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Introduction

Comics and Adaptation

Armelle Blin-Rolland, Guillaume Lecomte, and Marc Ripley

Appropriation (London: Routledge, 2006); Thomas Leitch, Film Adaptation and Its Discontents: From ‘Gone with the Wind’ to ‘The Passion of the Christ’ (Baltimore: Johns Hopkins University Press, 2007); Deborah Cartmell and Imelda Whelehan, Screen Adaptation

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Narratives of the Invisible

Autobiography, Kinship, and Alterity in Native Amazonia

Vanessa Elisa Grotti and Marc Brightman

and, perhaps more directly, in Pauline conversion testimony, the (auto)biography plays a central role in missionary practice. Dowdy’s (1963) Christ’s Witchdoctor , a sensational account of the conversion of a Waiwai shaman in neighboring Guyana, is

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Admiel Kosman

law’ (the Torah) that led him to the depths of sin ‘in the flesh’, while the belief in Jesus freed him from this depressing state: ‘For the law of the Spirit of life in Jesus Christ has set me free from the law of sin and death. For God has done what

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Carl Plantinga

back, his body pierced by arrows, his arms splayed to the sides in an obvious reference to the sacrifice of Jesus Christ on the cross. The film did very well at the box office, with a lifetime gross revenue of over $450 million, which led to a sequel

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Commitment, Convergence, Alterity

Muslim-Christian Comparison and the Politics of Distinction in the Netherlands

Daan Beekers

more weight on their personal, emotional relationship with God and their recognition of the importance of Christ's redemption in their personal lives. These were, however, not absolute differences. Indeed, my Christian interlocutors often emphasized the

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Fluoride

Considerations on the Assassination of William Shakespeare

Richard Wilson

, le grand initié (Paris: Albin Michel, 2001); Lynn Picknett and Clive Prince, The Sion Revelation: The Truth about the Guardians of Christ’s Secret Bloodline (New York: Simon and Schuster, 2006), 413–26; Stuart Ferris, The Key to the Da Vinci Code

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Christine Regan

’, the salvific Communion wafer believed to contain the body of Christ. The ‘chilled dough’ of Harold’s body being placed in the crematorium incinerator is likened to loaves going into an oven but, unlike the bread he baked and Jesus Christ, Harold will

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Jules Vallès and Séverine

Romantic Socialism and the Afterlife of a Cross-Sex Friendship in French Political Culture, 1880–1929

Michael Mulvey

’s violence sprang from the unjust society he inhabited. In contrast, she portrayed Marxists as Pharisees who had rejected Jesus Christ’s true socialist gospel, thereby anchoring “true” socialism in the philosophy of Christ. 91 The remark led Guesdists to

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An Intellectual Genealogy of the Revolt against “Esprit de Système”

From the Renaissance to the Early Enlightenment

Jeffrey D. Burson

. Humans’ ability to interpret nature as artists, scholars, and even magicians is in effect what unites the temporal and eternal orders. 21 Moreover, inasmuch as Ficino considered Christ as the archetype of ideal humanity, “the Savior,” he insists

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Simone Fryer-Bovair

Plowman I.167–68): it was for our sins that Christ, sinless himself, died. The existence of sin in the universe increases the separation between man and God and is the basis on which the contemptus mundi topos is predicated: Love not the world, nor the