Film Depictions of Judas

This article analyzes the depiction of Judas in the seven best-known Jesus films. Perhaps surprisingly, all the depictions are positive, on the one hand breaking with centuries of traditions that depicted Judas as the basest of villains, but on the other, following a persistent minority tradition that portrayed him sympathetically

Trouble with zombies: Bare life, Muselmanner and displaced people

This article considers the increase in media representations of zombies during the first decade of the 2000s. It argues that a connection can be read between the new preoccupation with zombies and anxieties over the apparent threat posed by those without rights attempting to enter Western countries. The article sets up a theoretical argument using the work of Giorgio Agamben. Taking on board Agamben's discussion of ‘bare life’, the article follows Agamben in making a link between this idea and the Muselmann, the Jew reduced to the walking dead in the concentration and death camps. For Agamben, bare life is central to the functioning of the modern state. The article suggests that bare life is a way of connecting the Muselmann with the zombie as that monster has been elaborated in films since George Romero's Night of the Living Dead (1968). Indeed, where Agamben argues that the werewolf was the characterising monster of the premodern era, this article argues that the zombie is the characterising monster of the modern era. The article goes on to make the connection between bare life, Muselmänner, zombies and displaced people, most commonly understood as asylum seekers

Gender Monstrosity

Deadgirl (2008) is based around a group of male teens discovering and claiming ownership of a bound female zombie, using her as a sex slave. This narrative premise raises numerous tensions that are particularly amplified by using a zombie as the film’s central victim. The Deadgirl is sexually passive yet monstrous, reifying the horrors associated with the female body in patriarchal discourses. She is objectified on the basis of her gender, and this has led many reviewers to dismiss the film as misogynistic Torture Porn. However, the conditions under which masculinity is formed here – where adolescent males become "men" by enacting sexual violence – are as problematic as the specter of the female zombie. Deadgirl is clearly horrific and provocative: in this article I seek to probe implications arising from the film’s gender conflicts

Judas: Images of the Lost Disciple

Londonxv, 207 p.; 24 cm

A Reader's companion to Augustine's Confessions

Louisville282 p.; 23 cm

Augustine and time Augustine in conversation./ edited by John Doody, Sean Hannan, and Kim Paffenroth.

Suarez's Augustinian Presentism.Includes bibliographical references.This collection examines the topic of time in Augustine of Hippo. By placing Augustine into conversation with theologians and philosophers from the Islamic, Christian, and Buddhist traditions, the goal is to demonstrate the ongoing relevance of Augustine's account of temporality across historical, cultural, and religious boundaries.Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Contents -- Introduction -- Notes -- Part I: Interpreting Augustine on Time -- Chapter 1: Time, Eternity, and History in Augustine's Early Works -- Plotinus and Manichaeism on Time, Eternity, and History -- Time, Eternity, and History in Augustine's Italian Writings -- Time, Eternity, and History in Augustine's Thagaste Writings -- Conclusion -- Notes -- Chapter 2: Keeping Time in Mind: Saint Augustine's Proposed Solution to a Perplexing Problem -- Augustine on Time -- Critical Responses to Augustine on Time -- NotesChapter 3: Time after Augustine -- I -- II -- III -- IV -- V -- Notes -- Part II: Time, Language, and Song -- Chapter 4: Living as Singing: Augustine's Understanding of the Voice of Creatures in the Confessiones -- Listening to the Voice of Mutable Things -- Our Voice to Sing -- Living as Singing -- Conclusion -- Notes -- Chapter 5: Time, Mirror of the Soul -- Some Premises -- The Internal Reality of Time -- Distentio Animi and Joshua's Sun -- Deus Creator Omnium -- Final Remarks -- NotesChapter 6: The Inner Word and the Outer World: Time, Temporality, and Language in Augustine and Gadamer -- Gadamer's Theory of Language -- Christian Logos Theology -- The Augustinian Inner Word -- The Reconciliation of Time and Eternity -- Conclusion -- Notes -- Part III: Time, Embodiment, and Gender -- Chapter 7: Augustinian Temporality and Resurrected Bodies -- Conceptual Distinctions and Augustine's Physical Account of Time -- Resurrected Bodies in the Sermons of Early 411 -- Conclusion -- Notes -- Chapter 8: Love in the Time of Augustine: Rape, Suicide, and Resurrection in City of GodCrisis Theology: Contextualizing Augustine's City of God -- The Desexualization of Gender in the World That Is to Come -- Gendered Heavenly Bodies -- Conclusion -- Notes -- Chapter 9: Augustine and the Gendered Self in Time -- New Feminist Materialism -- Augustine, Gender, and the Self in Time -- Augustine and the New Feminist Materialists in Dialogue -- Conclusion -- Notes -- Part IV: Augustinian Temporality in the Middle Ages -- Chapter 10: Augustine and Avicenna on the Puzzle of Time without Time -- Avicenna's Theory of Time -- Avicenna and the Puzzle of Too Many TimesAvicenna's Solution to the Two Puzzles -- Avicenna and Augustine on the Eternity of Time -- Notes -- Chapter 11: The Timing of Creation: Aquinas's Reception of Augustine -- The Hermeneutics of the Timing of Creation in the De potentia -- The Timing of Creation in the Summa theologiae -- Conclusion -- Notes -- Chapter 12: Augustine's Dilemma: Divine Eternity and the Reality of Temporal Passage -- Augustine's Dilemma: Temporal Passage and the Eternity of Divine Knowledge -- Aquinas: Sharpening the Horns of Augustine's Dilemma -- Scotus's Exposure of Augustine's Dilemma1 online resource (xiv, 342 pages)