Search

The article presents a rhetorical and ideological analysis of the birth of Jesus. Topics discussed include differences in the accounts of Jesus' birth in the gospels of Luke and Matthew motivated by theological considerations and political conditions facing the Christian community, geographical conundrum about Jesus' birth in Bethlehem and settlement in Nazareth, the Virgin Birth, and messianic claims of Christianity portraying Jesus as descendant and successor of King David.

This article identifies and analyzes four passages in the ancient Chinese Christian manuscript Yishen Lun (YSL) that exhibit distinct Jewish characteristics. The phrase "yizhong zuo shenghua" (lines 356–358) mirrors the Book of Acts' theme of "sanctification of the Gentiles," rooted in the Jewish dichotomous worldview, placing Jews, or Shihu Ren, at the center. The author's use of this phrase distinguishes him from yizhong ren (Gentiles) and aligns him with Shihu Ren. In lines 256–263, YSL directly attributes messianic declarations to Jesus, a central issue in Jewish accusations of false Messiahship. In contrast, the Gospel accounts avoid making such direct accusations, as Jesus did not openly declare himself the Messiah. This distinction highlights YSL's closer alignment with Jewish polemical traditions and legal concerns. Additionally, the use of "City of Judah" in lines 345–347 as an archaic designation for Jerusalem, predominantly found in Jewish traditions, contrasts with the more common "City of David" in other biblical texts. A philological analysis of lines 279–281 reveals imagery analogous to the synagogue parochet covering the Ark of the Scrolls. These four Jewish elements complement the one analyzed in the author's earlier 2024 article, "The Parable of Wise and Foolish Builders in Yishen Lun and Rabbinic Literature." That study concludes that the parable of wise and foolish builders in lines 146–156 of YSL aligns more closely with Jewish rabbinic traditions than the Gospel version. These new hermeneutical insights should provide interesting and fresh data for ongoing research into YSL. [ABSTRACT FROM AUTHOR]

In NT scholarship, the Paul Within Judaism approach has gained considerable momentum. In this approach to Paul's discourse on identity, a distinction is drawn between "Jewish" and gentile followers of Christ. "Jewish" followers, including Paul, are considered those that remain fully Torah-observant, whereas gentile followers are regarded as not fully Torah-observant, especially with respect to circumcision. In this contribution, Paul's identity in relation to first-century "Judaism" and/or historical Israel is reconsidered. The main question that is asked in this regard is whether the Paul Within Judaism approach is a viable position in light of the hermeneutical difficulties surrounding first-century "Judaism", as well as Paul's own rhetoric around the Ἰουδαῖοι ("Jews"/"Judaeans"). Another question that is asked is whether Ἰσραήλ ("Israel") and the Ἰουδαῖοι point to the exact same entity. Would it be more accurate to see Paul as being within Israel as one of God's covenant people than as remaining a Ἰουδαῖος ("Jew"/"Judaean")? Or did Paul leave his identity as a Ἰουδαῖος or as part of Israel behind for a new identity to be defined around Israel's Messiah only? Lastly, it is considered whether Paul's discourse on identity leaves room for an identity in Christ that is inclusive of an identity as a Ἰουδαῖος or as being part of Israel, or whether the identity in Christ excludes the latter. [ABSTRACT FROM AUTHOR]

This essay invites a dialogue between Henry James's "The Aspern Papers" and Cynthia Ozick's The Messiah of Stockholm through the notion of literary speculation. In both texts the relations between the experiential and the literary are explored via Paul Ricouer's theory of "threefold mimesis." Jacques Derrida's account of hauntology and secular messianism moreover underscores failures of justice ethics and hope. James's poised tragi-comic narrative is juxtaposed with Ozick's critique of imaginative self-indulgence. Both works culminate in the burning of manuscripts figuring in turn the demise of personal or editorial yearnings then the Holocaust's merciless incineration of Jewish life and creativity. [ABSTRACT FROM AUTHOR]

In this article, we aim to gauge the perspectives of Israeli Jews on core Jewish beliefs in God, the ideas of the Election of Israel, the afterlife, the advent of the messiah, and the significance of the Temple Mount at the End of Days. We conducted a survey among a representative sample of 1204 Israeli–Jewish respondents. The survey was administered in Hebrew and fielded between 27 March and 18 April 2023. This study shows that among the Israeli public, there is a so-called secular–religious dichotomy, at least to some extent. We were able to confirm that about 50% of the sample prays often, believes that Judaism is the only true religion, and identifies as traditional or Orthodox. We also analyze a typology of secular Israelis, including traditionalist seculars, spiritual seculars, and atheist or agnostic seculars. This study further shows that there are important generational differences in Israeli society when it comes to questions of faith. The youngest Israelis comprise the most religious age cohort, while the older generations are the least religious. In the survey, we asked multiple questions on the opinions toward visiting, praying, and constructing a synagogue or a Temple on the Temple Mount. [ABSTRACT FROM AUTHOR]

In my essay, I offer an interpretation of Giorgio Agamben's political thought as a case of philosophical perversion. According to Lacan, perverse practice is based on a structural non-personal enjoyment, in which a pervert assumes the role of an executioner, meticulously executing his task. My analysis will focus on Agamben's perverse use of the messianic discourse, the aim of which is to explode it from within: while applying all elements of the messianic idiom, Agamben assumes a mission the goal of which is to deactivate all mission and revoke all vocations. As he states in reference to Bartleby the Scrivener as the possible figure of the Messiah, to fulfill the Torah, i.e. the religious law, is to "destroy it from top to bottom." I will thus claim that Agamben's strategy of deactivation – a vocation to end all vocation – can be interpreted as a deliberate methodical use of perversion, that is, a position which simultaneously obeys and destroys the law. Although critical of Agamben's method, I will not use the Lacanian frame of perversion in a value-charged manner. I want to present it as one of the late-modern philosophical modes of thinking, which became so widely seductive precisely of its powerful perverse component. [ABSTRACT FROM AUTHOR]

Bhimrao Ramji Ambedkar (1891–1956), popularly known as Babasaheb Ambedkar, was an Indian jurist, economist, politician and social reformer who inspired the Dalit Buddhist movement and campaigned against social discrimination against untouchables (Dalits) while supporting the rights of women and labourers. This article examines how Ambedkar is characterized in Thai language academic and general writings published between 1975 and 2017. The paper is based on textual analysis that interprets the books and articles on Ambedkar in Thai language as primary sources for understanding his image and thought as portrayed in Thailand. Ambedkar's forward-thinking ideas on democracy impressed Thai writers because Ambedkar attempted to dispense with the caste system and promote liberty, equality and fraternity among underprivileged communities in India. Ambedkar also served as chairman of drafting committee of Constitution and leader of the Dalit movement and community. Furthermore, Thai writers see Ambedkar's ideas about Buddhism as qualifying him as a messiah or bodhisattva who revived a neo-Buddhist movement in India. Thai monks have served as significant intermediaries in narrating Ambedkar's interpretation of Buddhism to the Thai Buddhist community because they have direct experience such as studying and staying in India. Academics and famous writers have also conveyed Ambedkar's ideas about Buddhism and democracy, which qualify him as a modernist and maha manav [great man]. [ABSTRACT FROM AUTHOR]

The messianic structure of human experience is manifest in the form of waiting—for an object who will alleviate suffering, and thereby, bring about change. The underpinning of such waiting is imagined here as messianic hope. In individuals, families, cults, religion, and politics, we may detect such hope—one that perhaps makes the unbearability of life bearable. This longing may get concretized in the shape of a person who comes to represent a link with God. From different vertices, messianic power may get located in the analyst, patriarch, the godman, or the political leader. Links that get forged between such figures and those who are waiting, may be thought of as messianic links. As a messianic group gets consolidated, it often displays certain primitive features. Such groups tend to veer towards a display of omnipotence, resolute action, a solution‐driven language. They may seek to cut off contact with painful reality and anoint someone who can enable that. Ideas of time are wrenched away from its painful association with loss. Time is made predictable and repetitive. Deliverance is promised, incertitude discarded. Messianic language is often evocative and enigmatic. It can be an expression of impotency. But language may also be used to fuel omnipotent longing, as with the use of omniscience by the anointed messiah. Such messianic groups may come together with shared magical beliefs in the annointed figure. But links by their very nature are dynamic and so, a link fueled by awe may also devolve into paranoia or else dependency or may be discarded altogether. This paper looks at two documentaries, and a novel, to give shape to messianic links. Here we see instances of how enigma may be replaced by charisma, and strength by hypervigilance. In that sense it seems that regardless of how they originate, they are condemned to move towards what Bion (1962) calls “minus links” or links that lead away from truth and the growth of the mind. We see that messianic links may either end catastrophically, or decay and degenerate to the point of disappearing, or else, lose the kernel, but assiduously preserve the shell, or finally institutionalized as deifying links. [ABSTRACT FROM AUTHOR]

Jeffrey Alexander's social theory about trauma provides a theoretical framework to explore Matthew's Gospel's two first chapters as a trauma narrative that wrestles in a creative way with at least two significant issues for its original audience: (1) How can Jesus be the Christ/Messiah and yet undergo a shameful and violent death? (2) What are the national and theological implications of the destruction of the Temple in AD 70? Alexander's four dimensions of representations of cultural trauma (the nature of the pain; the nature of the victim; the relation of the trauma victim to a wider audience; and the attribution of responsibility) guide the analysis. Matthew 1–2, as a trauma narrative, processes past trauma to encourage resilience against future traumatization. This can be a powerful tool to shape identity and promote solidarity by opening new avenues for understanding violent imagery. [ABSTRACT FROM AUTHOR]

Copyright of Kobe College Studies / Kobe Jogakuin Daigaku Kenkyujo Yakuin is the property of Kobe College Research Institute 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.)

Jason A. Staples' book "Paul and the Resurrection of Israel" delves into Paul's attitude towards Israel in his letters, focusing on passages in 2 Corinthians and Romans. Staples proposes a new paradigm for interpreting Paul by examining the relationship between Israel, the Torah, and the Messiah-oriented gospel. He argues that Paul sees the inclusion of gentiles as essential for the restoration of all Israel, encompassing both Jews and non-Jewish Israelites. Staples' work contributes significantly to biblical studies, offering a fresh perspective on Paul's views on Israel, gentiles, and the Torah. [Extracted from the article]

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.

From the perspective of Harari's theory of imagination, the narrative of Luke 7:18−35 displays the clash of imaginations between John and Jesus regarding the identity of the Messiah. It appears that Jesus tries to beat John's imagination about the identity of the Messiah by lowering the position of John in the Kingdom of God. Clashing with John's imagination, Jesus builds up the imagination of the Messiah as a figure who presents the Kingdom of God which includes the individual transformation, the transformation of social relationships in the community, the transformation of social structures, and the transformation of the world. [ABSTRACT FROM AUTHOR]

The popular Left Behind series has been credited with mainstreaming dispensational premillennialism, or fragments of that ideology, in U.S. popular culture. The less popular, but critically acclaimed HBO series The Leftovers, based on the novel of the same name by Tom Perrotta, attests to the ideology's popularity while defamiliarizing its notions of Rapture and Messiah/Antichrist. While Left Behind apologizes for the ideology and strives to make the metanarrative's identity attractive, entertaining, and thrilling, The Leftovers takes a "not quite" Rapture as its "what if" fictional starting point. The result embraces mystery, rather than apologetic certainty, and ordinary human life, rather than the supernatural. Fulfilled prophecy becomes confusion, coping, and possibly delusion. The metanarrative becomes unstuck fragments. Election (exceptional national and individual identities), miracle, and messiah are demythologized. Theodicy occurs only on a human level. At the same time, however, The Leftovers takes its "what if" seriously and sympathetically. Despite skepticism, its characters also understand the appeal of Rapture, Messiah, and the like as they too look for something sacred. [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]

This article examines various attempts to trace the Old Testament source of New Testament claims in Luke and 1 Corinthians about the Messiah rising on the third day, including that of Bruce Metzger, Harvey McArthur, Tom Wright, Clare Amos and Richard Hays. [ABSTRACT FROM AUTHOR]

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana 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.)

R. Issachar Teichtal was one of the few representatives of the Orthodox community of the first half of the 20th century, who became supporters of the idea of a mass return of Jews to the land of Israel, and active cooperation with secular groups for the realization of this goal. The subject of the correspondence of his views to the concepts of religious Zionism was thoroughly investigated in the works of H. Hershkovich, D. Reiser, M. Inbari, and others. However, the problem of the development of R. Issachar's revolutionary ideas in the context of the teaching of Hasidism, of which he was a follower, definitely needs further research. According to the views of R. Teichtal, the liberation of the Jewish people should be carried out naturally. That is, one should not wait for the appearance of the messiah, who will perform all kinds of miracles with God's help. People have to organize themselves, ensure their own relocation to the historical ancestral homeland, turn a desert into a blooming garden, develop housing and production. In general, the plan of r. Issachar relies on the examples of programs of contemporary secular political movements. On the other hand, he interprets this kind of activity as a spiritual practice described in the works of the leading kabbalists and teachers of Hasidism. Our author claims that the development of the Holy Land leads to the restoration of harmony in the divine pleroma. The works of the founders of Hasidism, well known to our author, also preached the idea of the exceptional importance of serving the Lord during daily work. This was one of the most significant differences between their teachings and the views of the traditional rabbinical elite. The teaching of R. Teichtal about the role of tzaddiks in the decisive times of the national libe-ration struggle deserves special attention. It actually consists of three separate concepts: 1. The main tzaddiks of the generation cannot lead the development of the land of Israel because their participation would cause insurmountable opposition from the forces of darkness; 2. The role of the tzaddiks in the matter of returning to the historical homeland is actually performed by the souls of great righteous people of the past; 3. The role of tzaddiks in modern conditions is performed by simple secular workers who build up the land of the ancestors. The last thesis, according to the author of the article, is not a rhetorical exaggeration. R. Issachar believed that it was a real state of affairs. In the conclusions, it is noted that R. Teichtal should be recognized as one of the leading ideologists of neo-Hasidism. [ABSTRACT FROM AUTHOR]

This thesis examines the life, ideas, and the formation process of the Ahmadiyya movement, focusing on Mirza Gulam Ahmed. The thesis consists of an introduction and three chapters. In the introduction, information is provided about the political, social, religious, and cultural structure of the Indian Subcontinent, where Mirza Gulam Ahmed was born, lived, and passed away. The religions, Islamic sects, and various political and social conditions in the Indian Subcontinent are analyzed. The first chapter of the study provides information about Mirza Ghulam Ahmad's birth, childhood, upbringing, marriages, and education, as well as the content of his works. It explores Gulam Ahmed’s charismatic leadership and the formation of the Ahmadiyya community's fundamental doctrines, including claims of being a Muhaddis (one who receives divine revelations), a Mujaddid (renewer of faith), the Promised Messiah, and the concept of the finality of prophethood. Additionally, the chapter delves into the belief of Kalki Avatar among the followers of the Ahmadiyya movement. The second chapter focuses on the period after Gulam Ahmed 's death when the leadership of the Ahmadiyya community passed to Hakim Nureddin in 1914. Following his death, the Ahmadiyya community split into two fractions: the Qadiani and Lahori groups. The reasons behind this division are explained in detail. In the third chapter, Mirza Ghulam Ahmad's debates with Islamic scholars, Arya Samaj groups, Christian missionaries, and priests are discussed, along with the reactions of these groups towards the Ahmadiyya movement. Gulam Ahmed emphasized the need for jihad to be conducted through "word" and "knowledge," asserting that the door of revelation had not been closed. His influential works, such as Berahin-i Ahmadiyya (The Proofs of the Ahmadiyya Movement), Tevzih-i Meram (Explanation of the Objectives), and Izala-e Evham (Removal of Doubts), played a significant role in disseminating his ideas. His dreams were compiled in the book titled "Tezkire."

This essay explores the connection between confessing Christ as Messiah and the anti-Judaism this confession has often produced in Reformed theology. Through a close reading of selected Reformed confessions, the essay explores the peril and promise of Reformed Christology in relation to Judaism. The author proposes a renewed emphasis on Reformed understandings of Christ as prophet and king, which stress the Jewishness of Jesus and result in deepening contemporary Jewish-Christian encounters. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Poética Medieval is the property of Instituto Universitario de Investigacion en Estudios Medievales 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 article examines the motif of animal peace in the texts Isaiah 11:6-9 and Isaiah 65:25. It is determined that the two texts are literarily dependent on each other and that the motif is connected to various notions of leadership. The redactional approach is used to examine the development of the motif in the book of Isaiah and to gain a better understanding of the development and mutual influence of concepts of rule. It is also noted that certain verses were likely added later. Overall, the motif of animal peace is used to depict comprehensive peace and a new social order. [Extracted from the article]

This article argues that the image of the seven spirits in Revelation represents the Holy Spirit and not the seven angels of the presence. A close reading of John's Christological allusions demonstrates that John derived his image from Zechariah 3:8-9 and 4:10 in association with Isaiah 11:2 and 42:1, understanding the seven eyes of the stone in Zechariah 3:9 to represent the endowment of "my Servant, the Branch," with the Spirit of God. John's reading is in line with his broader association of passages in the Old Testament that linked the "messianic" persons of the one like a son of man, the Davidic Branch, and the Servant of YHWH (including the endowment of the latter two with the Spirit), evidenced in part by the image of the sword in the mouth of the one like a son of man in Revelation 1:16 and by the identification of the slain and resurrected Lamb as "the root of David" in Revelation 5:5-6. [ABSTRACT FROM AUTHOR]

This article provides a reconsideration of Frank Herbert's dystopic perspective, through the careful analysis of Dune and Dune Messiah, the best-selling science fiction novels. Narratively unveiling the detrimental impact of colonizing imperialism motivated by religious doctrine, Dune and Dune Messiah compel their readers to denounce conceptions of the religious and the spiritual preventing the respectful formation of the human body, mind, and spirit and opposed to evolutionary understandings of the universe, biosphere, and human history. Dune and Dune Messiah offer critical principles and resources to produce emancipating notions of the human and spiritual practices contributing to the emergence of a more ethically and ecologically sustainable society and world. [ABSTRACT FROM AUTHOR]

After Christ's death upon the cross, the gospel of Matthew is the only one that preserved a tradition about the opening of the graves and the resurrection of the saints (Mt 27:51-54). According to context, this resurrection of the Old Testament saints diverges from the concept of Christ as the beginner of the general resurrection. The article scrutinises the history of interpretation in patristic literature, modern commentaries, and the ideas of resurrection in early Judaism and Christianity. The author argues that here the gospel may preserve an ancient tradition about the victory of the Messiah which was further corrected to converge with the post-easter tradition about Jesus who was resurrected after three days. [ABSTRACT FROM AUTHOR]

Copyright of Kobe College Studies / Kobe Jogakuin Daigaku Kenkyujo Yakuin is the property of Kobe College Research Institute 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 Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) 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.)

Throughout the church's history, the debate on Christology has been an important and controversial topic. One is about the Divinity and humanity of Jesus, which has been a long debate in the history of Christianity. Jesus' divinity and humanity are essential because they relate to the foundation of the believer's faith. In addition to the debate about the Christology of Jesus among Christians, there is another debate among the Jews about the person of Jesus himself, namely that Jesus is not the Messiah. Although many biblical texts have been used to defend the issue of Christology, there are still other biblical texts that have not been studied as a basis for discussing the issue. The purpose of this study is to add primary biblical references to the apologetics of Christology. The biblical basis for examining the nature of Godliness and humanity and the Messiahship of Jesus is the Gospel of Mark 9:2-13. The method used is the exegesis method. This method is suitable for finding a clear meaning of the word to be analyzed. The result of this study is that the words Transfigured (metamorphoo) , Son (huios), and Man (anthropos) explain that Jesus is a true man and a true God and as Heir, that is, the anointed Messiah of God.

The correspondence between Charles Jennens and Edward Holdsworth includes criticisms by Jennens, sometimes trenchant, of Handel's setting of the text in Messiah. A fresh detailed examination of the musical sources, building on work previously presented in Music & Letters , has revealed more specific evidence for the substance of Jennens's criticisms. Handel's performing score of Messiah has a large number of alterations to the verbal text by Jennens, and further alterations are found in a manuscript score of the oratorio from his library. By putting together the musical and documentary evidence it is possible to assess when Jennens made these alterations, the effect that they may have had on Handel's performances, and the extent to which Handel accepted or rejected his librettist's suggestions or demands. These matters are particularly relevant to Handel's first London performances of Messiah , in 1743 and 1745. Although most of the accessible evidence concerns the verbal text and its setting, the musical sources also provide a few clues to Jennens's criticisms of the musical composition. The article presents comparative transcriptions of passages in 'I know that my Redeemer liveth' as found in Handel's autograph, Jennens's score, and Walsh's editions, with interpretation of the differences in the light of Jennens's comments. It also suggests that the 'Aylesford' copies of Messiah , taken together, reveal Jennens's preferred scheme for the movements of the oratorio. [ABSTRACT FROM AUTHOR]

The sixteenth- and seventeenth-century Transylvanian Sabbatarians represented one of the most radical form of the Reformation whose only retained doctrinal link to Christianity was belief in Jesus. By the mid-nineteenth century, even this last doctrine dropped out of their faith and they officially converted to Judaism, thus founding the only proselyte congregation in contemporary Europe. They were immediately suspected of having ulterior motives for their conversion, and in the twentieth century, accusations proliferated of deliberate Jewish proselytizing and bribery. Here, we go back to the beginnings and search the Sabbatarians' earliest texts for the original, theological grounds that they themselves asserted. The working hypothesis is that analysis of this key article of faith, belief in Jesus, is sufficient to mark out the later course of the Sabbatarians' theological development. The interpretation of the messianic mission and tasks clearly indicates which side the Sabbatarians would lean to in the course of their several centuries of balancing between Christianity and Judaism. [ABSTRACT FROM AUTHOR]

The American Puritan minister Increase Mather's first publication, The Mystery of Israel's Salvation (London, 1669), originated in a series of lectures he delivered in Boston in 1666 and early 1667. These lectures were occasioned by reports that the twelve tribes of Israel were returning to Palestine under the inspiration of the self-styled messiah Shabbetai Tzvi (d. 1676). This essay explains why Mather and those Anglo-American Protestant contemporaries who shared his vision of the millennium were intrigued by Shabbetai even though they remained convinced that Jesus was the messiah; and why other Protestant contemporaries disliked this particular form of millennialism, which is sometimes termed Judeocentric millenarianism or Judeocentrism. Judeocentric millenarianism was controversial because it explicitly elevated the twelve tribes, upon their miraculous and massive conversion to Christianity, to a position of millennial superiority over gentile Christians. The essay also addresses an important point of chronology: the Sabbatian movement collapsed (but did not vanish entirely) following Shabbetai's conversion to Islam in mid-1666. Mather edited his lectures for publication after he learned of the movement's collapse. Thus his Mystery of Israel's Salvation was not a transcript of his lectures. [ABSTRACT FROM AUTHOR]

The "messianic secret" in the New Testament refers to instances where Christ instructed his followers to keep silent about his identity. While contemporary studies on the messianic secret have predominantly employed the historico-critical method, the Early Modern Period witnessed diverse interpretations that focused on edification and moralization. These interpretations emphasized the concealed Messiah's identity, the act of revelation, and the duty to transmit the divine message as inseparable aspects of the Christian faith. The primary objective of this study is to explore the development of messianic secret interpretations in the first half of the sixteenth century. The study aims to address key questions such as: How were Jesus's injunctions to silence interpreted? How did these interpretations shape biblical readings, preaching practices, and the evangelical mission? Did they impact the definition of the Church? Through a comparative analysis, this study examines the interpretations of three relatively contemporary authors – Gabriele Biondo, Otto Brunfels, and Celio Secondo Curione. It argues for the interconnectedness between biblical exegesis, preaching, the audience, theological concepts like predestination, holy remnant, and salvation, as well as the organization of the Church. Ultimately, this research demonstrates that diverse interpretations of Jesus's actions and the messianic secret were rooted in changes in exegetical methods, the definition of the Church, and the understanding of the salvific message conveyed by Christ. [ABSTRACT FROM AUTHOR]

This book review discusses Mark Nartey's study on the construction of the Unite or Perish myth in the rhetoric of Kwame Nkrumah, Ghana's independence leader. Nartey uses Critical Metaphor Analysis and Discourse-Historical Approach to analyze Nkrumah's resistance discourses against colonialism and neo-colonialism, focusing on the construction of four myths: the Conspiratorial Enemy, the Valiant Leader, the Noble Revolutionary, and the Messiah. The book argues that Nkrumah's anti-imperialist rhetoric is motivated by the need for a Union Government of Africa. The study also examines Nkrumah's use of language to construct the West as Africa's enemy and to mobilize support for his populist agenda. The book makes a valuable contribution to the understanding of political myth-making and decolonization processes in Africa. [Extracted from the article]

The third rebbe from Vizhnitsa, Israel Hager, is one of the most influential Hasidic leaders of the first half of the 20th century. He had tens of thousands of followers in Bukovyna, Transcarpathia, the northern regions of Romania and the eastern lands of Hungary. Even during his lifetime, he was recognized by his followers as a figure comparable to the founder of Hasidism, Israel Baal Shem Tov. At the same time, r. Israel is among the little-studied leaders of Hasidism, which highlights the relevance of the proposed study. One of the main topics in the teachings of R. Ha- ger is the substantiation of the leading principles of the tzaddik's authority over the Jewish com-- munity. According to his views, the perfection of the soul and the ability to magically influence on the world are not sufficient conditions that oblige people to obey the will of a spiritual leader. Only caring for his followers gives the tzaddik the right to decide the fate of the believers. He re- solutely rejects the right to be led by ascetics devoted exclusively to the personal service of the Lord or those who behave like kings who are difficult for the common people to reach. A true leader must be open to all people and concerned about their needs. This is what gives him power over the community and, in general, over the whole world. R. Hager shared the common opinion in Hasidic circles about the community's responsibility for the lifespan of a tzaddik. However, he did not support the idea of his contemporary and admirer, Chaim Elazar Shapira, that the community should seek immortality for its leader. According to the views of the Vyzhnytskyi Rebbe, the soul of a tzaddik, thanks to the care of ordinary believers, eventually reaches a high level incompatible with existence in the material world. But even in heaven, the tzaddik continues to take care of the fate of his Hasidim and to lead them. In this way, the concept of the tzaddik's comprehensive power over believers in the earthly and afterlife worlds is substantiated. In this context, R. Hager examines the doctrine of messianic liberation. It is mainly devoted to the possibility of tzaddiks to use the power of the Messiah to help people in the present life. Most modern resear- chers reject G. Scholem's concept of neutralization of the messianic idea in Hasidism, but in rela- tion to R. Hager it turns out to be correct. [ABSTRACT FROM AUTHOR]

While praise of the righteous is endemic in both Jewish and Christian Scripture, its application to named individuals is remarkably rare throughout. In the New Testament, it is reserved for pre-Christian saints and especially for Jesus himself—most clearly in Acts. Responding to the suggestion (by Richard Hays and others) that 'the Just' was specifically a messianic title, the article shows instead that its application to figures like James the brother of Jesus and Simon the son of Onias II documents part of a development toward the rabbinic usage of the Tzaddiq. The Just is a typically retrospective honorific designating a rare observant and pious person, possibly suffering and persecuted but divinely vindicated and endowed with charismatic qualities, who facilitates mediation between God and human beings and helps sustain the world. [ABSTRACT FROM AUTHOR]