Word: gibsonized
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...Jesus Die? Mel Gibson's film and Holy Week prompt believers to explore a still thorny query: Exactly what was the divine calculus by which the Crucifixion saved humanity...
...Resurrection as far more important to reconciliation and a new start for humanity. In fact, a position close to this is still maintained by the world's 250 million Eastern Orthodox Christian believers, rendering them less susceptible than most to extended images of Christ's agony of the sort Gibson presents. Says Frederica Mathewes-Green, who has written several books on Orthodoxy: "It's like a fire fighter who goes into a building and comes back out covered with wounds and scars but carrying in his arms a baby he was able to grab from the crib. The victory...
Well, not until six weeks ago. Thanks to the Gibson movie, "the atonement is back on the agenda of American culture," says Stephen Prothero, chairman of the religion department at Boston University and author of American Jesus: How the Son of God Became a National Icon. "This is a major shift. Atonement has been Belief No. 10 for Americans. But they care more now. This is Crucifixion Christianity...
...invisible kingdoms battling above our heads and below our feet. That conception survives in Martin Luther's great hymn A Mighty Fortress Is Our God, in the Revelation-based Left Behind books and in the eerie getting-to-know-you scene between Christ and the devil that opens Gibson's film. But it did not come to define Western Christianity's majority understanding of the meaning of Christ's death. That honor went to a theory developed by Anselm, the Archbishop of Canterbury, who in 1098 wrote one of the most influential theological tracts ever penned, "Why God Became...
...strongly does Thistlethwaite feel this that a few weeks ago, she convened a group at Chicago's First United Methodist Church to talk about Gibson's film. It was a war movie, she told about 30 attendees, the most violent she had ever screened. A colleague of hers said the film seemed to assume the theory of substitutionary atonement. "The problems with this classic Christian theology," he pointed out, are the "glorification of death and suffering, the encouragement of scapegoating and making forgiveness the [Christlike] burden of the victim...