Resurrection Of Christ Research Articles

Semiotics and Daniel Hardy's Eucharistic Theology

The eucharist, without doubt, was important in Daniel Hardys ecclesiology. In Wording a Radiance he describes eucharist as the defining of According to Hardy, eucharist is practical activity which founds church and means through which Christians share in life, death and resurrection of Jesus This sacrament is, therefore, reenactment and recalling of pure by which righteousness was constituted in Jesus' time.* 1Hardy contends that by attending to strictly local context of performance of eucharist one can discern manner in which it contributes to formation and renewal of any given community, by presenting them with themes and counter-themes of human existence, and stimulat[ingl them to a new course of social life-a new enactment of meaning that approximates to goodness in their place.2 This is because in eucharist many different people come together, called together by goodness of God's revelation, seeking to discern manner in which their life together can be renewed and shaped by God's purposes-that is, the extensity of participants' life in world and its time . . . are stimulated to courses of action that more closely approximate to intensity of goodness.3 This movement of community in relation to its discernment of goodness contributes to formation of social fife of community: it enables sociopoiesis, or the generation and shaping of relations, and therefore facilitates ongoing formation of community.4 Consequently, for Hardy, eucharist, as reenactment of of Jesus' life that constitutes church and as activity that enables ongoing growth and movement of social life of church, measures Church by progress of each member's pilgrimage to God within sociopoiesis of a given church and in sociopoiesis that gathers all churches and all creatures in God's creation.5Hardy's suggestion that eucharist is a measure of church is part of his attempt to overcome seeming divide between natural sciences and humanities and theology. In face of sciences being often thought of as measuring outside world and society by seemingly fixed and objective means, humanities and theology seem to Hardy to have turned inward in an attempt not to lose their identity.6 This, he believes, need not be case. Hardy posits that increasingly humanities and sciences recognize relational character of much of what we know. In this context, all creatures of God come to fullness of their being through their interrelatedness to one another as result of primordial of creation itself. Given interrelatedness of all that has been created, eucharist is indeed a of church, not in terms of providing some fixed, absolute form of measurement, but rather as a way through which variable and interrelated life of church in world can be understood in relation to life, death, and resurrection of Christ at heart of church's identity. In other words, eucharist as measure enables social relations that form communal life of church to be seen within context of-that is, in relation to-the primal event of church, life of Christ. By thus bringing life of church in relation to revelation of Christ and facilitating ongoing formation of social life of church, raising people to flourishing as a society,7 eucharist can be understood as a measure of church.Hardy suggests that abductive reasoning lies at heart of capacity of eucharist to be a of church. Hardy is influenced by Coleridge's understanding of abduction as a mode of reasoning that generates probabilistic claims about world, noting that for Coleridge every knowing and all love involve abduction, from chaotic spontaneity . …

Koncepcja nieśmiertelności człowieka w argumentacji rezurekcyjnej Metodego z Olimpu

The foundation of the christian truth about the resurrection is the paschal event, ie the death and resurrection of Christ. However, the interpretation of this dogma is essentially linked to an anthropological vision, therefore the exegesis of biblical protology has a particular significance. At the start of the IVth century, Methodius of Olympus undertook an interesting trial to clarify the status of the first man. Namely, departing from the traditional concept of medietas, which placed Adam in an indeterminate balance between immortality and death, he favoured the idea, which can be called “principaliter (essential or original) immortality”. Thanks to this modification, the author of De resurrectione, gained an important point in resurrectional polemics. He thus presented death, not as an equivalent possibility linked with the original choice of man, but a consequence of his sin, certainly dra­matic, but secondary to God’s original plan. In this perspective, the resurrection of the body, and restoring it to immortality, appeared worthy and necessary, being the eschatic realisation of the Creator’s design, his who cannot err.

On patience: thinking with and beyond Karl Barth

AbstractThis article has three goals: (1) to provide a careful analysis of Barth's treatment of divine patience inChurch DogmaticsII/1; (2) to show how Barth's thinking about divine patience helps to illumine his account of human being and human activity in later portions of theChurch Dogmatics; and (3) to offer a series of constructive suggestions which connect Barth's theology with liberationist visions of human existence.With respect toChurch DogmaticsII/1, I argue that Barth breaks with a number of earlier thinkers and focuses attention onGod'sexercise of patience, treating it as a key dimension of God's creative and providential work. This exercise of patience means, specifically, that God accords creatures their own integrity and a capacity for free action, tempers God's punishment of sin and, in Christ, fulfils but does not temporally close the covenant. My analysis of divine patience in II/1 then serves as an interpretative key for reading later volumes of theDogmatics. It sets in vivid relief Barth's belief that Christ's fulfilment of the covenant, achieved through Christ's life, suffering, death and resurrection, is the condition of possibility for humans being able to act with genuine integrity and consequence in the created realm. I propose, too, that Barth develops his thinking about patience by emphasising the ‘pressure’ of the patient God's empowering command – a command which is a constant summons, directed towards each and every human being, to live freely into God's future through acts of gratitude, obedience and responsibility, and to play some part in bringing creation to its glorious end. Finally, I explore the convergence between certain aspects of theChurch Dogmaticsand anti-essentialist construals of the self in contemporary theology. I aim to identify points of connection between Barth and thinkers like Marcella Althaus-Reid, and I voice support for a style of scholarship which elides the distinction between ‘systematic’ and ‘liberationist’ modes of inquiry.

Prawda Pisma Świętego jako owoc natchnienia

Na tle przedsoborowej, soborowej i posoborowej nauki na temat prawdy Pisma Świętego autor przedstawia jej oryginalne ujęcie w dokumencie Papieskiej Komisji Biblijnej Natchnienie i prawda Pisma świętego. Podkreśla, że dokonano przesunięcia akcentu: z prawdy koniecznej do zbawienia na prawdę o Bogu, który chce zbawić człowieka. Słowo Boże, które jako natchnione pochodzi od Boga, mówi o Bogu. Prawda Pisma Świętego, zauważa autor, ma charakter performatywny, polifoniczny i jest wyrażona w formach uwarunkowanych historycznie i literacko. Rozwijana jest w kolejnych księgach Biblii wraz z rozwojem objawienia w kolejnych etapach historii zbawienia. Treścią prawdy Pisma Świętego jest w pierwszym rzędzie orędzie o Bogu Stworzycielu i o Bogu, który objawia się jako Osoba w Jezusie Chrystusie. Z kolei prawda o zbawieniu koncentruje się w zmartwychwstaniu Chrystusa i w orędziu o chrześcijaninie, który staje się dziedzicem Królestwa Bożego. Ze szczególną mocą podkreśla rolę słowa Bożego w procesie zbawienia człowieka. „Prawdziwe słowa Boże” to nośniki zbawczej nowości Chrystusa-Pana, która przemienia „starego człowieka” w „nowe stworzenie”.

Law, Farce, and Counter-Kingship in the Semur Fall of Lucifer

Introduction: Lucifer and World of Basoche In this essay I offer a new reading of fall of Lucifer, opening episode of Passion de Semur, a fifteenth-century Burgundian mystere extant in a single copy dated 1488. This two-day religious play, which dramatizes Lucifer's fall through Christ's resurrection, is a composite work, augmented in several stages, perhaps over more than a century. Graham Runnalls has meticulously reconstructed work's textual evolution, from a simple Passion Play to a more extensive drama featuring Old Testament episodes and a host of new comic and grotesque characters. (1) The entire first section of play (lines 1-3419), from angelic fall to John Baptist's appearance, was probably added during a second stage of revision. (2) This added section features allegorical characters and episodes such as traditional debate between Ecclesia and Synagoga and trial of heaven preceding Christ's incarnation, as well as a greatly expanded cast of devils. (3) Such an extensive expansion may have involved several different revisers, yet, Runnalls notes, all modifications in Stage II reflect a tendency towards learned, literate and scholarly: use of Latin lines, introduction of allegorical characters, dramatization of a wide range of apocryphal sources, long speeches including didactic sermons, complex versification--all of these features are of a piece, stylistically. (4) Building on these observations as well as suggestive remarks made by play's editor, Lynette Muir, I analyze Semur's distinctive Lucifer episode in relation to a learned, literate, and performative milieu: world of culture and festive performance in late fifteenth-century Burgundy. The Lucifer episode, in which this slippery figure makes elaborately specious arguments, dallies with dubious allegorical characters, and is crowned king of world, creates a parodie spectacle that recalls traditions of local festive societies and associations of law clerks (basoche societies), which shared many performative practices, including mounting comic plays and yearly electing their kings in public ceremonies. While auspices for Semur play are unknown, and we cannot link drama to any one such fraternity, prominence of mock discourse combined with particular parodie action shows influence of basoche culture on play's reviser. I contend that Passion de Semur, and Lucifer sequence in particular, not only feature mixture of grotesque and sublime that is typical of mysteres, but more specifically foreground a set of vocational identifications and performative practices prominent in Burgundian civic life. (5) The Lucifer sequence highlights cultural importance of basoche societies while obliquely referencing threats of censorship and repression under which they operated during fifteenth century. While recent criticism of Passion de Semur has highlighted its ties to contemporary piety, I look closely at Lucifer episode in relation to secular performance traditions to show how religious drama might have promoted interests of particular urban groups and performed political commentary. (6) While identities of play's reviser(s) are unknown, author of fall of Lucifer segment was clearly learned in rhetoric and terminology. Jody Enders argues, Medieval students' extensive training in disputation would have impressed upon them dramatic potential of rhetoric of judgment in a wide variety of contexts. (7) It is in tradition of clerks of royal courts, or basochiens, of Paris and other grandes villes, including Dijon in Burgundy, that we find most vividly what Marie Bouhaik-Girones calls the intimate link between judicial practice and theatrical practice during this period. (8) Originating in Paris, societies of law clerks, essentially legal apprentices, formed during Middle Ages for purposes of vocational improvement and common amusement. …

Mission, Gender, and Theological Education

My reflection mission, gender, and power is in memory of two women who dedicated their lives to the proclamation of liberating gospel and theological education. Despite their different national, social, Christian, and theological backgrounds, they both envisioned the church and its mission in a similar way: as an inclusive community, as a round table, as a place of love, care, respect and sacrifice. I refer to Elizabeth Behr-Sigel, the well-known French orthodox theologian, and to Letty Russell, the famous scholar, teacher, theologian. Elizabeth Behr Sigel describes her vision: My desire is that the Church become what it is in the supreme reality of the mind of God: a community of faith, hope and love, of men and women, of mysterious human persons, unutterably equal yet different, made in the image and reflecting the glory of God, the Three in One. That is the great Orthodox vision of the Church. It remains for it to be translated into concrete historical terms. (1) And Letty Russell in her article with the title Hot-house Ecclesiology points out, I have entitled this article feminist interpretation of the church Hot-house ecclesiology because it seems to me that the vision women have for the Church is that it could be a sanctuary, a place of safety for all who enter, and especially for those who are the most marginal, weak and despised of any community ... and the welcome extends to those of all races, ages, nationalities, genders, sexual orientations, all creatures and creation itself as the Church becomes a place where there is intent to heal and to live out God's justice rather than to harm and to promote the privilege of the few. (2) Both visions, according to my understanding, are of biblical origin. The early church developed its ecclesiology, and in turn its missionary practice, a radical eschatological teaching of the historical Jesus about the kingdom of God (which, as modern biblical research has shown, moves dialectically between the already and the yet; in other words, it has begun in the present but will be completed in its final authentic form in the eschaton). From the writings of Paul, John, and Luke, in addition to other works, we see this teaching reflected in images of the church as the body of Christ, as vine, and especially as unity. Paul in particular was absolutely convinced that all share in the kingdom through baptism, completing with the eucharist their incorporation into the one people of God. The fourth gospel develops this radical eschatological teaching even further in regard to the unity of people of God around Christ and their incorporation into Christ's body--above all, through the eucharist. The main contribution early Christian theology made to the development of this messianic eschatology was the common belief of almost all theologians of the early church, emphasized and underlined most sharply by St Luke, that with Christ's resurrection and especially with Pentecost the eschaton had entered history and that the messianic eschatological community becomes a reality each time the church, the new Israel, the dispersed people of God, gathers epi to auto. This development is undoubtedly the starting point of Christian mission, the springboard of the church's witnessing exodus to the world, which in the fact interpreted the imminent expectation of the parousia in a dynamic and radical way. (3) For Orthodox, mission is not realized in the name of the Father of the Son and of the Holy Spirit; but mainly, it is a participation in the life of the Holy Trinity, an expression of this love with all the power of existence. Mission is an essential expression of Orthodox self-conscience, a cry in action for the fulfillment of God's will on earth as it is in heaven. For Anastasios Yannoulatos, [O]rthodox mission, internal or external, is through its nature ecclesiastic. …

Book Review: The Image in Mind: Theism, Naturalism, and the Imagination

The Image in Mind: Theism, Naturalism, and the Imagination. By Charles Taliaferro and Jil Evans. Bloomsbury Studies in Philosophy of Religion. York: Bloomsbury Academic, 2011. vi + 213 pp. $140.00 (cloth); $34.95 (paper).Charles Taliaferro is a philosopher, Jil Evans is an artist, both are Episcopalians, and this volume-co-authored by them and including a series of paintings by Evans-provides a useful introduction to contemporary debates in philosophy of mind, philosophy of religion, and aesthetics. Their distinctive emphasis is to highlight the essential role of the imagination, and especially images (both mental and visual), in thinking through the ongoing intellectual conflict between and naturalism.The dominant worldview in contemporary Western science and philosophy is arguably naturalism, which is itself a philosophical (rather than a scientific) position holding that nature (variously and contentiously defined) is all that exists. Naturalists can be divided into two basic groups, and broad. Strict naturalists want a thoroughgoing, physical (or materialistic) account of the world (p. 6). When it comes to human nature, strict naturalists insist that mind and brain are identical, and thus reduce all mental activities to chemical processes. To be consistent, strict naturalists bite the bullet and claim that our subjective sense of ourselves as having conscious intentions, experiences, and even beliefs is an illusion. Consciousness, therefore, does not exist, our subjective experience of it notwithstanding. A prominent contemporary strict naturalist is the philosopher and cognitive scientist Daniel Dennett, also well known as one of the New Atheists.Broad naturalists, on the other hand, share the strict naturalist position that the cosmos is not, at base, purposive or teleological. But they differ insofar as they allow that consciousness, experience, values, aesthetic properties, and the like have emerged (p. 7). That is, broad naturalists admit that apparently non-material realities exist, but they are still explainable through natural material processes, and do not pre-date their gradual evolutionary emergence in the lives of certain animals, ourselves certainly and others possibly. Taliaferro and Evans state that both strict and broad naturalists reject theism, the soul, any concept of an individual afterlife, and so on. Indeed, this negation of and its associates (sometimes referred to as supernaturalism) is the almost universal mark of naturalism (p. 7). Naturalism is thus the positive philosophical face of atheism.In contrast to all forms of naturalism, which they find problematic on multiple counts both rational and imaginative, Taliaferro and Evans advocate theism (p. 8) and integrative dualism (p. 98) as the best general framework to account for reality as we actually experience it from within rather than from the third-person perspective of the sciences. When it comes to dealing with the challenge of evils both natural and moral, Taliaferro and Evans move from this general Platonic framework to a more Christian theological mode, arguing that the incarnation, death, and resurrection of Christ, combined with a potential afterlife, can redeem rather than justify the evils in creation (pp. …

Chrzest jako pierwotna konsekracja. U źródeł powszechnego powołania chrześcijan do świętości.

Artykuł poświęcony jest duchowości chrześcijańskiej w perspektywie sakramentu chrztu rozumianego jako zanurzenie człowieka w życiu Boga Trójjedynego, dzięki włączeniu go w śmierć i zmartwychwstanie Chrystusa. Formuła trynitarna prowadzi do wspólnotowego wymiaru życia ochrzczonych: w znaczeniu wertykalnym – trynitarnym oraz horyzontalnym – eklezjalnym. Ilustrację do tak ugruntowanej, soborowej koncepcji powszechnego powołania do świętości stanowi oryginalna myśl I. Giordaniego zawarta w opublikowanych niedawno fragmentach książki „Come in cielo così in terra”.

Funkcje Zmartwychwstania Jezusa Chrystusa

The article aims at the presentation of the functions fulfilled by Jesus Christ's resurrection. The following functions have been presented and discussed in the article: the motivating one, the revelatory one, Christological one, salvific one, faith-creating one, church-creating one and anthropological one. Presented functions complement, entail and supplement one another. For that reason the resurrection should be presented holistically together with its personal core – Jesus Christ. Comprehensive, and at the same time multifaceted, presentation of the resurrection, highlights the unique character of Christianity with Jesus Christ, who died, rose from the dead and lives, as its core.

Teologicznofundamentalne znaczenie najstarszych nowotestamentalnych formuł wiary w Zmartwychwstanie

Faith in Jesus' resurrection is expressed in multiple ways in New Testament. Among them, of special meaning are the so-called faith formulas, in which the truth on the resurrection is passed on as a part of the Christian creed. The author of the present article took on the study and comparison of the faith formulas of three different kinds: one simple monopartite and two more elaborated bi-partite formulas, 1 Cor 15,3-5 and Rom 1,3-4. He pursued his research in the fundamental-theological perspective, searching for the conclusions regarding the reliability of the formulas and their role in the faith transmission. The analysis made by the author demonstrated that faith in the resurrection very quickly took a specific form in which the truth was expressed in unchangeable and independent manner, a sui generis canon. Additionally, the study allows to claim that already at the very early stage the transmission of faith in Christ's resurrection is connected with a deep theological reflection that interprets the preceding events in light of the resurrection. Ultimately, one can state that the analyzed formulas witness to the fact that for Jesus' disciples faith in the resurrection became “the new beginning” in the process of discovering His identity.

The Transformation of Apologetical Literature in the Early Enlightenment

Context and argumentative style of Grotius’s De veritate are that of Reformation controversialist theology and of humanist historical notions of truth. Controversialism, however, no longer operated from shared principles, and the textual criticism of humanist scholarship implied looking at the book of revelation as an historical document, in a double sense: a product of history, and (one among other) historical narratives. To what intellectual juggling this leads Grotius, is evident in his considering the historical proofs of the resurrection of Christ, the role therein of witnesses and of pagan historical support. Justifying Christ’s resurrection with pagan theories of metempsychosis, however, was another step towards a rational justification of Christianity. His defence of a minimalist doctrinal content was not yet deist or neological, as his reliance on miracles and resurrection demonstrate. One thus might locate this text at the ‘false dawn’ of the Enlightenment, as a comparison with Edward Lord Herbert of Cherbury’s homonymous book, abstract and general enough to become a really Deist manifesto, finally shows.

The serpent column: the persistent meanings of a pagan relic in christian and islamic constantinople

ABSTRACTIn the heart of Istanbul, on the site of the former hippodrome, stand the remains of the Serpent Column, one of the most ancient and most enigmatic monuments in the city: a three-headed snake made of bronze to which various sacral and magical properties have been attributed in the past by pagans, Christians, Muslims, and Jews. Originally set up as a votive offering in Greece's central sacred site, Delphi, the column commemorated the Greek triumph in the Second Graeco-Persian War (480–479 BCE). This powerful icon of victory, couched in pagan principles of cosmology, was brought to Constantinople in the fourth century CE to become an emblem of the universal rule of the Christian Roman emperor. In late Byzantine and Ottoman times, the Serpent Column was seen as an apotropaic talisman safeguarding Constantinople from poisonous snakes. In this paper it is argued that the column retained its status as a powerful sacred object for so many centuries because in Constantinople it came to be associated with the Brazen Serpent lifted up in the desert by Moses (Numbers 21:4–9), which in turn was believed to prefigure the crucifixion and resurrection of Christ (John 3:14–15).

The Resurrection of Jesus in the Pre-Pauline Formula of 1 Cor 15.3–5

The present essay offers a fresh contribution to the long-standing debate regarding the nature of the resurrection of Christ within the pre-Pauline formula of 1 Cor 15.3–5. The article first provides an analysis of the current state of the discussion, offering new observations and lines of evidence which suggest that a number of common arguments on both sides of the debate are lacking or inconclusive. The essay then offers a new proposal regarding the verb used within the formula for the resurrection event. The article presents previously neglected evidence significant for the debate regarding Jesus' resurrection within this primitive confession.

Odpoczynek Boga (Rdz 2,1-3) w interpretacji Ojców Kościoła

The theme of this paper is the exegesis of Gen 2:1-3 in selected writings of the Church Fathers and early Christian writers. The Early Church authors pon­dered over the passage in question, seeking to find the meaning of God’s resting on the seventh day from all his work of creation of the world and man. In their statements, early Christian writers clearly stated that the Biblical text should be read spiritually while treated as a metaphor. For God does not need rest, but man. It is for man that the Creator made the Sabbath day, and made it holy, and since the Resurrection of Christ, Sunday has been a holy day designated for rest and celebration. Concurrently, it was the announcement of the eighth day, or eternity, in which a man, free from all the trouble and bodily decay, will forever rest in God and live a true union with Him.

The ultimate miracle? The historicity of the Resurrection of Jesus

This contribution compares two views of the Resurrection of Christ; a traditional view that assumes that at the Resurrection, the dead body of Christ was transformed with the result that after the Resurrection, the grave was empty, and a revised view that assumes that the grave was not empty and that the Resurrection of Christ is not something that happened in this world, but in heaven. On the basis of a consideration of arguments for and against both views, the author argues for the traditional view. He goes on to show, however, that the traditional view cannot be adopted by historians who apply the principle of analogy. He argues, moreover, that this principle cannot be abandoned altogether. In the case of alleged singular events or miracles, however, this principle cannot be applied. This means that even if, as the author argues, the Resurrection is Geschichte (it really happened in this world, and the grave was empty), it falls outside the scope of Historie (it cannot be ascertained by the methods of strict historiography).

„Credo in carnis resurrectionem” w "Komentarzach do Symbolu" św. Piotra Chryzologa

An analysis of sermons 56-62bis showed that Peter Chrysologus’ doctrine of the universal resurrection of the dead is not original and exhaustive. He presented to the catechumens the two most important arguments, explaining the truth of the faith: God’s omnipotence and resurrection of Christ. Bishop of Ravenna, com­menting on the phrase “credo in carnis resurrectionem” also used the analogies re­ferring to the cyclicality of the phenomena of nature (day and night, the seasons). Despite the developed reflection on this topic in the writings of early Christian writers of the fourth and fifth centuries, Peter Chrysologus did not use the argu­ments defending the truth about the resurrection of the dead resulting from: the purpose of life, the human structure and justice. His sermons also lack other top­ics: the relationship of the universality of the resurrection to the universality of re­demption (Hilary of Poitiers), reflection on the properties of the resurrected body – his spirituality (Cyril of Jerusalem, Ambrose) and comparison of its properties to the body of an angel (Hilary of Poitiers, Jerome, Augustine). There is also no biblical argument that has been used, for example in the writings of St. Irenaeus of Lyons, or in the commentary of Venantius Fortunatus to the Symbol. Despite these shortcomings, Peter Chrysologus’ comment to an article about the general resurrection of the dead, deserves to be acknowledged – it is a testimony of faith of the Church in the 5th century Ravenna and the expression of his pastoral care of the faith of the community.

Encarnação e Ressurreição de Cristo: duplicação de um modelo textual

INCARNATION AND RESURRECTION OF CHRIST: DUPLICATING A TEXTUAL MODEL
 There is a manuscript of the 17th century, at Biblioteca Pública de Évora, which has two religious texts related to the pedagogical activity of the Jesuits. These texts present a large number of identical fragments, despite the existence of pragmatic differences originated by the festivities for which they were composed. The comparison between them will establish the extra‑textual characteristics of each and the progressive distance among them, from the simple textual variant to the rewriting process. This article will clarify the circumstances of the composition and performance of the texts, in the context of jesuitic teaching.

Romanos Melodos on the Raising of Lazarus

AbstractThrough a close reading of Kontakion XXVI, this paper demonstrates that Romanos the Melodist provides a novel treatment of the raising of Lazarus, omitting most of the details from the gospel of John and avoiding many of the themes found in prose commentators on the episode. Romanos’ understanding of the story is based more upon Paul’s first letter to the Corinthians than on the context in the gospel where it is found. In this kontakion, Lazarus’ resuscitation demonstrates the power of faith and affirms belief in the resurrection of Christ. Romanos employs the device of having one’s enemy proclaim one’s victory when he adapts themes and methods of Syriac dispute poems to reinforces this message of faith and resurrection via the testimony of Hades and Thanatos in the second half of the kontakion.

The Cock and the Weathercock: The Circular Value of the Wind

This paper focuses on the cultural history of the weathercock in order to consider the historical connection between the cockerel and the wind. The wind has, since Aristotle's Meteorologica, been read as a powerful portent and attributed an important economic, sociological and religious value. In the ninth century Pope Nicholas I decreed that the weathercock be placed atop all church steeples to act as a pertinent reminder of the redemption and resurrection of Christ. Looking at how this symbolism is woven throughout cultural history, I contend that the weathercock stands at the heart of what Jacques Derrida termed an 'economic circle'. With this in mind, I argue that contrary to the humanisation of the wind, the weathercock brings to light a new theory of value as situated between the subject-oriented and natural world.

Christ's Resurrection in Early Christianity and the Making of the New Testament. By MarkusVincent. Burlington, VT: Ashgate, 2011. Pp. 276. Paper, $39.99.

Christ's Resurrection in Early Christianity and the Making of the New Testament. By MarkusVincent. Burlington, VT: Ashgate, 2011. Pp. 276. Paper, $39.99.