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"Conjuring Jesus" presents a disarmingly fresh picture of Jesus as a mystic, a mischievous reformer, and a poet of the sensuous. It portrays him in his tumults and his moments of transcendence, his musings and stories, and his diverse encounters with women and men. Continually surprising in its perspectives, while closely based on Biblical texts, "Conjuring Jesus" reveals a man who is playful and resolute: moved by a keen and encompassing acceptance, a persistent impulse toward sinuous reshaping, and a liberating awareness of his own sexuality.
ALTHOUGH several beautiful Lives of St. Francis Xavier exist—some of them in our own language—I do not think that any excuse will be required for the attempt made in the present work to produce a new Life, which may satisfy in some sort the legitimate requirements of our own time. We are accustomed to set a higher value than men of former generations on those indications of personal character, in the case of great men and conspicuous Saints, which are to be found in their own words, in their letters, in anecdotes which set them familiarly before our eyes, and the like. The Catholics of the sixteenth and seventeenth centuries would take the letter of a Saint, for instance, of St. Teresa or St. Francis Xavier, and cut it to pieces for the sake of making up a signature out of letters from separate words, or forming some holy text in the Saint’s handwriting in the same way. Aeterna Press
New Testament scholars typically assume that the men who pervade the pages of Luke's two volumes are models of an implied "manliness." Scholars rarely question how Lukan men measure up to ancient masculine mores, even though masculinity is increasingly becoming a topic of inquiry in the field of New Testament and its related disciplines. Drawing especially from gender-critical work in classics, Brittany Wilson addresses this lacuna by examining key male characters in Luke-Acts in relation to constructions of masculinity in the Greco-Roman world. Of all Luke's male characters, Wilson maintains that four in particular problematize elite masculine norms: namely, Zechariah (the father of John the Baptist), the Ethiopian eunuch, Paul, and, above all, Jesus. She further explains that these men do not protect their bodily boundaries nor do they embody corporeal control, two interrelated male gender norms. Indeed, Zechariah loses his ability to speak, the Ethiopian eunuch is castrated, Paul loses his ability to see, and Jesus is put to death on the cross. With these bodily "violations," Wilson argues, Luke points to the all-powerful nature of God and in the process reconfigures--or refigures--men's own claims to power. Luke, however, not only refigures the so-called prerogative of male power, but he refigures the parameters of power itself. According to Luke, God provides an alternative construal of power in the figure of Jesus and thus redefines what it means to be masculine. Thus, for Luke, "real" men look manifestly unmanly. Wilson's findings in Unmanly Men will shatter long-held assumptions in scholarly circles and beyond about gendered interpretations of the New Testament, and how they can be used to understand the roles of the Bible's key characters.
Learn about the fascinating history of the Scottish church in Records of the Kirk of Scotland. You will marvel at the captivating details about Scotland's confession of faith. Excerpt: Wee All and every one of us underwritten, Protest, That... are now throughly resolved of the Truth, by the Word and Spirit of God...