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Zhongfeng Huang

It is not a coincidence that both Shakespeare and Bergman, one sage in drama and the other in film, depict old age in their marvellous works King Lear and Wild Strawberries respectively. To a considerable degree, both masterpieces concerning old age share striking similarities. Both Lear and Isak are suffering from alienation from their children and/or parents. However, threatened by impending death and plagued with a sense of guilt, both old men feel compelled to look back and reevaluate their past life. To put it another way, accidental incidents kindle the dying protagonists’ thoughts over their past life of isolation and suffering, which provokes a journey of self-discovery and self-recognition, and finally leads to the realization of their faults. This motivation advances the process of self-transformation and a profound understanding of the essence of life, which paves the way for them to seek forgiveness and come to terms with their family members. Consequently, this chapter attempts to discuss the similar theme of redemption in both King Lear and Wild Strawberries from three aspects: the portrayal of old age, the course of gaining self-knowledge, and the final reconciliation and redemption. It argues that the theme of reconciliation and redemption in old age through suffering is prevalent and exigent in these two works. The journey of human suffering, which is physical, mental and psychological for both Lear and Isak, is a means of learning to understand and love, which advances the dying protagonists’ re-evaluation, self-discovery, self-recognition and self-transformation, and leads to their efforts to pursue forgiveness and finally redemption.

Debra J. Mumford

© Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/027209611X575023 Pneuma 33 (2011) 218-236 Rich and Equal in the Eyes of Almighty God! Creflo Dollar and the Gospel of Racial Reconciliation Debra J. Mumford Associate Professor of Homiletics, Louisville Seminary, Louisville

Grace, Reconciliation, Concord

The Death of Christ in Graeco-Roman Metaphors


Cilliers Breytenbach

How did the first Christians interpret the death of Christ? The answer lies within the earliest Christian documents, primarily within the Pauline letters. Before the users of a modern language could hope to come near an adequate description of what was expressed in these Greek texts of the first Christians, they have to deconstruct layers of later dogmatic interpretation. They need to keep to descriptive terminology reflecting the Greek of the sources and to trace the origin of the metaphoric language early Christians like Paul used. This volume sets out to construct some of the Jewish and Greco-Roman patterns of thought which were initially utilised to express the meaning of the death of Christ.

Created and maintained by the Library of Congress, African and Middle East Division , and part of the LC’s ‘Portals to the World’, this guide provides a selected sampling of online information resources dealing with reconciliation processes in African nations. The ‘Portals to the World’ Web project

nonviolence and reconciliation. IFOR has observer and consultative status to the United Nations ECOSCO and UNESCO organisations. International Coordinator: Lucas JohnsonInternational Fellowship of Reconcil...

Lübbert, Konrad

The International Fellowship of Reconciliation (IFOR) is an international, spiritually based movement composed of people who, from the basis of a belief in the power of love and truth to create justice and restore community, commit themselves to active nonviolence as a way of life and as a means of

Miklós Tomka

© Koninklijke Brill NV, Leiden, 2009 DOI: 10.1163/157338309X442272 Mission Studies 26 (2009) 31–44 Religious Identity and the Gospel of Reconciliation A Central European View Miklós Tomka Director of Hungarian Center of Religious Research E-mail: Abstract Religion

Charles Parker

PILGRIMS' PROGRESS: NARRATIVES OF PENITENCE AND RECONCILIATION IN THE DUTCH REFORMED CHURCH CHARLES PARKER Saint Louis University ABSTRACT Historians over the past twenty years have utilized consistory records to analyze long- term patterns of illicit behavior and church punishment in Reformed


Laurence Decousu


Ce chapitre montre la continuité du rituel à l’égard des Donatistes également. Il présente d’abord l’apport de la documentation canonique en matière de réconciliation des Donatistes, laïcs et clercs, en Afrique aux IVe et Ve siècles. Il souligne ensuite l’apport précieux d’Augustin pour éclairer les principes pneumatologiques qui gouvernaient la réitération de l’imposition des mains associée au don de l’Esprit dans la réconciliation des séparés et des pénitents. Ces principes s’expliquent par une conception de l’effusion de l’Esprit très éloignée du modèle scolastique élaboré à l’époque médiévale : pour l’Église ancienne, la communication de l’Esprit avec ses dons résulte de l’immédiateté d’un agir divin libre et souverain ; elle n’est pas le fruit d’une transmission résultant d’un rite agissant ex opere operato accompli une fois pour toutes. L’imposition des mains, rappellera Augustin, « n’est qu’une prière » ; et d’ailleurs, « on peut la réitérer ». Les rites du culte chrétien ne sont pas considérés comme l’assurance ou la garantie d’un don effectif de l’Esprit. Les usages de l’Église ancienne dans la réconciliation des pénitents montrent comment la perte de l’Esprit par le pécheur conduisait à prier pour une nouvelle initiative de la part de Dieu, consistant en une réédition du don de l’Esprit en faveur du pécheur repenti. Enfin, comme pour les Novatiens, on note aussi qu’aucune onction n’était pratiquée dans la réconciliation des Donatistes : ni en Afrique, ni en Gaule, ni en Hispanie (hormis Barcelone), ni à Rome.

Pavle Aničić

Transitional justice is an approach of achieving justice in times of transition from conflict or state repression. The new established democratic regimes are facing the dilemma of satisfying the justice without causing any damage to the process of transition. Many democratic regimes have sufficient capacity to deal with the violent past using mechanisms of punitive justice. However, there are also democratic regimes which choose not to perpetuate the violent inclinations of the past to avoid causing the potential outbreak of new conflicts. Revealing the truth about committed crimes, identifying and bringing to justice those responsible for committed crimes, preventing future crimes, restoring the dignity of the victims, and stimulation of reconciliation and peaceful coexistence, are the main goals of transitional justice. Achieving these goals promotes the concept of transitional justice and its full range of mechanisms and processes, both judicial and non-judicial. The issue I am occupied with is the significance and role of forgiveness within this concept. Are scholars of transitional justice at all intrigued with forgiveness? Does forgiveness play any role in the fight for a fair transition? Special emphasis is thereby placed on the possible compatibility between effects of transitional justice and forgiveness.