Letteratura scientifica selezionata sul tema "Duty of Jesus"
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Articoli di riviste sul tema "Duty of Jesus"
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Gunawan, Leo Agung Srie, e Kaisar Octavianus Sihombing. "PENDIDIKAN TENAGA PASTORAL YANG INTEGRAL DAN KONTEKSTUAL DI INDONESIA". LOGOS 17, n. 1 (14 dicembre 2020): 68–97. http://dx.doi.org/10.54367/logos.v17i1.1040.
Testo completoAbstract (sommario):
As Christians, it is our duty to tell the world the truth. The truth is not totally an abstract concept. By the existence of Jesus in time and space, we are able to know God himself empirically according to our sensibilities as human being. In short, proclaiming Jesus’ life is proclaiming the truth itself. Nowadays, this duty requires more effort in order to spread the spirituality of Jesus to more people. Progressive development in many ways and stuff bring more obstacles than before. Those who involve themselves in ecclesiastical services should improve their skills due to many challenges among plethora misleading teaching and misconception about what the truth is. In this case, church takes important part in educating and formatting certain people – they could be either priests, religious men or women, or lay people – through its ecclesiastical studies. As for progress, there are at least four fundamental elements we should to care about in order to build better and updated ecclesiastical education.
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Craffert, Pieter F. "Performing ‘The Duty of Discontent’ in Dialogue with Christian Strecker: A Plea for Cross-Cultural Historical Jesus Research". Journal for the Study of the Historical Jesus 11, n. 3 (2014): 281–99. http://dx.doi.org/10.1163/17455197-01103007.
Testo completoAbstract (sommario):
This article is a response to the critical evaluation by Christian Strecker of my book, The Life of a Galilean Shaman: Jesus of Nazareth in Anthropological- Historical Perspective (Eugene, OR: Cascade, 2008; hereafter LGS). Anthropological historiography is set as an alternative framework to historical criticism for the discussion about Jesus as an historical figure. The dialogue with Strecker follows the three main categories of his evaluation; namely, the feasibility of a new historiographical paradigm for historical Jesus research, the shamanic complex as a cross-cultural analytical model and the testing of the shamanic hypothesis against the Gospel traditions.
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Ellis, Christopher J. "Duty and Delight: Baptist Worship and Identity". Review & Expositor 100, n. 3 (agosto 2003): 329–49. http://dx.doi.org/10.1177/003463730310000303.
Testo completoAbstract (sommario):
This essay takes Alexander Schmemann's liturgical theology as a guide and approaches questions of Baptist identity by examining Baptist worship. Worship is revelatory of the convictions at the heart of a faith community. The focus is chiefly upon British Baptist life. There is first a broad sketch of the patterns of Baptist worship from the seventeenth through the twentieth centuries. Next, the principal characteristics of Baptist worship are delineated: attention to Scripture; devotion; community; and eschatology. In light of these, the “presiding conviction” of Baptist worship and life, “Jesus Christ is Lord,” is articulated and applied to worship. The essay concludes with a definition of worship drawn from the cumulative Baptist witness.
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Strecker, Christian. "‘The Duty of Discontent’: Some Remarks on Pieter F. Craffert’s The Life of a Galilean Shaman: Jesus of Nazareth in Anthropological-Historical Perspective". Journal for the Study of the Historical Jesus 11, n. 3 (2014): 251–80. http://dx.doi.org/10.1163/17455197-01103006.
Testo completoAbstract (sommario):
This essay commends Pieter Craffert’s book “The Life of a Galilean shaman” as an important contribution in the field of Jesus studies. At the same time it reveals that Crafferts attempt to identify Jesus as a Galilean shaman is problematic, particularly considering the enigmatic nature of the category “shaman.” Western discourse on shamanism tends to contain an unwelcome mix of exoticism, alienation, and fascination; transferring this model to the life of Jesus is in danger of applying anachronistic and ethnocentric notions to the historical Jesus, not to mention the difficulties involved in verifying the supposed treatment of shamanic ASC-experiences in the New Testament texts. Although Crafferts new methodological approach of “anthropological historiography”, independent of the shamanism thesis, deserves scholarly attention, his employment of it shows an all too rigid, and ultimately counterproductive, rejection of classic historical-critical scholarship.
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Marshall, Christopher. "Eternal Life and the Common Good: Why Loving One's Neighbour Matters in the Long Run". Victoria University of Wellington Law Review 44, n. 2 (1 settembre 2013): 403. http://dx.doi.org/10.26686/vuwlr.v44i2.4996.
Testo completoAbstract (sommario):
The duty to "love one's neighbour as oneself" has been carried over from the biblical tradition into subsequent moral and legal philosophy, as a helpful way of signalling commitment to the common good. When secular theorists appeal to this principle, they typically strip "love" of its emotional intensity and sacrificial dimensions and reduce the principle of "neighbour-love" to the negative duty of not interfering unduly with the rights and freedoms of others. But if we consider what Jesus understood neighbour-love to involve, as evident particularly in his dialogue with a Jewish lawyer in Luke 10:25-37, an altogether more demanding or thicker conception of the common good emerges.
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Sudakov, Andrey. "“The man of heavenly disposition”. Kant’s philosophy of religiion and Jesus of the Gospels". St.Tikhons' University Review 99 (28 febbraio 2022): 59–75. http://dx.doi.org/10.15382/sturi202299.59-75.
Testo completoAbstract (sommario):
The purpose of this article is an analysis of Kant’s view upon the momentous historical phaenomenon of Jesus Christ, his birth, his teachings and his suffering on the cross, in the light of Kant’s ethics and philosophical theology. The German philosopher conceives Jesus’ life as an experience of embodied “archetype of moral perfection”, and accordingly evaluates traditional theological concepts about Jesus with regard to the extent in which they can purely and fully express the underlying ideal of reason. Kant can therefore include the idea of an immaculate birth of a sinless creature, as a practical symbol, into the creed of the religion of reason, although this same idea as a theoretical notion immerses the reason in scholastical speculation. Kant sees the core substance of moral religion as preached by Jesus represented in the commandments of love towards God and our fellowmen. In the specific precepts of the Evangelical morals the philosopher emphasizes the shift of accent in Jesus’ doctrine from the purposiveness of external conduct towards the inner disposition. For a sacrifice of worldly satisfactions for the sake of a pure life Jesus opens a prospect of a prize in heaven: and yet, according to Kant, different from the man who fulfills his duty for duty’s sake. The “steward” from the Gospel parable acts legally, but not morally. Nevertheless is his disposition so widely spread that Kant may identify the path of external churchism with the “broad way”, while the path of good conduct is the “narrow way”; it is however essentially important that, for Kant, for all possible rigor of demands on the “narrow way”, the correct vision of the essential way of God-worship (the disposition of moral religiosity) does not exclude wandering along the “broad way”. Jesus, according to Kant, gives an example through his suffering and his death: suffering serves as a “touchstone” of moral disposition. In the same way as the archetype of holiness has with his holy will overcome his suffering which, for him, was not punishment for a crime, so one following his lead has practical faith in the ideal of perfection, if he is capable of liberating himself from the empirical logic of punishment and remuneration, and obeys the rule of duty in its full extent as an unconditional norm. The image of the Cross becomes thus apparent in the focus point of Kantian moral religion, just as it stays in the focus point of early Protestant piety. There remains merely a question about what happened after the Cross.
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Prayidno, Iswadi. ""Supaya Mereka Semua Menjadi Satu"". Lux et Sal 1, n. 2 (18 aprile 2021): 73–82. http://dx.doi.org/10.57079/lux.v1i2.13.
Testo completoAbstract (sommario):
The disciples of Jesus are called to be salt and light of the world (Mat. 5:13-16). Unfortunately, it is not always easy to fulfill this vocation, because on several occasions, their energy seems to run out due to the division between them. In such a situation, Jesus’ prayer (John 17) reminds them of the importance of the unity. The prayer that appears at the end of the farewell discourse shows that the true source of the disciples' unity comes from God himself; unity cultivated in a worldly way is often very fragile. Even so, the disciples still had a duty to prove in living together that true unity. This vocation has a missionary impact, for only then will everyone see that God really lives among his people. That is what drives the Catholic Church today to build ecumenical dialogue.
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이민규. "Re-considering Johannine Discipleship with the Feminine Image of Jesus: Taking God's Maternal Duty". Madang: Journal of Contextual Theology ll, n. 26 (dicembre 2016): 48–62. http://dx.doi.org/10.26590/madang..26.201612.48.
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Lyons, William. "On the Life and Death of Joseph of Arimathea". Journal for the Study of the Historical Jesus 2, n. 1 (2004): 29–53. http://dx.doi.org/10.1177/147686900400200102.
Testo completoAbstract (sommario):
AbstractRecent studies have raised significant questions about where the historical Joseph of Arimathea ends and the Joseph of legend begins. Here it is argued that the Markan Joseph was a devout Jew who buried Jesus for reasons of either personal piety or communal duty. He was subsequently either 'defended' as a sympathizer (Luke), explicitly 'converted' (Matthew, John), or suppressed by 'harmonizing' commentators. Both Crossan's argument that Mark created his Joseph ex nihilo to solve the problem of the loss of Jesus' body, and Brown's argument that the pious Joseph must have subsequently become a believer, are considered and rejected. It is suggested that Mark found Joseph's name in earlier tradition and retained it because it suited a specific motif, the appearance of exemplary characters who provide a critical contrast to the Markan disciples. The historical Joseph almost certainly lived and died a pious Jew.
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Branch, Robin. "“The Messianic Dimensions of Kingship in Deuteronomy 17:14-20 as fulfilled by Jesus in Matthew”". Verbum et Ecclesia 25, n. 2 (6 ottobre 2004): 378–401. http://dx.doi.org/10.4102/ve.v25i2.275.
Testo completoAbstract (sommario):
This article examines a brief statement made by Patrick D Miller in his commentary on Deuteronomy, namely that scholars quite likely have missed the most important Old Testament passage relating to the kind of kingship Jesus manifested in his earthly ministry.Deuteronomy 17:14-20 gives a job description for an upcoming, earthly king; it carries messianic dimensions. Christian scholars, however, primarily have pointed to Isaiah and the messianic passages of the royal psalms to provide indication from the Old Testament that Jesus indeed fulfilled the promises therein of the promised king and the Messiah. Reading like a modern “Position Available” advertisement, the qualifications for kingship in Deuteronomy begin by saying the coming king must be God’s choice, an Israelite and not a foreigner; frugal, not prone to displays of wealth and military might; and careful to keep his heart faithful to the Lord. Furthermore, a king’s first duty is to write for himself a copy of the law and to read it throughout his life. The kind of kingship Jesus displayed during his ministry indeed exemplified his personal knowledge and careful following of the law, his total obedience to the law, his reverence for the law, and his humility before his disciples—all qualifications for earthly kingship “advertised” in the pericope. The Gospel of Matthew resonates with passages showing that Jesus answered the advertisement, met the job description, and fulfilled the qualifications for kingship outlined prophetically by Moses in Deuteronomy.
Tesi sul tema "Duty of Jesus"
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Amador, Josy Ramos de Oliveira. "A prática do serviço social no plantão: análise da inserção profissional na seguridade social em Bom Jesus do Itabapoana/RJ". Universidade do Estado do Rio de Janeiro, 2008. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=849.
Testo completoAbstract (sommario):
Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorO presente trabalho analisa a realidade do plantão do Serviço Social no âmbito da seguridade social, no Município de Bom Jesus do Itabapoana/RJ, tendo como referência o projeto ético-político profissional do Serviço Social, expresso no Código de Ética profissional, na lei que regulamenta a profissão, bem como nas diretrizes curriculares da ABEPSS. A partir deste projeto, entendemos o plantão como um espaço de atuação desafiante para os profissionais comprometidos com a construção de práticas democráticas e coletivas de atendimento às demandas no contexto institucional. Assim, o objetivo do presente trabalho foi o de analisar teoricamente o espaço do plantão, buscando verificar se os assistentes sociais utilizam o referencial teórico crítico-dialético presente na produção do Serviço Social, para pensar alternativas no espaço cotidiano do plantão, buscando o desenvolvimento de práticas coletivas e não apenas individualistas no atendimento às demandas. O estudo mostrou que a maioria dos assistentes sociais defende os direitos sociais, no entanto, esta defesa não se materializa em ações, no cotidiano profissional, que fortaleçam e favoreçam os usuários no acesso aos serviços na saúde, na previdência e na assistência, como direitos sociais.
This study analyzes the reality of Social Work duty period in the social security system area, in Bom Jesus do Itabapoana/RJ, having the Social Work professional political ethical project as reference, stated in the Professional Ethic Code, in the Law that rules the profession and also in the ABEPSS curricular guidelines. From this project, we can see duty period as a place for challenging acting to the professionals committed with building democratic and collective care practices in the institutional context. Thus, the purpose of this study was to analyse theorically the duty period place, searching for verifying if Social Workers make use of the theoretical critical dialectic reference present in the Social Work literature in order to think about alternatives in the duty period daily place, looking for the development of collective practices and not only individualists in the care demands. This study showed that the majority of Social Workers defend Social Rights however, these discourses arent turned into actions which fortify and favor users to access the health, providence and assistance, as social rights.
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Viselka, Martin. "Pflichtenkollisionen bei christlichen Leitern in Gemeinde und Geschäftswelt: Lernen von Jesus und den Aposteln bei Lukas = Conflicting duties with Christian leaders in churches and business: learn from Jesus and the apostles by Luke". Diss., 2006. http://hdl.handle.net/10500/725.
Testo completoAbstract (sommario):
Zusammenfassung
Diese Untersuchung besteht aus sechs Hauptpunkten. Nach der Einleitung (I.) zum Thema,
werden unter II. verschiedene Begriffe definiert und die Inhalte gegenüber verwandten Gebieten
abgegrenzt. Als dritter Hauptpunkt (III.) folgt eine Untersuchung zu den klassischen Typologien
der Pflichtenkollisionen. Dieses Thema wurde in der Vergangenheit in der Theologie
und Philosophie immer wieder breit diskutiert. Unter IV. werden die Pflichtenkollisionen
im lukanischen Doppelwerk untersucht. Diese exegetische Analyse soll aufzeigen, wie Jesus
und die Apostel solchen Situationen begegnen und damit umgegangen sind. In diesem Zusammenhang
wird auch die Frage nach möglicher Schuld, als Konsequenz, untersucht. Der
fünfte Hauptpunkt (V.) beschäftigt sich mit dem richtigen Verhalten in Pflichtenkollisionen.
Einerseits wird die Position des Autors näher begründet und andererseits ein Vorschlag für
eine Wertreihenfolge als Richtschnur im Konfliktfall angeboten. Im letzten Teil (VI.) werden
die Erkenntnisse der Untersuchung auf sieben konkreten Fälle von Pflichtenkollisionen aus
der Gemeinde und der Geschäftswelt praktisch angewendet.This analysis consists of six main sections. Following the introduction of the theme (I), various terms are defined (II), and the contents are distinguished from related topics, with pertinent reasons given. The third (III) section consists of the results of my research on the classic typologies of conflicting duties. In the past, this subject has been widely discussed in the theological and philosophical circles. In the fourth (IV) section, conflicting duties are examined in light of Luke's writings. The goal of this exegetic analysis is to show how Jesus and the apostles met such situations, and how they dealt with them. In connection with this topic, the question of possible guilt, as a consequence, is researched. The fifth (V) section deals with proper behaviour toward conflicting duties. On one hand, the position of the author is established, and on the other hand a proposal is offered for a prioritization of values as a guiding principle in conflict situations. In the last section (VI), the findings of the research are applied practically to seven concrete examples of conflicting duties within the church and society.
Systematic Theology & Theological Ethics
M. Th. (Theological Ethics)
Libri sul tema "Duty of Jesus"
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Love, Christopher. Heavens glory, Hells terror, or, Two treatises: The one concerning the glory of the saints with Jesus Christ as a spur to duty : the other of the torments of the damned as a preservative against security. London: Printed for John Rothwell ..., 1985.
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Brian, Doyle. Credo: Essays on grace, altar boys, bees, kneeling, saints, the Mass, priests, strong women, epiphanies, a wake, and the haunting thin energetic dusty figure of Jesus the Christ. Winona, Minn: Saint Mary's Press, 1999.
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The Gospel Worthy of All Acceptation: The Duty of Sinners to Believe in Jesus Christ. London, UK: Counted Faithful, 2020.
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Fuller, Andrew. Gospel Worthy of All Acceptation: Or the Duty of Sinners to Believe in Jesus Christ. Creative Media Partners, LLC, 2022.
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Fuller, Andrew. The Gospel Worthy Of All Acceptation: Or, The Duty Of Sinners To Believe In Jesus Christ. Franklin Classics, 2018.
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Fuller, Andrew. The Gospel Worthy of All Acceptation, Or, the Duty of Sinners to Believe in Jesus Christ. Franklin Classics Trade Press, 2018.
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Fuller, Andrew. The Gospel Worthy of All Acceptation: Or, the Duty of Sinners to Believe in Jesus Christ. Franklin Classics Trade Press, 2018.
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Briggs, Andrew, Hans Halvorson e Andrew Steane. Wisdom and miracles. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808282.003.0017.
Testo completoAbstract (sommario):
Further objections to miracles, such as moral and theological objections, are examined. These give valuable cautions. If miracles are possible, then their extreme rarity is troubling from the point of view of justice; a complete impossibility might be easier to understand. Augustine was right to oppose the idea that miracles represent a breakdown of lawful order. Christian commitment involves a duty of honesty and straight-dealing in questions of healthcare. Jesus himself strongly opposed the mindset that asks for impressive marvels rather than help in living right. Notwithstanding all this, we affirm, in company with other Christians, that after Jesus of Nazareth was dead, he was given new life in an embodied, tangible, visible, audible, coherent, insightful, dynamic form. We affirm this out of a sense of duty and in response to evidence, but we acknowledge that the evidence does not on its own compel the response.
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Bradford, Ebenezer 1746-1801. Duty of a Minister of Jesus Christ Illustrated: A Sermon, Preached at the Installation of the Reverend John H. Stephens, to the Ministerial Office, in the Church in Stoneham, September 11 1795. Creative Media Partners, LLC, 2021.
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Boston, Thomas. Christ Jesus Duly Prized: An Exposition on Philippians iii. 8-9. GLH Publishing, 2021.
Cerca il testo completoCapitoli di libri sul tema "Duty of Jesus"
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"The Duty of Man (Micah 6)". In Jesus and After, 17–18. Warring States Project, 2017. http://dx.doi.org/10.2307/j.ctvcwp0jw.6.
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Gilman, James E. "Compassion as Public Covenant". In Fidelity of Heart, 135–55. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195136623.003.0006.
Testo completoAbstract (sommario):
Abstract wHAT BOTHERED THE LAWYER MOST, as he listened to Jesus’ story about the Samaritan, was not that religious leaders were disparagingly depicted nor that as a Jew he should be required to show compassion even toward his enemies. What bothered him was a gradual realization that, according to this rabbi at least, his duty to show compassion places him on equal moral footing with people of other, even hostile, traditions. What bothered him was that fact that in remaining faithful to his own religious commitment and community he would be obligated to share common moral ground with Samaritans and Romans.
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Marissen, Michael. "On the Jews and Their So-Called Lies in the Fourth Gospel and Bach’s St. John Passion". In Bach against Modernity, 137—C8N16. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197669495.003.0008.
Testo completoAbstract (sommario):
Abstract This chapter suggests that Johann Sebastian Bach arguably went far beyond the call of duty in musically depicting Jewish opposition to Jesus in a series of biblical choruses for the St. John Passion that center on what Martin Luther, in his On the Jews and Their Lies of 1543 (a screed that Bach himself owned), had deemed the most fundamental of Jewish lies. The scholarly notion that there appears to have been in Bach’s Leipzig a maturing spirit of openness and fairness toward Jews, such that by the 1730s, the times had indeed changed and that thus it would have been unlikely to encounter anti-Jewish reflection within the sermons and the choral music delivered in the city’s churches, is shown by recent repertorial discoveries to have been radically oversanguine.
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Herrin, Judith. "Ideals of Charity, Realities of Welfare". In Margins and Metropolis. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691153018.003.0014.
Testo completoAbstract (sommario):
This chapter examines the ideals of charity and the realities of welfare under the Byzantine Empire by focusing on the philanthropic activity of the Byzantine church. While ecclesiastical philanthropy grew and changed over centuries, the earliest Christian experience remained an important model that was often reasserted in an effort to imitate the direct charitable activity of Christ and the Apostles. This duty to assist has two outstanding features, love and charity, summed up by Jesus' instructions to his followers to love one another and to sell all they had and give to the poor. The chapter considers two aspects of the development of Byzantine charitable institutions: the mechanisms by which welfare was administered, and the underlying theory of good works. It shows that the theory of good works provided a major impetus to the practice of all Byzantine philanthropy.
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Pulido, Elisa Eastwood. "Bautista Embraces Mormonism, 1901–1910". In The Spiritual Evolution of Margarito Bautista, 44–61. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0004.
Testo completoAbstract (sommario):
This chapter examines Margarito Bautista’s 1901 conversion to The Church of Jesus Christ of Latter-day Saints in Central Mexico and his subsequent residency in the polygamous Mormon Colonies in northern Mexico from 1903 to 1910. It argues that in the first decade after his conversion, Bautista’s mirroring of Euro-American Mormon missionaries transformed him into a potent, if unpaid evangelizer and impressed upon him the idea that the development of Mexico and Mexicans was a religious duty that required self-sacrifice, community building, and the strict observance of difficult practices, i.e. polygamy. After his conversion, Bautista quickly rose through the ranks of the Mormon priesthood and began evangelizing other Mexicans, first on Mexico’s Central Plateau and later in the state of Chihuahua, where he witnessed first-hand the Mormon practice of gathering into homogenous communities, the practice of polygamy, and the ability of Mormon colonists to tame the wilderness.
Atti di convegni sul tema "Duty of Jesus"
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Dimitrakopoulou, Georgia. "WILLIAM BLAKE�S AESTHETICS IN THE MYTH OF THE ANCIENT BRITONS". In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.16.
Testo completoAbstract (sommario):
William Blake�s aesthetic vision of the secular world is based on divine inspiration. In the myth of The Ancient Britons, he discusses the three aesthetic categories of the sublime, the beautiful and the ugly. These establish his theory of art, which is based on Jesus the Imagination. The sublime, the beautiful and the ugly are forms indicative of gradations of divine influx in every individual. In this sense, the myth explicitly describes and distinguishes the three aesthetic categories that shape the secular and eternal human existence. It also concerns art and the role of the artist. Art is imagination and communication, and the artist is the inhabitant of that happy country of Eden. [1]. The artist is motivated by creative imagination, whose aesthetic quest starts from divine inspiration and ends in eternity. The true artist is the man of imagination, the poetic genius and the visionary aesthete. For Blake, imagination is a sublime force, the major aesthetic category of his vision and relates to the Strong man of The Ancient Britons. In addition, beauty is a distinct aesthetic category essential and supplementary to the formation of the Sublime of Imagination, Jesus incarnated, the archetype of Blake�s Strong man. He [Blake] distinguishes the three aesthetic categories of the sublime, the beautiful and the ugly by their actions, which define man. As he claims: �The Beautiful man acts from duty, whereas The Strong man acts from conscious superiority, and The Ugly man acts from love of carnage.� [2]. Starting from the conviction that antiquity and classical art provided obsolete models for emulation, Blake concluded that since the mathematic form is not art, it should not be the rule of the English eighteenth century art. Gothic, which is the living form, represents the union of the secular and divine worlds. The gothic artistic style is the incarnated Jesus, the Sublime of Imagination, Blake�s aesthetic apex, that is the supreme aesthetic category of his vision. The sublime and the beautiful are not contraries. They are supplementary aesthetic forms which contribute to the understanding of art. Beauty and intellectuality identify. Moreover, beauty is the power, the energizer of the true artist. Who is the human sublime? He is �The Strong man� who acts from conscious superiority, according to the divine decrees and the inspired, prophetic mind. Who is �The Beautiful man�? He is the man who acts from duty. Lastly, �The Ugly Man� is the man of war, aggressive, he/she acts from love of carnage, approaching to the beast in features and form, with a unique characteristic, that is the incapability of intellect. [3]. Undoubtedly, Blake�s aesthetic vision presents many difficulties in interpretation. In my opinion, the sublime is not an aesthetic category and/or a mere value that Blake uses randomly without artistic reference. His aestheticism is secular and aspiring to perfection. The secular sublime, which describes the fallen human state, suggests the masculine and feminine experience of the Fall. Consequently, the human situation appears doomed and irredeemable. If the sublime is the masculine and pathos the feminine forms, Blake assumes that the inevitability of reasoning and suppression of desire, whose origin is energy, brings about their separation and incompleteness. In a non-communicative intercourse, the sublime (masculine) and the beautiful (pathos) are apart. These are the fallen state�s consequences. As the masculine and feminine are not contraries but supplementary forms, so the sublime and pathos are potentially integrated entities. In eternity, the sublime and pathos are joined in an intellectual androgynous form. This theoretical idea is the core of Blake�s aesthetic �theory�. In fact, his aesthetic realism does not overlap his aesthetic idealism. He is optimistic, despite Urizen�s - reason�s predominance. The artist is the model of human salvation. Imagination is a redemptive force, �Exuberance is Beauty�, and the incapability of intellect is �The Ugly Man�. The three classes of men, the elect, the redeemed and the reprobate juxtapose to the sublime, beautiful and ugly. These are restored to their true forms and their qualities are reinstated in infinity. All human forms are redeemable states, not static but progressive, even if their fulfilment on earth is improbable.