Search results for 'Jesús Cambra-Fierro' (try it on Scholar)

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  1. Jesús Cambra-Fierro, Susan Hart & Yolanda Polo-Redondo (2008). Environmental Respect: Ethics or Simply Business? A Study in the Small and Medium Enterprise (Sme) Context. [REVIEW] Journal of Business Ethics 82 (3):645 - 656.score: 87.0
    In recent years there have been ever-growing concerns regarding environmental decline, causing some companies to focus on the implementation of environmentally friendly supply, production and distribution systems. Such concern may stem either from the set of beliefs and values of the company’s management or from certain pressure exerted by the market – consumers and institutions – in the belief that an environmentally respectful management policy will contribute to the transmission of a positive image of the company and its products. Sometimes, (...)
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  2. Jesús Cambra-Fierro, Yolanda Polo-Redondo & Alan Wilson (2008). The Influence of an Organisation's Corporate Values on Employees Personal Buying Behaviour. Journal of Business Ethics 81 (1):157 - 167.score: 87.0
    This article explores the influence that an organisation’s corporate values have on employees’ behaviour and values both within and outside the work environment. In particular, it focuses on the impact of these values on the personal buying behaviour of employees. The empirical research was undertaken within a case study organisation that produces wine in Spain and involved interviews with senior management, an analysis of company documentation, as well as group discussions with employees supported by an employee survey. The article argues (...)
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  3. Yitzhak Y. Melamed (2012). “’Christus Secundum Spiritum’: Spinoza, Jesus, and the Infinite Intellect”. In Neta Stahl (ed.), The Jewish Jesus. Routledge.score: 24.0
  4. Daniel Howard-Snyder (2004). Was Jesus Mad, Bad, or God? . . . Or Merely Mistaken? Faith and Philosophy 21 (4):456-479.score: 24.0
    Reprinted in Oxford Readings in Philosophical Theology, Volume 1: Trinity, Incarnation, and Atonement, Oxford 2009, ed. Michael Rea. A popular argument for the divinity of Jesus goes like this. Jesus claimed to be divine, but if his claim was false, then either he was insane (mad) or lying (bad), both of which are very unlikely; so, he was divine. I present two objections to this argument. The first, the dwindling probabilities objection, contends that even if we make generous probability assignments (...)
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  5. P. Roger Turner (2012). Jesus' Return as Lottery Puzzle: A Reply to Donald Smith. Religious Studies 48 (3):305-313.score: 24.0
    In his recent article, ‘Lottery puzzles and Jesus’ return’, Donald Smith says that Christians should accept a very robust scepticism about the future because a Christian ought to think that the probability of Jesus’ return happening at any future moment is inscrutable to her. But I think that Smith’s argument lacks the power rationally to persuade Christians who are antecedently uncommitted as to whether or not we can or do have any substantive knowledge about the future. Moreover, I think that (...)
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  6. María G. Navarro (2012). Review of 'New Waves in Philosophy of Action' Edited by Jesús H. Aguilar, Andrei A. Buckareff and Keith Frankish. [REVIEW] Metapsychology Online Reviews 16 (51).score: 24.0
    New Waves in Philosophy, a book collection that stands out for giving a snapshot of research in all areas of philosophy is a successful editorial project addressed by Vincent F. Hendricks and Duncan Pritchard. New Waves in Philosophy of Action is one of its last titles, edited by Jesús H. Aguilar, Andrei A. Buckareff and Keith Frankish. -/- The book is aimed at the researchers of all fields and readers in general interested in this sub-discipline of philosophy very difficult (...)
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  7. Anthony Bash (2013). Did Jesus Discover Forgiveness? Journal of Religious Ethics 41 (3):382-399.score: 24.0
    This essay explores Hannah Arendt's claim that Jesus was the “discoverer” of forgiveness. It assesses Charles Griswold's view that person-to-person forgiveness is in evidence in Greek culture and practice before Jesus. The essay refines Griswold's view and suggests that person-to-person forgiveness is a cultural universal. The essay makes observations about the significance of the different words that denote person-to-person forgiveness; it also explores the implications of reading the New Testament writings on person-to-person forgiveness in the chronological order in which they (...)
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  8. Clint Jones (2013). The Misadventures of Enrique Chagoya: Aesthetic Marginalization in Interpretations of Jesus Christ. Journal for the Study of Religions and Ideologies 12 (35):63-85.score: 24.0
    This essay is an investigation of the relationship between homosexual interpretations of Jesus Christ and artistic explorations of the meaning of Christ to the LGBTQ community. I begin with an analysis of the public backlash to Enrique Chagoya’s 2010 lithograph The Misadventures of the Romantic Cannibals which features a depiction of Christ in a homoerotic situation. My analysis focuses both on Chagoya’s place in the historical canon of artists that create religious art that challenges heteronormative interpretations of Jesus and also (...)
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  9. Antonio Piñero (2012). Notas críticas a la presentación usual hoy del reino de dios según Jesús de Nazaret. 'Ilu. Revista de Ciencias de Las Religiones 17:119-147.score: 24.0
    This is a critical assessment of today presentations of Jesus of Nazareth’ Kingdom of God in so-called historical-exegetical books. Three of them are selected for a minute criticism. It follows a brief exegesis of all then important Gospel texts about the Kingdom of God as a «future event» or as «present» and «already come» in Jesus ministry. After a close scrutiny, only one Gospel passage (Luke 17:20-21) can be used with some doubts for sustaining that Jesus has proclaimed a Kingdom (...)
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  10. Lúcia Pedrosa-Pádua (2012). Mística E Profecia Na Espiritualidade Cristã. O Testemunho de Santa Teresa de Jesus (Mysticism and Prophecy in Christian Spirituality. The Testimony of Saint Teresa of Jesus) - DOI: 10.5752/P.2175-5841.2012v10n27p757. [REVIEW] Horizonte 10 (27):757-778.score: 24.0
    This paper deals with the interrelation between mystique and prophecy in the Christian spirituality. It intends to face dualisms, observed in the past and also in the current Christianity, between these terms. It presents Saint Teresa of Avila’s testimony as a way for overcoming the dichotomy between mystique and prophecy by means of a procedural integration. The foundation for the needed relation between the terms concerned is the existence of Jesus of Nazareth itself, which may be regarded as prophetic-mystic. It (...)
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  11. Leandro Pena Catão (2009). As andanças dos jesuítas pelas Minas Gerais: uma análise da presença e atuação da Companhia de Jesus até sua expulsão (1759). Horizonte 6 (11):127-150.score: 24.0
    Resumo Este artigo analisa a presença e atuação dos padres da Companhia de Jesus nas Minas Gerais. Apesar das proibições régias no que se referia à presença de regulares nas Minas, isso não significou que esses padres, entre os quais vários jesuítas, marcassem presença naquele território. Os primeiros jesuítas a pisar no espaço que viria a constituir as Minas do Ouro aqui estiveram ainda no século XVI, e as expedições com a finalidade de catequese e aldeamento de gentios se mantiveram (...)
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  12. Johan Konings (2009). A questão do Jesus "Histórico". Horizonte 1 (1):55-58.score: 24.0
    Jesus de Nazaré continua sendo uma presença inelutável na consciência cultural do Ocidente e do mundo inteiro. Mesmo quem lhe recusa assentimento religioso, não escapa ao fascínio exercido, se não por sua pessoa, então pelo menos pelo lugar que ele ocupa na história e a importância que, de bom ou de mau grado, lhe é reconhecida. Esse fascínio se traduz no desejo de saber o que Jesus de fato andou fazendo, prescindindo daquilo que seus seguidores fizeram dele. Que é que (...)
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  13. Marcelo Barros (2013). COMBLIN, José. O Espírito Santo e a tradição de Jesus. São Paulo: Nhanduti, 2012. Horizonte 11 (32):1666-1669.score: 24.0
    RESENHA: COMBLIN, José. O Espírito Santo e a tradição de Jesus . São Paulo: Nhanduti, 2012.
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  14. Carolina Bezerra de Souza (2014). REIMER, Ivoni Richter. Maria, Jesus e Paulo com as mulheres: textos, interpretações e história. [REVIEW] Horizonte 12 (34):631-633.score: 24.0
    Resenha: REIMER, Ivoni. Maria, Jesus e Paulo com as mulheres : textos, interpretações e história. São Leopoldo: CEBI; São Paulo: Paulus, 2013. 101p.
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  15. Prof Dr Tarcisio Justino Loro (2010). Jesus cristo, modelo de comunicador. Revista de Teologia (Reveleteo). Issn 2177-952x 4 (5):47-55.score: 24.0
    The reflections presented in this text are just indications of the "way" Jesus preached. He turns his preaches a path to hope. In Jesus' practice we find some fundamental requirements for preaching, among them: to preach the Good News, the awakening of faith, using the language of his time, being in the middle of people to beter understand their lives, respecting people's freedom, correcting any kind of religious closure, meeting people, preach the Word firstly to the poor and excluded ones. (...)
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  16. Florentino García Martínez (1997). Stegemann, Hartmut. Los esenios, Qumrán, Juan Bautista y Jesús. 'Ilu. Revista de Ciencias de Las Religiones 2:277.score: 24.0
    The relationship between John the Baptist and Jesus of Nazareth is defined by most New Testament scholars and historians of Christianity in terms such as “contrast”, “radical difference” or “parting of the ways”. This article aims at reviewing in a detailed way the many phenomenological parallels that the sources permit to establish between these Palestinian preachers of the first half of the 1st century c.e. (a task which has virtually not been made before). i will also reconsider some supposed differences (...)
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  17. Fierro Alvídrez & Felipe de Jesús (2012). Hacia El Derecho Verdadero. F. Fierro Alvídrez.score: 24.0
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  18. Carlos Palácio (2009). Que significa crer em Jesus Cristo hoje? Preâmbulos para uma fé sensata e responsável. Horizonte 1 (1):41-54.score: 24.0
    A nossa situação atual, em termos de fé cristã, é muito semelhante à do cego de nascença de que nos fala o evangelho (Jo 9,1-41). A experiência de vinte séculos de cristianismo não impede que Jesus mesmo nos dirija também esta pergunta: “Crês no Filho do Homem?” (Jo 9,35). A questão é saber se teríamos a simplicidade do cego para responder: “Quem é ele, Senhor, para que eu creia?” (Jo 9,36). Porque equivaleria a reconhecer que o conhecemos sem conhecê-lo. E (...)
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  19. Fernando Bermejo Rubio (2013). ¿Estrategias de inmunización para un profeta equivocado? La fragilidad argumentativa de la imagen del «Jesús no escatológico». 'Ilu. Revista de Ciencias de Las Religiones 18:27-56.score: 24.0
    This article identifies and examines the arguments put forward in the last decades by the proponents of a «non eschatological / non apocalyptic Jesus», in order to assess their explanatory value. It concludes that not one of them withstands critical examination because they are all built on arbitrary grounds and are refuted by extant literary evidence and/or by sound reasoning. Furthermore, the fact that this kind of untenable arguments reappears time and time again in the history of research powerfully suggests (...)
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  20. Prof Dr Cézar Teixeira & Antonio Wardison C. Silva (2012). A plenitude da salvação em Jesus. Revista de Teologia (Reveleteo). Issn 2177-952x 6 (9):04-17.score: 24.0
    Jesus é o Verbo de Deus encarnado. Nascido de Maria atuou na história, foi condenado, morto e sepultado, mas ressuscitou glorioso e foi reconhecido pelos Apóstolos como o Cristo. O percurso humano de Jesus esteve sempre no coração da fé cristã. Deus e homem, Jesus é perfeito na sua humanidade, dotado de inteligência e vontade, como todos os humanos. Agindo livremente como homem, deu sua vida por amor. Como homem, é verdadeiramente Salvador, no seu gesto de total acolhimento da vontade (...)
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  21. Roger Gil (2011). Le comportement de Pilate au cours du procès de Jésus témoigne-t-il d'un dilemme moral ? Revue des Sciences Philosophiques Et Théologiques 4:719-742.score: 21.0
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  22. Mikael Lundmark (2010). When Mrs B Met Jesus During Radiotherapy A Single Case Study of a Christic Vision: Psychological Prerequisites and Functions and Considerations on Narrative Methodology. Archive for the Psychology of Religion 32 (1):27-68.score: 21.0
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  23. Giovanni Filoramo (2012). «Jesus Christ and Christianism» in Piero Martinetti's Religious Thought. Rivista di Filosofia 103 (1):9-40.score: 21.0
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  24. Bernard Lauret (2008). Le messianisme de Jésus. Revue des Sciences Philosophiques Et Théologiques 4 (4):737-752.score: 21.0
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  25. Petru Moldovan (2010). Israel Knohl Mesia dinainte de Iisus. Slujitorul pãtimitor de la Marea Moartã/ Mesia Before Jesus. The Suffering Servant from the Dead Sea. Journal for the Study of Religions and Ideologies 4 (10):246-247.score: 21.0
    Israel Knohl Mesia dinainte de Iisus. Slujitorul pãtimitor de la Marea Moartã Traducere de Ana-Elena Ilinca, Ed. Dacia, Cluj-Napoca, 2001.
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  26. Stephen Law (2011). Evidence, Miracles, and the Existence of Jesus. Faith and Philosophy 28 (2):129-151.score: 18.0
    The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testamentdocuments alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima (...)
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  27. Paul D. Molnar (2010). Can Jesus' Divinity Be Recognized as 'Definitive, Authentic and Essential' If It is Grounded in Election? Just How Far Did the Later Barth Historicize Christology? Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 52 (1):40-81.score: 18.0
    This article explores Karl Barth's early and later understanding of the incarnation with a view toward answering two very important theological questions: did Barth so historicize his Christology in his doctrine of Reconciliation that he could no longer accept his own earlier view that “His Word would still be His Word apart from this becoming [incarnate], just as Father, Son and Holy Spirit would be none the less eternal God, if no world had been created”? Or did his earlier view (...)
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  28. Robert Greg Cavin (1995). Is There Sufficient Historical Evidence to Establish the Resurrection of Jesus? Faith and Philosophy 12 (3):361-379.score: 18.0
    A number of Christian philosophers, most recently Gary R. Habermas and William Lane Craig, have claimed that there is sufficient historical evidence to establish the resurrection of Jesus conceived as the transformation of Jesus’ corpse into a living supernatural body that possesses such extraordinary dispositional properties as the inability to ever die again. I argue that, given this conception of resurrection, our only source of potential evidence, the New Testament Easter traditions, cannot provide adequate information to enable us to establish (...)
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  29. Richard A. Burridge (2007). Imitating Jesus: An Inclusive Approach to New Testament Ethics. William B. Eerdmans Pub..score: 18.0
    Being 'biblical' : contexts and starting points -- Jesus of Nazareth : great moral teacher or friend of sinners? -- Paul : follower or founder? -- Mark : suffering for the kingdom -- Matthew : being truly righteous -- Luke-Acts : a universal concern -- John : teaching the truth in love -- Apartheid : an ethical and generic challenge to reading the New Testament.
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  30. Eric Lormand, What Wouldn�T Jesus Do?score: 18.0
    That�s how we ought to think about Jesus. It�s usually agreed by both Christians and non Christians, even by vehement anti-Christians, that Jesus as presented in the four gospels is perfectly ideal, morally. Many of his most simple teachings (e.g., the "Golden Rule") seem brilliant, and many of the actions that seem most natural to him (e.g., seeking to forgive those who crucify him because "they know not what they do") are, at times, amazing. But we should scour the record (...)
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  31. Stephen R. Palmquist (2012). Could Kant's Jesus Be God? International Philosophical Quarterly 52 (4):421-437.score: 18.0
    Although Kant had a high regard for Jesus as a moral teacher, interpreters typically assume that his philosophy disallows belief in Jesus as God. Those who regard Kant as a moral reductionist are especially likely to offer a negative construal of the densely-argued subsection of his 1793 Religion that relates directly to this issue. The recent “affirmative” trend in Kant-scholarship provides the basis for an alternative reading. First, theologians must regard Jesus as human so that belief in Jesus can empower (...)
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  32. Ron E. Hassner (2003). The Trial and Crucifixion of Jesus: A Modest Proposal. Theory and Decision 54 (1):1-32.score: 18.0
    I model an attempt by radical parties to topple a modus vivendi between a ruling government and a moderate opposition group. Cooperation between the regime and the moderate opposition is possible if each player prefers mutual cooperation to mutual confrontation. If each player also prefers mutual confrontation to cooperating while the other defects then radical parties have a chance at breaking up this accord. Radical parties can succeed in bringing the government and opposition to mutual confrontation if they can agree (...)
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  33. Jean‐Pierre Fortin (2014). Symbolism in Weakness: Jesus Christ for the Postmodern Age. Heythrop Journal 55 (6).score: 18.0
    The postmodern emphasis on human finitude encourages the reconsideration of religious traditions, and more particularly of Christianity. The doctrine of a vulnerable God dying on a cross speaks to postmodern civilization. Jesus Christ infuses transcendence into the realm of immanence by assuming the human predicament to its bitter end. The present essay critiques the recent attempts of deconstructionist philosopher John D. Caputo and systematic theologian Roger Haight to provide postmodern expositions for the Christian doctrine on the person of Jesus Christ. (...)
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  34. Jeanne Kay Guelke (2004). Looking for Jesus in Christian Environmental Ethics. Environmental Ethics 26 (2):115-134.score: 18.0
    Jesus’ teachings on neighborliness, frugality, support for the poor, and nonviolence should become more central to Christian environmental ethics. His actionoriented teachings do not explicitly mention nature, yet should have a beneficial collateral effect on environments when practiced by Christian communities. This issue affects Christian economics, simple causality models of environmental beliefs and impacts, and “love of nature” theology.
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  35. Paul K. Moser (2005). Jesus and Philosophy: On the Questions We Ask. Faith and Philosophy 22 (3):261-283.score: 18.0
    What, if anything, has Jesus to do with philosophy? Although widely neglected, this question calls for attention from anyone interested in philosophy,whether Christian or non-Christian. This paper clarifies how philosophy fares under the teaching of Jesus. In particular, it contends that Jesus’slove (agape) commands have important implications for how philosophy is to be done, specifically, for what questions may be pursued. The paper,accordingly, distinguishes two relevant modes of being human: a discussion mode and an obedience mode. Philosophy done under the (...)
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  36. John H. Reumann (1974). Psalm 22 at the Cross Lament and Thanksgiving for Jesus Christ. Interpretation 28 (1):39-58.score: 18.0
    Use of Psalm 22 through the pre-Christian centuries and critical analysis of our Gospels working back from them to Jesus meet in a picture of the cross as lament in suffering and thanksgiving for what God then did. To that extent, the intent of the psalm came to supreme expression in Jesus.
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  37. Gil Anidjar (2013). Jesus and Monotheism. Southern Journal of Philosophy 51 (S1):158-183.score: 18.0
    From Oedipus to Moses and beyond, Freud's last book has been read with singular obstinacy as addressing a Jewish (or anti-Semitic) question, or as renewing a religious (or antireligious) agenda. Between Athens and Jerusalem, from Judaism to a more general “monotheistic religion,” and from Oedipus (the son) to Moses (the father), scholars have explored or refuted numerous traces the primal murder left and many among the founding fathers, the substitutes to which it gave rise. Yet it is easy to see (...)
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  38. J. Harold Ellens (2014). That Tough Guy From Nazareth: A Psychological Assessment of Jesus. Hts Theological Studies 70 (1):01-08.score: 18.0
    Christmas gives us that 'sweet little Jesus Boy' and Lent follows that with the 'gentle Jesus, meek and mild.' He was neither of those. In point of fact, he was the 'tough guy from Nazareth.' He was consistently abrasive, if not abusive, to his mother (Lk 2:49; Jn 2:4; Mt 12:48) and aggressively hard on males, particularly those in authority. In Mark 8 he cursed and damned Peter for failing to get Jesus' esoteric definition of Messiah correct. Nobody else understood (...)
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  39. Reginald H. Fuller (1981). Jesus Christ as Savior in the New Testament. Interpretation 35 (2):145-156.score: 18.0
    The various versions of salvation in the New Testament have a prior unity in the event of the cross of Jesus Christ.
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  40. A. L. Hall (2005). Ruth's Resolve: What Jesus' Great-Grandmother May Teach About Bioethics and Care. Christian Bioethics 11 (1):35-50.score: 18.0
    When thinking about the intersection of care and Christian bioethics, it is helpful to follow closely the account of Ruth, who turned away from security and walked alongside her grieving mother-in-law to Bethlehem. Remembering Ruth may help one to heed Professor Kaveny?s summoning of Christians to remember ?the Order of Widows? and the church?s historic calling to bring ?the almanahinto its center rather than pushing her to its margins.? Disabled, elderly and terminally ill people often seem, at least implicitly, expendable. (...)
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  41. Daniel J. Antwi (1991). Did Jesus Consider His Death to Be an Atoning Sacrifice? Interpretation 45 (1):17-28.score: 18.0
    The notion that Jesus' death is an atoning sacrifice is grounded in Jesus' own understanding of the temple and sacrificial cult in light of the dawn of the New Age.
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  42. Emily Zakin (2013). Godless Jews and Secular Christians: A Commentary on Gil Anidjar's “Jesus and Monotheism”. Southern Journal of Philosophy 51 (S1):184-195.score: 18.0
    Responding to Gil Anidjar's “Jesus and Monotheism” and its posing of the “Christian Question,” in this paper I return to Freud's Moses and Monotheism and its narrative of Jewish self-division. In highlighting the retroactive formation of identity, I note both its temporal dimension and the force of exclusivity it generates. This reading suggests a contrast between such theo-political communities, with their legacies of affiliation, and Christian self-absolution (the refusal of constitutive self-division) with its image of a new man. I take (...)
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  43. José Paulino Ayuso (2005). Identidad religiosa y existencia. Libro de las memorias de las cosas, de Jesús Fernández Santos. 'Ilu. Revista de Ciencias de Las Religiones 10 (2):107-126.score: 18.0
    Jesús Fernández Santos (1926-1988) es un escritor que atiende al fenómeno religioso como determinante de la vida íntima de los individuos y de sus relaciones sociales. Este trabajo analiza una de sus novelas más significativas que tiene como referencia a un grupo cristiano evangelista, ajeno a la tradición católica española, del cual se relaciona su historia y la evolución de algunos personajes individualizados. Incluye el autor una parte de su experiencia personal y una mirada a la historia de España (...)
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  44. Joel B. Green (1998). The Death of Jesus and the Ways of God Jesus and the Gospels on Messianic Status and Shameful Suffering. Interpretation 52 (1):24-37.score: 18.0
    Jesus' mission to revitalize Israel brought him into conflict with Roman and Jewish leaders, and to a shameful death by crucifixion. So he died as he had lived: committed to the ways of God, he rejected the quest for power and status. His followers were thus able to hold together his elevated status as Messiah and his scandalous death on a cross.
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  45. Paul K. Moser (ed.) (2009). Jesus and Philosophy: New Essays. Cambridge University Press.score: 18.0
    arguments in favor of, say, Jesus, as the final revelation of God will ultimately undermine that appeal to Jesus by making any arguments deployed the final norm of truth in theology. To use conventional rhetoric, reason will have ...
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  46. Richard Rymarz (2013). Homosexuality and Following Jesus; The Plot to Kill God: Findings From the Soviet Experiment in Secularization [Book Review]. Australasian Catholic Record, The 90 (4):505.score: 18.0
    Rymarz, Richard Review(s) of: Homosexuality and following Jesus, by Paul Flaman, (Toronto: BPS Books, 2012), ISBN 9781926645780, pp.181, pb; The plot to kill god: Findings from the soviet experiment in secularization, by Paul Froese (Berkeley: University of California Press, 2008), ISBN 9780520255289, pp.248, pb.
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  47. Karen Teel (2012). What Jesus Wouldn't Do. In George Yancy (ed.), Christology and Whiteness: What Would Jesus Do? Routledge. 19.score: 18.0
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  48. Stephen H. Webb (2012). Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter. OUP USA.score: 18.0
    In this groundbreaking study, Stephen H. Webb offers a new theological understanding of the material and spiritual: that, far from being contradictory, they unite in the very stuff of the eternal Jesus Christ. -/- Accepting matter as a perfection (or predicate) of the divine requires a rethinking of the immateriality of God, the doctrine of creation out of nothing, the Chalcedonian formula of the person of Christ, and the analogical nature of religious language. It also requires a careful reconsideration of (...)
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  49. Virgínia Albuquerque de Castro Buarque (2012). Interiorizar “Jesus Cristo”: Programa narrativo-biográfico de D. Luciano Mendes de Almeida (Internalizing “Jesus Christ”: The biographical narrative program on D. Luciano Mendes de Almeida) - DOI: 10.5752/P.2175-5841.2012v10n27p959. [REVIEW] Horizonte 10 (27):959-982.score: 18.0
    Este artigo tem como propósito reconstituir o sentido conferido por D. Luciano Mendes de Almeida (1930-2006), bispo-auxiliar de São Paulo e arcebispo de Mariana, secretário e presidente da CNBB além de vice-presidente do CELAM, à sua própria trajetória biográfica. Verifica-se que, se cotejada com balizas culturais contemporâneas, tal configuração de si porta contornos aparentemente paradoxais: ao invés de fortalecer uma identidade pessoal, ela pressupõe uma dinâmica antropológico-religiosa de autoesvaziamento, concomitante a uma atuação mediadora em prol de relações ternárias entre Deus, (...)
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  50. M. Shawn Copeland (2012). The (Black) Jesus of Detroit. In George Yancy (ed.), Christology and Whiteness: What Would Jesus Do? Routledge. 180.score: 18.0
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