scholarly journals АНТИТЕЗА СЛОВА И РЕЧИ (НА ПРИМЕРЕ НАГОРНОЙ ПРОПОВЕДИ)

2020 ◽  
pp. 171-181
Author(s):  
Василий Сенкевич
Keyword(s):  
Sermon On The Mount ◽  
Negative Knowledge

The article covers the antithesis of positive and negative knowledge and its projection on the field of language. By the example of the Sermon on the Mount, the thesis of non-discursive nature of word and its contrasting to speech is affirmed. In connection with the antithesis under consideration, such questions of phenomenology are addressed as embodiment of meaning in a word, essential irrelevance of existing institutions and instances of the language. Distinction is made between authentic appeal and institutional methods of identification presented in nominal discourse.

Book Review: The Sermon on the Mount

Theology ◽  
1989 ◽  
Vol 92 (748) ◽  
pp. 328-329
Author(s):  
Michael Goulder
Keyword(s):  
Sermon On The Mount

The Meaning of the Sermon on the Mount

1952 ◽  
Vol 63 (6) ◽  
pp. 176-179
Author(s):  
A.M. Hunter
Keyword(s):  
Sermon On The Mount

John 11 in the Book of Mormon

2018 ◽  
Vol 5 (1) ◽  
pp. 81-105
Author(s):  
Nicholas J. Frederick ◽  
Joseph M. Spencer
Keyword(s):  
Basic Structure ◽  
Complex Relationship ◽  
Human Beings ◽  
Sermon On The Mount ◽  
Book Of Mormon ◽  
Christian Missionary ◽  
Mystery Of God ◽  
Raising Of Lazarus ◽  
Dead Man ◽  
Realized Eschatology

Abstract In a 1978 study, Krister Stendahl traced the use of Johannine theology in the Book of Mormon’s most central narrative: the climactic story of the resurrected Jesus visiting the ancient Americas. According to Stendahl, the reproduction of the Sermon on the Mount with occasional slight variations suggests an attempt at deliberately recasting the Matthean text as a Johannine sermon. Building on Stendahl’s work, this essay looks at the use of John earlier in the Book of Mormon, in a narrative presented as having occurred almost a century before the time of Jesus. In an inventive reworking of the narrative of John 11, the story of the raising of Lazarus, the Book of Mormon suggests that it bears a much more complex relationship to the Johannine theology than its unhesitant embrace at the book’s climax indicates. Broad parallels and unmistakable allusions together make clear that the Book of Mormon narrative means to re-present the story from John 11. But the parallels and allusions are woven with alterations to the basic structure of the Johannine narrative. As in John 11, the reworked narrative focuses on the story of two men, one of them apparently dead, and two women, both attached to the (supposedly) dead man. But the figure who serves as the clear parallel to Jesus is unstable in the Book of Mormon narrative: at first a Christian missionary, but then a non-Christian and racially other slave woman, and finally a non-Christian and racially other queen. But still more striking, in many ways, is the fashion in which the Book of Mormon narrative recasts the Lazarus story in a pre-Christian setting, before human beings are asked to confront the Johannine mystery of God in the flesh. Consequently, although the Book of Mormon narrative uses the basic structure and many borrowed phrases from John 11, it recasts the meaning of this structure and these phrases by raising questions about the meaning of belief before the arrival of the Messiah. The Book of Mormon thereby embraces the Johannine theology of a realized eschatology while nonetheless outlining a distinct pre-Christian epistemology focused on trusting prophetic messengers who anticipate eschatology.

Levinas and Christianity

2018 ◽  
pp. 420-442
Author(s):  
Jeffrey Hanson
Keyword(s):  
Sermon On The Mount ◽  
Moral Teachings

This article provides a thorough account of Emmanuel Levinas’s remarks over the course of his career on Christianity, a topic that uniquely binds the biographical and theoretical elements of his thought. The character of Levinas’s own Judaism and the unique features of his philosophy are more clearly presented as a result of his lifelong discussion with the dominant religion of Europe. The article highlights the elements of Christianity that Levinas found praiseworthy—the moral teachings of the Sermon on the Mount and the Final Judgment scene in Matthew 25 especially—and those aspects that caused him profound concern—its penchant for drama, its cultic enshrinement of tribe and place, and worst of all, its cultural (thought not always individual) complicity in the Shoah.

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