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Jonathan Elukin

and the Devil for man’s soul: ‘Antonio, who assumes the debts of others … reflects on occasion the role of Christ satisfying the claim of Divine Justice by assuming the sins of mankind … And Shylock, demanding the “bond” which is due him under the law

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Neslihan Ekmekçioğlu

extraordinary learning capacity, their moral conduct, displaying their heroic virtue, their profound religious faith and also their poetic devotion. Aemilia Bassano Lanier identifies women with the suffering of Christ and underlines their spiritual superiority

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Cruci erunt eum inter duos latrones

Passion et mort de Louis XVI

Annie Duprat

Cet article se propose de faire un retour sur l'hypothèse des sept morts de Louis XVI formulée par Claude Langlois en 1993. Examinant la polémique menée, par les textes et les images, par les royalistes eux-mêmes, il démontre la force des références anglaises, d'une part, catholiques, d'autre part, dans l'inspiration de leurs auteurs. Le récit dramatisé des faits qui se sont déroulés à Versailles les 5 et 6 octobre 1789 contribue à nourrir l'imaginaire de la violence. Enfin, l'analyse fine de la caricature Grand combat à mort (1792) permet de saisir le rôle du bestiaire dans une caricature politique. De ce livre ressort une nouvelle image de Louis XVI: il est devenu un Christ des temps modernes, souffrant une Passion pour le salut de la France.

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Russian Christ

The Struggle of the Russian Orthodox Church to Introduce Religion into the Curriculum in the First Decade of the Twenty-first Century

Victor A. Shnirelman

Interest in the social role of religion, including religious education (RE), is on the increase in the European Union. Yet whereas Western educators focus mostly on the potential of religion for dialogue and peaceful coexistence, in Russia religion is viewed mostly as a resource for an exclusive cultural-religious identity and resistance to globalization. RE was introduced into the curriculum in Russia during the past ten to fifteen years. The author analyzes why, how, and under what particular conditions RE was introduced in Russia, what this education means, and what social consequences it can entail.

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Anna Sapir Abulafia

. It did this by (1) repudiating the idea that all Jews in the past, present and future bore guilt for the crucifixion of Jesus Christ; Jews were no longer deemed to be ‘Christ killers’, and (2) by condemning all forms of anti-Semitism, although

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Alexandra Wright

earlier treatise ‘Daß Jesus Christus ein geborener Jude sei’, Luther writes that the Jews are ‘blood relatives of Christ and that Christians should deal kindly and gently with them’ even though they are ‘guilty of crucifying Christ’, 8 his later treatise

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Inaudito exemplo

The Abduction of Romsey’s Abbess

Linda D. Brown

When Marie, the daughter of England’s King Stephen and Queen Matilda of Boulogne, was oblated to God as a child, she became Christ’s bride. Her new religious status as sanctimonialis veiled her with a nominal protection against sexual and marital

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Frans Ciappara

, “real saints must be good, stout sinners … They are saints not because they are without sin or have become saintly through works … but … through the Lord Christ.” 15 In response to this onslaught, the Council of Trent proclaimed that no relics were to be

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A Political Theology of the Empty Tomb

Christianity and the Return of the Sacred

Roberto Farneti

This article argues a case against the theory of the sacred put forward by the French anthropologist René Girard. In particular, Girard seems to have obliterated one of the tenets of Christian theology, namely, the doctrine of Christ's ascension, in accord with his critical reading of Paul's letter to the Hebrews, which contains a rare emphasis on Christ's departure from the world. This article adopts a 'neo-Hobbesian' perspective in understanding the return of the sacred and fosters a 'political theology of the empty tomb', where the doctrine of Christ's ascension is called upon to again play a major theological role as a workable antidote to the contemporary resurgence of the sacred.

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Mark L. Winer

In six weeks this Shabbat, the Christian world will commemorate the two thousandth anniversary of the birth of Jesus Christ. It really does not matter that Jesus was most likely born, according to the historians, in 4 B.C.E. It does not really matter that the mathematical start of the new millennium will be 2001. 1 January 2000 is the day of focus. Millennial madness is sweeping the world.