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Like some fantasies (including Lord of the rings and the Chronicles of Narnia), the Harry Potter series by J.K. Rowling makes a social comment on a particular dominant discourse within a particular sociocultural context. One of Rowling's social comments is the dehumanising and fragmenting effect of the power and consumerist discourse in Western society - where great value is placed on what a person owns. An example of this theme in the series is the characters of the Dursleys, as prime examples of 'Muggles'. Although it is not power that Muggles seek, but rather to fit in by having what the Jones' have, which fits in well with the capitalist discourse as developed by Lacan - as discussed by Meylahn. Rowling juxtaposes this discourse with the alternative sacred story of the Christ discourse (community and fellowship are more important than material possessions), that she has subtly woven into her narrative. This alternative discourse challenges adolescents' identity and spirituality by offering the Christ discourse as an alternative discourse to the dominant discourse of consumerism and power they live in. In his article, 'Holistic redemptive pastoral ministry in the fragmented transit hall of existence', Meylahn (2010) speaks of a 'wounded Christ' healing a 'wounded community' and this ties in well with the Christ discourse presented by Rowling. Meylahn gives us a useful hermeneutical tool to interpret the actions of some of Rowling's characters. Hence, Meylahn's 'wounded Christ', will be brought into conversation with the actions of some of Rowling's characters. By bringing Rowling into conversation with Meylahn, pastors and youth workers are presented with an ideal tool to help guide adolescents towards a more spiritual life that is not bound to the dehumanising discourse of consumerism and power. [ABSTRACT FROM AUTHOR]

The author focuses on the historically-reliable gospel pericopes in which a woman is the lead character. She argues that these women provide the complete gospel - Jesus teaches, heals, preaches and is anointed in the context of female-based stories and, of course, the women take him from conception to resurrection. Jackson argues, not only from an analysis of the texts themselves, but also from her personal experiences in the Middle East and Africa. [ABSTRACT FROM AUTHOR]

This article draws on spatial theory to analyse the final chapter of Mark’s Gospel, describing a setting full of religious and cultural significance. The analysis reveals a narrative of building tension, leading to a decisive angelophany. Three main arguments are advanced. Firstly, Mark takes a characteristic and subversive approach to space by deliberately bringing events into the challenging (typically, unclean) setting of a tomb. Secondly, Mark explores the borderland between life and death through themes of space and time. Thirdly, the understanding of the tomb space ultimately is transformed, making it the site of a well-constructed angelic revelation, and casting the women visitors as prophetic recipients of the Gospel commission. In light of these points, Mk 16.1-8 may be considered a carefully built and decisive ending to the Gospel, based upon the author’s thoughtful manipulation of narrative space. [ABSTRACT FROM AUTHOR]

This doctoral dissertation explores the origin of the belief in the resurrection of the dead in II Temple Judaism by means of the analysis of the fundamental conceptions of apocalypticism. it consists of an examination of the historic and sociological context in which the apocalyptic movement emerged, together with the imprint of biblical theology, Hellenism, and the surrounding religions, and of how its representations of the world, of mankind, and of history shaped its eschatological believes. Following a classification ot the main positions in current research, there appears a systematic consideration of apocalyptic theology, and a study of the main biblical and intertestamental texts referring to this notion. The thesis addresses the main levels of signification adopted by the idea of resurrection in apocalyptic theology, paying special attention to the response to the problem of theodicy and to its critical and emancipatory potential from the present reality. The main conclusion concerns the influences of the cosmopolitan, universalist picture of history encouraged be Hellenism in giving birth to a less ethnocentric perspective, which would have favoured the assumption of an eschatological projection of the divine action to the end of times, highlighting the common fate of humanity rather than the destiny of the nation (collective restoration). The emphasis on the membership in the nation of Israel becomes substituted by the vision of a common, universal judgment which shall affect all human beings. [ABSTRACT FROM AUTHOR]

Abstract This Canadian study qualitatively analyzed the texts of 35 conservative and 34 mainline Protestant Easter Sunday sermons. With the goal of indentifying similarities and differences between the conservative and mainline texts, the sermons were examined to determine 1) what they said about the purpose and meaning of Jesus' resurrection and 2) the degree to which those explanations more broadly reflected adherence to the doctrine of Biblical authority. Among other findings, it was determined that sermons in both groups linked Jesus' resurrection to supernatural boons for believers (i.e., eternal life, divine power in this life, or both). However, when referencing these supernatural gains the two groups differed in terms of proportion and manner of explication. All the conservative Protestant sermons referenced one or more supernatural benefits but less than two-thirds of the mainline sermons did so; the remaining mainline texts posited that the resurrection's theological meaning was metaphorical and served to reveal a key existential lesson. Furthermore, conservative Protestant sermons always supported their theological claims with scriptural proof-texts while the vast majority of mainline sermons did not (the exception being sermons preached in rural mainline churches). Overall, strong adherence to the doctrine of Biblical authority was evidenced in the conservative Protestant sermons while the mainline sermons did not evidence strong adherence to that doctrine. Implications and possible explanations of these results are discussed. [ABSTRACT FROM AUTHOR]

1 Thessalonians 4.16–17 has occasioned much scholarly speculation regarding Paul's conception of the resurrected body, the character of those caught up in Christ, the ultimate fate of those who are caught up in the air, and Pauline eschatology in general. The interpretation of the passage may be illuminated by comparison with rabbinic traditions in which the righteous escape judgment and destruction in Sheol by flying and being borne aloft by clouds, traditions that, given Paul's Jewish heritage, could well stand in the background of 1 Thess 4.16–17. [ABSTRACT FROM AUTHOR]

Paul, the one New Testament author who states clearly that Jesus appeared to him, has been cited as one who understood the resurrection of Jesus as fleshly, or physical. This article examines whether Paul himself understood the result of what happened to Jesus after his death to be a physical reality akin to the return of Jesus alive in the flesh. By investigating the three passages in which Paul refers to his own life-changing experience of the risen Christ (Gal 1:16; 1 Cor 9:1; 1 Cor 15:8), the article shows that there is just as much evidence to argue that Paul’s encounter with the risen Lord was a real, but interior, experience. [ABSTRACT FROM AUTHOR]

The history of the interpretation of Ezekiel's vision of the dry bones (Ezek 37:1-14) reveals that while this passage is a metaphor for Israel's exile and restoration, it has also served as the source text for Jewish and Christian reflection on the resurrection of the dead. That the same passage can be read in both ways has implications for the way all of Scripture can be read. In the Talmud, Rabbi Judah calls Ezekiel's vision 'emeth mashal: a true metaphor. This is an apt image for the entire Bible, as a text both historically specific and theologically multivalent. [ABSTRACT FROM AUTHOR]

The article offers the author's insights on the relationship of poetry and religion. Topics discussed include the Mennonites, the presence of God's love, and the resurrection of Jesus Christ. Also mentioned are the Amish people of Pennsylvania, the violence against women, and the attitudes of religious community in facing violence.

The article focuses on the author's perspective regarding the article "Resurrection as Blasphemy in Canto 5 of Edmund Spencer's "The Legend of Holiness"," by Åke Bergvall. He highlights the context of blasphemy which Bergvall asserts to be textual and linguistic. He mentions the traditional understanding of Christ's harrowing of hell which the Bible originates. He also mentions blasphemy in relation to a religious, theological, or Christ-related context. He presents A. J. MacCulloch's perception about hell as well as the notion about spiritual healing.

The article presents a lectionary which focuses on the impact of the resurrection of Jesus Christ on the lives of the Christians. It cites passages from the books Jeremiah, Psalms, 1 Corinthians and Luke to explore the morality of two ways, which refers to the two separate ways which either lead to life or death. It also discusses the significance of trust in having a relationship with God. Furthermore, it also poses introspective questions related to the passages of Jeremiah and Paul.

Among the questions related to the Fourth Gospel, which have not yet received a response widely agreed, are those related to present and future aspects of johannine eschatology. Although in agreement with the other books of the New Testament, the johannine eschatology has a characteristic emphasis: Judgment, Resurrection, eschatological gifts are not only future but also belong to the present. How should we understand them? Are the two complementary aspects of johannine eschatology or rather opposite one another and irreconcilable? In the latter case, an explanation must be given concerning the origin and paternity of the verses that support the aspect considered illegitimate. Our exegesis of In. 5,19-30 will advocate for the balance retained by the evangelist John between the two aspects of its eschatology. [ABSTRACT FROM AUTHOR]

This article examines theological scholarship in the early history of the Christian church. If focuses on a work by Augustinus Hibernicus titled "De mirabilibus Sacrae Scripturae," that analyzed the nature of miracles in the Bible. The author claims the work represents unique proof of an individual grappling with problematic religious questions instead of relying on previous dogma.

This study offers an example of 'standing theology', as distinguished from sitting theology and kneeling theology. The occasion was Passion Sunday 2020 when at the request of the Archbishops of Canterbury and York all churches were locked up. The Gospel reading and the address were read by the Dean standing outside the cathedral on a windswept day. [ABSTRACT FROM AUTHOR]

This article examines the social context of Saint Paul's eschatological discussion of the resurrection of the dead found in 1 Thessalonians 4:13 to 18. Subjects discussed include the pervasiveness of death in the community-building discourse of living members of voluntary associations in the city of Thessalonica, funerary associations that were organized to ensure proper burial of deceased members, and the social implications of burial with associations.

The article presents an examination into the contextual arguments behind the dispute of the Pharisee and Sadducee sects seen in the New Testament passage of Acts 23. Details are given analyzing the precise views of the Sadducees and Pharisees on the issues of the resurrection of the dead, the existence of angels and spirits, and of an intermediate state between life and the afterlife.

The article presents a thematic comparative analysis of the Biblical passages of 1 Corinthian 15: 50-57 and 2 Corinthian 5: 1-5, asserting that they have a similar theme and style of argumentation. Topics addressed include an overview of dominant interpretations of both passages, description of the major shift in the Apostle Paul's thought from 1 Corinthians to 2 Corinthians, and the passages' focus on the resurrection of the body.

The article provides the author's reaction to the response of writer Matthew A. Fike regarding the context of resurrection as blasphemy. He mentions his stand regarding Fike's objection that blasphemy overstates author Edmund Spencer's technique to the extent that the "Aeneid" is the critical antecedent. He stresses the overarching religious allegory in the book 1 of "The Fearie Quenne." He highlights the notion about the harrowing of hell as well as the allegoric depiction of Christ's death and resurrection.

The article presents sermons delivered on the First Sunday of Christmas on December 27, 2015, featuring the texts including "1 Samuel 2:18-20,26," "Psalm 148," and "Colossians 3:12-17." It focuses on engaging and pastoral reflections of the texts, focusing on the themes of tenderness and anxiety, and trust in the work of God in thje families and relationships, depicting mix of stories of terror and favor, and death and resurrection.