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von Ingbert Naab [OFMCap] ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- Biogr. 3073 y

Von Reinhard Mumm ; Enth. außerdem: Türmerlied / Emanuel Geibel ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- H.un.app. 170 o

Neal King discusses his new book: The Passion of the Christ, about the controversies surrounding the 2004 film of the same name. The Passion of the Christ was the cinematic event of 2004. In the year leading up to its release it inspired one of the fiercest controversies, and perhaps the most significant exception to rules limiting the distribution of film violence and blood-letting, since the late 1960s. The film's unflinching depiction of the torture and crucifixion of Jesus was praised and deplored in equal measure as either scaling unprecedented heights of reverent iconography or plumbing new depths of gratuitous violence. At the same time, it provoked a nationwide storm of controversy for what many saw as its anti-Semitic portrayal of Jewish religious leaders. Neal King's study of the controversies over The Passion of the Christ explores how conservative Christians united in support of Mel Gibson and in opposition to liberal, secular and Jewish critics. The resulting public battle in the US over the editing and rating of this film generated more controversy than over any other film in recent cinematic history. By chronicling the publicity campaign that made this film the highest grossing independent production of all time, King reveals how Gibson deployed tactics that date from the days of silent movies about Jesus and the Jews. In a close look at debates over the film's classification, he shows how religious groups inspired ratings boards, media watchdogs and government censors worldwide to break their rules and guidelines about violence and the depictions of prophets and other religious figures. Finally, study of the film's narrative and visual style shows how the choices made by director, cast and crew contributed to the biggest argument over Hollywood and anti-Semitism in decades, and how longstanding patterns in the production and marketing of stories of Christ helped one filmmaker to turn his statement of faith into a partisan, blockbuster event. ; Video. 41:45

This study was undertaken as an attempt to evaluate and possibly correct some recent interpretations of Christ's person and work. Much of theology today has left the impression that Christianity is just another agency of good will to fight against social, political and eco­ nomic injustice in the world. Accordingly, the motive behind much of contemporary theological discussions has been to challenge the church to join in what is often called the "humanization" of man. It is our position that Christology occupies the pivotal position in any facet of Christian theology. In fact, it performs normative functions for the rest of theology. Consequently Christian theology hinges on the proper understanding of Christology. We maintain that an inadequate appreciation of Christ's person and work is at the root of the theological defections which we mentioned above. There are perhaps two major misconceptions in the Christology of today. One body of teaching assumes that a "Christ-Principle" is present in all religions, and therefore it is not necessary to verbalize the New Testament gospel in all situations. The second is a secularized version of theology which interprets Christ as "the man for others," "the New Humanity" and "the Liberator." Is there a Scriptural solution to the problems raised thus far? Are the propositions articulated in the New Testament sufficient for a thorough understanding and appreciation of God's concern for His creation? What are the implications of the Christ-event for our present­ day existence as individuals and as Church? These questions should find their answers in our study of the Cosmic Christ as revealed in Paul's letter to the Colossians. This study has two focal points. The first is to establish the historical context of the research. For this purpose we will center attention on the Christological issues in contemporary theological thinking as well as in some recent official church pronouncements. These analyses will indicate that a growing indifference to taking the incarnation of Jesus Christ seriously is the greatest danger in theology today. A detailed exposition of all the pertinent statements is not within the scope of the present study. For the sake of convenience in the second chapter we will present the Christological viewpoints of some selected theologians. With a view to understanding the influence of these approaches to Christology in the life of the church we will examine the teachings of the World Council of Churches and the Roman Catholic Church since the Second Vatican Council. The second point on which this study will focus is to propose a Scriptural solution by which the issues raised thus far may be evalu­ated and corrected. For that purpose, we will provide an analysis and a synthesis of the great Christology of Paul's letter to the Colossians. We will deal specifically and only with Colossians since it contains a "description in verses few but almost intolerably weighty of Christ and of his position in relation to the universe and the church." In the third chapter we will deal with the historical setting of the epistle to Colossians and analyze the key Christological statements in the letter. By way of procedure we will deal with the apostle's background in Judaism and also try to understand the nature of the Colossian heresy. Then we will proceed to conduct an exposition of Paul's description of Christ as Lord of all creation and head of the church. In the chapter on a synthesis of Colossians 1:15-20 we will indicate that Christ is the source, the means of existence, and the goal of everything that has been created. We will also attempt to show that the church has a unique place in all of creation, and that, therefore, it is not just another agency busy with spreading a secular kind of good will. In the church the great mystery of God's eternal plan of salvation is revealed as the gospel is proclaimed and the forgiveness of sins is received. These two focal points of our study, it is hoped, will merge into one in the fifth chapter, where we will test the conclusions of the second chapter against those of the third and fourth chapters. For that purpose we will briefly discuss some current ideologies such as secularization, humanization, the theology of liberation and indigenization which govern much of contemporary theological thinking. Then we will work toward a positive statement of the identity of Jesus Christ and his work of redemption. We will also analyze the biblical concept of the kingdom of God because that is the umbrella concept with which much of contemporary theology and ideology work. With these ideas as background, we have then developed the theme of the cosmic Christ. This study is conducted on the conviction that it will help in a small way to combat also the present-day teaching of universalism which plagues particularly the so-called "Third World Theology." The task of the theologian is to narrate the mighty acts of God in Christ. Jesus Christ is the means by which God chose to reconcile the world unto Himself. It was through his cross and resurrection that God conquered sin and its consequences once and for all. It is our position that the New Testament does not describe Jesus as the bringer of a new humanism. Rather, in the sacred writings we meet the pre-existant Son of God who became flesh to redeem humanity from eternal damnation. This redemption is appropriated to the individual in baptism by faith. He must always remember that it is God who saves man. We will note that there are few clean choices left in theology today. The very foundation of Christian theology is being destroyed as the person and work of Jesus Christ are vehemently attacked by way of distortion and misrepresentation. We contend that the formulation of wrong Christologies which we shall attempt to evaluate and correct in this study is the result of an incorrect understanding of sin, salvation and the church. The present study does not deal with the Christological view­ points of "process theology," "black theology" or "the theology of hope." These items merit separate studies in and of themselves. Furthermore, recent interpretations of sin and of salvation may be explored as in­ dependent areas of research. Much work needs to be done on the specific question of the relationship between philosophy and theology as these apply to Christology. Attention must be given also to the difficult task of setting some Scripture-based criteria for comparing different religions of the world. It is hoped that such studies will in some small way help to solve the present day confusion of God's revelation and His unique act of redemption in Christ.

Friedrich Rittelmeyer ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- H.un.app. 187 k

Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- Jud. 19

Religious pendants. Jesus Christ and cross. File 1: Broken cross, penny for size. File 2: Broken cross ; https://scholarworks.utrgv.edu/mhinojosa/1142/thumbnail.jpg

We need to discover Jesus Christ in the heart of human cultures. Though distinct from the reality of culture, Christ is not separate from it. Our contention is that Jesus Christ is not exclusive­ ly above, against or o f the cultures. He is not a paradox in relation to cultures or a transformer o f the cultures in the strict sense. He is within the cultures. No one can separate authentic human culture from him. So the relationship of Christ and culture is neither dualis- tic nor paradoxical. It is non-dualistic in the sense that Christ cannot be separated from culture even though it cannot be identified with him. Everything authentic in culture is Christie. Whatever is nega­- tive and dehumanizing, whether systems or structures of injustice, oppression and dehumanization whether it is social, religious, or political, is not authentically cultural. With him culture is already transformed. Therefore, the mission of those who believe in him is to discover the transformation he brought about in the culture by his becoming a part of it and to actualize it so that both humans and their world will become what they are called to become and find their destiny.

The mechanisms for linking people to their gods have much in common with the mechanisms of their relationship with music. Thus, human beings are left to act by 'an object' to which they confer the capacity to act autonomously (agency) while themselves producing the latter's fugitive presence. Music composed and interpreted by men acts on them in a way similar to how God can act in the world; that is to say, by means of a system of actions, know-how and objects through which these intangible or non-human 'things' are attached to the real world [1]. Both music [2] and divin have the power [3] over the production agents of their presence in the world, through a fabric of heterogeneous mediations by men: they are able to take them into action, inspire them, transmit emotions to them and subjuguate them with a taste of rescursivity; all this regardless of their patented creators. In their immateriality and invisibility, they offer the possibility of being thought of as agis 'objects' and acting independently of the action of those who act first. Similar in theory, they are also linked in practice in pentecôtist and Christian rite in general. Is it a measure that takes place without music or singing around the world [4]? Do the believers feel God's presence at the strongest when music is at its culmination? ; International audience ; The mechanisms for linking people to their gods have much in common with the mechanisms of their relationship with music. Thus, human beings are left to act by 'an object' to which they confer the capacity to act autonomously (agency) while themselves producing the latter's fugitive presence. Music composed and interpreted by men acts on them in a way similar to how God can act in the world; that is to say, by means of a system of actions, know-how and objects through which these intangible or non-human 'things' are attached to the real world [1]. Both music [2] and divin have the power [3] over the production agents of their presence in the world, through a fabric of heterogeneous ...

Der krieg und Gott, von M. Glage.--Der krieg und die sünde, von K. Reimers.--Der krieg und gnade, von Pastor Pfeifer.--Der krieg und der glaube, von M. Schlunk.--Der krieg und die liebe, von K. Reimers.--Der krieg und unsere hoffnung, von F. H. Hintze.--Der krieg und du, von M. Glage. ; Mode of access: Internet.

Dieser Aufsatz erschien zuerst 1999 in der Zeitschrift "KAS-Auslandsinformationen" und beschäftigt sich mit den gewalttätigen Übergriffen gegen Christen und christliche Einrichtungen in Indien. Diese haben zwar auch weltweit, vor allem aber in Indien selber sehr viel Beachtung gefunden. "Christ sein als ein Verbrechen", lautete die Überschrift in der Times of India am 8.1.1999, und im Untertitel hieß es: "Die Staatsbürgerschaft wird ans Kreuz geschlagen". Der vorliegende Beitrag versucht nicht nur, den tagespolitischen Erklärungen, sondern auch den tieferliegenden Ursachen nachzugehen.

Among the many slogans and words which fascinate modern people is the term "communion-koinonia". It reflects the deepest aspirations of us all. We earnestly seek this fellowship instead of continual enmity, mistrust and bloodshed. Communion is the particular concern of Christians, divided as we are, and unable as yet to reach a satisfactory consensus on the essentials of our faith. There is a secular parallel. to this: The European states, after the collapse of Marxism, have sought more unification, monetary., political, educational, social, while keeping their separate identities, inherited cultures and faith. ; N/A

World power: the empire of Christ.--Shattering the nest.--Alliance and entente: the solidarity of the race.--A place in the sun: the God of history.--The day! The day! The nemesis of justice.--A scrap of paper: the morality of nations.--Blood and iron: the immorality of militarism.--Treason to culture: the marks of progress.--Peace with honor: the foundations of peace.--To a finish: the brotherhood of man. ; Mode of access: Internet.

In the Theologico-Political Treaty Spinoza makes several criticisms of haemorrhagic prophetia: it proved unable to formulate clearly the very simple moral rules necessary for obedience and salvation. These criticisms are also accompanied by a relative apology of Christianity or, more precisely, of its founder, Jésus-Christ. Christ would have succeeded where the entire prophetic tradition had failed before it, that is to say, that he conceived God in an intellectual way and, as a result, managed to enact divine law in simple language, intelligible to vulgar. In this article we offer a comparison between Christ and prophets. First, it will be necessary to see how christic knowledge supersedes prophetic knowledge, and then try to clarify the exact consequences of this epistemological ascendant for Christ. ; Dans le Traité Théologico-politique, Spinoza formule plusieurs critiques à l'endroit de la prophétie hébraïque : celle-ci se serait avouée incapable de formuler clairement les règles morales, pourtant fort simples, nécessaires à l'obéissance et au salut. Ces reproches se doublent par ailleurs d'une relative apologie du christianisme ou plus exactement de son fondateur, Jésus-Christ. Le Christ aurait en effet réussi là où toute la tradition prophétique avait avant lui échoué, c'est-à- dire qu'il a conçu Dieu de manière intellectuelle et, de ce fait, est parvenu à énoncer la loi divine dans un langage simple, intelligible au vulgaire. Dans cet article, nous proposons une comparaison entre le Christ et les prophètes. Il s'agira d'abord de voir en quoi la connaissance christique supplante la connaissance prophétique, pour ensuite tâcher de préciser quelles sont, quant à la personne du Christ, les conséquences exactes de cet ascendant épistémologique.

REDE ÜBER DEN AUFBLICK DES CHRISTEN ZUR GÖTTLICHEN VORSEHUNG BEI DEN GEGENWÄRTIGEN KRIEG Rede über den Aufblick des Christen zur göttlichen Vorsehung bei den gegenwärtigen Krieg ([1]) Titelseite ([1]) I. Wir sehen meine Christen! (5) II. Ehe die traurigen Zeiten einbrachen, welche Jesus nach dem heutigen Evangelium vorhersagte, hatte die Verbreitung seiner Lehre den besten Anfang genommen. (9) Einband ( - )