Cross Of Christ Research Articles

A Life Haunted by the Cross of Christ: Terrence Malick's Portrayal of the Role of Iconography and Art in the Life of Franz Jägerstätter

A Life Haunted by the Cross of Christ: Terrence Malick's Portrayal of the Role of Iconography and Art in the Life of Franz Jägerstätter

Męczeństwo Sługi Bożego Jánosa Esterházyego i tego dzisiejsza interpretacja

The text discusses the fate of János Esterházy, an aristocrat and activist of the Hungarian minority in Czechoslovakia. Arrested in 1945 and deported to the Soviet Union, he returned to Czechoslovakia in 1949. Pardoned from the death sentence, he spent the rest of his life in prison, where he died of exhaustion in 1957. The essential part of his life (?) is his deep inner spiritual transformation, which took place in the most difficult period of his life. It led to the search for the meaning of suffering in the cross of Christ. Its fruit was a steadfast attitude of forgiveness and reconciliation in the spirit of mercy, confirmed by numerous accounts.

South Africa is in need of God’s Wisdom

In 2022, South Africa’s president was accused of corruption (Bloomberg, 2022). South Africa is in a deep political crisis and urgently in need of solutions as South Africans have had enough of the incompetence, indecency and selfishness that defines the leadership of the country (Brkic 2022). Theft, corruption, violence, murder, and other forms of crime in South Africa play a role in the crisis. Sociologist Heinecken (2020) says that violence is facilitated by lawlessness, corruption of the justice system, police brutality, and “an ideology that embraces … the use of violence as normal and desirable”. Psychologist Samenow (2022) says crime results from people’s thinking patterns. South Africa thus needs new thinking patterns. In 2012 (News24), former president Zuma acknowledged that South Africa needs wisdom. In 2016, after the “Save SA March”, SA religious leaders prayed inter alia for wisdom for South Africa (News24Wire 2016). South Africa is in dire need of wisdom. Wisdom is an attribute of God, and all human wisdom originates from God as His wisdom is a communicable attribute. Paul’s first letter to the Corinthians is addressed to a Christian church in Corinth with unique challenges in their community and Paul was angry with the Corinthians for clinging on to human wisdom and clinging on to immorality and conflict and disputes. In an argument in the letter-opening, Christ is presented by Paul as the wisdom of God. Paul states a contrast between human wisdom and the cross of Christ, between worldly patterns and the Christian message. What does God’s wisdom look like? James 3:17–18 gives seven characteristics of God’s wisdom: pure, peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. This article offers a reading of 1 Corinthians and James with a focus on God’s attribute of wisdom and how wisdom from God can benefit South Africans.

In the quest for historical Lisbon through 17th century Millefiori glass

Being Lisbon one of the world’s most important trading port and a place where historical documents attest the presence of at least four glass furnaces working between the 16th and 17th centuries, the authors decided to investigate one of the most luxurious coeval glass decorative techniques (millefiori) found in Lisbon to try to understand the trade route and raw-materials provenance of these artefacts.For this work, two Lisbon archaeological contexts were selected: Largo do Chafariz de Dentro (LCD) and Santana Convent (LCS) due to their significant amount of interesting millefiori fragments (eight fragments) and the presence of production waste (one in LCD and three in LCS). The analysis, comparison and discussion of glass production waste (PW) and archaeological glass artefacts will be carried out for the first time.For this work, macroscopic and microscopic observations were combined with the chemical characterization of colourless and coloured glass to make the morphological characterization and to determine which raw materials were employed in its production. The chemical characterization was made by using laser ablation inductively coupled plasma mass spectrometry (LA-ICP-MS) to obtain the major, minor and trace elements composition, including rare earth elements (REE).The chemical composition of the selected samples revealed that all the millefiori glasses are of soda-lime-silica type (part of them made with Levantine ashes and the other part with barilla) while the glass type of PW is was not attributed.Regarding the Lisbon millefiori glass fragments, there is a notable relation between the concentration of major components associated with the silica source, namely SiO2, Al2O3 and TiO2. Moreover, upon analysing the geochemical patterns exhibited by the production waste found in LCS context and comparing it with the pick-up glass fragments, a consistent trend emerges, implying that both were made by using either the identical silica source or, at the very least, a closely related silica source. For this reason, the possibility of a Portuguese local production may be proposed, especially when some decorative patterns are clearly from Portuguese inspiration (e.g. caravel and cross of Christ), while the authors admit that more data analysis is still required to prove this hypothesis.

Athanasius’ Physical-Substitutionary Theory of Atonement & the Agikuyu Christians’ Fear of Kirumi

This research article sets out to explore Athanasius’ physical-substitutionary theory of atonement, and eventually demonstrate how it can be a remedy for the Agikuyu fear of kirumi (curse). This will drive us to construct an existentialtranscendental theology of atonement. Through an analytical design, the research article will methodologically strive to retrace the curse from the Garden of Eden tree to the reversing of the curse on the tree - the Cross of Christ. In retrospect, this evangelistic-remedial work intends to generate the Agikuyu Christians’ deeper understanding of the Christian doctrine of atonement towards overcoming the fear of kirumi. Theoretically, thus, it employs existential-transcendentalism as the concept that guides the construction of an existential-transcendental theology of atonement towards addressing the Agikuyu Christians’ fear of kirumi.

Dominating Demons in the Old English Prose Acts of Andrew

Dominating Demons in the Old English Prose <i>Acts of Andrew</i>

Uwagi dotyczące miejsc kultu w okresie starożytności chrześcijańskiej

The Church Fathers’ view of Christian temples is linked to their Christocentric worldview, which was reflected in patristic biblical exegesis. The most important symbol is the cross of Christ. The Church Fathers refer to the cross and the quadrangle in connection with the four rivers that flow out of paradise and irrigate the church and the mountain. Noah’s Ark in the NT is a figure of the Church because it was formed from a square. Another ideal of a Christian temple is the Heavenly Jerusalem, whose length is equal to its width and which is a square. The plan of the early Christian Basilica often reflected the shape of the cross, which was placed in the geometric figure of a rectangle or square. A completely new element in such a plan was the T-shaped transept, which intersected the nave, or the always odd number of longitudinal aisles. Thus, the cross inscribed in a square, reflects the concept according to which the world is created for man, and man is born to sing God’s glory: outstretched arms (horizontal line) and straight body (vertical line) form a square. Numerous forms of circular cult buildings were also known. They were connected with the figure of the octagon and the symbolism of the numbers 8 and 100. The number 100 was a symbol of the highest perfection, as well as a symbol of the glory achieved by martyrs and virgins. This was reflected in the application of the principle of modus, species, ordo. In Christianity, geometric figures combine to create symbolism relating to Christ and the cross. It can be said that the thought of the Church Fathers had not only symbolic, but also practical significance for sacral structures.

Book Review: Accessible Atonement: Disability, Theology, and the Cross of Christ by David McLachlan

Book Review: <i>Accessible Atonement: Disability, Theology, and the Cross of Christ</i> by David McLachlan

Book Review: Accessible Atonement: Disability, Theology, and the Cross of Christ by David McLachlan

Book Review: <i>Accessible Atonement: Disability, Theology, and the Cross of Christ</i> by David McLachlan

Book Review: Accessible Atonement: Disability, Theology, and the Cross of Christ by David McLachlan

Book Review: <i>Accessible Atonement: Disability, Theology, and the Cross of Christ</i> by David McLachlan

The Evangelical Quadrilateral, I: Characterising the British Gospel Movement; and II: The Denominational Mosaic of the British Gospel Movement, by David Bebbington

A measure of the distinction achieved by David Bebbington in the field of modern British religious history is the article by Grayson Carter entitled ‘Evangelicalism’ in the fourth edition of the Oxford Dictionary of the Christian Church, published in February 2022. It begins with Bebbington’s definition of the four essential characteristics of Evangelicalism, internationally as well as in national contexts, as set out in his deservedly influential Evangelicalism in Modern Britain (1989; rev. ante, cvii [1992], pp. 747–8), a book which is the first item listed in Carter’s bibliography. An appreciation of those characteristics, namely the fundamental authority of the Bible, the emphasis upon the cross of Christ as the hope of salvation, the pressing need for the conversion of individuals and nations, and the duty of activism (mainly in the form of preaching, teaching and organising) has inspired numerous, perhaps most, subsequent studies of the subject. Since, as Carter’s article concludes, ‘throughout the world as many as one-third of all Christians could be regarded as belonging to this important tradition’, Evangelicalism remains a factor of international significance, and, by his research into its origins and development from the eighteenth century to the present day, Bebbington has illuminated the history of a very wide range of human activity.

Politische Sprache, Motive und Kritik im Galaterbrief: Eine Spurensuche

AbstractThe article analyses the Epistle to the Galatians with regard to textual elements that can be related to language or political performances in the imperium Romanum. To this end, political interpretations in research are first presented and critically discussed: the alleged persecution in Gal 6.12; gods, elements and the calendar in Gal 4.8–10; and the νόμος as Roman law. In a second step, political models of language and thought from the Roman imperial period in the Epistle to the Galatians are considered: the ‘present evil age’ in Gal 1.4; the idea of a new world-view through the concepts of the ‘Gospel’ and the ‘Son of God’; the cross of Christ as a break from the world; the turn of the ages in Gal 4.1–7; the new community according to Gal 3.28. A conclusion summarises the resulting new world-view and its consequences.

McLachlan's "Accessible atonement: Disability, theology, and the cross of Christ" (book review)

McLachlan's "Accessible atonement: Disability, theology, and the cross of Christ" (book review)

An Atoning Priority in the Hymns of Calvary and Gethsemane

An Atoning Priority in the Hymns of Calvary and Gethsemane

El sacerdocio en san Agustín: Communio y Confessio

The article addresses the theme of priesthood as communio and confessio, showing first of all how the priest must make his life a prolonged Eucharist by becoming not only the minister of the Eucharist, but also how his life must be transformed into bread broken and shared for his brothers and sisters. On the other hand, the union of the priest with the cross of Christ is highlighted, and the Augustinian image of the olive oil mill and the commitment to bear good fruit for God is developed. Following the text of Conf. 10:39, the importance of the priest living in union with Christ is emphasized. Communion implies a participation in the cross of Christ and the four dimensions of the cross of Christ according to St. Augustine and its implications in the priestly life are pointed out. The importance of the priest as an agent of communion and unity within the Church is also highlighted. All these ideas are illustrated with the figures of some of the most famous priests of universal literature.

What Does It Mean to Be a Catechist? The Ecclesial and Spiritual Profile of a New Ministry

What Does It Mean to Be a Catechist? The Ecclesial and Spiritual Profile of a New Ministry Bishop Dr. Franz-Peter Tebartz-van Elst (bio) When Pope Francis introduced his Motu proprio “Antiquum ministerum” to the Universal Church in May of last year, we, at the Pontifical Council for the Promotion of the New Evangelization, were aware that it would be most welcomed where a large number of catechists highlighted the Church’s vitality and their efforts to evangelize and catechize. This lay Ministry of Catechist requires an understanding of what is meant by catechesis. Our familiar word ‘echo’ is part of it and points to what catechesis is all about. The word catechesis is derived from the Greek expression “kat echein,” that is, to teach by word of mouth. Catechesis is like ‘rhythmic waves’ that touch us and make us become, in turn, ‘resonators’ for others. This is the original meaning of catechesis when used and understood in the transitive form. Later in church history, it also has been used in the intransitive form, which has emphasized the teaching of the content of catechesis. Both understandings are important. To be touched by ‘pulsating waves’ and to move others to open their hearts to the gift of faith by our personal witness is part of this ministry. Catechesis also means teaching and maturing in the faith1 by receiving knowledge so that we may not think too small of God and His grace. A faith identity assumes identification with the content of everything we believe, summarized in our creeds. The ministry of catechist entails both receiving and giving all that the faith holds within the tradition of our Church and turning always to the origin of our faith. Scripture, our living tradition, and magisterial teachings are some of the sources of our faith and catechists should be [End Page 5] immersed in their ‘undulating flow.’ These ‘solid waves’ lead catechists to a threefold awareness of their ministry. I. Catechists embrace the cross During my studies in the United States more than thirty years ago, I participated in the Rite of Election for Catechumens at the Holy Name Cathedral in Chicago. The songs of that first Sunday of Lent included one, I have never forgotten; part of its words are: “Lift high the cross/The love of Christ proclaim/Till all the world/Adore his sacred name.//Each newborn servant/Of the Crucified/Bears on the brow/The seal of him who died.” George W. Kitchin wrote this song in 1887 for the British Society for the Propagation of the Gospel in Foreign Parts. It has also been suggested that this hymn was inspired by the story of Constantine’s conversion to Christianity after seeing a cross with the inscription “In hoc signo vinces” (“in this sign you will conquer”). To accept and bear the crosses in our lives leads us to embrace the cross of the Lord Jesus Christ. The more we empathize with the sufferings around us, the closer we are to the cross of the Lord. Catechists who want to proclaim the Gospel must have touched Christ’s cross and personally bear “the seal of him who died.”2 The entire story of our faith includes the manner in which canonized saints and the “saints next door”3 have found their personal call and have identified with the cross. During the Rite of Institution in the Ministry of Catechist,4 a cross is given to each candidate. When catechists receive the crucifix during the liturgy of institution, it is a clear sign that they are called to touch the wounds of Christ. To bear a personal cross, united with the cross of Christ, enables us to carry the crosses of others. This communion makes catechists capable of witnessing, in words and in deeds, the content of our faith. “Lift high the cross” there, where life tends to pull us down, seems to be the strongest proof [End Page 6] of our confidence in the providence of the love of Christ. Bearing “on the brow the seal of him who died” inspires catechists to regard others with the eyes of Christ. This leads us to a second aspect...

Editorial

Editorial Raymond Studzinski, OSB, Editor There are times when it seems like evil, the demonic, is getting the upper hand in our world. We find ourselves asking what do we do in the face of staggering problems such as the invasion of Ukraine, mass killings in Nigeria, the United States and elsewhere, oppressive regimes curtailing freedom of citizens, and the perennial struggle for adequate food and shelter by so many? Some suggest that we are experiencing a pandemic of hate. As Carl Jung contemplated the horror of the holocaust and World War II, he was prompted to write The Undiscovered Self in which he invites everyone to confront their own shadow side, recognizing their own capacity for doing both good and evil, and to see the importance of religion in preserving humanity from being swept away by various cultural forces. Indeed, the Catechism of the Catholic Church in the section on the fifth commandment speaks of preserving peace by ensuring free communication among all, respect for the dignity of everyone, and an inclusive practice of charity and fraternity (CCC 2304). This teaching challenges us to forsake polarization and the pursuit of a vision of domination of one group over another Those engaged in the ministry of evangelization and catechesis are charged with bringing this teaching and the transformative power of the Gospel to a world in need of hearing that message and thus recovering hope. This issue of The International Journal of Evangelization and Catechetics highlights dimensions of evangelization and catechesis which can make a difference in a world in search of healing. Bishop Tebartz-van Elst of the Dicastery for Evangelization writes about catechists as compassionate ministers who through empathizing with the suffering around them identify with the cross of Christ and lift up those who are weighed down. Through their ministry of echoing the faith and of listening and dialogue, others are invited to a life of ongoing conversion. Catechetical formation implies moral formation. John Crossin in his essay reviews the work that has been done to understand moral decision-making. Piaget, Kohlberg, Gilligan, and Gibbs are among the scholars who have thrown light on how we decide what to do in pursuit [End Page 1] of moral values. Crossin shows how that work on moral decision-making is now complemented by studies on the importance of relationships and virtues in moral development. In the context of the loving relationships in the family the young acquire empathy, another important component of one’s moral character. Catechists who are called to accompany others on their faith journey will find this exploration of moral and spiritual development helpful as they respond to the particular needs of the individuals to whom they minister. The Sermon on the Mount is the charter for how to live as Christ’s disciples. Shane Owens points out that Pope Francis drew on St. Augustine’s homily on the Sermon on the Mount as well as his De Catechizandis Rudibus (On Catechizing the Uninstructed) in the post-synodal exhortation Evangelii Gaudium (The Joy of the Gospel). He suggests that awareness of Francis’ use of Augustine’s works as sources in his exhortation can help illuminate the kerygmatic and catechumenal aspects of catechesis highlighted in the recent Directory for Catechesis. Owens looks at the correspondence Augustine sees among the seven beatitudes, the seven petitions of the Our Father, and the seven gifts of the Holy Spirit and how they chart the path to full conversion. Catechists will find Augustine’s map of spiritual ascent a helpful point of reference as they assess and promote the spiritual maturity of those being formed in the faith. The Catechism of the Catholic Church, Scott Sollom and Petroc Willey note, as the thirtieth anniversary of its publication approaches, provides a secular world with an in-depth spirituality and a wisdom that is transformative. The Catechism, too, draws on Augustine’s exposition of the Sermon on the Mount as well as a host of other ecclesiastical writers. Sollom and Willey approach the Catechism as a symphonic work and in that way draw attention to how masterfully the various pieces come together. The purpose of the Catechism is the formation of catechists...

Review of W. Richard OAKES Jr., The Cross of Christ: Islamic Perspectives

Review of W. Richard OAKES Jr., The Cross of Christ: Islamic Perspectives

Maailma esimesed inimesed – Valgevene ja Eesti etioloogiad

Belarusian and Estonian mythological and legendary narratives, especially aetiologies, share a number of similar motifs and characters, despite the fact that Estonian and Belarusian belong to different language families and share no common borders. However, some matches in the motifs are so complete and expressive that they, we believe, cannot be explained by typology or universals. Since the topic of ties between Estonian-Belarusian folklore is relatively unexplored, along with their historical contacts, the aim of this article is to point out the similarities in the motifs of Estonian and Belarusian legends regarding the first people in the context of Slavic and Finno-Ugric legends, as well as to represent some of the original Estonian and Belarusian aetiologies. The motives under examination are the recreation of humans, the skin of the nails, creation of a woman, the death of the first people, the motifs of the snake, eel, and weather loach, the cross of Christ, and others.

Tematy rozważań pasyjnych „Siedmiu ostatnich słów Jezusa” Fultona Johna Sheena w audycjach radiowych „The Catholic Hour”

Szczególnym kontekstem głoszenia krzyża Chrystusowego są kazania pasyjne na temat ostatnich siedmiu słów Jezusa wypowiedzianych na krzyżu. Tego zadania wielokrotnie podejmował się Fulton J. Sheen na łamach audycji „The Catholic Hour”, w których przemawiał do swoich słuchaczy przez ponad 20 lat. Kapłan, poza interpretacją samych słów Jezusa, omawiał m.in. życie Matki Bożej, wyjaśniał słuchaczom Mszę Świętą, rozważał prośby z modlitwy „Ojcze Nasz”, omawiał cnoty, grzechy główne, błogosławieństwa Jezusa oraz kierował rozważania, do konkretnych grup osób, które wyrzuciły Boga z życia. W artykule zostało przedstawione jego nauczanie w kontekście wyjaśniania prawd Bożych i nauczania o wierze, oraz poznawania, kim jest człowiek ze wskazaniem na zagadnienia moralne.