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Scholars have long recognized significant similarities between Plato's Phaedo and the Gospel of Luke. However, the absence of convincing evidence confirming that Luke was acquainted with Phaedo has prevented scholars from asserting that he drew directly from Plato's dialogue. Notably, previously overlooked are the remarkable resemblances between the narratives of Luke 23,27–33 and Phaedo 117c. The most straightforward explanation for these similarities is the direct influence of Plato's narrative on the Lukan text. [ABSTRACT FROM AUTHOR]

Many interpreters have observed allusions to Elijah and Elisha in the signs of the Gospel of John. Older studies typically evaluated the parallels to determine either John's use of a signs source, the provenance of the Gospel, or the christology of early Christian communities. But several recent studies taking a more narrative-oriented approach have asked what kind of christology is generated when one reads the signs in light of the miracles of Elijah and Elisha. They have generally concluded that the resulting prophetic christology functions as a stepping-stone toward higher christologies. On the intertextual reading of this article, however, the prophetic christology relates to other christologies not as a stepping-stone but in terms of the theology of prophecy from Kings: the signs of Jesus validate his prophetic authority, and Jesus takes up not only the role of Elijah and Elisha but also the role of the prophets' God. [ABSTRACT FROM AUTHOR]

The study aims to shed light on the site of Gethsemane, located at the bottom of the western foot of the Mount of Olives in the city of Jerusalem, through the memoirs of foreign pilgrims and travelers, from the fourth century AD until the beginning of the twentieth century. The site derives its religious and historical importance from its association with the suffering of Jesus, from the Last Supper until his arrest by the Romans following the betrayal of Judas Iscariot, and then his taking to the High Priest of the Jews in Jerusalem in the year 33 AD. All of this was considered one of the pivotal stations in the history of Christian traditions in Palestine. The writings of pilgrims and travelers included mentioning the geography of Gethsemane, its natural and religious monuments, and the rituals that were practiced there. Like all other religious sites in the city of Jerusalem, it still maintains its status and sanctity, for both Christians and Muslims, as one of the Palestinian cultural heritage sites, which requires preserving it, protecting it, and sparing it from all kinds of attacks, especially those resulting from the Judaization policy. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic proved challenging and traumatic for many, with its effects still being felt four years later. This article contends that the witness of Jesus of Nazareth and the early Christian communities can serve as guides for navigating post-pandemic life. This article will do so by examining the historical context of first-century Jewish Palestine with attention given to the Roman Empire's brutality and traumatizing impact. It will then provide an analysis of the Matthean Jesus' call to love one's enemies and the Markan Jesus' emphasis on bearing the cross as constructive responses to the trauma Matthew and Mark's communities went through. Lastly, it will show how Jesus and the early Christian communities reveal that pain and trauma can be healthily transcended for better ways and behaviors. Thus, what has happened to us, however painful, can bear the seeds of a healthy purpose and meaning that can lead to us and our world becoming more humanized. The research methodology in this article is interdisciplinary, employing biblical theological, historical, and psychological methodologies. [ABSTRACT FROM AUTHOR]

Research on the conversation of Jesus with the Samaritan woman at Jacob’s Well has recently been carried out by many scholars. This article therefore discussed the interpersonal dialogue between Jesus and the Samaritan woman, which enabled the Samaritan woman to change her attitude and welcome Jesus as the Messiah and Savior. The purpose of this research was to conduct a theological analysis of the change in the attitude of the Samaritan woman’s hostility that was seen in her conversation with Jesus. Through the interpersonal dialogue between Jesus and the Samaritan woman, there was a change in attitude towards Jesus with the outcome that Jesus was welcomed and recognized as the Messiah and Savior of the world. The research method used in writing this article was qualitative where the data was collected from books and articles for analysis. The result of the research is that the friendly and empathetic interpersonal dialogue between Jesus and the Samaritan woman changed her attitude toward Jesus. Jesus was no longer considered the enemy but the Messiah and Savior. This article seeks to challenge churches in Indonesia, especially churches in East Nusa Tenggara, to play a role in intensifying interpersonal dialogue as a form of dialogue to resolve ethnic problems that arise in society.

Zusammenfassung Die zahlreichen Romane in der deutschsprachigen und polnischen Literatur, die in den letzten, durch die Säkularisierungsprozesse geprägten Jahrzehnten erschienen sind und die Figur Jesu thematisieren, bilden kein einheitliches Phänomen und ergeben aus komparatistischer Sicht erhebliche Differenzen. Sie sind auf die andersartigen Deutungsmuster der romantischen Tradition zurückzuführen. Wenn sich im deutschsprachigen Raum in der der Konstruktion der Jesus‐Figur die Tendenz zur Überschreitung des durch die Sprache bestimmten Erkenntnisradius manifest macht, gilt sie bei den polnischen Autoren als überlieferter und ständig präsenter Teil des Bewusstseins, der in kritischer Hinterfragung seine Wandlungsetappen nach der Wendezeit markiert. [ABSTRACT FROM AUTHOR]

This study focuses on the perceptual changes in the Western world during the Crusades regarding the position of Jesus Christ in the campaigns. The process of Jesus involvement in the crusades to mobilise the Crusaders is a factuality that should be evaluated in the axis of the history of the prophets as the calling of a prophet to history. The anachronistic situation of Jesus did not cause any negativity in the functioning of the expeditions, and this conception developed through Jesus also has a nature that reveals the Christian ummah's view of its prophet. One of the most complex processes of medieval history is the Crusades and their importance on the East-West axis. The unifying aspect of Christianity, which served as a glue to unite continental Europe, laid the intellectual foundations of the Crusades. The Crusades, which took place intermittently between 1096 and 1291, took their basic dynamic from religious motivation, but also included an idea that desired worldly benefits and the riches of the East. The transformation of Western Europe after the fall of Rome and the destruction left by feudalism initiated a process of increasing the power of the church. In this process, Western Christianity's conception of history moved towards a certain end and concentrated on the idea that the power of God would be established on earth. This idea made the church the historical motor force and positioned Western Christians in a position of service to the state of God. Behind this idea, the desire to reach the riches of the East and the instinct to create material resources that continental Europe lacked prepared the ground for the realisation of the Crusades. The aim of the crusades launched by the papacy with the general Crusader sermon given at the Clermont council in 1095 was to take back Jerusalem from the Muslims, who were considered heathen, and to follow the way of Jesus Christ. The fact that Jerusalem was very important for Jesus Christ and the identification of Christian holy places with Jerusalem occupied a very important place in the liberation of Jerusalem. In particular, the emphasis on Jesus during the expeditions appointed a prophet to guide the Christian ummah during the expeditions. In this respect, Jesus Christ was called back into history to meet the needs of Western Christians. In the Crusader imagination, Jesus Christ's guiding, encouraging and, when necessary, rebuking aspect from the beginning of the campaigns turned into a positive contribution to the course of the campaigns. Here, the aspect of Jesus Christ that dynamised the expeditions is the fact that he guided the Crusaders on their way to the East. Jesus Christ, who held a very important place in the success of the Crusades and in the centring of religious motivation, claimed in the Crusades the ideas that he did not claim in his own age. This article analyses the place of Jesus in the Crusader imagination and the changes and transformations it underwent during the campaigns. The fact that Jesus, who was summoned in response to the needs of Western Europe, was able to dynamise the crusades and declare that the crusades were based on God, was also a source of legitimacy for the Crusaders. In the article, the source analysis and comparison method were used in coordination. In this way, the comparison of Crusader sources was made in a more reliable way. As a result, it was concluded that according to the Crusader imagination, Jesus Christ (the called Jesus) mobilised the Crusaders to save Christianity and its holy ones from the Muslim domination and attack in the East. Here, the fact that Jesus Christ was the guiding centre of power makes it obvious that the Crusaders indexed their legitimacy to God through Jesus and to Jerusalem as a settlement. From this point of view, it may be said that the Crusaders achieved a significant success in the Crusades with the fiction they developed through Jesus Christ. [ABSTRACT FROM AUTHOR]

Jesus used different teaching methods during his ministry to convey his message. In addition to using several parables, Jesus also used his actions to teach. We call this form of teaching "parabolic actions", which is a kind of dramatized parable. These parabolic actions, in addition to being a teaching method of Jesus, also become a minor literary genre in the Gospels. In Mark 12.13-17, we find the account of the question asked to Jesus about paying tribute to Caesar and the corresponding answer. Can this pericope be considered a type of parabolic action and, in this case, what would be its meaning? This article, through the exegesis of the text of Mark 12.13-17, highlights the strength of Jesus' action as a dramatized parable. [ABSTRACT FROM AUTHOR]

The physical resurrection of Jesus is one of the primary tenets of Christianity. In modern times this doctrine has been questioned with a variety of different approaches. One of those approaches is the assertion that because the Jews in Palestine during the first century were part of a polyphasic culture, the resurrection was only a culturally-approved conceptualization of visionary experiences outside of time and space. This article discusses this position and explains the complications of such an assertion. This includes first defining and elucidating the characteristics of a polyphasic culture and then examining first-century Judaism within that framework. This paper will further argue that the Jews in first-century Palestine distinguished between different types of extraordinary experiences and exhibited high degrees of skepticism when warranted, especially in regards to the resurrection of Christ. [ABSTRACT FROM AUTHOR]

Copyright of Burdur Theology Journal / Burdur İlahiyat Dergisi is the property of Burdur Mehmet Akif Ersoy Universitesi lahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Torah is central to Judaism. Jesus's relationship with it sparks conflict with Christianity. Some Jews think that Jesus violated the Torah, while some Christians believe that he sinlessly followed it. This clash escalated on 22 June 2023, when Ultra-Orthodox Jews protested a Messianic convention in Jerusalem. Social media videos and comments highlighted Jesus's purported Torah compliance, placing Matthew 5:17 at the center stage. The comments proved indicative of the gaps within the literature as neither determined all the unique Written and Oral Torahic/legal issues raised within the Gospels nor quantified the extent of Jesus's compliance. To address these gaps, this study employs artificial intelligence (LDA), statistics, and legal analysis and exegesis to determine Jesus's compliance with the Torah, Mishnah, Talmud, and Mishneh Torah. The findings show the Gospels' consensus: Mark, Luke, and John reflect that Jesus was non-Torah-compliant (14.80, 43.80, and 0.00%, respectively); Matthew states otherwise (70.80%). Overall, the study revealed that Jesus kept 79 of 162 Written and Oral Torah laws (48.80%). This study has significant implications for Christian doctrines, the definition(s) of sin, and the missionizing ethnoreligion members and serves as a case study that illustrates AI's impact on religious authority (i.e., clergy, scholarship, and doctrines). [ABSTRACT FROM AUTHOR]

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Batman Academy Journal is the property of Batman Academy Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

How can Americans on the political left and right both claim their views represent those of Jesus? Using nationally-representative data in which Americans rated Jesus on the left-right ideological spectrum, we assess what characteristics are associated with Americans' ratings and consider arguments about causal ordering. Competing expectations are drawn from "images of God" research and research showing political identities influence Americans' religious characteristics. Focusing on Christians first, the strongest predictors of where Christians place Jesus was their own ideological identity followed closely by views on Christian nationalism. No other religious, racial, or partisan characteristics were associated with where Christians place Jesus. For insights on causal direction, we interact religiosity measures with ideological identity and Christian nationalism, finding identical patterns regardless of religious commitment. We also run models to see if patterns differ for non-Christians and the influence of ideological identity and Christian nationalism are nearly identical. Given that Americans' ideological placement of Jesus has little to do with their own religious identity or commitment, findings lend more support for the theory that Christians and non-Christians alike project their own ideological identities and views about Christian nationalism onto Jesus rather than such characteristics following from stable images of Jesus. [ABSTRACT FROM AUTHOR]

Research on the conversation of Jesus with the Samaritan woman at Jacob's Well has recently been carried out by many scholars. This article therefore discussed the interpersonal dialogue between Jesus and the Samaritan woman, which enabled the Samaritan woman to change her attitude and welcome Jesus as the Messiah and Savior. The purpose of this research was to conduct a theological analysis of the change in the attitude of the Samaritan woman's hostility that was seen in her conversation with Jesus. Through the interpersonal dialogue between Jesus and the Samaritan woman, there was a change in attitude towards Jesus with the outcome that Jesus was welcomed and recognized as the Messiah and Savior of the world. The research method used in writing this article was qualitative where the data was collected from books and articles for analysis. The result of the research is that the friendly and empathetic interpersonal dialogue between Jesus and the Samaritan woman changed her attitude toward Jesus. Jesus was no longer considered the enemy but the Messiah and Savior. This article seeks to challenge churches in Indonesia, especially churches in East Nusa Tenggara, to play a role in intensifying interpersonal dialogue as a form of dialogue to resolve ethnic problems that arise in society. [ABSTRACT FROM AUTHOR]

In this paper, I explore the claim that the film Son of Man (2006) represents a story of "continuity between African culture and Christian faith". While this statement implies a seamless connection between the two, I argue that the relationship is more complex and fluid. Rather than strict continuity, I propose that the film depicts a process of adaptation, where certain cultural elements are retained while others are discarded. Through analysis of cross-cultural audience responses to Son of Man, I investigate how faith meets with the South African landscape, considering historical and cultural contexts. This examination demonstrates that the film presents a complex relationship between culture and faith, challenging the notion of a straightforward continuity. [ABSTRACT FROM AUTHOR]

In Daniel 7 the 'Son of Man coming with the clouds' appears to move toward (or within) heaven. In the apocalyptic discourses Jesus has the Son of Man moving in the opposite direction to earth, traditionally understood as the Second Coming. Resolutions of the discrepancy include arguing that Daniel 7 refers to Jesus's ascension, that the Synoptics use Daniel's language to refer to a coming in judgement against Jerusalem in A.D. 70, others suggest evolutionary developments in the early church or a mistaken Jesus. This article suggests Jesus's use of Daniel reflects a close exegetical reading of the text. There is no discrepancy. [ABSTRACT FROM AUTHOR]

This study examines the application of the parable of the Good Shepherd in contemporary life, focusing on the aspects of spiritual leadership, protection and sacrifice, recognition and obedience, rejection and acceptance, and resurrection and eternal life. Through literature analysis, this study identifies how the concept of the Good Shepherd in John 10:1-21 can be implemented in the daily lives of Christians. Jesus is portrayed as the Good Shepherd, who leads, protects and sacrifices Himself for His sheep. Spiritual leaders in modern times can take this example to guide and serve the congregation with genuine love and sacrifice. This study highlights the importance of knowing and obeying the voice of Jesus, discerning between truth and deception, and living in awareness of the promise of resurrection and eternal life. The results show that this parable remains relevant and provides meaningful guidance for the spiritual and practical lives of Christians. [ABSTRACT FROM AUTHOR]

This article describes an interpretive shift that occurred in Roman Palestine during the amoraic period (ca. 200–650 CE). It argues that rabbis of this era and in this region began to identify parts of Psalm 45 in light of Abraham as a form of anti-Christian polemic, a way to present Abraham as the Jewish response to Christ. It then shows that this exegetical framework, which originated as a polemic, developed a life of its own. As late antiquity slowly transitioned into the early Middle Ages, some Jews read other parts of the psalm—and then the entire psalm—as pertaining to Abraham. [ABSTRACT FROM AUTHOR]

To account for the presence of the names of Jesús, María and José, that is, the Holy Family in the community of San Pablito in Puebla, we will begin by discussing the introduction of these names then, we will address their manifestation in Mexican territory and subsequently shift our focus to their particular presence in San Pablito. Being three very old names due to their origin, and at the same time three of great importance, two aspects that draw our attention are: the first, the persistence of these names over time despite what trends predicted in 1970 about their possible disappearance (Boyd-Bowman 1970: 30); and the second, the disparity between them in their attribution, that is, José is by far more common than Jesús and the percentage of women named María exceeds the percentage of men with the name José. We can understand why the names have endured because the Catholic community remains the majority in Mexico, despite the constant growth of other religions. To explain the second phenomenon there are two concepts that allow us to elucidate it which are: latría and dulía.The corpus for this research is based on the information recorded in the birth books of the Civil Registry of Pahuatlán (municipal capital), during the period from 1874 to 1970, consisting of 3094 names, of which 1212 are, or include, the names: Jesús, María and/or José. The socionomastic perspective (Seide 2016, 2020) adopted allowed us to consider factors that provided meaning to the quantification and comparison of the data. Among others, variants of religious, social, political, and legal order. An example of this is the mandatory registration of births in the 40s and 50s and the consequent sanctions for those who did not comply (Peral 2023), which directly impacted the statistics.

El artículo analiza la cristología de Thomas Hobbes con el propósito de entender una de las principales causas de su descrito como un pensador cristiano o, incluso, ateo, lo que afecta eventualmente la validez de su teología política. El autor sostiene que si bien Hobbes hace uso de la Biblia como fundamento de su filosofía política, su recepción del cristianismo en general no es enteramente correcta, debido a que está fuertemente influenciada por su decisión política en favor del absolutismo. Esta posición política lo lleva a escoger textos ad-hoc que apoyan su teoría y a rechazar otros que no lo hacen, dejando así fuera importantes aspectos del cristianismo, uno de los cuales, el más central, es la naturaleza de Jesucristo como Dios-hombre y la interpretación contractualista del federalismo judío. El artículo hace uso de estudios de reconocidos investigadores (Elazar, Pangle, Kraynak, Ratzinger entre otros) y el autor concluye que Hobbes exhibe una visión reduccionista del cristianismo que influye en su teología política.

Over the past several years, there has been much debate on the nature of Christ's intercessory work in Hebrews. At present, the most recent arguments are in favor of understanding it in view of a continuing Yom Kippur atoning liturgy or an atoning tamid sacrifice. This article argues that a continuing sacrificial framework of any variety does not best explain the presentation in Hebrews of Jesus's ongoing work. Through an analysis of the passages in which Jesus's body and intercession are related and through recourse to patristic and medieval interpreters, this article argues that Jesus's intercession--and the role of his body and blood therein--is best understood through the frameworks of the ark and the paschal blood. [ABSTRACT FROM AUTHOR]

The temptation narrative in Mark's gospel contains an unusual detail absent from the counterpart traditions in Matthew and Luke. In Mk 1.13, Jesus is described as being 'with the wild animals'. Several Hebrew Bible texts and typologies have been suggested to explain this unique Markan feature; however, none has gained widespread support. This article takes a different approach and investigates this enigmatic Markan phrase by focusing on the description of Nebuchadnezzar in the Greek editions of Dan. 4. While a connection between these biblical texts has been suggested before, this paper will expand upon such observations through a more detailed comparison of several key features of these texts. It will be shown that, due to these connections, it is probable that Mark's reference to wild animals is a comment on the behaviors exhibited by Jesus by living in the wilderness. [ABSTRACT FROM AUTHOR]

In a recent article in this journal Michael G. Lawler and Todd A. Salzman provide an argument for recognizing same-sex civil marriages between believing Catholics as 'sacramental' in some significant sense. Their argument deals with major, perennial themes of Catholic moral theology to advance a quite novel position. Though the position's underlying rationale is interesting for a host of reasons, the present response will focus on what is, in many respects, its determinative feature: the stance taken towards the theological (in)significance of embodiment. It is argued that Lawler and Salzman overlook the nature of marriage as a one flesh union, a nature taught by Jesus and which is independently credible on philosophical grounds. By sidelining the nuptial significance of one flesh union Lawler and Salzman embark on a path which not only fails to make sense of marriage but which also has disorienting implications for various other theological issues that are likewise inextricably bound up with the question of embodiment. [ABSTRACT FROM AUTHOR]

Historians recognize the twentieth century as an age of nationalism in the Majority World. During times of foreign dominance and internal division, nationalism often united the masses and ignited social reformation. At the turn of the twentieth century, various social movements emerged in the land now known as the People's Republic of China, motivating young people in cities such as Peking and Shanghai to seek salvation for their country. In response to China's crisis, Chinese Christian educators and theologians offered their perspectives on saving China by developing Christlike character. This study explores two key players: T.C. Chao (赵紫宸) and Princeton S. Hsu (徐松石). By comparing their views on China's problems, nationalism, and China's salvation, I present two strategies for contextualizing Christianity in Republican China: preaching the Social Gospel and promoting Christianity's indigenization. Despite their courage and ingenuity, their contextual theology ultimately tends to domesticate Jesus and adapt theology to fit their cultural and societal agendas. [ABSTRACT FROM AUTHOR]

Copyright of ABHATH is the property of ABHATH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I argue that in regard to dietary choices, the New Testament, while moving beyond the ritual purity found in the Mosaic dispensation, does not replace it with a libertarian freedom – a kind of antinomian indifference – or even a harsh asceticism, but with what the Apostle Paul calls 'faith working through love' (Gal. 5.6). The faith talked of is based on the death and resurrection of Christ and hopes in his coming. Moreover, this faith is inserted within the framework of the initial Genesis ideal of peace and the entire story of Israel, as well as the expectation for the final renewal of the cosmos beyond sin and death (Isa. 11.6–9; Matt. 19.28; Rom. 8.19–21). [ABSTRACT FROM AUTHOR]

No abstract available.

This article asks why Jesus in Mk 2.10 interprets the authority (ἐξουσία/שלטן) of the Son of Man in Dan. 7.14 as the authority to forgive sins. I approach this question by looking at 11QMelchizedek (11Q13). Drawing on a constellation of texts pertaining to jubilee (Lev. 25, Isa. 61.1, Dan. 9.24–27), 11QMelchizedek portrays Melchizedek as forgiving Israel's sins by his jubilean declaration of 'liberty (דרור‎)' (II 6). In light of similar intertextual moves being made in Mark, I suggest that Mk 2.10—'the Son of Man has authority to forgive sins on the land (ἀϕιέναι ἁμαρτίας ἐπὶ τῆς γῆς)'—invokes the language of the jubilee legislation in Lev. 25.10: 'you will declare forgiveness on the land (διαβοήσετε ἄϕεσιν ἐπὶ τῆς γῆς).' I conclude that this interpretation of 'authority' in Dan. 7.14 stems from an assumed conflation between the Son of Man of Dan. 7.13–14 with the herald messiah of Isa. 61.1, as well as an interpretation of Isa. 61.1 in which the messiah enacts the eschatological forgiveness of Israel's sins by his jubilean declaration of liberty. [ABSTRACT FROM AUTHOR]

There are similar messages, common names and concepts in the Holy Bible and the Holy Quran. When we go into details from the perspective of each religion, we see a significant difference in the meanings attributed to similar concepts and names. When it comes to Jesus Christ, the conceptions of God and Prophethood come into conflict. The primary purpose of this article is to examine the belief in the Trinity, which has taken place in religious terminology, through the texts of the Holy Bible and the Holy Qur'an, and to clearly and clearly reveal that there is no evidence of the Trinity in the content of the Holy Bible. While the Holy Qur'an and the canonical gospels were the focal point of our study, we consulted the first period Kur’an commentaries. In addition, we conducted interviews with the with clergy of some leading Christian sects in Turkey in order to clarify the dimension of the perception of Jesus Christ within the framework of the Trinitarian belief today. [ABSTRACT FROM AUTHOR]

Emmanuel Lévinas's philosophy of the "other" is investigated and brought into conversation with how Jesus regarded his "other" through a Lukan perspective (the gospel of Luke) of Jesus. Lévinas's philosophy of the "other" is considered. The focus of Lévinas's philosophical works is the primacy of an ethical relationship of the "self" with the "other". This is described as "ethics as first philosophy". Lévinas (1985:98) revises Dostoyevsky's quotation to support the ethical responsibility of the "self" towards the "other": "The I always has one responsibility more than all the others". Lévinas constantly examines the question of the infinite demand of the ethical relationship with the "other". For Lévinas, the "other" is truly present through the face of the "other". According to Lévinas, the "other" can never be fully understood and does not become part of the "self". The "other" Lévinas focuses on promoting the humanity of the "other". The world in which Jesus lived differs radically from the world we find ourselves in today. New Testament documents were written for specific early Christian communities in specific social and cultural contexts. Using the social scientific method, the customs, perspectives, and values related to how first-century Mediterranean people lived in their world and dealt with an "other" are investigated. The purpose of the social scientific method, applied to the New Testament, is to establish how the original audience understood the text when it was read aloud. If the text and its original historical meaning are examined, the message the author wanted to convey can be better understood. How the "self" (or rather own group) interacted with the "other" (group) within the first-century Mediterranean world is investigated. Examining the role of values such as honour and shame, the image of god as patron, what was regarded as clean and unclean and the function of patron-subject relationships, helps to better understand the original meaning of texts written in a first-century world. The writers of the gospels in the New Testament had different perspectives on who Jesus was. Who Jesus was, from the perspective of Mark, Matthew, John and Luke has been examined. Through a selection of texts from the Gospel of Luke, Jesus's attitude and actions toward his "other" in the Gospel of Luke are analysed. Jesus proposes and enacts a new kingdom where everyone who is considered an outsider through the lens of the first-century Mediterranean social world is welcome and loved. In this new kingdom of God, boundaries and advantages created by ethnicity, gender, status, and age are nullified. Jesus notices his "other", shows deep compassion towards those in need, and holistically restores the "other" for them to rejoin their communities. There are many similarities between Jesus's perspective and Lévinas's philosophy of the "other". Thematic analogies are investigated concerning status and honour, the humanity of the "other", love as law, enmity, requirements of discipleship, social justice, and reciprocity. Jesus's actions and Lévinas's theory of the "other" suggest that general reciprocity must be applied when engaging with the "other". General reciprocity refers to interactions that are focused on the social interests of the "other". A proposal about what South Africans can learn from Lévinas and Jesus about "otherness", equality, and diversity is made. An approach to embrace outsiders is proposed. This study regards values such as diversity, equality, "otherness", general reciprocity, a position in the face of the other, relationships, embracing foreignness, and welcoming unfamiliarity as key principles, which form the basis of the study. [ABSTRACT FROM AUTHOR]

It is generally accepted that the Gospel of John proclaims Jesus as Lord and God, One with the Father. There are, however, those who challenge this view. Recently, Nagel (2019) pointed out that Jesus is not regarded as Theos in the Gospel of John. He refutes the classical understanding of the texts that Jesus is One with God. He does not regard both the Logos of John 1:1-2 and the confession of Thomas in John 20:28 as references to Jesus. Theological views of Jesus in John are often understood as that he is One with God. To engage the most important texts in John, this article explores the views of theologians in the commentaries, especially Brown (1971a; 1971b), Schnackenburg (1968; 1980) and Von Wahlde (2010a; 2010b) From these commentaries and from engaging the texts, it is clear that Logos in John 1:1-2 refers to Jesus and that Thomas' confession of Jesus as Lord and God is evidence of Jesus' Divinity. This does not mean that Jesus is not also human, but that he should be acknowledged as human, as the Son of God, but also as God One with Father. Jesus' reference to himself as "I am" has an implication for his Divinity, as it is related to YHWH who is called "I am" in the Old Testament. Jesus is the One who is sent from God, and those who see him also see the Father. All the evidence points to the Gospel of John as accepting Jesus as God, One with the Father and the Holy Spirit in a triune Godhead. [ABSTRACT FROM AUTHOR]

The presentation will analyse the possible interpretative solutions proposed by the exegetes to the crux interpretum of Matthew 23:2-3. The Saviour's statement that the scribes and Pharisees "sit on the seat of Moses" is not intended to be an endorsement of their authority to interpret the Law, but, recognizing the reality in which the disciples lived and were to serve, they must fulfil and learn the commandments, they must know what Moses says. The scribes and Pharisees, although they were the keepers of the Torah in the social and religious environment in which these disciples lived, no longer had the authority to teach because it was given to the Church. [ABSTRACT FROM AUTHOR]

The attitudinal complex existing among the groups of people mentioned by St. Matthew the Evangelist is strikingly similar to the situation existing in the Church before the Gentiles shared and inherited the Gospel. The clear distinction between "gentiles" and "publican" is not justified in the second part of the apostolic age, when the Gentiles were the majority in the Church. The belief that the Aramaic version of the Gospel of Matthew was written before the Apostolic Council is based on these everyday realities of the Jewish Christian world, revolving around the Temple, religious parties, rabbis, etc. Dating the writing after 70 AD, as presented in most modern commentaries, does not justify several verses mentioned only in the first canonical Gospel, including Mt 18:15-17. The erring brother may ultimately end up as a pagan and a publican. For the disciples, as for the Jewish Jerusalemite Christians, the Saviour's command was actual, something not at all necessary for later majority Jewish Christians. It would also justify taking the fragment from other Matthean sources or the hypothetical Q if it were to be found in other evangelists. It is just that it is the proper place of the Gospel of Matthew. That is why we consider the Gospel of Matthew to be the first writing of the New Testament in its Aramaic form, intended for Jewish Christians, constantly concerned with preserving ethnic purity and the Abrahamic heritage. [ABSTRACT FROM AUTHOR]

The most impressive Muslim mystic, Muḥyī al-Dīn Ibn ʿArabī (d. 638/1240), devotes a chapter in his book Fuṣūṣ al-ḥikam to Jesus. He emphasizes the divinity of Jesus and offers a distinctive viewpoint. In addition to two different expressions regarding Jesus's divinity, by which some deny this divinity and some affirm it, similar to the Bible's differences, he specifically focuses on the duality of reality (taḥqīq) and illusion (tawahhum) in relation to Jesus. Accordingly, Ibn ʿArabī views the divinity of Jesus as related to his aspect of reality (the identity that emerged in his human form) and regards the denial of his divinity as related to his aspect of illusion (his human form). This research investigates Ibn ʿArabī's views on the divinity of Jesus. It adds that the evidence confirming Jesus's divinity is not based on the general theory of the unity of being but instead points directly to Jesus's divinity. The epistemological position of Ibn ʿArabī toward the theory of the "indwelling (ḥulūl) of God in Jesus" is discussed in light of his significant phrases. [ABSTRACT FROM AUTHOR]

This article argues that Shaw and Rorty are dialectical Jesusian pragmatists who share three significant and interrelated characteristics that could easily play decisive roles in determining the fate of the human species and the planet that sustains it: ethnocentrism, liberal ironism, and Jesusian pragmatism. Ethnocentrism, a synthesis of absolutism and nihilism, asserts that we necessarily make value judgments from parochial vantage points because we live in an inescapably pluralistic world. Liberal ironism, a dialectical synthesis of liberalism and contingency, asserts that humans can commit themselves to privileged causes even in the face of radical uncertainties in theory and practice. Jesusian pragmatism, a synthesis of Christian agape and pragmatist tenets, asserts that Jesusian social values compose the ethical core of a pragmatism dedicated to providing global wellness. The argument shows that Shaw and Rorty are not only congruent dialectical thinkers, but also kindred Jesusian pragmatists. [ABSTRACT FROM AUTHOR]

The article presents evidence for a direct, both formal and contentual, dependence of Jesus' triple accusation in Luke 23.2 upon Socrates' triple accusation in Plato's Apol. 24b–c. [ABSTRACT FROM AUTHOR]

This article explores the conversation between Jesus and Nicodemus in John 3:1–21, highlighting the ways omissions, multivalency, and intratextual and intertextual links invite audience participation and encourage listeners to see themselves as re-generated children of God. In this way, persuaded audiences assent not just to the content of the Gospel, but to its epistemology—how it instructs them to receive and seek truth. As classical and contemporary rhetorical theories indicate, when audiences participate to create the world of the Gospel, they are more likely to be persuaded by it and to use it to craft the reality in which they live. [ABSTRACT FROM AUTHOR]

In 1 John 5:1-5, which discusses faith that is born of Elohim is that faith obtained from Yeshua is the Savior, and the apostle John writes that everyone believes that Yeshua is Hamashiakh, born of Elohim capable of conquering the world (Adeyemo, 2006). This expression is closely related to the background of the letter I John, namely the existence of problems regarding the presence of false teachers (I John 2:26), false prophets (I John 4:1), the antichrist (I John 2:18; 4 :3) which misled the congregation. This problem specifically occurs among God's servants in the Surabaya municipality of the Indonesian Christian Congregation. Therefore, this research was conducted to determine the level of understanding of faith from God based on 1 John 5:1-5. To find the intended purpose, this research was conducted using quantitative research methods. The research results obtained are that the dominant background category determines Faith from God Based on 1 John 5:1-5 among God's servants of the Indonesian Christian Congregation is age, this is different from the hypothesis proposed. The results of the analysis using Classification and regression trees (CRT) show that age background is the most dominant background category in forming Faith born from God Based on 1 John 5:1-5 among God's servants of the Indonesian Christian Congregation Surabaya municipality (Y). From the suragates table it is known that age background is able to improve by 14,216 points from the condition of Confirmation of Faith Born from God Based on I John 5:1-5 Among God's Servants of the Indonesian Christian Congregation Surabaya Municipality (Y). Also from the importance table it is known that background age status was confirmed by 100% of respondents with a score of 17.659 points. [ABSTRACT FROM AUTHOR]

Prayer and the temple were two of the most prominent themes in the Third Gospel and they have garnered scholarly interest. However, the discussion about prayer vis-à-vis the temple in Luke’s special source (L) has gone unnoticed. Using source criticism and narrative criticism, the research shows a connection between prayer and the temple in L. The relationship between the two reflects the development from a belief in the temple as a place for praying and receiving an answer, to Jesus who intercedes for the people. This article argues that the prayer in Luke’s special source revealed Jesus as the new, personified temple through whom the L communities prayed and received answers to their prayers. Based on this finding, this article then shows the possible reconstruction of the separation between Judaism and Christianity from the perspective of L communities. Contribution: This article contributes to the discussion on Lukan Christology by proposing that Jesus is the new personified temple as understood by the L communities. Such a depiction lends new support to Dunn’s reconstruction of the parting of the ways between Jews and Christians.

The term ‘Holy Trinity’, not known to the writers of the Bible, is still an elusive term to use nowadays, especially when one first reads the New Testament in light of the Old Testament and not immediately in light of the Creeds and Statements of Faith. This article discusses the roles of Θεός (God) and ‘Father’ in the New Testament with reference to the Holy Trinity. The conclusion is that the New Testament does not depict a Holy Trinity, but rather portrays Θεός as a coordinator, bringing a harmony between his anthropomorphic assignments ‘Father’, ‘Son’ and ‘Holy Spirit’, as well as all the followers of Θεός on Earth. Intradisciplinary and/or interdisciplinary implications: On the first level, this article covers the disciplines of Old Testament, New Testament (NT) and Practical Theology. On the second level, it makes use of philosophy and logics to help determine the ‘truths’ in the Bible. Who is Θεός? We propose that the NT depicts him as coordinator of his three revelations, ‘Father’, ‘Son’ and ‘Holy Spirit’. Using anthropomorphic terms, Θεός reveals himself to his followers on Earth. The Bible is used as the main source, with references to the three Creeds and four Statements of Faith.

La constitución de Jesús en el pensamiento de Ibn ‘Arabī depende de su herencia materna y paterna. El ángel Gabriel toma el estatuto de padre por su aparición a María y por ser el portador de un “Espíritu que procede de Dios”. En este artículo presentaremos la herencia que Jesús recibe del ángel y las repercusiones que sobre su ser tendrá el encuentro de una madre humana y un espíritu angélico. Jesús va a ser un ser dual sobre el que va a primar su aspecto espiritual, puesto que el “agua imaginal” de Gabriel primará sobre el “agua real” de María. Será medio humano y medio espíritu. Su “cristología” es plenamente islámica, pero se acerca, de esta manera, sin identificarse, al docetismo. Jesús aparecerá como un varón, aun siendo un espíritu, y será, por ello, capaz de obrar milagros de vivificación. Para el gran maestro sufí, cada profeta es manifestador de una cualidad divina; en el caso de Jesús, él es la corporalización del Aliento divino.

The individual phases of the moon show us this nocturnal satellite subjected to the laws of a cycle of dying and rising. In ancient times different peoples honoured the moon and the stars and felt connected to them in some way. These two symbols are present in various ways on ancient coins such as Greek, Roman or even Celtic ones. The representation of these symbols on ancient coins is sometimes different and has different meanings. The symbol of the crescent moon with the star was revived again in the Middle Ages and was depicted in different ways on many European coins, especially in the 13th century AD. The depiction of the crescent moon with the star on these coins has a new meaning that relates to Christian symbolism. This article presents the history of this symbol, its meaning in antiquity and in the Middle Ages and its possible connection with astronomical events. In particular we analyzed a Trieste’s medieval coin minted in the second half of the 13th century by the bishop of the city of Trieste Arlongus, on which the symbol of the crescent moon with a six-pointed star is clearly visible.