Journal articles: 'Jesus and politics'

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Barram, Michael. "Jesus and Politics." Reviews in Religion and Theology 13, no. 1 (January 2006): 12–15. http://dx.doi.org/10.1111/j.1467-9418.2006.00274.x.

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Foster, Paul. "Ethnoracial Politics of Jesus’ Crucifixion." Expository Times 131, no. 11 (August 2020): 519. http://dx.doi.org/10.1177/0014524620934081.

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Horsley, Richard. "Jesus and the Politics of Roman Palestine." Journal for the Study of the Historical Jesus 8, no. 2 (2010): 99–145. http://dx.doi.org/10.1163/174551910x504882.

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AbstractIn ancient Roman Palestine, politics and religion were inseparable in the power-relations between the Galilean and Judean peasants and their Roman, Herodian, and high priestly rulers. In contrast to the overly simple previous dichotomy between revolt and quiescence as the principal political options for Jesus, it may be possible to discern a range of forms in popular political-religious resistance on the basis of comparative studies of peasant politics. In order to appreciate how people under domination such as Jesus and his Galilean followers may have maneuvered politically, it is necessary to develop a more complex relational and contextual approach to 'Jesus-in-movement'. Special attention to such historical realities as the fundamental social forms of peasant life and political-economic pressures on families and village communities can help us appreciate disguised forms of popular resistance that are rooted in the cultivation of popular tradition. Critical attention to the communicative forms of the Gospel sources as sustained narratives and speeches on matters of importance to struggling peasants—in contrast to the previously standard attempts to generate 'data' from text-fragments—can enable us to discern, in Gospel narratives and speeches, how Jesus catalyzed a movement of renewal of covenantal communities and resistance to the high priests, the Temple, and Roman tribute that took more subtle forms than revolt or acquiescence.

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Fiorenza, Elisabeth Schüssler. "Jesus and the Politics of Interpretation." Harvard Theological Review 90, no. 4 (October 1997): 343–58. http://dx.doi.org/10.1017/s001781600003090x.

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I distinctly recall how excited I was to readTrajectories through Early Christianitysome twenty-five years ago. In 1970 I had just finished doctoral studies and had begun teaching at the University of Notre Dame. One of the first lessons I received from a senior colleague at that time was: “Elisabeth, remember you are not teaching here as a theologian but as a critical exegete and historian. Consequently, never allow your students to ask what is the religious or theological significance of biblical texts and interpretations for today. If you allow this question your scholarship will flounder on the slippery slope of relevance.” I was puzzled and disturbed by such counsel—to say the least—because as a student in Germany I had not encountered such anti-theological positivism but rather had been reared in the hermeneutical-theological tradition. The exciting part of readingTrajectories, therefore, was the realization that epistemological, hermeneutical, and theological questions were also the cutting edge issues of American biblical scholarship. ForTrajectoriesset out to initiate a critical discussion and revision of the categories and conceptualizations not only of biblical-historical interpretation, but also of the criteria for theological evaluation.

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Sutherland, Andrew W. "Jesus and the Politics of Mammon." Political Theology 21, no. 8 (June 4, 2020): 746–48. http://dx.doi.org/10.1080/1462317x.2020.1777743.

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Sandford, Michael J. "Luxury Communist Jesus." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 3 (January 20, 2016): 245–55. http://dx.doi.org/10.1558/post.v7i3.28299.

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This article begins by outlining contemporary anti-work politics, which form the basis of Sandford’s reading. After providing a brief history of anti-work politics, Sandford examines recent scholarly treatments of Jesus’ relationship to work. An examination of a number of texts across the gospel traditions leads Sandford to argue that Jesus can be read as a ‘luxury communist’ whose behaviour flies in the face of the Protestant work ethic. Ultimately, Sandford foregrounds those texts in which Jesus discourages his followers from working, and undermines work as an ‘end in itself’, contextualising these statements in relation to other gospel texts about asceticism and the redistribution of wealth.

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Dorrien, Gary. "Social Ethics and the Politics of Jesus." Modern Believing 62, no. 3 (July 1, 2021): 242–51. http://dx.doi.org/10.3828/mb.2021.16.

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The social gospel movement that founded the field of social ethics in the USA made a defining claim that Christians must support movements for social justice. Usually it also claimed that Jesus is best interpreted through a social-ethical lens, as a prophet of justice. Social ethics, for decades, had no other basis in the USA, and even the major alternative to it that arose in the work of Reinhold Niebuhr took for granted the essential point of departure of the social gospel.

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Olsson, Hans. "With Jesus in Paradise?" PNEUMA 37, no. 1 (2015): 21–40. http://dx.doi.org/10.1163/15700747-03701025.

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This article explores the quest among contemporary pentecostal migrants from mainland Tanzania in Zanzibar to become “saved” Christians. The analysis of a set of techniques and processes applied in developing and keeping faith reveals high levels of suspicion and doubt connected to the perceived presence of evil in the Zanzibari environment, which, in turn, is linked to a fear of losing salvation. With Christian minorities recently having their premises attacked in connection with sociopolitical hostilities in the predominantly Muslim setting of Zanzibar, the case in this article highlights how the context of violence is negotiated in pentecostal modes of suspicion toward the other while, at the same time, it bolsters spiritual growth. This illustrates how a pentecostal ethos intermingles with and provides migrants with ways of interpreting the contemporary setting in which religious belonging is at the fore in present-day calls for Zanzibari political sovereignty and inclusive Union politics.

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B., Kwaku, and Isaac B. "There is Nothing New Under the Sun: A Comparative Study of the Politics at the Time of Jesus to the Ghanaian Politics." African Journal of Social Sciences and Humanities Research 4, no. 3 (July 12, 2021): 116–31. http://dx.doi.org/10.52589/ajsshr-p9yozfbq.

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Generally, it is often said that change is the only constant thing in the world. In other words, as time changes, people’s ways of doing things equally changes. This paper seeks to compare the political culture of first century Palestine (in which Jesus lived and ministered) to the political culture of contemporary Ghana. To this end, the study compares and contrasts the reign of Herod in the first century Jerusalem with Political actors in Ghana’s Fourth Republic. It is a literature-based research that draws from both primary and secondary sources. The study found that, there is not much difference between the politics of today and that of Jesus’ day. It, therefore, makes Solomon`s statement there is nothing new under the sun still relevant today.

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Webb, Robert. "Book Review: Jesus and Politics: Confronting the Powers." Journal for the Study of the Historical Jesus 5, no. 1 (2007): 103. http://dx.doi.org/10.1177/147686900700500109.

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Bacote, Vincent. "Jesus and Justice: Evangelicals, Race & American Politics." Cultural Encounters 11, no. 1 (December 1, 2015): 116–19. http://dx.doi.org/10.11630/1550-4891.11.01.116.

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Kee, Alistair. "Book Review: Jesus and Politics: Confronting the Powers." Theology 109, no. 851 (September 2006): 364–65. http://dx.doi.org/10.1177/0040571x0610900507.

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Smit, Dirk J. "»Jesus« und »Politik«?" Evangelische Theologie 74, no. 1 (February 2014): 57–70. http://dx.doi.org/10.14315/evth-2014-74-1-57.

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AbstractThe paper deals with potential ethical implications of contemporary Christological studies. In a first section the argument is made that doctrine and ethics belong together. In the central section, this claim is then illustrated with reference to recent approaches to Christology. Under the theme »Christology and Ethics« six popular approaches are discussed with a view to their respective ethical implications. In each case, representative examples are provided. The six approaches are those that underline living in communion with Christ, that emphasize remembering Jesus, that call for discipleship, that employ the threefold office, that depart from the worship of Christ and that emphasize Christ’s promised future. In a brief final section three conclusions are developed regarding Christology and public theology, or Jesus and politics.

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Blum, Edward J. "“Look, Baby, We Got Jesus on Our Flag”." ANNALS of the American Academy of Political and Social Science 637, no. 1 (July 25, 2011): 17–37. http://dx.doi.org/10.1177/0002716211407464.

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Examining debates about the person, place, and meaning of Jesus Christ in African American social development, creative expression, political thought, civil rights activism, international visions, and economic plans, this article suggests that religious discussions have revealed robust democratic cultures. From the age of slavery to the era of Obama, religious discussions and political cultures have been intertwined. Spiritual debates have played a role in community formation; individualism and universalism have worked in tandem; and Jesus Christ—a provincial figure executed thousands of years ago—became essential to international and political visions. This article suggests that Jesus functioned historically in two prominent political ways for African Americans. First, he stood as a counterpoint to American racism that limited the social, legal, political, and cultural rights of African Americans. Second, he functioned as a focus of intraracial and interracial debate, dialogue, and dissension over the role of religion in black politics.

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Birch, Jonathan C. P. "Revolutionary Contexts for the Quest." Journal for the Study of the Historical Jesus 17, no. 1-2 (May 15, 2019): 35–80. http://dx.doi.org/10.1163/17455197-01701005.

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This article contributes to a new perspective on the historical Jesus in early modern intellectual history. This perspective looks beyond German and academic scholarship, and takes account of a plurality of religious, social, and political contexts. Having outlined avenues of research which are consistent with this approach, I focus on radicalised socio-political contexts for the emergence of ‘history’ as a category of analysis for Jesus. Two contexts will be discussed: the late eighteenth century, with reference to Joseph Priestley, Baron d’Holbach, and their associations with the French Revolution; and the interregnum period in seventeenth-century Britain, with reference to early Quaker controversies and the apologetic work of Henry More. I identify ideas about Jesus in those contexts which have echoed in subsequent scholarship, while challenging the notion that there is a compelling association between sympathetic historical conceptions of Jesus (as opposed to theological) and a tendency towards radical and revolutionary politics.

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Givens, Tommy. "The Election of Israel and the Politics of Jesus." Journal of the Society of Christian Ethics 31, no. 2 (2011): 75–92. http://dx.doi.org/10.5840/jsce20113126.

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Farmer, William R., and Marcus J. Borg. "Conflict, Holiness & Politics in the Teaching of Jesus." Journal of Biblical Literature 105, no. 4 (December 1986): 723. http://dx.doi.org/10.2307/3261235.

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Levine, Amy-Jill. "Jesus and the Politics of Interpretation. Elisabeth Schüssler Fiorenza." Journal of Religion 83, no. 1 (January 2003): 110–11. http://dx.doi.org/10.1086/491229.

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Yong, Amos. "Jesus and Politics: Confronting the Powers - By Alan Storkey." Religious Studies Review 32, no. 1 (January 2006): 29. http://dx.doi.org/10.1111/j.1748-0922.2006.00029_4.x.

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Plant, Stephen J. "The temptations of politics: Jesus’ temptation and ours in John Milton’s Paradise Regained." Holiness 2, no. 2 (April 5, 2020): 187–209. http://dx.doi.org/10.2478/holiness-2016-0005.

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AbstractThis paper aims to shed light on the ways in which politics can be a site of temptation for Christians. In the first part, it explores the circumstances in which John Milton wrote Paradise Regained, printed in 1671. The poem may be understood, in part, as Milton’s reflection on the failed politics of the Republic in which he had played a leading role as a civil servant and one of the Republic’s chief propagandists. The second part of the argument offers a reading of Milton’s poetic account of the story of Jesus’ 40 days in the wilderness, which interprets Jesus’ temptations politically as a series of attempts by Satan to deflect Jesus’ messianic identity, revealed at his Baptism, from its true course.

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Saiman, Chaim. "Jesus' Legal Theory—A Rabbinic Reading." Journal of Law and Religion 23, no. 1 (2007): 97–130. http://dx.doi.org/10.1017/s0748081400002617.

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These are heady times in America's law and religion conversation. On the campaign trail in 1999, then-candidate George W. Bush declared Jesus to be his favorite political philosopher. Since his election in 2001, legal commentators have criticized both President Bush and the Supreme Court for improperly basing their decisions on their sectarian Christian convictions. Though we pledge to be one nation under God, a recent characterization of the law and religion discourse sees America as two sub-nations divided by God. Moreover, debate concerning the intersection between law, politics and religion has moved from the law reviews to the New York Times Sunday Magazine, which has published over twenty feature-length articles on these issues since President Bush took office in 2001. Today, more than anytime in the past century, the ideas of an itinerant first-century preacher from Bethlehem are relevant to American law.

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Driggers, Ira Brent. "The Politics of Divine Presence: Temple as Locus of Conflict in the Gospel of Mark." Biblical Interpretation 15, no. 3 (2007): 227–47. http://dx.doi.org/10.1163/156851507x184892.

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AbstractThis paper examines the intersection of theology and politics in the Gospel of Mark as it pertains to Jesus' conflict with the so-called "leaders," giving special attention to the role of the Jerusalem temple within that conflict. It is argued that the temple as cultic institution does not concern the narrator as much as its affiliation with a priestly elite that abuses its God-given authority at the expense of those in need. As the mediator of God's presence Jesus exposes this abuse through a ministry of outreach, meeting rejection by the very ones charged to oversee the "house of God" (2:26; 11:17). This ironic rejection of the divine presence consists of both ignorance (failure to recognize Jesus as God's son) and self-interest (concern for honor and power). Jesus' climactic condemnation of the temple (11:11-25; 13:1-2) thus symbolizes his rejection of its caretakers, the "tenants" once commissioned by God to care for God's own vineyard (12:1-12).

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Moxnes, Halvor. "Jesus in Discourses of Dichotomies: Alternative Paradigms for the Historical Jesus." Journal for the Study of the Historical Jesus 11, no. 2 (2013): 130–52. http://dx.doi.org/10.1163/17455197-01102004.

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This article is an attempt at a meta-perspective on studies of the historical Jesus, by raising the question: what types of discourses are used in discussions of the historical Jesus? Drawing on an understanding of discourses as structured by dichotomies (N. Luhmann), I apply three different types of discourses and apply them to different Jesus studies: the dichotomy between equality and inequality/difference, the dichotomy of normality and deviancy, and the dichotomy between ‘we’ and ‘others’. The various approaches therefore reflect different modern concerns, and, explicit or implicit, also different politics of interpretation. The discourse based on the dichotomy between ‘we’ and ‘others’ is the discourse of identity, increasingly understood as ethnicity. In historical Jesus studies the category ethnicity is used to define the Jewishness of Jesus, and the consequences of this category are problematized.

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Christoyannopoulos, Alexandre J. M. E. "Turning the Other Cheek to Terrorism: Reflections on the Contemporary Significance of Leo Tolstoy's Exegesis of the Sermon on the Mount." Politics and Religion 1, no. 1 (March 14, 2008): 27–54. http://dx.doi.org/10.1017/s1755048308000035.

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AbstractThe “war on terror” has brought to the fore the old debate on the role of religion in politics and international relations, a question on which Tolstoy wrote extensively during the latter part of his life. He considered Jesus to have clearly spelt out some rational moral and political rules for conduct, the most important of which was non-resistance to evil. For Tolstoy, Jesus' instructions not to resist evil, to love one's enemies and not to judge one another together imply that a sincere Christian would denounce any form of violence and warfare, and would strive to respond to (whatever gets defined as) evil with love, not force. In today's “war on terror,” therefore, Tolstoy would lament both sides' readiness to use violence to reach their aims; and he would call for Christians in particular to courageously enact the rational wisdom contained in Jesus' Sermon on the Mount. Tolstoy's exegesis of Christianity may be too literal and too rationalistic, and may lead to an exceedingly utopian political vision; but it articulates a refreshingly peaceful method for religion to shape politics, one that can moreover and paradoxically be related to by non-Christians precisely because of its alleged grounding in reason.

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Grieb, A. Katherine. "Philippians and the Politics of God." Interpretation: A Journal of Bible and Theology 61, no. 3 (July 2007): 256–69. http://dx.doi.org/10.1177/002096430706100303.

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The “same mind” that Paul urges upon the Philippian community does not imply their uniformity on matters of doctrine or ethics. Rather, it is an injunction to have within themselves the mind that Christ Jesus had, one that will lead them to think of the interests of others. Adopting that “same mind” today will lead the church to discover new practices that build community.

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Stagl, Jakob Fortunat. "« Qu'est-ce que la vérité ? » Réponses romaines au problème des « fausses nouvelles »." Studia Universitatis Babeş-Bolyai Iurisprudentia 65, no. 4 (March 16, 2021): 934–54. http://dx.doi.org/10.24193/subbiur.65(2020).4.27.

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Citing examples from Antiquity like the trial against Jesus Christ and the politics of Caligula, the article analyses the dangers of legislation against “fake news “. Being a limitation to free speech and the first step to a totalitarian political system, the author is against such kind of legislative activism.

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Barton, Stephen C. "Jesus on Justice and Mercy in Constitutional Perspective." Journal for the Study of the Historical Jesus 16, no. 2-3 (December 6, 2018): 213–42. http://dx.doi.org/10.1163/17455197-01602008.

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This essay places accounts of the mission of Jesus, including his politics, within a wider frame. It does so by offering a constitutional approach. This situates Jesus’ teaching of the kingdom of God in a Mediterranean context of ancient constitutional reflection, as also of certain Palestinian constitutional ideas and forms. An account of three main aspects of Jesus’ mission is offered within this wider, constitutional frame: first, power and authority; second, law and custom; and third, ethos and praxis. Jesus’ identity as an eschatological prophet of national renewal, whose aims are at least implicitly constitutional, comes to the fore.

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Castro, Nestor T. "The Interface between Religion and Politics in The Philippines Based on Data from Recent Philippine Elections." International Journal of Interreligious and Intercultural Studies 2, no. 2 (October 19, 2019): 100–107. http://dx.doi.org/10.32795/ijiis.vol2.iss2.2019.454.

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The Philippines held its national elections last May 2019. During the election campaign, several religious groups organized electoral slates or supported particular political candidates. Among these groups were the Iglesia ni Cristo (INC) with its Alagad Party, the Jesus is Lord (JIL) Movement with its CIBAC Party, the El Shaddai with its Buhay Party, and the Kingdom of Jesus Christ which supported all of the candidates backed by the Duterte government. On the other hand, the dominant Roman Catholic Church did not support any political party or candidate as a bloc but emphasized the need for the electorate to use their conscience and vote wisely. Some Roman Catholic priests, however, openly supported the opposition Otso Diretso slate for the Senate.This paper looks at the interesting link between religion and politics in the Philippines, especially in its recent political history, i.e. from 1986 up to the present. In particular, this paper will attempt to answer the following questions: What role do the various religious groups in the Philippines play in the field of the political arena? Do Filipinos vote based on their religious affiliation?

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Breidenthal, Thomas. "Jesus is My Neighbor: Arendt, Augustine, and the Politics of Incarnation." Modern Theology 14, no. 4 (October 1998): 489–503. http://dx.doi.org/10.1111/1468-0025.00076.

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Reese, James M. "Book Review: Conflict, Holiness and Politics in the Teaching of Jesus." Theological Studies 46, no. 4 (December 1985): 715–16. http://dx.doi.org/10.1177/004056398504600410.

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Niemi, Robert. "JFK as Jesus: The Politics of Myth in Phil Ochs's "Crucifixion"." Journal of American Culture 16, no. 4 (December 1993): 35–40. http://dx.doi.org/10.1111/j.1542-734x.1993.00035.x.

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Jensen, Morten Hørning. "Purity and Politics in Herod Antipas’s Galilee: The Case for Religious Motivation." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 3–34. http://dx.doi.org/10.1163/17455197-01101002.

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Recent investigations of the milieu of Galilee in the late Second Temple period have largely sought to understand the emergence of the Jesus movement by searching for explanations in the living conditions of the region. Political, cultural and socio-economic factors have been pursued to unlock the mystery of the Jesus movement’s Galilean provenance. While not denying the validity of these perspectives, the present study aims at introducing religious motivation and purity concerns as distinct characteristics of Galilee in the Herodian period. This is done by discussing the material data that point to religious motivation and by surveying the relevant textual material that sheds light on the growing halakhic concern for purity in this period. It is concluded that religious motivation and purity concern indeed were driving factors in the Galilean milieu, placing Galilee firmly within the wider developments of the Jewish state from the Maccabean Revolt onward.

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Leopold, David. "The Philosophy and Politics of Bruno Bauer." Canadian Journal of Political Science 37, no. 3 (September 2004): 768–69. http://dx.doi.org/10.1017/s0008423904390104.

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The Philosophy and Politics of Bruno Bauer, Douglas Moggach, Cambridge: Cambridge University Press, 2003, pp. x, 290Bruno Bauer (1809-1882) is neither a well-known nor an easily accessible figure. Despite making a significant contribution both to the evolution of Hegelianism and to nineteenth-century German controversies about the historical Jesus, his work is now little read and only infrequently discussed. His name appears often enough, not least in sketches of Karl Marx's intellectual evolution (on which Bauer had a disputed impact), but serious studies of his work are few and far between (in any language).

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Campa, Pedro F. "The Imago Primi Saeculi Societatis Iesv (1640). Devotion, Politics and the Emblem." IMAGO. Revista de Emblemática y Cultura Visual, no. 9 (January 31, 2018): 55. http://dx.doi.org/10.7203/imago.9.10830.

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ABSTRACT: The Imago Primi Saeculi Societatis Iesv (1640) is, perhaps, the most beautiful book of emblems published by the Jesuits in the seventeenth century. The book is a festive commemoration offered by the priests and students of the Flemish-Belgian Province in celebration of the centenary of the founding of the Society of Jesus. The work includes 127 full-page emblems distributed throughout a total of 956 folio-sized pages that narrate and illustrate in emblematic fashion the foundation, development, vicisstitudes and achievements of the Socirty in its evangelical and pedagogical mission. From the moment of its publication, the Imago was the object of attacks by Huguenauts and Jansenists who criticized its haughtiness, grandiloquent language and the hyperbolic comparisons of the narration. Hidden behind this criticism were the reasons for the Jansenist offensive against the book. Probabilism, the supposed frivolous attitude towards confession and the frequency of communion, advocated by the Jesuits, was the object of a pair of insulting treatises directed against the Imago by the famous Jansenists Antoine Arnauld and Issac Louis le Maître de Sacy. The critics of the Imago maliciously ignored that the book's grandiloquent style, appropriate to a jubilation celebration, conforms to the language of classical rhetoric, thus perpetuating the propagandistic image of the book. KEYWORDS: Imago Primi Saeculi; Society of Jesus; Flanders; Flemish-Belgian Province. RESUMEN: El Imago Primi Saeculi Societatis Iesv (1640) es quizás el libro de emblemas más bello publicado por los jesuitas en el siglo XVII. El libro es una conmemoración festiva ofrecida por los sacerdotes y los escolares de la Provincia Flandro-Belga que celebra el centenario de la Compañía de Jesús. La obra contiene ciento veintisiete emblemas a plena página con un total de novecientas cincuenta y seis páginas en folio que narran e ilustran de manera emblemática la fundación, el desarrollo, las vicisitudes y los logros de la Compañía en su misión evangélica y docente. Desde su publicación, el Imago fue blanco de los ataques de hugonotes y jansenistas que criticaban la soberbia, el lenguaje grandilocuente, y las comparaciones hiperbólicas de la narrativa. Detrás de la crítica, se escondían las razones de la ofensiva jansenista hacia el libro. El probabilismo, la supuesta actitud frívola hacia la confesión, y la frecuencia de la comunión, aconsejada por los jesuitas, fueron objeto de sendos tratados injuriosos contra el Imago por parte de los famosos jansenistas Antoine Arnauld e Issac Louis le Maître de Sacy. Los críticos del Imago maliciosamente descontaron que el estilo grandilocuente del libro, propio del jubileo, se ajusta al lenguaje de la retórica clásica, perpetuando así la imagen propagandística del libro. PALABRAS CLAVES: Imago Primi Saeculi; Compañía de Jesús; Flandes; Provincia Flandro-Bélgica.

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Manjikian, Mary. "Jesus and Justice: Evangelicals, Race, and American Politics - By Peter Goodwin Heltzel." Religious Studies Review 36, no. 3 (September 22, 2010): 214. http://dx.doi.org/10.1111/j.1748-0922.2010.01443_19.x.

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Hatzenbuehler, Ronald L. "Dissent among Mormons in the 1980 Senatorial Election in Idaho." International Journal of Religion 1, no. 1 (November 22, 2020): 9–22. http://dx.doi.org/10.33182/ijor.v1i1.980.

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The ecclesiastical organization of the Church of Jesus Christ of Latter-day Saints (Mormons; or LDS; or Saints) is rigidly hierarchical, extending downward from the President. An important exception to the Church’s top-down approach lies in the area of partisan politics, where the Church as an organization dons the mantle of political neutrality. This official stance notwithstanding, politics does intrude itself into Church affairs, especially in hotly contested elections. The 1980 senatorial election in Idaho severely tested the Church’s commitment to political non-involvement. Church leaders extended accolades to incumbent Democratic Senator Frank Church for his support of causes favorable to the organization, but polling data and documentary evidence indicate that rank-and-file members dissented from their leaders’ positive attitudes, culminating in an important realignment in electoral behavior in the state.

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Guijarro, Santiago. "The Politics of Exorcism: Jesus' Reaction to Negative Labels in the Beelzebul Controversy." Biblical Theology Bulletin: Journal of Bible and Culture 29, no. 3 (August 1999): 118–29. http://dx.doi.org/10.1177/014610799902900304.

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Maltese, Giovanni. "Give Jesus a Hand! Charismatic Christians — Populist Religion and Politics in the Philippines." Pneuma 33, no. 1 (2011): 142–43. http://dx.doi.org/10.1163/157007411x554910.

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Hershberger, Nathan. "Liberating the Politics of Jesus: Renewing Peace Theology Through the Wisdom of Women." Journal of the Society of Christian Ethics 41, no. 1 (2021): 171–72. http://dx.doi.org/10.5840/jsce20214111.

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Tucker-Abramson, Myka. "States of Salvation: Wise Blood and the Rise of the Neoliberal Right." PMLA/Publications of the Modern Language Association of America 132, no. 5 (October 2017): 1166–80. http://dx.doi.org/10.1632/pmla.2017.132.5.1166.

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Situating Flannery O'Connor's Wise Blood in the changing racial geographies of post-World War II Atlanta, this essay argues that Hazel Motes's religious journey toward embracing Jesus as his Savior allegorizes a recuperative fantasy of the white Southern subject's journey from Jim Crowto white flight. Through this journey, Wise Blood offers an astute vision of the racial struggles over Atlanta, out of which neoliberalism emerged in the 1970s and 1980s; thus, we might reconsider O'Connor as a central participant in the aesthetic and political struggles over the making of postwar urban space and politics.

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Brisman, Leslie. "Studying the Bible in the “Post-Truth” Era." Religion and the Arts 25, no. 1-2 (March 24, 2021): 173–86. http://dx.doi.org/10.1163/15685292-02501005.

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Abstract When Jesus tells Pilate “my kingdom is not of this world” (John 18:36), he may be reassuring Pilate that Jesus and his followers pose no political threat. In our time, however, the secular idea of “alternate facts” has become something of a new religion and affects both our politics and our academic study. The difficult questions of what constitutes facts or credible critical interpretation of literary facts is particularly vexed when there is a question of citation. This article does not deal with questionable abbreviations of citation (such as “The Lord is merciful and compassionate” Exod. 34:6 without the deflected punishment clauses) or expanded citation (such as “You have heard it said, ‘Love your neighbor and hate your enemies’ ” [Matt. 5:43]). It concerns rather some instances where a verse may or may not be a citation and where extra-biblical ideology can interfere with the interpretation of what is being quoted, if it is being quoted. “The poor you have always with you” (Mark 14:7, possibly citing Deut. 15:11) is one such example.

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Petro, Anthony M. "Ray Navarro’s Jesus Camp, AIDS Activist Video, and the “New Anti-Catholicism”." Journal of the American Academy of Religion 85, no. 4 (May 4, 2017): 920–56. http://dx.doi.org/10.1093/jaarel/lfx011.

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AbstractThis essay examines the 1990 documentary Like a Prayer, emphasizing performances by Chicano AIDS activist Ray Navarro, to reassess two prevailing narratives in religion and politics. First, it challenges the culture wars distinction between secular progressivism and religious conservatism that haunts histories of religion and sexuality. It locates American AIDS activism at the center of religious and sexual narratives to question the range of subjects that become visible as “religious.” Second, reading Like a Prayer as part of the archive of modern Catholicism exposes scholarly assumptions about the relationships between religion and politics, sincerity and performance, religion and secularism. This essay expands the archive of the culture wars—and of queer and Catholic history—to include another form of religious engagement: the use of camp. Thinking with an analytics of camp suggests how AIDS activists employed religious imagery in ways that confound the very division between Catholic and anti-Catholic, religious and secular.

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Zeichmann, Christopher B. "Same-Sex Intercourse Involving Jewish Men 100 BCE–100 CE." Religion and Gender 10, no. 1 (June 18, 2020): 13–36. http://dx.doi.org/10.1163/18785417-01001001.

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Abstract It is commonplace in New Testament scholarship to assume that Judaism at the turn of the Era univocally condemned same-sex intercourse among men, whether scholars use this supposition to argue that Jesus felt likewise or was uniquely accepting of the practice. The present article provides the original-language text, English translation, and brief commentary for evidence of same-sex intercourse involving Jewish men around the turn of the Era, pointing to the varying testimonies of Josephus, Martial, a graffito, Tacitus, and the Warren Cup. The paper concludes with a reflection on the relevance of the study for understanding Jesus’ sexual politics. This article contains graphic literary and visual depictions of sexual intercourse.

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Wenzel, M. "The same difference: Jesusa Palancares and Poppie Nongena’s testimonies of oppression." Literator 15, no. 3 (May 2, 1994): 41–54. http://dx.doi.org/10.4102/lit.v15i3.676.

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Two women's texts from postcolonial countries, Mexico and South Africa, on different continents show surprising correspondences in subject matter and style. Elena Poniatowska’s Hasta no verte Jesús mío (Till I meet you, my Jesus) and Elsa Joubert's Die swerfjare van Poppie Nongena (The journey of Poppie Nongena) examples of testimonial writing, both address issues of gender and politics in an innovative way. They combine autobiography and biography to render a dramatic account of social injustice despite their disparate backgrounds/cultures and subtle differences in style. In comparison, the texts not only affirm the validity of women’s writing and contribute to its enrichment, but also constitute a valuable contribution towards the formulation of a general feminist aesthetics. In fact, they illustrate conclusively that comparative literature fulfils a vital function in the exploration and interpretation of women's literature from different cultures.

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Mpofu, Shepherd. "Jesus Comes to South Africa: Black Twitter as Citizen Journalism in South African Politics." African Journalism Studies 40, no. 1 (January 2, 2019): 67–90. http://dx.doi.org/10.1080/23743670.2019.1610782.

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Balch, David L. "Luke-Acts:Political Biography/Historyunder Rome. On Gender and Ethnicity." Zeitschrift für die neutestamentliche Wissenschaft 111, no. 1 (April 1, 2020): 65–99. http://dx.doi.org/10.1515/znw-2020-0003.

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AbstractIn the Hellenistic-Roman world, both philosophical schools (Platonists) and ethnic groups (Romans, Athenians, Judeans) were committed to the authority of founder figures. Dionysius, Josephus, and Luke included biographies of their founders (Romulus, Moses, Jesus) within their historical works. Luke-Acts also acculturated Roman politics: 1) Luke narrated the official leadership of early Pauline assemblies exclusively by males, not narrating earlier leadership by women (Junia, Euodia, Syntyche). 2) Luke gave Jesus an inaugural address “to declare God’s age open and welcome to all [nations]” (Luke 4:19 quoting Isa 61:2), urging Luke’s auditors to become multiethnic. Peter instituted this crossing of ethnic boundaries in Judea (Acts 10) and Paul “accepted all” in Rome (Acts 28:30), the concluding sentence of the two volumes.

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Madges, William. "Christ Unmasked: The Meaning of the Life of Jesus in German Politics. Marilyn Chapin Massey." Journal of Religion 65, no. 2 (April 1985): 286–87. http://dx.doi.org/10.1086/487241.

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Erik Linstrum. "Strauss's Life of Jesus: Publication and the Politics of the German Public Sphere." Journal of the History of Ideas 71, no. 4 (2010): 593–616. http://dx.doi.org/10.1353/jhi.2010.0003.

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Matheny, Paul D. "Book Review: Give Jesus a Hand! Charismatic Christians: Populist Religion and Politics in the Philippines." International Bulletin of Missionary Research 34, no. 1 (January 2010): 52. http://dx.doi.org/10.1177/239693931003400116.

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Priest, Robert D. "The ‘Great Doctrine of Transcendent Disdain’: History, Politics and the Self in Renan'sLife of Jesus." History of European Ideas 40, no. 6 (February 19, 2014): 761–76. http://dx.doi.org/10.1080/01916599.2014.881123.

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Journal articles on the topic 'Jesus and politics'

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