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Articoli di riviste sul tema "Jesus Christ Crucifixion"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 31 luglio 2024

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1

Younes, Mohamad. "Revisiting the Crucifixion of Jesus within Islam." Australian Journal of Islamic Studies 9, no. 1 (April 15, 2024): 104–21. http://dx.doi.org/10.55831/ajis.v9i1.585.

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This article demonstrates that Muslim teachings on the historical crucifixion event of Jesus are by no means monolithic. While the Qur’ān’s reference to the crucifixion has typically been interpreted as fostering explicit rejection of the belief that Christ was crucified, its meaning on this issue constitutes neither denial nor affirmation of its historicity. Over time, discussion of the crucifixion within the Islamic tradition was formed to accommodate a rejection that obscured the neutrality of the original Qur’ānic position. One school of Islamic thought which affirmed the historicity of th

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2

Bella, Francesco, and Carlo Azzi. "14C Dating of the ‘Titulus Crucis’." Radiocarbon 44, no. 3 (2002): 685–89. http://dx.doi.org/10.1017/s0033822200032136.

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3

Kim, Seyoon. "Imitatio Christi (1 Corinthians 11:1): How Paul Imitates Jesus Christ in Dealing with Idol Food (1 Corinthians 8–10)." Bulletin for Biblical Research 13, no. 2 (January 1, 2003): 193–226. http://dx.doi.org/10.2307/26422669.

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Abstract The importance of the theme of imitatio Christi in Paul has long been recognized in scholarship, especially with regard to the two questions: Pauline ethic and the Jesus-Paul debate. It is argued here that imitatio Christi for Paul, while centered on Christ's self-giving in his incarnation and crucifixion, has the example and teaching of the historical Jesus also in view, and that in dealing with the problem of eidōlothuta in 1 Cor 8–10 Paul concretely draws some of his guidelines from the historical Jesus' teaching and example.

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Bräunlein, Peter. "Negotiating Charisma: The Social Dimension of Philippine Crucifixion Rituals." Asian Journal of Social Science 37, no. 6 (2009): 892–917. http://dx.doi.org/10.1163/156848409x12526657425262.

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AbstractThe Philippines are the only predominantly Christian nation in Southeast Asia. The tradition of the passion of Christ is supposed to be the centre of Philippine religiousness and the fascination with the suffering, battered and dead Christ can be regarded as a characteristic feature of Philippine lowland society. The most spectacular expressions of the so-called Philippine 'Calvary Catholicism' are flagellation and crucifixion. In 1996–1998, the author studied Philippine passion rituals in the village of Kapitangan. During the Holy Week, thousands of people mostly from Manila visit the

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5

Mandingorra Llavata, María Luz. "El nomen sacrum ihs como símbolo de la crucifixión en el Sermón de la Circuncisión del Señor de san Vicente Ferrer." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 17 (May 31, 2021): 16. http://dx.doi.org/10.7203/scripta.17.20946.

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Resum: El nomen sacrum ihs se hallaba presente en infinidad de manifestaciones artísticas y objetos de la vida cotidiana durante la Edad Media, por lo que era bien conocido por los fieles. El objetivo del presente artículo es mostrar de qué modo san Vicente Ferrer se sirve de esta abreviatura como símbolo de la crucifixión de Jesucristo con el fin de fomentar la devoción al nombre Iesus y erradicar el recurso a adivinos y sortílegos. Para ello, analizaremos el sermón de la Circuncisión del Señor predicado por el maestro dominico y estableceremos la conexión de los elementos integrantes del tex

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6

McGowin, Emily Hunter. "Book Review: The Crucifixion: Understanding the Death of Jesus Christ." Anglican Theological Review 100, no. 1 (December 2018): 212–14. http://dx.doi.org/10.1177/000332861810000144.

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7

Kantaras, Anastasios. "Byzantine Epigrams on the Cross and Crucifixion of Jesus Christ." Sapiens ubique civis 2 (December 15, 2021): 163–96. http://dx.doi.org/10.14232/suc.2021.2.163-196.

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This article presents the Byzantine epigrams centred around the cross and the crucifixion as compiled by one of the most emblematic scholar figures of the Church in the beginning of the 11th century, namely John Mauropous. The goal of this article is to present the main patterns from those epigrams, spot potential influences from other texts of a preceding time as well as draw basic conclusions.

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8

Williams, Vanessa. "Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ." Theology 119, no. 6 (October 18, 2016): 449–50. http://dx.doi.org/10.1177/0040571x16659243c.

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9

Streett, Daniel R. "Cursed by God? Galatians 3:13, Social Status, and Atonement Theory in the Context of Early Jewish Readings of Deuteronomy 21:23." Journal for the Study of Paul and His Letters 5, no. 2 (2015): 189–209. http://dx.doi.org/10.2307/26371766.

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Paul's citation of Deut 21:23 in Gal 3:13 is often misunderstood, as Paul is frequently thought to be declaring that Jesus, by virtue of his crucifixion, fell under the curse which Deut 21:23 pronounces on victims of that form of execution. This, it is claimed, was the mechanism by which Jesus atoned for sin, as God transferred the curse resting on humans to Jesus, who bore it vicariously. There is no evidence, however, that Second Temple Jews read Deut 21 as cursing all crucifixion victims. Rather, a wealth of evidence suggests that they understood the Law to curse only those crucified victim

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Streett, Daniel R. "Cursed by God? Galatians 3:13, Social Status, and Atonement Theory in the Context of Early Jewish Readings of Deuteronomy 21:23." Journal for the Study of Paul and His Letters 5, no. 2 (2015): 189–209. http://dx.doi.org/10.2307/jstudpaullett.5.2.0189.

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Abstract (sommario):

Paul's citation of Deut 21:23 in Gal 3:13 is often misunderstood, as Paul is frequently thought to be declaring that Jesus, by virtue of his crucifixion, fell under the curse which Deut 21:23 pronounces on victims of that form of execution. This, it is claimed, was the mechanism by which Jesus atoned for sin, as God transferred the curse resting on humans to Jesus, who bore it vicariously. There is no evidence, however, that Second Temple Jews read Deut 21 as cursing all crucifixion victims. Rather, a wealth of evidence suggests that they understood the Law to curse only those crucified victim

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11

Wimbush, Andy. "Hey Prestos and Humilities: Two of Beckett's Christs." Journal of Beckett Studies 25, no. 1 (April 2016): 78–95. http://dx.doi.org/10.3366/jobs.2016.0157.

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As well as its oft-noted concern with mysticism and negative theology, Samuel Beckett's work frequently returns to the figure of the incarnate Christ. This article explores two perspectives on Christ that can be found both in Beckett's work and in religious writing from the European middle ages: the triumphant Jesus known as the Christus Victor, and the suffering Jesus, or Ecce Homo. Building on Mary Bryden's work in this area, the article shows that just as medieval writers such as Julian of Norwich, Ludolf of Saxony, and Margery Kempe reject the contemplation of a transcendent or triumphant

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Adiatma, Daniel Lindung. "Peristiwa Penyaliban Yesus Ditinjau dari Perspektif Sejarah dan Teologi Yohanes." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 3, no. 1 (April 30, 2022): 55–68. http://dx.doi.org/10.46305/im.v3i1.104.

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The event of the crucifixion of Jesus Christ has caused controversy for some circles. For Christians, this event marks a major change in human life in obtaining eternal life. For non-religious historians, these events are ordinary events that do not have any meaning in history. But they admit that the crucifixion of Jesus is considered a major event for mankind. His example influences mankind to become civilized human beings. In addition, there are some people who do not believe that the crucifixion of Jesus is a factual event and can be trusted. The assumption is, Jesus was released from the

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13

Gea, Ibelala. "SALIB KRISTUS SEBAGAI SIMBOL KEKERASAN UMAT YAHUDI (Studi Teologis Matius 26:1-5 Diperhadapkan dengan Kondisi Indonesia Masa Kini)." Jurnal Teologi Cultivation 3, no. 1 (July 14, 2019): 66–78. http://dx.doi.org/10.46965/jtc.v3i1.256.

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AbstractThe research in this article aims to explain that theologically, the crucifixion of Christ as a symbol of the violence of the Jews hide behind the Roman law, and confronted with the condition of present-day Indonesia.To explain the violence that comes from Matthew 26: 1-5 as a basis for the discussions were enriched by a number of violence-related references.The results showed that violence as the imposition of the will to achieve the goals, whether individuals, groups and institutions.Violence tangible crucifixion of Jesus was hiding behind the guise of religious Jews, laden with engi

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Ellington, Donna Spivey. "Impassioned Mother or Passive Icon: The Virgin's Role in Late Medieval and Early Modern Passion Sermons*." Renaissance Quarterly 48, no. 2 (1995): 227–61. http://dx.doi.org/10.2307/2863065.

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On 13 April 1403, Parisian chancellor Jean Gerson delivered one of his most famous sermons, a sermon on the Passion of Christ entitled “Ad deum vadit.” That evening, in the second part of the sermon, Gerson set forth the central and most dramatic portion of the Passion narrative, the crucifixion of Jesus. As he had done throughout the story, Gerson sought to recreate the feelings, responses, and very words of Mary as she witnessed her son's suffering. In an anguished question that echoed Jesus’ own, Gerson proclaims that Mary was able to cry to God.

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Visi, Tamás. "The Chronology of John the Baptist and the Crucifixion of Jesus of Nazareth." Journal for the Study of the Historical Jesus 18, no. 1 (January 31, 2020): 3–34. http://dx.doi.org/10.1163/17455197-2019003.

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The consensus of present-day historians that Jesus was crucified around the year 30 ce has been challenged by a minority of scholars who argue that the execution of John the Baptist could not take place earlier than 35 ce, and for that reason Jesus must have been crucified at the Passover of 36 ce. This paper argues that both parties have strong and convincing arguments, and for that reason we must conclude that John was probably executed after Jesus’ death. The collective memory of the early Christians did not succeed in retaining the chronological order of these events, and this circumstance

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16

Courey, David. "Victory in Jesus: Perfectionism, Pentecostal Sanctification, and Luther’s Theology of the Cross." Journal of Pentecostal Theology 22, no. 2 (2013): 257–74. http://dx.doi.org/10.1163/17455251-02202010.

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This paper examines perfectionist motifs in baptistic Pentecostal notions of sanctification, and asks whether resources to solve this quandary may be found within the tradition itself. Tracing these motifs back to the ‘Finished Work’ theology of William Durham, variations on themes of the Keswick movement are noted. These parallels continue through the institutional period, and recurrence of ‘union with Christ’ and ‘crucifixion with Christ’ tropes are discovered, particularly in the Assemblies of God Pentecostal Evangel. Keswick leader L.E. Maxwell’s classic The Crucified Life provides a direc

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17

Heim, S. Mark. "Their Cross Problem and Ours: Thoughts on the Aesthetic of Crucifixion." Interpretation: A Journal of Bible and Theology 76, no. 1 (January 2022): 27–38. http://dx.doi.org/10.1177/00209643211051128.

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Contemporary Christian witness about the death of Jesus moves in a culture already saturated with an aesthetic or intuitive ethic of the crucifixion. That aesthetic has many features acquired though Christianity’s long social dominance. This essay focuses on one aspect, authentically derived from the distinctive understanding Christian faith attributed to the crucifixion. First, I describe the Roman context, and the natural “reading” of the image of a crucified person there, as the background to considering the absence of that image in early Christianity. This leads to exploration of the ways

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18

Sherlin Johnson and S. Prabahar. "Transmedial Analysis of the Passion Narrative in the Scripture and the Movie the Passion of the Christ." Shanlax International Journal of English 12, S1-Dec (December 14, 2023): 376–79. http://dx.doi.org/10.34293/rtdh.v12is1-dec.123.

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Transmedia storytelling is the art of narrating stories using various media, with each medium adding something distinct to the narrative universe. This narrative universe may be accomplished with any media, including radio, TV, movies, video games, internet video, and web applications. The paper aims to demonstrate how different media platforms may convey one or more events over various channels to create a coherent whole. The article aims to comprehend the intricacies of translating written information into a visual medium using a cinematic approach. This study examines a trans-medial examina

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Królikowski, Janusz. "Królewskość Jezusa Chrystusa w opisie męki w Ewangelii św. Jana." Sympozjum 25, no. 2 (41) (2021): 121–46. http://dx.doi.org/10.4467/25443283sym.21.022.14702.

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The kingship of Jesus Christ as presented in the description of Passion in the Gospel of John The question of the kingship of Jesus Christ currently constitutes one of the most exceptional theological issues in terms of meaning, since it not only defines a living element of Christian piety, but also, in the recent years, it has aroused considerable controversies in the context of the so called intronization and evoked numerous questions. To answer these questions and to formulate appropriate spiritual and pastoral propositions, a profound exegetical and theological study into this matter is re

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Calero Ruiz, Clementina. "María Magdalena. Origen e iconografía en las artes plásticas y en el cine." Latente Revista de Historia y Estética audiovisual, no. 19 (2021): 9–28. http://dx.doi.org/10.25145/j.latente.2021.19.01.

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Mary Magdalene has always been a controversial issue related to the Passion of the Christ. At the very beginning she seems to be supporting the ministry of Jesus of Nazareth as his first disciple. In addition, she was involved in his crucifixion and burial and, what is more, she was the first witness of his resurrection. Due to this, Jesus entrusted her with the task of giving the good news to his disciples, but nobody trusted her, especially Simon Peter. From the 6th century onwards, her legacy changed and she became a repentant prostitute for the Christianity. This paper tries to analyze how

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21

ÖZRİLİ, Yaşar. "THE CROSS IN BYZANTINE ART: ICONOGRAPHY SYMBOLISM AND MEANING." KutBilim Sosyal Bilimler ve Sanat Dergisi 3, no. 2 (December 28, 2023): 116–30. http://dx.doi.org/10.58642/kutbilim.1384706.

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Byzantine art is an artistic tradition that developed during the Middle Ages when the Eastern Roman Empire was dominant. The cross is a very important symbol in Byzantine art and has a deep meaning in terms of both iconography and symbolism. This study aims to analyse the iconographic and symbolic expressive power of the cross in Byzantine art. Iconographic representations of the cross in Byzantine art characterise the crucifixion of Jesus Christ and his suffering. In iconography, there are various forms, depictions of the cross. These include various types such as the Latin cross, the Greek c

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Manurung, Pangeran. "Identitas Keturunan Perempuan Dalam Kejadian 3:15 Dalam Studi Soteriologi." Journal KERUSSO 5, no. 2 (August 27, 2020): 24–51. http://dx.doi.org/10.33856/kerusso.v5i2.146.

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One of the problems arising from the polemic of the events of the fall of man in the Garden of Eden recorded by the author of the Book of Genesis is the bias of the policy of salvation taught by the writers of the New Testament. Salvation in the New Testament is considered not to have originated in the Old Testament mind. Apart from the element of salvation in the Old Testament which is only supposed to contain "political" salvation, the clarity of the interpretation of the female offspring and its fulfillment in Jesus Christ is also questioned. Jesus Christ is considered unqualified as a desc

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23

Gardner, Patrick X. "Book Review: The Crucifixion: Understanding the Death of Jesus Christ. By Fleming Rutledge." Theological Studies 77, no. 4 (November 17, 2016): 985–86. http://dx.doi.org/10.1177/0040563916666828v.

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Johnson, Andy. "The "New Creation," the Crucified and Risen Christ, and the Temple: A Pauline Audience for Mark." Journal of Theological Interpretation 1, no. 2 (2007): 171–91. http://dx.doi.org/10.2307/26421315.

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Abstract In the wake of the debate on Gospel audiences, this article illustrates one way of engaging in an explicitly theological interpretation of a Gospel, constrained and enriched by canonical and historical considerations. Building on the arguments of scholars who see "new exodus/new creation" concepts implicitly underlying much of Mark, it asks how portions of this narrative (1:1–11, 15:33–16:8) might be heard if we construe the audience as having been shaped by Paul's theology of "new creation" that underlies 1 Corinthians. This interpretive move assumes that Mark is an attempt to articu

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Johnson, Andy. "The "New Creation," the Crucified and Risen Christ, and the Temple: A Pauline Audience for Mark." Journal of Theological Interpretation 1, no. 2 (2007): 171–91. http://dx.doi.org/10.2307/jtheointe.1.2.0171.

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Abstract In the wake of the debate on Gospel audiences, this article illustrates one way of engaging in an explicitly theological interpretation of a Gospel, constrained and enriched by canonical and historical considerations. Building on the arguments of scholars who see "new exodus/new creation" concepts implicitly underlying much of Mark, it asks how portions of this narrative (1:1–11, 15:33–16:8) might be heard if we construe the audience as having been shaped by Paul's theology of "new creation" that underlies 1 Corinthians. This interpretive move assumes that Mark is an attempt to articu

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26

Taraba, Iryna. "The Conceptualization of the Phenomenon of Corporeality in Biblical Discourse." Perspektywy Kultury 26, no. 3 (October 1, 2019): 23–30. http://dx.doi.org/10.35765/pk.2019.2603.04.

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The article deals with the features of the conceptualization of corporeality in literary interpretation as an instrument and a category realized in the figural-emotive paradigm of the dramaturgy of the contemporary Ukrainian authors, A. Chyrkov and J. Vereshchak. It should be noted that in the studied dramatic works the conceptualization of the corporeal code of culture is extremely clear. It appeals to many biblical motifs with appropriate an sphere of concepts. The dramatic works suggest that evangelical projection demonstrates four concepts that itemize the specifics and principles of emb

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Vigneron, Sophie. "The holy thorn reliquary and cultural heritage." Northern Ireland Legal Quarterly 68, no. 3 (November 7, 2017): 329–39. http://dx.doi.org/10.53386/nilq.v68i3.44.

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A thorn, a valueless piece of wood, is displayed in an exquisite box made of gold and precious stones, and ornamented with intricate figures and symbols. This rare artefact showcases a worthless item, but for the meaning attached to it – the belief that it comes from the Crown of Thorns worn by Jesus Christ, during the Crucifixion. In the British Museum, the reliquary is one among many objects displayed for their tangible rather than intangible values. Thus, it becomes a metaphor for the definition of heritage, the identification of heritage values and the framework of cultural heritage law.

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Lane, Anthony N. S. "The Nicene Creed: A Round Table Discussion." Evangelical Quarterly 89, no. 2 (April 26, 2018): 99–114. http://dx.doi.org/10.1163/27725472-08902001.

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This article explores the relation between the NT writings and the Nicene Creed by means of an imaginary round table discussion involving the authors of the NT. This teases out the origins of the different clauses of the creed. The participants also point to four weak points of the creed: (1) its downplaying of the theme of Christ dying for our sins; (2) its failure to identify God as the God of Israel; (3) its silence about the earthly ministry of Jesus, jumping from his birth to his crucifixion; (4) its omission of the ethical dimension. They end by affirming what the creed actually does sta

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Widawati, Seruni, and Sugeng Nugroho. "RELIGIOUS VALUES IN FOLKLORE OF KANG CIDRA IN PANCASILA CHARACTER EDUCATION." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 15, no. 1 (June 17, 2023): 92. http://dx.doi.org/10.24114/jupiis.v15i1.43851.

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This study aims to analyze the religious values contained in the Wahyu puppet show of Kang Cidra’s student play Nyi Lucia Siti Aminah Subanto which can be the basis for the development of pancasila character education. Religious values in Catholicism include various aspects related to faith deepening and spiritual strengthening. This play is interesting to study because it is a representation of the sacred event of the crucifixion of Jesus Christ, so it contains teachings on religiosity that serve as a subject of faith for Catholics. The meaning of religious values is analyzed through dramatic

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Rychter, Ewa. "Romancing the crucifixion in biblical rewritings by Phillip Pullman and Colm Tóibín." Ars Aeterna 10, no. 1 (June 1, 2018): 34–49. http://dx.doi.org/10.1515/aa-2018-0004.

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Abstract This paper focuses on how the romance mode is used to re-narrativize the trauma of Jesus’s crucifixion in two contemporary biblical rewritings: Pullman’s The Good Man Jesus and the Scoundrel Christ 2010 and Tóibín’s The Testament of Mary 2012. Reflecting on the process of the composition of the Bible, these novels resort to romance in order to invite a critical reflection on different narrativizations of the traumatic event, dependent as they are on both conservative and more subversive effects of romance. As some characters rely on the strategies of traditional spiritual romance in o

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Holoubek, Joe E., and Alice Baker Holoubek. "A Study of Death by Crucifixion with Attempted Explanation of the Death of Jesus Christ." Linacre Quarterly 61, no. 1 (February 1994): 10–19. http://dx.doi.org/10.1080/20508549.1999.11878236.

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Dearborn, Kerry. "The crucified Christ as the motherly God: the theology of Julian of Norwich." Scottish Journal of Theology 55, no. 3 (August 2002): 283–302. http://dx.doi.org/10.1017/s0036930602000327.

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Is there valid justification for affirming the motherliness of God while holding fast to the cross and to the Judeo-Christian heritage? Some feminists view the God of Abraham and Jesus as so closely linked with patriarchy and abuse that they reject this God as hopelessly male. Other theologians adhere to an exclusive emphasis on God as Father, and regard motherly appellations of God as distortions of biblical faith. Can the crucifixion and the atonement be seen in terms that are affirming of that which is female, yet remain grounded in the biblical texts and traditions? This article focuses on

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Berner, Christoph. "The Heptadic Chronologies of Testament of Levi 16–17 and Their Sources." Journal for the Study of the Pseudepigrapha 22, no. 1 (August 10, 2012): 40–52. http://dx.doi.org/10.1177/0951820712458632.

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Chapters 16–17 of Testament of Levi ( T. Levi) preserve two examples for the creative reinterpretation of ancient Jewish chronologies in early Christianity. In T. Levi 16, the seventy weeks chronology from Dan. 9 is read as an announcement of Jesus' crucifixion and the destruction of the Second Temple. T. Levi 17, on the other hand, preserves an older Jewish source on the decline of the priesthood. This source was originally composed as a response to the deposition of Onias III (173 BCE) and later expanded through the addition of vv. 9-11 responding to the investment of Jonathan as high priest

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Bynum, Caroline Walker. "The Blood of Christ in the Later Middle Ages." Church History 71, no. 4 (December 2002): 685–714. http://dx.doi.org/10.1017/s0009640700096268.

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In one of our earliest descriptions of meditation on the crucifix, Aelred of Rievaulx (d.1166) described the body on the cross, pierced by the soldier's lance, as food and urged the female recluses for whom he wrote not only to contemplate it but also to eat it in gladness: “Hasten, linger not, eat the honeycomb with your honey, drink your wine with your milk. The blood is changed into wine to inebriate you, the water into milk to nourish you.” Marsha Dutton, who has written so movingly of Cistercian piety, speaks of this as a eucharistic interpretation of the literal, physical reality of the

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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 (April 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

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Thusgård, Esben. "Dramatisk teologi – en introduktion af Raymund Schwager." Dansk Teologisk Tidsskrift 72, no. 1 (May 17, 2009): 18–33. http://dx.doi.org/10.7146/dtt.v72i1.106448.

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This article introduces the Swiss/Austrian catholic theologian Raymund Schwager (1935-2004) to a Danish audience. It is argued that Schwager’s dramatic theology offers a coherent model for interpreting the paradoxes in Christian faith. How can God be described as both constructive and deconstructive, as both merciful and full of anger? Combining Hans Urs von Balthasar’s conception of drama and René Girard’s theory of mimetic desire and scapegoating, Schwager formulates a theology, where the vertical aspects of reconciliation do not overshadow the horizontal aspects, and viceversa. The action o

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Van der Merwe, P. "Twee Bybelse Verhale van Abraham H. De Vries." Literator 7, no. 2 (May 7, 1986): 63–73. http://dx.doi.org/10.4102/lit.v7i2.881.

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Abraham de Vries is not so much known as the author of Biblical stories, but two stories can be pointed out very clearly as belonging to this category. These stories are "Skoenmaker diepe water" from Volmoed se gasie and "Die verdeling van die kind” from Vliegoog.The first story, "Skoenmaker diepe water”, refers to Matthew 14:22 - 32 in which Jesus walks on water. In this story the fairy tale given appears at the first level, and the religious motif on the second level. The main character, Vel Binneman, is clearly depicted in the story as being the true believer. “Die verdeling van die kind” a

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Harrower, Scott. "Fleming Routledge, The Crucifixion: Understanding the Death of Jesus Christ. Grand Rapids: Eerdmans, 2017, 668pp. $30pb." International Journal of Systematic Theology 20, no. 3 (July 2018): 447–48. http://dx.doi.org/10.1111/ijst.12303.

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Oghenekevwe K., Jibromah, and Sangotunde Sunday O. "The Involvement of Mary Magdalene in the Sacrificial Death of Jesus on The Cross: Lessons for the Nigerian Christian Women." European Scientific Journal, ESJ 14, no. 2 (January 31, 2018): 121. http://dx.doi.org/10.19044/esj.2018.v14n2p121.

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One major concept that runs through all religious institutions and communities is the practice of ‘sacrifice’. This idea also runs through both the Old and the New Testaments. The world in which the Bible authors inhabited was filled with physical equipments and sacred spaces of sacrifices, from massive temple to rustic country shrines, to tiny household altars. It was made up of interwoven relationships that were reinforced by sacrificial practices. Throughout the book of Leviticus, the idea of appeasement of Yahweh through series of sacrificial acts perfused the entire pages of the book. The

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Kot, Piotr. "Popaschalne świadectwo Parakleta o sądzie Boga nad „światem” w ujęciu J 16,8-11." Verbum Vitae 26 (December 1, 2014): 71–93. http://dx.doi.org/10.31743/vv.1588.

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Holy Spirit plays an important role in the theology of the fourth Evangelist. During the Last Super, and therefore right before his death, Jesus from Nazareth not only foretold the coming of the Holy Spirit, but also designated the nature of his mission. The Paraclete, as Jesus calls him, will “testify about” Jesus (John 15:26) and “will demonstrate to the world what sin, righteousness and judgment are about” (John 16:8). Many scholars, while interpreting these words, point to the juridical function of the Paraclete. Accordingly, the Paraclete would pass right judgment on the world in view of

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KREUDER, FRIEDEMANN. "Flagellation of the Son of God and Divine Flagellation: Flagellator Ceremonies and Flagellation Scenes in the Medieval Passion Play." Theatre Research International 33, no. 2 (July 2008): 176–90. http://dx.doi.org/10.1017/s0307883308003672.

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Medieval Passion Plays appear to be no less violent than the flagellation and crucifixion scenes in Mel Gibson's film The Passion of the Christ. They were performed with what to today's eyes appears to be, in the context of its presentation in a religious play, chillingly intense and explicit violence. This suspicion is supported by surviving descriptions of performances of medieval Passion Plays in London and Metz, in each of which the actor playing Jesus in the crucifixion scene was fatally injured by the thrust of Longinus' spear or nearly died of heart failure. The expansion of what in the

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NORDLING, JOHN G. "A More Positive View of Slavery: Establishing Servile Identity in the Christian Assemblies." Bulletin for Biblical Research 19, no. 1 (January 1, 2009): 63–84. http://dx.doi.org/10.2307/26423799.

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Abstract Recent scholarship calls attention to violence, sexual exploitation, and other indignities experienced by slaves. For most slaves in the Christian assemblies, however, the abuses associated with slavery were not an issue, and so slavery functioned as the place where countless servile believers demonstrated their faith in Christ by serving the neighbor. Three subpoints support the basic position: (1) Paul called himself a slave repeatedly to form an identity with epistolary audiences, large portions of which were servile; (2) directives to slaves to endure suffering for doing good (1 P

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Hunt, Greg. "The Silence of Saturday: Luke 23:50-56 (A Sermon)." Review & Expositor 118, no. 1 (February 2021): 108–12. http://dx.doi.org/10.1177/00346373211004690.

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Holy Week naturally centers its attention on Good Friday and Easter Sunday. When pondering the good news of God’s liberating love in Christ, everything culminates in Jesus’s crucifixion and resurrection. Not surprisingly, then, Holy Saturday gets short shrift. The gospels themselves have little to say about it, and Christian tradition does nothing of note to mark what it means. The following message, which in its original form was presented as part of an ecumenical Holy Week series, invites worshipers into the pregnant pause of “silent Saturday,” there to lay lives bare in the aftermath of Chr

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NORDLING, JOHN G. "A More Positive View of Slavery: Establishing Servile Identity in the Christian Assemblies." Bulletin for Biblical Research 19, no. 1 (January 1, 2009): 63–84. http://dx.doi.org/10.2307/bullbiblrese.19.1.0063.

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Abstract (sommario):

Abstract Recent scholarship calls attention to violence, sexual exploitation, and other indignities experienced by slaves. For most slaves in the Christian assemblies, however, the abuses associated with slavery were not an issue, and so slavery functioned as the place where countless servile believers demonstrated their faith in Christ by serving the neighbor. Three subpoints support the basic position: (1) Paul called himself a slave repeatedly to form an identity with epistolary audiences, large portions of which were servile; (2) directives to slaves to endure suffering for doing good (1 P

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Collins, Adela Yarbro. "Psalms, Philippians 2:6-11, and the Origins of Christology." Biblical Interpretation 11, no. 3 (2003): 361–72. http://dx.doi.org/10.1163/156851503322566787.

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AbstractStudents of early Christianity recognized long ago that the canonical psalms of the Jewish Bible provided a framework of meaning in which the followers of Jesus could make sense of his crucifixion. This novel hermeneutic is evident in the allusions to the Psalms in the passion narrative of the Gospel according to Mark. It appears also in the Markan Jesus's explanation of the need for the Son of Man to suffer. Most students of the New Testament today understand Philippians 2:6-11 as a pre-Pauline hymn that was composed for early Christian worship. More recent studies suggest that it is

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Ryan, Salvador. "‘No Milkless Cow’: The Cross of Christ in Medieval Irish Literature." Studies in Church History 48 (2012): 83–106. http://dx.doi.org/10.1017/s042420840000125x.

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The cross of Christ in the Middle Ages was the most powerful symbol of God’s victory over sin, death and the forces of evil, while also representing the most abject suffering and degradation of Jesus Christ, the God-Man. A simplistic reading of the evolution of the theology of the cross during this period posits a transition from the early medieval victorious and heroic Christ figure, reigning and triumphant upon the cross, to a late medieval emaciated and tortured object of pity whose ignominious death was supposed to elicit heartfelt compassion for his plight and sincere sorrow for the sin w

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De Caro, Liberato, Emilio Matricciani, and Giulio Fanti. "Yellowing of Ancient Linen and Its Effects on the Colours of the Holy Face of Manoppello." Heritage 3, no. 1 (December 23, 2019): 1–18. http://dx.doi.org/10.3390/heritage3010001.

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On both sides of the Veil of Manoppello, made with very thin linen, translucent linen threads, probably starched, a Holy Face of Jesus Christ is visible. During the centuries, the yellowing of the linen threads has changed the aspect of the original face, in particular producing unnatural colours of the eyes. Indeed, as inferred by some experimental evidences, both on a microscopic and a macroscopic scale, the eyes were probably originally blue. Blue was the colour mainly affected by the yellowing of the linen threads, leading to greenish shades not compatible with human irises’ colours. Thus,

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Martelli, Anderson, and Fabiana Palermo Martelli. "The suffering of "MAN JESUS CHRIST" that preceded his crucifixion according to the Holy Bible from the perspective of pathophysiology." South Florida Journal of Development 1, no. 3 (2020): 63–71. http://dx.doi.org/10.46932/sfjdv1n3-001.

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Thompson, Deanna A. "Fleming Rutledge, The Crucifixion: Understanding the Death of Jesus Christ (Grand Rapids, MI: Wm B. Eerdmans, 2015), pp. 669, $45.00." Scottish Journal of Theology 71, no. 2 (May 2018): 230–32. http://dx.doi.org/10.1017/s003693061700062x.

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Loewe, William P. "The Crucifixion: Understanding the Death of Jesus Christ. By Fleming Rutledge . Grand Rapids, MI: Eerdmans, 2015. xxv + 669 pages. $45.00." Horizons 44, no. 1 (May 22, 2017): 229–30. http://dx.doi.org/10.1017/hor.2017.27.

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