Results 211 to 220 of about 130,208 (268)
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2023
Abstract Between 1819 and 1832, Friedrich Schleiermacher gave five courses of lectures on the life of Jesus at University of Berlin. His lectures presuppose the Enlightenment as well as the historical criticism of the biblical scriptures and the epistemological critique of Immanuel Kant.
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Abstract Between 1819 and 1832, Friedrich Schleiermacher gave five courses of lectures on the life of Jesus at University of Berlin. His lectures presuppose the Enlightenment as well as the historical criticism of the biblical scriptures and the epistemological critique of Immanuel Kant.
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Jesus’ Empire or the Empire’s Jesus?
Method & Theory in the Study of Religion, 2014AbstractIn response to Burton Mack’s argument in “A Secular Bible?” that a Christian myth or “Christian mentality” drives American empire, this essay suggests that Christian myths should be seen as products of empire. As we can see by looking at 19th and 20th century racist and anti-racist versions of Jesus, base determines superstructure at least some
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Jesus the Bodhisattva: Jesus as Predicate
Buddhist-Christian Studies, 1996Keel's approach is nonhistorical in the sense that he refers neither to the doubtful connection between Jesus and Buddhist India nor to the incongruous similarity between the Christian concept of the transcendental God and the traditional Korean concept of Hanunim but instead to the universal elements in both Christianity and Buddhism-namely, love and ...
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Journal of Religion and Health, 1978
To the everyday man or woman, the word "assertive" probably connotes impressions of being outspoken, opinionated, and perhaps more than a little aggressive. Assertiveness can involve these things and often does, but it is not synonymous with aggression, which is usually destructive.
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To the everyday man or woman, the word "assertive" probably connotes impressions of being outspoken, opinionated, and perhaps more than a little aggressive. Assertiveness can involve these things and often does, but it is not synonymous with aggression, which is usually destructive.
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Jesus and the Parables of Jesus in Q
1994The subject of this chapter is not the parables at the level of oral performance by Jesus, but their literary appearance, and the way in which the "Jesus of the parables" becomes the "Jesus of Q". The author says that if the parables were properly explained, they would put the interpreter in contact with the pre- and nondogmatic Jesus.
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Which Jesus is the Real Jesus?
2013This introductory chapter discusses how the "historical Jesus" of Hermann Samuel Reimarus relates to the "theological Christ" of Martin Kahler. As Dale Allison has demonstrated, from Reimarus to Crossan it has frequently been the faces of the particular authors that are reflected by the images of Jesus they reconstructed in their books.
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A Jesus of White Marble or a Jesus in the Flesh?
2021AbstractDespite the early loss of his Christian faith, Renan held onto a lifelong belief in the incommensurability of Christianity with Judaism and Islam. This entailed his perception of an unbridgeable chasm between Christianity and the two “Semitic religions.” Such insistence originated in his understanding of Jesus as a unique figure, one who stood ...
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Jesus and The Legacy of Israel Jesus and God
2011Within the overall framework that pits the early Christian movement against its Jewish context, Christian theologians have, on the one hand, emphasized both the distinctiveness of Jesus' understanding of God and the discontinuity between Jesus and Judaism on precisely this point.
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Jesus as News: Crises of Health and Overpopulation in Galilee
Journal for the Study of the New Testament, 2021Joan E Taylor
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