Статті в журналах: "Gethsemani"

1

Yglesias, Jorge. ""Gethsemani"." Chasqui 24, no. 1 (1995): 118. http://dx.doi.org/10.2307/29741204.

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2

Crowder, A. B. "At Gethsemani Abbey Farm." English 37, no. 157 (March 1, 1988): 48. http://dx.doi.org/10.1093/english/37.157.48.

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3

Thurston, B. "Thomas Merton's Gethsemani: Landscapes of Paradise." Interdisciplinary Studies in Literature and Environment 13, no. 1 (January 1, 2006): 280–81. http://dx.doi.org/10.1093/isle/13.1.280.

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4

Mitchell, Donald W. "The Gethsemani Encounter on the Spiritual Life." Buddhist-Christian Studies 17 (1997): 205. http://dx.doi.org/10.2307/1390415.

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5

Sundahl, Daniel. "The Abbot of Gethsemani Prays for the Neophyte." Christianity & Literature 64, no. 3 (May 5, 2015): 371. http://dx.doi.org/10.1177/0148333115579024.

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6

Ryan, Thomas, Father. "Gethsemani II: Catholic and Buddhist Monastics Focus on Suffering." Buddhist-Christian Studies 24, no. 1 (2004): 249–51. http://dx.doi.org/10.1353/bcs.2005.0035.

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7

Nelson, Michael. "Diary of a Political Scientist II, Summer 2006: Gethsemani, Gambling, and Gary Jacobson." PS: Political Science & Politics 40, no. 01 (January 2007): 153–56. http://dx.doi.org/10.1017/s1049096507070217.

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8

Raggio, Marcela. "Gethsemani, KY, de Ernesto Cardenal: recuperación del espacio ausente mediante la memoria y la resignificación del espacio presente." Literatura: teoría, historia, crítica 22, no. 2 (July 1, 2020): 297–318. http://dx.doi.org/10.15446/lthc.v22n2.86089.

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Este artículo realiza una lectura del poemario Gethsemani, KY (1960) del nicaragüense Ernesto Cardenal, aplicando nociones teóricas vinculadas, por un lado, con la nostalgia y, por otro, con el espacio textual, a fin de señalar líneas de la poética de Cardenal relacionadas con la espacialidad y lo social. El artículo estudia algunos aspectos de la escritura del libro, tal como se revelan en el epistolario Merton-Cardenal, y propone que los textos incluidos en el volumen se presentan en una doble tensión: pasado-presente y allá-aquí. De la dialéctica entre tiempos y espacios alejados surge la poética temprana de Cardenal en la que es posible advertir rasgos del compromiso social y político que desarrollaría plenamente enlibros posteriores.

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9

Hackett, David G. "The Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian Monastics (review)." Buddhist-Christian Studies 19, no. 1 (1999): 232–35. http://dx.doi.org/10.1353/bcs.1999.0015.

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10

Hatton, Stephen B. "The Comic Frame of Mark’s Passion." Horizons in Biblical Theology 43, no. 1 (April 16, 2021): 23–50. http://dx.doi.org/10.1163/18712207-12341421.

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Abstract This article uses narrative criticism and a study of the word neaniskos in Greek culture to argue that the Gethsemanic young man and the young man in Jesus’ open tomb are linked by comedy. It demonstrates that the naked young man pericope utilizes comic imitation and the word neaniskos to connote comic behavior. With the naked young man as a model, the article proceeds to show that the speech of the messenger in the open tomb is comedy vis-à-vis the narrative of the context. This interpretation has the advantages of explaining the ill-fitting interruption of the naked young man scene in Gethsemane, of making sense of the abrupt ending of the Gospel of Mark, and of fitting the use of the word neaniskos in the Gospel of Mark to a connotation used in classical and Hellenistic Greek culture.

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11

Ross. "Gethsemane." Antioch Review 77, no. 3 (2019): 480. http://dx.doi.org/10.7723/antiochreview.77.3.0480.

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12

Downey, Michael. "The Springs of Contemplation: A Retreat at the Abbey of Gethsemani. Edited by Jane Marie Richardson. New York: Farrar, Straus, Giroux, 1992. xvi + 285 pages. $22.00." Horizons 21, no. 2 (1994): 366. http://dx.doi.org/10.1017/s0360966900028711.

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13

Moser, Paul K. "Gethsemane Epistemology." Philosophia Christi 14, no. 2 (2012): 263–74. http://dx.doi.org/10.5840/pc201214223.

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14

Joseph, Annette. "A Gethsemane Reflection." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 63, no. 1-2 (March 2009): 1–2. http://dx.doi.org/10.1177/154230500906300116.

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15

FREY-WEHRLIN, C. T. "Oedipus in Gethsemane:." Journal of Analytical Psychology 37, no. 2 (April 1992): 173–85. http://dx.doi.org/10.1111/j.1465-5922.1992.00173.x.

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16

Duncan, J., and M. Derrett. "Sleeping at Gethsemane." Downside Review 114, no. 397 (October 1996): 235–45. http://dx.doi.org/10.1177/001258069611439701.

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17

Grossi, Vittorino. "La oración de Jesús en Getsemaní." Augustinus 62, no. 3 (2017): 555–74. http://dx.doi.org/10.5840/augustinus201762246/24731.

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The article deals with the prayer of Jesus in Gethsemane, as presented by St. Augustine in the Enarrationes in Psalmos and in the Sermones de sanctis. An exegetical introduction of the New Testament texts of the prayer of Jesus in Gethsemane is offered, as well as the pre-Augustinian patristic tradition, highlighting the various points that Augustine’s previous Fathers of the Church underlined in the Prayer of Jesus in Gethsemane. It later discusses Augustine’s Texts where He addresses this topic, highlighting particularly the ecclesiological interpretation of the Bishop of Hippo.

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18

JONES, PAUL DAFYDD. "Karl Barth on Gethsemane." International Journal of Systematic Theology 9, no. 2 (April 2007): 148–71. http://dx.doi.org/10.1111/j.1468-2400.2007.00250.x.

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19

Moser, Paul K. "Having ‘Ears to Hear’: Jesus, Gethsemane, and Epistemology." Evangelical Quarterly 91, no. 2 (April 26, 2020): 147–62. http://dx.doi.org/10.1163/27725472-09102004.

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The New Testament synoptic Gospels suggest an epistemology exemplified by Jesus in Gethsemane and in his use of parables. This article explains the epistemology in terms of reconciliatory evidence and knowledge of God as sought by Jesus. The synoptic Gospels use Jesus’s kind of obedience in Gethsemane to characterize a receptive human mode for God to self-manifest and thus to anchor reconciliatory knowledge. This mode includes Gethsemane-style acquaintance with and conviction by God’s perfect will in conscience. The article proposes that a non-cooperative human response can prompt divine hiding for good redemptive reasons. In illuminating what it is to have ‘ears to hear’ God’s word, the article reveals a unity between knowledge of the earthly Jesus and knowledge of the risen Jesus. The article draws from the apostle Paul for some helpful elucidation.

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20

HALEVI, MASHA. "CONTESTED HERITAGE: MULTI-LAYERED POLITICS AND THE FORMATION OF THE SACRED SPACE – THE CHURCH OF GETHSEMANE AS A CASE-STUDY." Historical Journal 58, no. 4 (October 29, 2015): 1031–58. http://dx.doi.org/10.1017/s0018246x14000776.

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ABSTRACTThe article analyses the processes that preceded the construction of sanctuaries in the Holy Land through the prism of the Church of Gethsemane in Jerusalem, deconstructing and uncovering layers of political power struggles which led to its formation and present shape. This study, based on extensive archival research and a field survey, demonstrates how the reconstruction of the basilica of Gethsemane, and hence the concretization in stone of some of the most depicted evangelical traditions, was not merely the result of an ecumenical consideration. In fact, it reflects the narrow, and sometimes very down-to-earth, interests of various denominations and political forces. The study also demonstrates how the unique setting of the Holy Land encouraged simultaneous multi-layered political processes, comparing the case-study of the Church of Gethsemane to those of other symbolic and national religious monuments: the Church of the Holy Sepulchre, the basilica of Sacré-Coeur in Paris, and the Cathedral of Christ the Saviour in Moscow.

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21

Harkins, Angela Kim. "Ritualizing Jesus’ Grief at Gethsemane." Journal for the Study of the New Testament 41, no. 2 (October 2, 2018): 177–203. http://dx.doi.org/10.1177/0142064x18804433.

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New light can be cast on Jesus’ grief-stricken prayer by contextualizing it within the growing scholarship on prayers and ritual mourning practices in the Second Temple period. The emotional prayer that Jesus prays in Gethsemane can be understood as a reenactment of a recognizable Second Temple ritual that joined emotional prayers of supplication and confession to mourning practices. This article proposes that a Second Temple ritual context is an overlooked but potentially fruitful way of understanding the ancient controversies that embroiled Jesus’ prayer at Gethsemane. The cultural specificity of the emotions associated with this prayer can help to account for why ancient Greek and Roman readers experienced such sharp and divergent responses to Jesus’ prayer.

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22

Wahyuni, Sri, and Marciano Antariksawan Waani. "Analisis tentang Peran Penatua dalam Pertumbuhan Gereja." KHARISMATA: Jurnal Teologi Pantekosta 3, no. 1 (August 2, 2020): 46–59. http://dx.doi.org/10.47167/kharis.v3i1.38.

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This research is about the role of elders in the Pentecostal Church in Indonesia (GPdI) of the Gethsemane church in Kuta, which has been initiated since May 18, 1979, by Ms. Nani Soetarni, and has experienced growth both in quality and quantity. As the church grows, the church leader or pastor appoints elders to help with the stewardship. The purpose of this study was to find out how the church's perspective on the stewardship task carried out by the elders at Gethsemane Gethsemane Kuta, Bali. The method used is a qualitative method, in which the participants are the GPdI Gethsemane Kuta congregation with a total of 44 people. Data collection techniques by distributing and collecting question questionnaires, where the results are, not all elders carry out their duties to the maximum. This is due to the lack of understanding of the elders about the duties and responsibilities related to the growth of the church, ineffective communication among the elders.AbstrakPenelitian ini tentang peran penatua di Gereja Pantekosta di Indonesia (GPdI) jemaat Getsemani Kuta, yang telah dirintis sejak tangal 18 Mei 1979, oleh ibu Nani Soetarni, serta telah mengalami pertumbuhan baik secara kualitas maupun kuantitas. Seiring dengan pertumbuhan gereja, maka pemimpin gereja atau gembala sidang menun-juk para penatua untuk membantu tugas penatalayanan. Tujuan penelitian ini untuk mengetahui bagaimana perspektif jemaat tentang tugas penatalayanan yang dilakukan oleh para penatua di GPdI Getsemani Kuta, Bali. Metode yang digunakan adalah metode kualitatif, di mana partisipan merupakan jemaat GPdI Getsemani Kuta yang berjumlah sebanyak 44 orang. Teknik pengumpulan data dengan mengedarkan dan mengumpulkan angket pertanyaan, di mana hasilnya adalah, belum semua penatua melaksanakan tugas pelayanannya dengan maksimal. Hal tersebut disebabkan karena kurangnya pemahaman para penatua tentang tugas dan tanggung jawabnya yang berhubungan terhadap pertumbuhan gereja, komunikasi yang tidak efektif di antara para penatua.

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23

Robinson, Julian Perry. "Chemical warfare, chemical disarmament: beyond Gethsemane." International Affairs 66, no. 3 (July 1990): 582. http://dx.doi.org/10.2307/2623096.

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24

Davies, Douglas J. "Gethsemane and Calvary in LDS Soteriology." Dialogue: A Journal of Mormon Thought 34, no. 3-4 (October 1, 2001): 19–29. http://dx.doi.org/10.2307/45226784.

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25

Babcox, Wendy. "Every Olive Tree in the Garden of Gethsemane." Departures in Critical Qualitative Research 3, no. 2 (2013): 111–15. http://dx.doi.org/10.1525/dcqr.2014.3.2.111.

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Every Olive Tree in the Garden of Gethsemane is a suite of photographic images of each of the twenty-three olive trees in the garden. Situated at the foot of the Mount of Olives in Jerusalem, the Garden of Gethsemane is known to many as the site where Jesus and his disciples prayed the night before his crucifixion. The oldest trees in the garden date to 1092 and are recognized as some of the oldest olive trees in existence. The older trees are a living and symbolic connection to the distant past, while younger trees serve as a link to the future. The gnarled trunks seem written with the many conflicts that have been waged in an effort to control this most-contested city; a city constantly on the threshold of radical transformation.

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26

COVINGTON, SARAH. "The Garden of Anguish: Gethsemane in Early Modern England." Journal of Ecclesiastical History 65, no. 2 (March 13, 2014): 280–308. http://dx.doi.org/10.1017/s0022046912003648.

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Few biblical episodes have generated more theological interpretation across the centuries than that of Jesus praying in the Garden of Gethsemane, where he appears fearfully to resist the divine will in the moments before the passion sequence is initiated. Scholars of the early modern period, however, have tended not to notice how central the scene became in the wake of Protestant and Catholic reformation developments, renewed calls for spiritual self-examination and the resurgent phenomenon of martyrdom. This article addresses this lacuna by arguing that, in the case of England, Jesus in Gethsemane not only held acute resonances across different confessions, but resulted in interpretations that perpetuated a new kind of subjectivity, and one that influenced modernity and its notions of the divided self in a state of faith and doubt.

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27

Johnson, Randall Kenneth. "Christ and the Principle of Alternative Possibilities." Journal of Analytic Theology 9 (November 1, 2021): 314–21. http://dx.doi.org/10.12978/jat.2021-9.170007091413.

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Classical Christology provides reason to reject the principle of alternative possibilities [PAP]. The Gethsemane prayer highlights an instance in which Jesus Christ performs a voluntary and morally significant action which he could not have done otherwise, namely, Christ’s submission to God’s will. Two classical Christological doctrines undermine PAP: (1) impeccability, and (2) volitional non-contrariety. Classical Christology teaches that Christ could not sin, and that Christ’s human will could not be contrary to his divine will. Yet, classical Christology also teaches that Christ’s death is voluntary and morally praiseworthy. First, I present the relevant elements of classical Christology: dyothelitism, impeccability, and volitional non-contrariety. Second, I define and disambiguate varieties of PAP. Third, I show that Christ’s prayer in Gethsemane disproves PAP. I respond to several objections along the way. Finally, I reflect on the implications of denying PAP.

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28

Salas Álvarez, Jesús. "José Luis Escacena Carrasco y Luis Gethsemaní Pérez Aguilar (coordinadores). Todos en el beagle. Darwinismo y ciencias históricas. Sevilla, Editorial de la Universidad de Sevilla, 2018 (Colección de Divulgación Científica 19), 204 páginas, ISBN 978-84-472." Complutum 30, no. 1 (May 28, 2019): 205–7. http://dx.doi.org/10.5209/cmpl.64517.

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José Luis Escacena Carrasco y Luis Gethsemaní Pérez Aguilar (coordinadores). "Todos en el beagle. Darwinismo y ciencias históricas". Sevilla, Editorial de la Universidad de Sevilla, 2018 (Colección de Divulgación Científica 19), 204 páginas, ISBN 978-84-472-1930-8

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29

Frey-Wehrlin, Toni. "Ödipus in Gethsemane. Archetypische Aspekte der Homosexualität." Analytische Psychologie 23, no. 3 (1992): 193–206. http://dx.doi.org/10.1159/000471348.

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30

Stockton, Ian. "Advent and Gethsemane: Mark's Call to Watch." New Blackfriars 84, no. 994 (December 2003): 571–76. http://dx.doi.org/10.1111/j.1741-2005.2003.tb06319.x.

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31

Ventura, Jonathan. "Conflict and strife on the way to Gethsemane." Israel Affairs 18, no. 2 (April 2012): 234–49. http://dx.doi.org/10.1080/13537121.2012.659078.

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32

Couchman, Adam. "“Not My Will But Yours be Done”: The Use of the Mercy Seat in Theodramatic Perspective." Studia Liturgica 51, no. 2 (August 23, 2021): 217–29. http://dx.doi.org/10.1177/00393207211033762.

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The “Mercy Seat” performs an important function within Salvation Army worship. It symbolizes the central theological tenet of the immediacy of grace to all. Historically, its function was intended for use by those intending to “receive Christ” for the first time. Over time, its use has broadened to include other intentions whilst simultaneously diminishing in the frequency of its use. This article suggests that when viewed from a theodramatic perspective, the act of praying at the Mercy Seat becomes a contemporary, and improvised, performance of Christ's Gethsemane prayer, “Not my will, but yours be done” (Luke 22:42). The broadening of the understanding of this act to become a deliberately repeated and embodied performance of Jesus’ prayer may help to overcome the loss of use of this symbol. Drawing upon the work of Adrienne von Speyr and Kevin Vanhoozer, this article will demonstrate how the prayer of Christ in Gethsemane is embodied through contemporary, improvised performance of his prayer at the Mercy Seat by Salvationists and those new to the faith alike.

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Макаров, Денис Владимирович. "People’s Confessor of the Caves of Gethsemane Skete: The Image of St. Barnabas of Gethsemane in Prose by I. S. Shmelev." Theological Herald, no. 2(37) (June 15, 2020): 324–42. http://dx.doi.org/10.31802/2500-1450-2020-37-2-324-342.

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Основная цель исследования - изучить образ преподобного Варнавы Гефсиманского в творчестве Ивана Сергеевича Шмелёва, а также показать значение в судьбе писателя личного общения со старцем Варнавой. В работе применяется сравнительно-исторический метод и метод филологического анализа. Для достижения указанной цели анализируется биография писателя, художественные произведения И.С. Шмелёва, в которых встречается образ преподобного Варнавы Гефсиманского, в частности романы «История любовная», «Лето Господне», «Пути Небесные», повесть «Богомолье», очерк «У старца Варнавы» и другие. Наиболее важные результаты исследования: И. С. Шмелёв создаёт образы праведников, опираясь на эстетическую традицию православия изображать святых и праведников в сиянии света. Немаловажным эстетическим приёмом является изображение человека глазами ребенка, стоящего на границе «ангельского» возраста, который, глядя на людей, воспринимает в силу своей духовной чистоты не столько их внешний облик, сколько состояние души: светлое или тёмное. При этом светоносность выстраивается в художественной системе И. С. Шмелёва в чёткую иерархию, которая основана на святоотеческой православной иерархии, выраженной словами преподобного Иоанна Лествичника: «Свет монахам - ангелы, а свет для всех мирских - монахи и монашеское житие», что наглядно показывает глубокую укорененность эстетического мышления писателя в православной культурной традиции. The main goal of the study is to evaluate the image of the Monk Barnabas of Gethsemane in the work of Ivan Sergeyevich Shmelev, as well as the significance of the writer’s personal relationship with elder Barnabas. The work uses the comparative historical method and the method of philological analysis. To achieve this goal, an analysis is made of the biography and works of I. S. Shmelyov, in which the image of the Monk Barnabas of Gethsemane is found, in particular, in the novels The Story of a Love, The Summer of the Lord, The Heavenly Ways, The Pilgrimage (Bogomoliye), the short story A Visit to Elder Barnabas, and others. The most important results of the study show that I. S. Shmelev creates images of the righteous, relying on the aesthetic tradition of Orthodoxy- he depicts saints and the righteous in a radiant and favourable light. An important aesthetic device is the image of a person through the eyes of a child, soon to cross the “angelic” age, who (due to his spiritual purity), looking at people, perceives not only their appearance, but their state of mind: light or dark. At the same time, luminosity is built in the artistic system of I. S. Shmelyov in a clear hierarchy, which is based on the patristic Orthodox hierarchy, expressed by the words of St. John Climacus: «Angel are an example for monks and monks and monastic life are a light to to all in the world», which clearly show the deep-rooted aesthetic thinking of the writer in the Orthodox cultural tradition.

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Weinfield, H. "Gerard De Nerval: Christ at Gethsemane (from The Chimeras)." Literary Imagination 8, no. 2 (January 1, 2006): 229–31. http://dx.doi.org/10.1093/litimag/8.2.229.

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35

Prysiazhniuk, Oleksii. "Basic stages of history of the underground gethsemane garden monastery in the context of monument protection." Bulletin of Mariupol State University. Series: History. Political Studies 10, no. 27 (2020): 37–45. http://dx.doi.org/10.34079/2226-2830-2020-10-27-37-45.

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This research examines and identifies the main stages of the history of an underground monastery in the Gethsemane Garden, from the appearance of the object to the status of a cultural heritage monument. The author draws conclusions about the legal norms enshrined in the regulations that form a system of requirements for procedural actions that turn a cultural heritage object into a monument. The article describes the legal acts that regulate the field of cultural heritage protection and directly influence the process of institutionalization of cultural heritage objects. The process of institutionalization of a monument selected as an example is considered against the background of the history of the object itself in the context of important historical events and historiography of its study. Turning cultural heritage into a monument that is governed by regulations in modern conservation legislation is a complex process. Examples of completing formal procedures and obtaining cultural heritage status are monuments. That is why the author, on the example of cultural heritage – monuments of history, architecture of the underground monastery in the tract «Gethsemane Garden» describes the process of institutionalization of such objects. The institutionalization of cultural heritage means the process of defining and consolidating legal norms, rules, statuses, bringing them into a system capable of acting in the direction of satisfying the need of modern society for the preservation of cultural heritage objects.

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36

Hilton, John, Emily K. Hyde, and Megan Cutler. "An Atoning Priority in the Hymns of Calvary and Gethsemane." Journal of Mormon History 48, no. 3 (July 1, 2022): 110–33. http://dx.doi.org/10.5406/24736031.48.3.11.

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37

Essary, Kirk. "Calvin's Interpretation of Christ's Agony at Gethsemane: An Erasmian Reading?" Toronto Journal of Theology 30, no. 1 (March 2014): 59–70. http://dx.doi.org/10.3138/tjt.2114.

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38

Lee, Hyunju. "Interpreting Jesus"s Grief in Gethsemane (Matt 26:36-46)." Theological Studies 81 (December 31, 2022): 61–88. http://dx.doi.org/10.46334/ts.2022.12.81.61.

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39

Voropaev, V. A. ""For the sake of Christ, pray for me ...": Optina’s addressee of N.V. Gogol." Язык и текст 2, no. 3 (2015): 26–37. http://dx.doi.org/10.17759/langt.2015020304.

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This article about ieromonahe Filaret who was an Optina’s elder, the confessor of brotherhood of Gethsemane monastery at Holy Trinity Sergius Lavra - the addressee of the Gogol’s letter to Optina Monastery (village Dolbino June 20, 1850) "For the sake of Christ, pray for me, Father Filaret ...". For a long time the addressee was unknown or be incorrect. The Gogol’s letter and his judgments about convent become paradigmatic. In 1916 S.N. Durylin quoted Gogol’s line and extended the idea, summarizing the spiritual experience of many people.

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Hatton, Stephen B. "Dialectic of Seizing and Leaving Behind: Mark’s Young Man in Gethsemane." Biblical Interpretation 26, no. 2 (May 7, 2018): 207–18. http://dx.doi.org/10.1163/15685152-00262p04.

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The article traces the dialectical unfolding involved in the Markan naked young man text (Mark 14:51-52). It follows the dialectical process of (1) Jesus’s seizure; (2) the young man’s seizure which diminishes the impact of Jesus’s seizure; (3) the young man’s non-seizure and absence; and (4) the young man’s return to presence through reification of his garment. Finally, it focuses on the last dialectical moment in which the Gospel of Mark text seizes the young man and Jesus.

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41

McGrath, James F. "Obedient Unto Death: Philippians 2:8, Gethsemane, and the Historical Jesus." Journal for the Study of the Historical Jesus 14, no. 3 (April 4, 2016): 223–40. http://dx.doi.org/10.1163/17455197-01403015.

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Despite the extensive attention that has been given to Philippians 2:6–11 in relation to its Christology, the possibility that v8 alludes to the story about Jesus in Gethsemane has received only cursory mention when it has been considered at all. Philippians 2:8 and the Gospel tradition converge in depicting Jesus choosing to be obedient to God even to the point of death, in the absence of an interpretation of that death as itself salvific. The historical allusion, offered in the midst of a heavily theologized Christological statement, offers an excellent test case for an approach to history which accepts that fact and interpretation are inseparable, and yet still proceeds under the conviction that critical historiography remains possible.

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42

Bernabei, Mauro. "The age of the olive trees in the Garden of Gethsemane." Journal of Archaeological Science 53 (January 2015): 43–48. http://dx.doi.org/10.1016/j.jas.2014.10.011.

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43

Gelfond, M. M. "Semantics of the Fictional Draft: Once again about B. L. Pasternak’s poem “A Fairy Tale” (“Skazka”)." Critique and Semiotics 38, no. 1 (2020): 351–62. http://dx.doi.org/10.25205/2307-1737-2020-1-351-362.

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The article deals with the fictional creative story of Boris Pasternak’s poem “The Fairy Tale” (“Skazka”), described in the novel “Doctor Zhivago”. It is fundamentally different from the real story: if Pasternak changed the plot and partly the genre of “The Fairy Tale”, as evidenced by his letter to Nina Tabidze, Yuri Zhivago in the novel changes the poetic meter twice – and at the same time comprehends its semantics. The differences between the real and the “novelistic” creative history focus on the semantic halo both of trochaic trimeter – the meter of “The Fairy Tale”, and of trochaic pentameter and trochaic tetrameter, used at starting of the first and intermediate edition. The article shows how the first edition, written in pentameter (trochaic or iambic), connects “The Fairy Tale” with “Hamlet” and “The Gethsemane Garden”. The assumption of a genetic link between the three texts and a few significant plot coincidences enables to find invariant embodiments of one lyrical plot in different genres in them. The triangle: “Hamlet” – “The Fairy Tale” – “The Gethsemane Garden” built within the cycle varies the most important topic of the cycle and the novel – the strategy of individual, personal confrontation with “the twilight of night” and “the years of timelessness”. The study of the second stage of the fictional story “The Fairy Tale” clarifies a number of Pushkin’s contexts, not only in the “Poems of Yuri Zhivago”, but also in the novel as a whole. The study of semantic halos arising at different stages of Zhivago’s work on “The Fairy Tale” allows including it in the context of Russian lyrics.

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44

Collins, Adela Yarbro. "From Noble Death to Crucified Messiah." New Testament Studies 40, no. 4 (October 1994): 481–503. http://dx.doi.org/10.1017/s0028688500026436.

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In his excellent study of crucifixion, Martin Hengel has documented the harsh reality of the penalty in antiquity and has shown that it was seldom portrayed in detail or in an idealized manner. These facts are important and should be kept constantly in mind. They make all the more pressing the question why a detailed narrative of Jesus' death was composed and lead us to look closely at the way the story is told. An ancient opponent of Christianity, Celsus, provides an interesting illustration of both the cultural situation and the literary question. On the one hand, he expressed the general view that crucifixion was the most ignominious and shameful type of death. On the other hand, he made charges that were based, not so much on the disgrace of death by crucifixion as such, but on the way the story is told, on the character of Jesus as revealed by the narrative. As is well known, in part of his work entitled On the True Doctrine, he employed the device of a fictitious Jewish interlocutor. Alluding to the scene in Gethsemane, this critic challenged the teaching that Jesus was a god or the son of the most high God because he hid and tried to escape when the Jews decided that he was worthy of death. Further, this so-called god was betrayed by his own disciples, a criticism that applies to several scenes of the passion narrative. Returning to the Gethsemane story, the interlocutor attacks the theory that Jesus foreknew and intended his sufferings on the basis of his portrayal as mourning and lamenting and praying that this cup might pass from him.

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45

Assel, Heinrich. "»… für uns zur Sünde gemacht …« (2 Kor 5,21)." Evangelische Theologie 60, no. 3 (May 1, 2000): 192–209. http://dx.doi.org/10.14315/evth-2000-0306.

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Zusammenfassung Die erst jüngst publizierte Christologie Hans Joachim Iwands radikalisiert den Begriff menschlichen Personseins kreuzestheologisch durch die riskante These: Der Gekreuzigte selbst ist Sünder und Gerechter zugleich. Gerade dadurch wird aber Iwands Personverständnis reicher als der analogische Personbegriff Barths und ›realistischer‹ als das identitätsfixierte Personkonzept Pannenbergs. Wo und wann Jesus Christus als peccatum metaphoricum Gottes angeschaut und geglaubt wird, ereignet sich das relationale Sein der Person im Geist, und zwar als Übergang vom Zorn in den Frieden Gottes im Gebet. Der dogmatisch-spekulative Begriff ›Person‹ spiegelt und erschließt so, recht verstanden, die lebendige Metaphorik des biblisch erzählten Bildes Jesu, wie an der Gethsemane-Perikope gezeigt wird.

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46

Markuliak, L. "MEANS OF CHARACTER FORMATION IN IVAN BAHRIANYI’S NOVEL “THE GARDEN OF GETHSEMANE”." International Humanitarian University Herald. Philology 2, no. 48 (2021): 144–48. http://dx.doi.org/10.32841/2409-1154.2021.48-2.33.

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47

Kantzer Komline, Han-luen. "The Second Adam in Gethsemane: Augustine on the Human Will of Christ." Revue d'Etudes Augustiniennes et Patristiques 58, no. 1 (January 2012): 41–56. http://dx.doi.org/10.1484/j.rea.5.101070.

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Matera, Frank J. "Book Review: The Death of the Messiah: From Gethsemane to the Grave." Theological Studies 55, no. 4 (December 1994): 739–41. http://dx.doi.org/10.1177/004056399405500406.

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49

Anedda, Antonella, and Jamie McKendrick. "Sunday/Bad Tidings/Chorus/To The Angel, After The Expulsion/Gethsemane/Cana/Lesson." Poem 2, no. 1 (January 2014): 34–42. http://dx.doi.org/10.1080/20519842.2014.11415429.

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50

Koterski, Joseph. "Thomas More and the “Prayer for Detachment”." Moreana 52 (Number 199-, no. 1-2 (June 2015): 61–82. http://dx.doi.org/10.3366/more.2015.52.1-2.6.

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This paper focuses on a theme of special importance in The Sadness of Christ, one of the last writings of Thomas More. While awaiting execution in the Tower of London, he wrote this book as a way to reflect on passages from the Gospel that depict the agony of Christ in the Garden of Gethsemane. In looking upon Christ as a model for virtue in the face of suffering and persecution, More commented at length on how to treat those who wrong us and how to cultivate a proper sense of detachment. This essay will compare More’s advice with that of his contemporary, Ignatius Loyola, with special reference to such passages from the Spiritual Exercises as the “First Principle and Foundation” and the “Three Degrees of Humility.”

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