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points of departure for my life-long self-study. Earlier in the introduction, I raised a series of questions about Kuchipudi dance. These questions overlap and intertwine with one another. My research questions focus on the Kuchipudi (Uma, 1992) dance tradition itself and experiences of the East and

In: Confronting Orientalism
Author: Teresa Okure

, drawing life from him and living as he lived, in the hope of sharing his victory over sin and death. Th eir concern with the historicity of Jesus of Nazareth lay in its unique signifi cance for their own lives. Th is itself was rooted in the belief that Jesus’ own life eff ected a radical change in

In: Handbook for the Study of the Historical Jesus (4 vols)

these two instances of the verb will be presented against the background of a cognitively motivated account of the verb's overall semantic structure. To this end, I shall analyse the conceptual models which are organised lexically by the verb, in other words, I shall study the ways in which people

In: Job 28. Cognition in Context

in John Dominic Crossan’s reconstruction of the historical Jesus, for example: Th e Historical Jesus: Th e Life of a Mediterranean Jewish Peasant (San Francisco: Harper, 1991). See also Richard Valantasis, Th e Gospel of Th omas (London: Routledge, 1997), 177–180; Stevan Davies, Th e Gospel of Th

In: Handbook for the Study of the Historical Jesus (4 vols)

composed the fi rst “life of Jesus”: his Das Leben Jesu (Th e Life of Jesus).3 Th e worship of Jesus was shift ing in many cities in the West to a quest for what can be known reliably about the Jesus of history. Th e Old Quest (1738–1906) was clearly motivated by theologi- cal concerns. Many of the

In: Handbook for the Study of the Historical Jesus (4 vols)
Author: Gerd TheiSSen

therefore take a little time to interpret the image and comment on it. What ditch is this, and what are its dimensions? It is the ditch between historical knowledge and faith. Faith is absolute certainty, a courage for life and for death, which is based on the person of Jesus and bears the imprint of

In: Handbook for the Study of the Historical Jesus (4 vols)

that Hinduism is a polytheistic religion. Second, I feel a sense of Oneness as I live my life as a Hindu, which corresponds to a Hindu metaphysical view that there is One Supreme Being who manifests in different forms, at different times, for different purposes. Those who do not understand Hindu

In: Confronting Orientalism

of dogma could be stripped away to reveal a more human Jesus, a Jesus more believable by ‘modern man.’ Th e fi rst to pose the antithesis between the historical Jesus and the Christ of faith in these terms was D. F. Strauss2 in his sharp critique of Schleiermacher’s Life of Jesus.3 Schleiermacher

In: Handbook for the Study of the Historical Jesus (4 vols)

by an ascending central government. In Jos. 13-21, the tribes are a living political unit; in Ezek. 48, they are a deliberate attempt to recreate the archaic per- iod in Israel's history. This deliberate patterning of the fu- ture allocation on the past fits nicely in the theology of a prophet who

In: Theology of the Program of Restoration of Exekiel 40-48
Author: Heinz Giesen

orientated to God. When the poor widow gives away everything, even her life,89 she shows that she is “a living example of the carefree attitude which trusts in God’s loving care.”90 And her action should also be seen as fulfi lling the commandment to love one’s neighbor, since Jesus has just taught the

In: Handbook for the Study of the Historical Jesus (4 vols)