Redemptive Suffering in Islam: A Study of the Devotional Aspects of 'Ashura in Twelver Shiism

Numen ◽  
1981 ◽  
Vol 28 (2) ◽  
pp. 247
Author(s):  
R. J. Z. Werblowsky ◽  
Mahmoud Ayoub
Keyword(s):  
Redemptive Suffering

Sacrifice in Jewish Tradition

2017 ◽  
Author(s):  
David L. Weddle
Keyword(s):  
Jewish People ◽  
Jewish Tradition ◽  
God's Will ◽  
Redemptive Suffering ◽  
The Holocaust ◽  
Tikkun Olam ◽  
The World ◽  
The One ◽  
The Individual ◽  
The Temple

After Roman destruction of the Temple in Jerusalem in 70CE, Jewish tradition reimagined animal sacrifices as devotional acts, such as prayer, fasting, and study of Torah, as well as giving up individual desires to fulfil God’s will. Rabbis interpreted the story of Abraham’s binding Isaac for sacrifice (the Akedah) as the model of absolute obedience to divine commands (mitzvoth) and as the basis for the election of the Jewish people to bear witness to the one God. Their commentary, however, included the horrified reaction of Sarah’s scream to the news of Abraham’s act, ending in her death, indicating dissent from sacrifice as religious ideal. Rabbinic tradition transferred the site of sacrifice from temple to synagogue in rituals of High Holy Days, to the family table in Passover and Sabbath rituals, and to the individual will in submission to Torah. In the mystical teaching of Kabbalah, God sacrifices to create the world and Jews are called to sacrifice to redeem the world (tikkun olam). Such vocation of redemptive suffering was called into question by the Holocaust, and some contemporary Israeli poets refer to the Akedah in expressing misgivings about calls to sacrifice in defense of Israel.

A Witness For/From Life: Writing Feminist Theology as an Act of Resisting Violence–Responses toProverbs of Ashes: Violence, Redemptive Suffering, and the Search for What Saves Us

2002 ◽  
Vol 4 (2) ◽  
pp. 69-96
Author(s):  
Rita Nakashima Brock ◽  
Rebecca Ann Parker ◽  
David Blumenthal ◽  
Traci C. West ◽  
Jung Ha Kim ◽  
...  
Keyword(s):  
Feminist Theology ◽  
Life Writing ◽  
Redemptive Suffering

scholarly journals Jesus as Goat of the Day of Atonement in Recent Synoptic Gospels Research

2018 ◽  
Vol 17 (1) ◽  
pp. 59-85 ◽  
Author(s):  
Hans Moscicke
Keyword(s):  
Synoptic Gospels ◽  
Future Research ◽  
Son Of Man ◽  
Redemptive Suffering ◽  
Biblical Scholarship ◽  
Divine Warrior

Do the Synoptic passion narratives portray Jesus (and Barabbas) as one (or both) of the goats of the Day of Atonement? This question currently has no consensus in biblical scholarship but four contrasting positions: The evangelists portray (1) Jesus as the abused scapegoat in his maltreatment by the Roman soldiers (Mk 15.16-20 parr.); (2) Jesus as a pharmakos-like scapegoat patterned after Hellenistic motifs of redemptive suffering; (3) Barabbas as the scapegoat and Jesus as the immolated goat (Mt. 27.15-26 parr.); and (4) Jesus as neither goat, but the typological fulfillment of alternative (suffering) figures: Isaiah’s Servant, the Psalms’ Righteous Sufferer, the Son of Man, and the divine warrior. This article reviews and evaluates these four positions, suggesting avenues for future research.

Vocation and Enclosure in Colonial Nuns’ Spiritual Autobiographies

Renascence ◽  
2019 ◽  
Vol 71 (3) ◽  
pp. 155-172
Author(s):  
Teresa Hanckock-Parmer ◽  
Keyword(s):  
New World ◽  
San Jose ◽  
Spiritual Meaning ◽  
Redemptive Suffering ◽  
Spiritual Autobiographies ◽  
Before And After ◽  
Religious Meaning ◽  
Maria De San Jose

This article examines the discourse of enclosure utilized by Maria de San Jose (1656-1719, Puebla), Jeronima Nava y Saavedra (1669-1727, Bogota), and Francisca Josefa de Castillo (1671-1742, Tunja, Colombia) in their spiritual autobiographies. Despite dissimilar personal vocation narratives, these Hispanic nuns embraced enclosure as a tool of continuing spiritual advancement, both before and after actual profession of monastic vows. They portrayed the cloister simultaneously as connubial bedchamber and isolated hermitage, thus ascribing Baroque religious meaning to ancient anchoritic models through intersecting discourses of desert solitude, redemptive suffering, Eucharistic devotion, and nuptial mysticism. To attain ideal enclosure for self and others, these nuns advocated for reform in New World convents, which often reproduced worldly hierarchies, conflicts, and values. Enclosure, more than a symbolic vow or ecclesiastical mandate, constituted a formative practice that fostered correct action and attitude in nuns’ lives; these women conscientiously sought a cloistered life through which they cultivated holiness and created new spiritual meaning.

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