomenon and assesses some of its strengths and weaknesses as a way of understanding Jesus’ resurrection. It argues that Marion’s notion is very helpful for understanding the uniqueness and decisiveness of Jesus’ resurrection, its resistance to objectification, its transformative power and its excess of meaning. However, Marion’s assertion that a person is completely passive in receiving a saturated phenomenon does not fit with the way Jesus’ resurrection is described in the New Testament. This paper offers a correction to Marion’s notion on this point, arguing that people do have the freedom to play an active role in their reception of Jesus’ resurrection and in their constitution by it, a freedom founded by Jesus’ resurrection itself.

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Weissenrieder, Annette. "Spirit and Rebirth in the Gospel of John." Religion & Theology 21, no. 1-2 (2014): 58–85. http://dx.doi.org/10.1163/15743012-02101007.

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Insofar as Christianity can be said to have begun with the disappearance of a body, namely the absence of Jesus’ body in the grave, this disappearance occasioned not so much a disjuncture with Jesus’ preceding work as a new start, by way of a salvific turn, according to multiple accounts in the New Testament. It is through the absence of Jesus’ body and subsequent appearances of the risen Jesus that the messianic promise is fulfilled. Furthermore, the absence of Jesus’ body opens up space for transfigured bodies in multiple forms to fill the gap, each in its own way. Christian faith was thus marked, from the earliest time, by questions regarding the meaning, representation, and transformation of the body. In the Gospel of John, after Jesus is resurrected he blows (ἐμφυσάω) the holy spirit into his disciples. Here the infusion of the spirit evokes the framework of ancient embryology, in which spirit brings life. Ancient embryology illumines the recurrent passages in John referring to birth, being reborn, and children of God, especially 1:13–14 and 3:3–8.

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Nolan, Carrie. "Book Review: Lessons of the way: Using adventure activities to explore the way of Jesus." Journal of Experiential Education 36, no. 3 (2013): 266–67. http://dx.doi.org/10.1177/1053825913501631.

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Hertig, Paul. "The Jubilee Mission of Jesus in the Gospel of Luke: Reversals of Fortunes." Missiology: An International Review 26, no. 2 (1998): 167–79. http://dx.doi.org/10.1177/009182969802600206.

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There may be no better way to get to the heart of Jesus' mission than to study Jesus' inaugural address in his hometown Nazareth synagogue. There Jesus proclaimed that he was the anointed one of God and introduced a jubilee era that is programmatic in Luke's Gospel for his holistic mission of grace. But for some listeners with high messianic expectations, it was only half the mission of the Messiah; they also awaited the omitted day of vengeance. Jesus' good news to the poor did not meet exclusive expectations, but was inclusive of Gentiles and outcasts. Jesus' jubilee mission was holistic in four aspects: It was proclaimed and enacted, spiritual and physical, for Jew and Gentile, present and eschatological.

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Eckeberger, Laulie. "“I Can’t Believe We’re Still Protesting This!”: How the Lesbian-Feminist Embodies Our Way Forward." Feminist Theology 32, no. 3 (2024): 305–11. http://dx.doi.org/10.1177/09667350241233589.

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The paradoxical person of the Lesbian-Feminist exists as an intersectional being, living both within the world of the feminist movement and within the queer movement. The feminist movement seeks to deconstruct patriarchy and harmful gender binaries that have perpetually disenfranchised women. When studying queer theory, it becomes clear that the main goal of the queer movement is to deconstruct binaries and gender roles in their totality. This project is unique as it attempts to identify the Lesbian-Feminist as the space in which both of these movements coexist. The Lesbian-Feminist is concerned with both bringing about the full equality of women and working for the full inclusion of LGBTQ people in politics, society, and the church. This research will be situated within the context of theological discourse as we think of the revolution in relation to the person and work of Jesus. Jesus dismantled unjust systems and harmful hierarchal power dynamics and, in doing so, showed us how to truly be the kin-dom of God on earth. Jesus exemplified justice, love, and radical equality, attributes that Christians do not always exemplify as they tend to perpetuate the dominant social structure with its leader, the white, heterosexual, Christian male. The work of the liberation theologian, specifically that of the queer or the feminist theologian, carries on the work of Jesus by continuing to dismantle and disrupt these dominant power structures and social constructions that exclude and deny the full humanity of anyone who is in the margins. Just as Jesus held full equality in divinity and humanity, the Lesbian-Feminist incarnates God’s presence in the world in both her queerness and her womanhood. It seems clear from the recent surge in misogynistic, crassly anti-woman rhetoric and behavior in our culture that there remains a significant amount of work to be done and that we do not live in a post-sexist society. The reaction and resurgence that was the 2017 Women’s March brings to light and rebels against all that seeks to keep us divided along lines of gender, race, and socio-economics. The March, as a gathering of the margins, was a chorus of voices making clear that we will not allow sexism, racism, homophobia, and xenophobia to turn this country backward. Therein lies the importance of the Lesbian-Feminist, that as an intersectional force bringing together two movements, she also brings together the entire revolution.

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Echeverria, Eduardo J. "The Christian faith as a way of life: in appreciation of Francis Schaeffer." Evangelical Quarterly 79, no. 3 (2007): 241–52. http://dx.doi.org/10.1163/27725472-07903004.

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Francis A. Schaeffer (1912-1984), a Christian intellectual, cultural critic, practical theologian, author, noted speaker, and evangelist, co-founded L’Abri Fellowship in Switzerland a half century ago. The article discusses Schaeffer’s vision of the Christian faith as a way of life and the five core principles informing that vision – realism about Truth, the Christian faith is rational, against rationalistic humanism, Christian worldview thinking, and the Lordship of Jesus Christ. Schaeffer’s own struggle early on with the heart of what it means to be Christian, particularly, the problem of existentially relating the Christian faith to our present life, showing how that faith can take root and bear fruit throughout the whole of life, is the background for discussing his vision that Jesus Christ’s finished work of salvation encompasses the life of faith in its unity: justification, sanctification, and glorification.

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Longenecker, Bruce. "A Humorous Jesus? Orality, Structure and Characterisation in Luke 14:15-24, and Beyond." Biblical Interpretation 16, no. 2 (2008): 179–204. http://dx.doi.org/10.1163/156851508x262966.

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AbstractIf humour is uncharacteristic of the texts of the early Christian movement, sensitivity to rhetorical patterning in oral/aural contexts permits the recognition of innocuous sexual humour in one of the parables attributed to Jesus. Whether or not the humour originates with Jesus, it is suggestive of the way that Jesus was remembered by some of his earliest followers, and lays down a guidepost as to how he might profitably be rendered in modern portraiture or characterised in modern narrative. To that end, this study closes with an assessment of four Jesus novels of the past decade in relation to their depiction of Jesus and humour.

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