Academic literature on the topic 'Jesus Christ as an example to be followed'
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Journal articles on the topic "Jesus Christ as an example to be followed"
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Alschuler, Albert W. "JUSTICE, MERCY, AND EQUALITY IN DISCRETIONARY CRIMINAL JUSTICE DECISION MAKING." Journal of Law and Religion 35, no. 1 (2020): 18–32. http://dx.doi.org/10.1017/jlr.2020.8.
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AbstractThis essay examines whether, in exercising their discretion, criminal justice officials should do justice, grant mercy, and treat alleged or convicted offenders equally. Although it endorses doing justice, the essay maintains that officials should almost never reduce a just punishment simply to be merciful. Public officials are fiduciaries, and they ordinarily have no authority to make unmerited gifts. Sometimes, however, deciding not to inflict a just penalty can reflect the willingness of an entire society to forgive. That may be the case, for example, when truth and reconciliation commissions approve amnesties. The essay focuses on the teachings of Jesus Christ and questions some of them. It asks, for example, whether a modern chief executive would merit praise or condemnation if this executive followed Jesus's example in the case of the woman taken in adultery. The essay also suggests that—unlike other officials—chief executives exercising their pardon power need not act affirmatively to treat like cases alike. A conclusion notes that it would have been out of character for Jesus Christ to refuse a plea for mercy. Nevertheless, few Christians have endorsed an implication of his willingness to forgive—the abolition of criminal punishment.
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Kadarsi, Naumi. "Mengasihi Saudara." FILADELFIA: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (2020): 1–14. http://dx.doi.org/10.55772/filadelfia.v1i1.5.
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Strong individual traits influence humans to become a person who loves himself. The desire to actualize oneself and provide self-satisfaction results in becoming a more self-centered person. As a result something that is not in accordance with itself, people will tend to be angry or hate others because it does not match what he expected. Loving is not a new thing or command. Filadefia is a city built by a brother and given to his brother. Whereas the Philadelphian church mentioned in Revelation kitan is a faithful and diligent church obeying God's commands. Although the congregation does not have great strength in the midst of persecution that suppresses it, but his love for God shows faith and faithfulness to do God's commands. In writing, you often use the word Agape rather than philio. In this case John asserts that the command to love you proves that he is a follower of Jesus. Being a follower or disciple of Jesus means staying in God moving from death. Staying in God means following all the commands of God means not hating one another. It is not easy to carry out God's command to love you but on the basis of agape love that is the sacrifice of Jesus Christ who gave His life for friends, brothers and also called children of God. Give an example that every believer must do so that the designation of brothers, friends and children of God clearly makes a difference with the children of Satan and also proves the believer's obedience to Jesus Christ as his Lord and Savior.
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Kuncoro, Hagai, Robinson Rimun, and Budiyono Budiyono. "Enkulturasi dan Akulturasi Budaya Menurut Paulus." Jurnal Teologi Kontekstual Indonesia 3, no. 1 (2022): 21. http://dx.doi.org/10.46445/jtki.v3i1.509.
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Service in a cultural context is needed. God set an example by entering into the context of human culture through Jesus Christ. The disciples and the Apostle Paul also preached the Gospel by adjusting themselves to the enculturation and acculturation of the local culture. This study aims to examine the attitude of the apostle Paul's enculturation and acculturation. The method used is qualitative with hermeneutic and literature studies. The research found that Paul applied God's wisdom in his outreach based on the awareness of love and awareness as a messenger of the gospel. He mingled with lowly people, felt what they felt, followed their way of life and general rules without having to taint the principles of truth that had been engraved in him. In a sense, even though Paul lived in a mingling with them, Paul did not compromise on sin. This is done so that evangelism can be done effectively.
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Perangin Angin, Yakub Hendrawan, and Tri Astuti Yeniretnowati. "Konsep-Konsep Dasar Dalam Pemuridan Bagi Orang Kristen." Shalom: Jurnal Teologi Kristen 1, no. 2 (2021): 137–47. http://dx.doi.org/10.56191/shalom.v1i2.10.
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Abstract: Discipleship is the essence of Christian life, because discipleship invites every believer who becomes a follower of Christ to be educated, taught, and discipled as early as possible in his life following the example of Jesus and having the desire to do God's will as best as possible. The research method used in this study is a qualitative method with a literature study approach. First, it examines the concept of discipleship from various Christian discipleship theories and experts. Second, analyze the meaning and implications of discipleship as the core of Christian life. The results of this study conclude that being a Christian is being a disciple of Jesus who is called not only to be like Jesus in a similar sense but the real meaning is how to live to be a model of the Lord Jesus who wears the person of Jesus. Abstrak: Pemuridan merupakan inti kehidupan Kristen, karena pemuridan mengajak setiap orang percaya yang menjadi pengikut Kristus agar dididik, diajar, dan dimuridkan sedini mungkin hidupnya mengikuti teladan Yesus dan memiliki kerinduan melakukan kehendak Allah dengan sebaik mungkin. Metode penelitian yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan studi pustaka. Pertama, mengupas konsep pemuridan dari berbagai teori dan para ahli pemuridan Kristen. Kedua, menganalisis tentang makna dan implikasi pemuridan sebagai inti kehidupan orang Kristen. Hasil penelitian ini menyimpulkan bahwa menjadi seorang Kristen adalah menjadi murid Yesus yang dipanggil bukan hanya menjadi seperti Yesus dalam artian mirip, tetapi makna yang sesungguhnya adalah bagaimana hidup menjadi peraga Tuhan Yesus yang mengenakan pribadi Yesus.
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Heryanto, Heryanto. "Peran Pemimpin Gereja Dalam Kepemimpinan Pelayanan Kaum Muda Masa Kini." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 5, no. 1 (2020): 59–72. http://dx.doi.org/10.52104/harvester.v5i1.21.
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Today's youth ministry is a ministry that has very different challenges and struggles than the youth ministry in the previous decade. The need for leaders in the service of young people today is needed so that youth services can be strong. Through a qualitative review of the literature using a practical theological research method that will discuss the role of church leaders in the leadership of youth ministry today. The purpose of this research is expected to open new understanding for church leaders to build and guide young people to become leaders for youth ministry. The benefit of this research is that the presence of young people in the church is well served to grow prospective young leaders who bring glory to the name of the Lord Jesus. Found several things that must be done by church leaders in building and guiding young people to be leaders in youth ministry are: First, as a spiritual guide. Second, as a pilot model followed. Third, the personal example of having the love of Jesus Christ and loving others. Fourth, inspire young people to give dedication to Jesus Christ and Fifth, to encourage spiritual growth and character. Pelayanan kaum muda pada masa kini merupakan pelayanan yang memiliki tantangan dan pergumulan yang amat berbeda dibandingkan pelayanan kaum muda dalam dekade sebelumnya. Kebutuhan terhadap para pemimpin dalam pelayanan kaum muda masa kini sangat dibutuhkan agar pelayanan anak muda dapat menjadi kuat. Melalui kajian kualitatif literatur menggunakan metode penelitian teologi praktika yang akan membahas peran pemimpin gereja dalam kepemimpinan pelayanan kaum muda masa kini. Tujuan penelitian ini diharapkan membuka pengertian baru bagi para pemimpin gereja untuk membangun dan membimbing kaum muda untuk menjadi para pemimpin bagi pelayanan kaum muda. Manfaat penelitian ini adalah agar keberadaan kaum muda di gereja terlayani dengan baik sehingga menumbuhkan calon pemimpin kaum muda yang membawa kemuliaan bagi nama Tuhan Yesus. Didapati beberapa hal yang harus dilakukan para pemimpin gereja dalam membangun dan membimbing para kaum muda menjadi pemimpin dalam pelayanan kaum muda adalah : Pertama, sebagai pembimbing rohani. Kedua, sebagai model percontohan yang diiikuti. Ketiga, contoh pribadi yang memiliki kasih Yesus Kristus dan mengasihi sesama. Keempat, menginspirasi kaum muda dalam memberi dedikasi kepada Yesus Kristus dan kelima, pendorong pertumbuhan rohani dan karakter.
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Melki Pandeirot, Ferri, Tjutjun Setiawan, and Rinawati. "Kepemimpinan Para Rasul Teladan Bagi Kepemimpinan Kristen Masa Kini Berdasarkan Kisah Para Rasul 1-6." Jurnal Missio Cristo 6, no. 2 (2023): 100–113. http://dx.doi.org/10.58456/missiocristo.v6i2.49.
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Leadership has a powerful magnetic pull for many people. Leadership is an ever-present topic that can be found in almost any knowledge discipline. Good or bad fate of society or mankind is determined by its leaders. This article critically examines the spiritual condition of the Apostles after Jesus was ascended to heaven, and their leadership when facing the Jews who generally hated them, and the attitude and life they showed to the people, especially to the early congregation. This research is using descriptive qualitative method. Based on research on the Book of the Apostles 1-2, the author concludes that the example followed by the Apostles from the Lord Jesus, the Great Teacher, can be shown through their leadership to the Jews and the early congregation who believed in the news of salvation. Even the leadership, attitude of life and example of the Apostles became a culture in the early congregation so that it became a magnet and extraordinary movement for the development of Christians in the early years of AD. The leadership of the Apostles has also ensouled and changed the lives of many people and raised many leaders who love Christ. The aim of this research is for Christian leaders today to follow the example of the leadership of the Apostles.
 
 Abstrak
 Kepemimpinan memiliki daya tarik magnetis yang begitu kuat bagi banyak orang. Kepemimpinan adalah topik yang selalu ada dan dapat dijumpai di hampir semua disiplin ilmu. Baik buruknya nasib masyarakat ataupun umat manusia ditentukan oleh pemimpinnya. Tulisan ini menelaah secara kritis bagaimana kondisi kerohanian Para Rasul setelah Yesus terangkat ke sorga, dan bagaimana kepemimpinan mereka ketika menghadapi orang-orang Yahudi yang secara umum membenci mereka, serta sikap kehidupan yang mereka tunjukkan pada orang banyak terutama jemaat mula-mula. Penelitian ini menggunakan metode kualitatif deskriptif berdasarkan penelitian pada Kitab Para Rasul 1-2. Penulis mengambil kesimpulan bahwa teladan yang diikuti oleh Para Rasul dari Tuhan Yesus sang Guru Agung, dapat ditunjukkan lewat kepemimpinan mereka pada orang-orang Yahudi serta jemaat mula-mula yang percaya akan berita keselamatan. Bahkan kepemimpinan, sikap hidup dan teladan Para Rasul menjadi suatu budaya pada jemaat mula-mula sehingga menjadi magnet dan kegerakkan yang luar biasa bagi perkembangan umat Kristen pada awal tahun Masehi. Kepemimpinan Para Rasul juga telah menjiwai dan mengubah hidup banyak orang serta memunculkan banyak pemimpin yang mengasihi Kristus. Tujuan dari penelitian ini adalah supaya para pemimpin Kristen masa kini mengikuti teladan dari kepemimpinan para Rasul.
 
 Kata Kunci: Para Rasul Yesus, Teladan, Kepemimpinan Kristen
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Dim, Emmanuel U. "The Need for Faith that Endures (Matt 17:14-20): An Exegetical Reflection for Christians Today." British Journal of Multidisciplinary and Advanced Studies 4, no. 2 (2023): 64–76. http://dx.doi.org/10.37745/bjmas.2022.0157.
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The possibility of someone claiming to be a follower of Christ without having sufficient faith, or even any faith at all, is clearly highlighted by Jesus himself in this text under consideration. Hence, his healing of the boy possessed by a demon, after his disciples’ curious inability to do the same, made Jesus to decry the faithlessness and perversity of that generation of his followers as they also faced the imminence of his final departure from this world (Matt 17:17). This led to Jesus’ insistence that for his followers to be meaningfully so, the need for faith, that is even as small as a mustard seed, is imperative (Matt 17:20). This paper aims at a deep study of that text of Matt 17:14-20 so as to bring out, as much as possible, how the behaviour of Jesus’ disciples as well as the injunctions of Jesus therein would be of greater benefit to the Christians of this day and age. The methodology employed in the study is theological-sociological, augmented with the Historical Critical method which is used particularly in the exegesis of that biblical text. All these have helped to throw more light on the mind of Jesus in that text especially, revealing also that the situation of faithlessness, decried by him, seems to be even more pronounced in this day and age, mainly, on account of the rapid developments in science and technology, particularly in the area of communication – otherwise also known as the social media. These advancements, although veritably beneficial to humanity, tend, however, to also precipitate a loss of interest on matters which are not purely scientific, so to speak, especially faith and religion – often leading to the weakening of the faith of many Christians as well as its active practice or even the outright abandonment of the same, especially by the youth. Therefore, this paper recommends that Christians have to go the extra mile in nourishing their faith, especially through its more active and dynamic expression, so as to make it ever relevant to all epochs, including this digital age – the role of Christian leaders in that task being, in the main, indispensable. This, then, leads to the significance of this paper in the emphasis that the knowledge of God and, hence faith in and worship of him in Christianity, for example, actually enhance human dignity instead of undermining or destroying it. Thus, the clear consciousness of this axiom and its application in practice, the author maintains, would naturally lead Christians today, and indeed humankind, to a life of general fulfilment, ultimate balance and equilibrium even amidst the many advancements in science and technology in this day and age.
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Korengkeng, Herry Jeuke Nofrie. "Konsep Pengampunan Menurut Matius 18:21-35 dan Implikasinya bagi Gereja Masa Kini." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (2020): 150–62. http://dx.doi.org/10.46817/huperetes.v1i2.23.
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Forgiveness is a crucial problem for human safety. Because divine forgiveness is a very fundamental part of the salvation of humanity. Therefore a true understanding of God's forgiveness is needed. In Matthew 18: 21-35 Jesus teaches forgiveness without limits through a parable. Through qualitative methods with the type of textual research or pure literary research found that understanding that forgiving without limits is God's demand for every believer. Forgiveness given by God in Jesus Christ is based on God's grace without demanding compensation. God forgives without conditions, without demands, no hidden feelings. Every human being who violates all the commands of God must confront God himself, as the indebted servant is demanded to pay off his debt. By the king's gift, the indebted servant was freed. This illustrates to the believer that God's grace can deliver man completely from all his sins, no matter how heavy and the magnitude of the sin. God demands that believers forgive the guilty just as Christ has forgiven. His whole life is an example, model or lifestyle of every believer. This is the attitude the modern church needs to take to show the nature of Christ's forgiveness as a follower of Christ.Pengampunan merupakan masalah yang sangat menentukan bagi keselamatan manusia. Sebab pengampunan secara ilahi merupakan bagian yang sangat fundamental bagi keselamatan umat manusia. Oleh sebab itu diperlukan pemahaman yang benar tentang pengampunan Allah. Dalam Matius 18:21-35 Yesus mengajarkan pengampunan tanpa batas melalui suatu perumpamaan. Melalui metode kualitatif dengan jenis penelitian tekstual atau penelitian literatur murni ditemukan pemahaman bahwa mengampuni tanpa batas merupakan tuntutan Allah bagi setiap orang percaya. Pengampunan yang diberikan Allah di dalam Yesus Kristus didasarkan pada anugerah Allah tanpa menuntut ganti rugi. Allah mengampuni tanpa syarat, tanpa tuntutan, tidak ada rasa yang terpendam. Setiap manusia yang melanggar segala perintah Tuhan pasti berhadapan langsung dengan Allah sendiri, sebagaimana hamba yang berhutang itu dituntut agar melunasi hutangnya. Oleh anugerah raja itu, hamba yang berhutang banyak itu dibebaskan. Hal ini menggambarkan kepada orang percaya bahwa anugerah Tuhan itu dapat membebaskan manusia dengan sempurna dari segala dosanya, bagaimanapun berat dan besarnya dosa itu. Allah menuntut supaya orang percaya mengampuni orang yang bersalah sama seperti Kristus telah mengampuni. Keseluruhan hidup-Nya adalah contoh, model atau gaya hidup setiap orang percaya. Inilah sikap yang perlu diambil oleh gereja masa kini yakni menunjukkan sifat pengampunan Kristus sebagai pengikut Kristus.
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Telukha, Svitlana. "ANTI-SEMITISM, DISCRIMINATION OR HUMANISM? POSITION OF THE HIERARCH OF THE RUSSIAN ORTHODOX CHURCH TOWARDS JEWS." Almanac of Ukrainian Studies, no. 24 (2019): 135–41. http://dx.doi.org/10.17721/2520-2626/2019.24.24.
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The article highlights the views of prominent Russian Orthodox Church hierarchy for the Jewish people. Specified on the causes and characteristics charges Jews in changing attitudes towards Jesus Christ from the standpoint of Scripture and explaining Metropolitan Anthony. The article followed Bishop belonging to the Black Hundreds organizations, foundations, principles of their activities and views on the Jewish question. These basic ideas concerning the causes of restricting the rights of the Jewish people, and are examples of metropolitan public appeals to the public to prevent the spread of anti-Semitism and pogroms. The author reflects the Metropolitan's thoughts on the place that Jews can occupy in society. The analysis of the Metropolitan's activities, his statements and attitudes toward the Jewish population has led to the publication's findings, which highlight Metropolitan Anthony's figure as rather contradictory and his views on Jewry polar. He is a follower of imperial politics in the vision of the limited place and role of Jews in society, and considers it a natural and just phenomenon, while in line with the general policy of the state and the indulgence of existing stereotypes. As a clergyman who, imbued with Christian values, served his congregation, he guarded his wards, condemning the violence in their direction. At the same time, the Metropolitan did not manifest itself as an outspoken anti-Semite and did not proclaim on behalf of the church calls for such action.
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Sonderegger, Katherine. "Barth and the divine perfections." Scottish Journal of Theology 67, no. 4 (2014): 450–63. http://dx.doi.org/10.1017/s0036930614000210.
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AbstractColin Gunton advanced the radical claim that Christians have univocal knowledge of God. Just this, he said in Act and Being, was the fruit of Christ's ministry and passion. Now, was Gunton right to find this teaching in Karl Barth – or at least, as an implication of Barth's celebrated rejection of ‘hellenist metaphysics’? This article aims to answer this question by examining Gunton's own claim in Act and Being, followed by a closer inspection of Barth's analysis of the doctrine of analogy in a long excursus in Church Dogmatics II/1.Contrary to some readings of Barth, I find Barth to be remarkably well-informed about the sophisticated terms of contemporary Roman Catholic debate about analogy, including the work of G. Sohngen and E. Pryzwara. Barth's central objection to the doctrine of analogy in this section appears to be the doctrine's reckless division (in Barth's eyes) of the Being of God into a ‘bare’ God, the subject of natural knowledge, and the God of the Gospel, known in Jesus Christ. But such reckless abstraction cannot be laid at the feet of Roman theologians alone! Barth extensively examines, and finds wanting, J. A. Quenstedt's doctrine of analogy, and the knowledge of God it affords, all stripped, Barth charges, of the justifying grace of Jesus Christ. From these pieces, Barth builds his own ‘doctrine of similarity’, a complex and near-baroque account, which seeks to ground knowledge of God in the living act of his revelation and redemption of sinners. All this makes one tempted to say that Gunton must be wrong in his assessment either of univocal predication or of its roots in the theology of Karl Barth.But passages from the same volume of the Church Dogmatics make one second-guess that first conclusion. When Barth turns from his methodological sections in volume II/1 to the material depiction of the divine perfections, he appears to lay aside every hesitation and speak as directly, as plainly and, it seems, as ‘univocally’ as Gunton could ever desire. Some examples from the perfection of divine righteousness point to Barth's startling use of frank and direct human terms for God's own reality and his unembarrassed use of such terms to set out the very ‘heart of God’.Yet things are never quite what they seem in Barth. A brief comparison between Gunton's univocal predication and Barth's own use of christological predication reveals some fault-lines between the two, and an explanation, based on Barth's own doctrine of justification, is offered in its place.
Dissertations / Theses on the topic "Jesus Christ as an example to be followed"
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Vierheller, Todd. "An exculpation of self defense based on the teaching and example of Christ." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Im, Seog-Soon. "Discipleship teaching : the example of Jesus and its relevance to the Korean Church today." Thesis, University of Wales Trinity Saint David, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683113.
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Naulu, Sosaia Hakaumotu. "Incidental Effects of Church Activity on Development, Landscapes and Culture: An Example from Tonga." Diss., CLICK HERE for online access, 1990. http://patriot.lib.byu.edu/u?/MTNZ,2353.
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Adair, Joel C. "Resolving Problems in Engineering Ethics: Precept and Example." BYU ScholarsArchive, 1999. https://scholarsarchive.byu.edu/etd/3448.
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This thesis has served to accomplish several objectives. First, a foundation was laid for the consideration of ethical factors in an engineering context. This was done by first establishing the need for ethical judgement in the engineering disciplines. A summary of several significant classical ethical theories followed, providing several tools with which to evaluate decisions that have ethical implications. Finally, the conclusion was made that the best framework for making ethical decisions is found in the application of the virtues espoused by the gospel of Jesus Christ.
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Adams, David. "The transformative ethos of Ephesians 5:21-33 and its implications for a contemporary South African context." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53689.
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Thesis (MPhil)--Stellenbosch University, 2003.<br>ENGLISH ABSTRACT: The New Testament passage that treats the dynamics of the marriage relationship most
extensively is Ephesians 5:21-33. This passage is embedded in the Ephesian domestic
code, which employs a conventional form used widely in the first-century Mediterranean
world and which consequently reflects a patriarchal hierarchy. Does this, however, imply that
Ephesians is advocating a marriage relationship that is patriarchal and hierarchical, or does
this passage point beyond the particular first-century cultural context to a loftier ideal?
Scholars are today divided in their assessments of Ephesians 5:21-33. Some regard the
passage as a reactionary accommodation to the status quo, while others excuse this social
conformity as being necessitated by a struggle for survival in a hostile first-century world.
This thesis seeks to re-read Ephesians 5:21-33 rhetorically against the background of the
socio-historical context of the first-century Mediterranean world and prevailing perspectives
on the status of women, domestic social structures, and marriage. It takes into consideration
the general rhetorical thrust of Ephesians as a whole, the particular way in which Ephesians
5:21-33 is framed textually, as well as the structure, content and uniquely Christological
context. Such a re-reading shows that the conventional household code of the first century is
in fact infused with a radical transformative ethos which subtely, but significantly, challenges
the patriarchal hierarchy. For, it invites readers to step into a new, alternative reality in
Christ, thereby entering a place of ongoing reorientation in their marriage relationships,
embracing an attitude of mutual submission and other-centred service towards each othera
marriage relationship modeled on the relationship between Christ and the church.
This points to the conclusion that it is this transformative ethos in Ephesians 5:21-33 that is
transculturally normative rather than the first-century patriarchal hierarchy in which it is
embedded. This has profound implications for pastoral ministry in present-day South Africa,
for readers from more traditional backgrounds often read this passage as simply reinforcing
the patriarch ally hierarchical status quo, while readers from less traditional backgrounds may
tend merely to dismiss it as archaic and irrelevant. In reality, the transformative ethos of
Ephesians 5:21-33 provides an ongoing challenge to both authoritarian hierarchical marriage
structures on the one hand, and laissez faire egalitarian marriage relationships on the other,
while holding out a compelling vision - a vision of a magnificent other-centred marriage
partnership under the lordship of Christ.<br>AFRIKAANSE OPSOMMING: Efesiërs 5:21-33 is by uitstek dié gedeelte in die Nuwe Testament wat die dinamika van die
huweliksverhouding op die mees uitgebreide wyse behandel. Hierdie gedeelte is
onlosmaaklik verbonde aan die Efesiese huisreëls, wat weer gebaseer is op die
konvensionele vorm wydverspreid in die eerste-eeuse Mediterreense wêreld, en weerspieël
gevolglik 'n patriargale hiërargie. Die vraag is egter of hierdeur geïmpliseer word dat
Efesiërs 'n patriargale en hiërargiese huweliksverhouding verkondig, of wys hierdie gedeelte,
verby die bepaalde eerste-eeuse kulturele konteks heen, na 'n hoër ideaal? Geleerdes is
vandag verdeeld in hulle beoordeling van Efesiërs 5:21-33. Sommige beskou die gedeelte
as 'n behoudende aanpassing van die status quo, terwyl ander hierdie sosiale
behoudendheid verskoon as genoodsaak deur die stryd om oorlewing in 'n vyandige eersteeeuse
wêreld.
Hierdie tesis beoog om Efesiërs 5:21-33 retories te herlees teen die agtergrond van die
sosio-historiese konteks van die eerste-eeuse Mediterreense wêreld en die heersende
sienings van die status van vroue, huishoudelik-sosiale strukture en die huwelik. Dit neem in
aanmerking die algemene retoriese strekking van Efesiërs as geheel, die bepaalde tekstuele
omraming van Efesiërs 5:21-33, sowel as die struktuur, inhoud en unieke Christologiese
konteks. So 'n herlees toon dat die konvensionele huishoudelike kode van die eerste eeu in
werklikheid besiel was met 'n radikaal herskeppende etos wat op subtiele, maar
betekenisvolle, wyse die patriargale hiërargie uitdaag. Want, dit nooi lesers om 'n nuwe,
alternatiewe werklikheid in Christus te betree vanwaar hulle hulself voortdurend kan
heroriënteer in hul huweliksverhouding, en 'n houding van wedersydse onderworpenheid en
ander-gesentreerde diens aan mekaar aanvaar - 'n huweliksverhouding gemodelleer op die
verhouding tussen Christus en die kerk.
Só 'n herlees lei tot die gevolgtrekking dat dit hierdie herskeppende etos van Efesiërs 5:21-
33 is wat transkultureel normatief is, eerder as die eerste-eeuse patriargale hiërargie
waaraan dit onlosmaaklik verbonde is. Dit bring diepgaande implikasies vir die pastorale
bediening in die hedendaagse Suid-Afrika mee, want lesers met 'n meer tradisionele
agtergrond lees dié gedeelte dikwels as 'n versterking van die patriargale, hiërargiese status
quo, terwyl lesers met 'n minder tradisionele agtergrond mag neig om die gedeelte bloot af te
maak as argaïes en irrelevant. In werklikheid voorsien die herskeppende etos van Efesiërs
5:21-33 'n volgehoue uitdaging aan beide outoritêr-hiërargiese huwelikstrukture aan die een
kant, en laissez faire gelykmakende huweliksverhoudinge aan die ander kant, terwyl dit 'n
dwingende visie voorhou - 'n visie van 'n heerlike ander-gesentreerde huweliksvennootskap
onder die heerskappy van Christus.
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James, Marylee M. "Jesus, community, and development : models of leadership from "Third quest" images of the historical Jesus." Thesis, 1996. http://hdl.handle.net/10413/5975.
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Wang, Yuwen, and 王鈺文. "A Study of the Relationships between Travel Motivations, Satisfactions, and Willingness of Revisiting - Tourists of the Church of Jesus Christ of Latter Day Saint of Taiwan Temple as an Example." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/71602333454561754705.
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碩士<br>大葉大學<br>管理學院碩士在職專班<br>100<br>A Study of the Relationships between Travel Motivations, Satisfactions, and Willingness of Revisiting - Tourists of the Church of Jesus Christ of Latter Day Saint of Taiwan Temple as an Example
Student:Yu-Wen Wang Advisor:Prof. Jean-Shiann Lee
Da-Yeh University
ABSTRACT
This study focused on the exploration of the religion tourists for travelling motivations and satisfactions, between the revisit the relationships for The Church of Jesus Christ of Latter Day Saint of Taiwan Temple as Destination.A well-defined structural questionnaire was applied for data survey and collection with convenience sampling.There were 240 questionnaires and 218 questionnaires were returned and valid.This study introduced some statistic method to test proposed hypothesis.
The main findings of this study were concluded as following:
1. The existed significantly differences on the travelling motivations with education,marriage,revisit to temple.
2. The existed significantly differences on the satisfactions with occupation.
3. The existed significantly differences on the revisit with revisit to temple.
4. The revisit was significantly linear relative between the travelling motivations and the satisfactions.
Key Words : Religious, Motivation, Religious Travel, Religious Participation Behavior, Satisfaction, Revisit Willingness.
Books on the topic "Jesus Christ as an example to be followed"
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Moss, Candida R. The other christs: Imitating Jesus in ancient Christian ideologies of martyrdom. Oxford University Press, 2012.
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Harrison, Nick. 365 WWJD?: Daily answers to what would Jesus do? HarperSanFrancisco, 1998.
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Harrison, Nick. 365 WWJD?: Daily answers to what would Jesus do? HarperSanFrancisco, 1998.
Find full textBook chapters on the topic "Jesus Christ as an example to be followed"
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"Of The Resurrection of Christ." In Theology And Narrative Selected Essays, edited by Hans W. Frei, George Hunsinger, and William C. Plachier. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195078800.003.0009.
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Abstract The resurrection of Jesus from death on the cross has always been central to Christian faith. It has been at once glorious and disconcerting to Christians right from the beginning of the formation of the Christian community (as reflected, for example, in Saint Paul’s Corinthian correspondence): glorious because it is the heart of the good news of salvation, disconcerting because it is utterly mystifying to our ordinary understanding and belief. That Jesus was raised from the dead is the virtually unanimous testimony of the New Testament, although modern commentators have disagreed about the historical and theological import of that testimony. We may distinguish four modern views about the nature of the resurrection, each of which entails a specific outlook on the relationship of the New Testament texts to the reality of the resurrection. In the first view, the statements of the New Testament that Jesus was raised from the dead are simply a mythological way of saying that the cross of Christ came to be accepted for its saving efficacy by the earliest Christian community. The miracle of the resurrection—whatever the fate of Jesus—was something that happened to the faith of the disciples and other followers of Jesus, not to Jesus himself. At most, in this view, one can say that we do not know what happened historically in the original events called “resurrection,” but it is in any case not theologically significant. The important thing is that where there had been despair among Jesus’ followers, now there was faith. This is the meaning of “resurrection.” To be sure, it was taken by them as well as later Christians to be part of the miraculous grace of God, and they believed that this miraculous effect could not have taken place without the prior, greater miracle that Jesus himself was raised from the dead. But at this point a “modern” believer has to affirm that the history of Jesus ends with the crucifixion, and the reality of the resurrection is the faith of those who have confessed him as Lord. This, of course, runs counter to the interpretation of the New Testament texts by the vast majority of “premodern” Christian readers, all of whom, according to the demythologizing version, would have to be consigned by definition to the “mythical” state of mind, because they read the resurrection narratives as applying to Jesus and go on furthermore to affirm that application as the truth. In the demythologizing view, the real textual subject matter of the New Testament narratives is the birth of faith after Jesus’ death, and not the historical Jesus himself; and the extratextual reality of the resurrection is the re-presentation of Jesus wherever the life of faith is truly proclaimed and accepted.
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"The Suffering Christ as an Example." In Jesus as Guru. Brill | Rodopi, 2008. http://dx.doi.org/10.1163/9789401206198_009.
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O’Collins, S.J., Gerald. "An Account of Beauty." In The Beauty of Jesus Christ. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853633.003.0001.
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Jacques Maritain followed Thomas Aquinas by identifying the truly beautiful as perfect, harmonious, and radiantly splendid. To this account we may add that beauty, above all the beauty of God, enjoys inexhaustible meaning and overlaps with the Holy (see Rudolf Otto). The divine beauty is an awesome and fascinating mystery. Beauty triggers love. Loving beauty opens the way to knowing the truth, and helps us grasp and practise virtue. We can speak of beauty ethics, as well as virtue ethics. Despite a partial, modern ‘eclipse’ of beauty, a sense of beauty has not disappeared. Experiments with newly born children suggest that a sense of beauty is innate. Love of beauty, however, should not lead us to ignore ways in which beauty may be used for evil purposes.
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Drąg, Marcin. "Rozwój przestrzeni liturgicznej kościołów franciszkańskich od XIII do XVIII wieku." In Przestrzeń liturgiczna. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374387828.05.
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Development of liturgical space in Franciscan churches between 13thand 18th centuries The aim of this writing is to show changes which took place in sacral space of Fran-ciscan temples. At first Friars Minor Conventual were occupying small, abandoned churches. There they found their space for prayer. However, the first generation of Marcin Drąg OFMConv98 the followers of St. Francis did not possess their own sacral area. Instead, they were only its users.Letters of the order’s founder are clearly defining sensitivity connected with cult which all members of the order should possess. Therefore emerges a need of sacral space’s arrangement just in the first decades of the order. Thanks to papal privileges and a demand for ceremonial celebration of liturgy, Franciscan churches are equipped with choirs, lecterns and all paraments needed. This fact is affirmed by Ordinationes(the Franciscan liturgical statutes).The 1260 Narbonne constitutions defined a plan for sacral space of Franciscan churches. It was based on order’s spirituality. The crucified Saviour is put in the middle of this plan. His sacrifice is being re-lived in the mystery of the Holly Mass. Virgin Mary and Saint John the Apostle are participating in this sacrifice as represent-atives of the Church, while Saint Francis and Saint Anthony are representing people redempted with Christ’s blood. By following Jesus, they have received a prize of His eternal companion in heavenly glory.Simultaneously with arrangement of God’s service in conventual churches, friars are becoming more open to fraternity, which determine later arrangements in space of Franciscan churches. Many churches has become places of relics worship and important shrines, with Assisi and Padua among others. Spirituality of the Order and devotion of people have led to creation of side chapels and altars which were spon-sored by benefactors, who received Holly Masses, celebrated for them, and pastoral care in exchange.The 1632 constitutions of Pope Urban the 8th together with order’s etiquette from 1759 are re-affirming the original message of Franciscan temples. It is based on mys-teries of salvation which are represented by the crucified Jesus Christ, the Immaculate Conception of Virgin Mary and Franciscan Saints who with their lives example have shown a way to glory. The idea of Franciscan devotion is represented in dedicated altars and ceremonial processions.In modern age, churches of Friars Minor Conventual were constantly influenced by changes of Renaissance (15th century) and Baroque (from 18th century), which composition was totally different from Gothic. However, despite some architectural changes, the Franciscan idea of devotion, which was included in the plan of churches, has remained the same.The analysis of sacral space in Franciscan churches which has been conducted in this article heads to a conclusion of constant development of Franciscan churches interiors. The changes which took place during 13th and 18th centuries were dictated by evolution of order’s spirituality and needs of believers.
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Givens, John. "“Keep in Mind That Jesus did Exist”." In The Image of Christ in Russian Literature. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9780875807799.003.0008.
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This chapter analyzes the first example of a novel of belief born in the negative space of state-sponsored atheism: Mikhail Bulgakov's Master and Margarita. Its radically estranged depiction of Jesus is the most dramatic example of negative Christology in Soviet literature. In particular, the chapter shows how Bulgakov reveals Christ anew by creating a tension between the adamantly non-divine Yeshua of the inserted text of the Master's novel and the apparently supernatural Yeshua of Stalin's atheist Russia to grant the Master and Margarita peace and to forgive Pontius Pilate. In the dialectic between the quasi-divine and non-divine Yeshua, Bulgakov offers a via negativa toward discerning Christ and the Godhead, a journey complicated by the indeterminacy of the novel's text itself and illuminated by the fairytale love story of the novel's titular heroes. This promises to show what “real, true, everlasting love” looks like, but with a twist.
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Elliott, J. K. "The Death and Resurrection of Jesus." In The Apocryphal Jesus. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0006.
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Abstract The final week in Jesus ‘ life, from his triumphal entry into Jerusalem on Palm Sunday through to Easter Day (Holy Week or Passion Week in the church calendar), is given a disproportionate amount of space in the New Testament Gospels in comparison with the rest of his ministry. In many ways the events leading up to the crucifixion are described in a detail often lacking elsewhere in the Gospels. Such an emphasis is understandable as the early writers tried to explain the circumstances leading to the death and Resurrection of their saviour, because it was on these events that Christianity proclaimed its distinctive teaching and based its unique theological message. The canonical Gospels relate the plots against Jesus, his arrest in the Garden of Gethsemane through the treachery of his disciple, Judas, his subsequent trials (before the Jewish Sanhedrin, before King Herod (Antipas), and before Pilate, the Roman governor), and his condemnation to death. This narrative reaches its climax in Jesus ‘ crucifixion, death, and burial. These accounts are then followed by the Easter story, in which Jesus ‘ Resurrection from death is proclaimed and demonstrated in a negative way with the story of his empty tomb, and in a positive way with an increasing number of post-Resurrection appearances by the risen Christ. Elaborations and other versions of the week ‘s events are, not surprisingly, to be found in the later, non-canonical, Gospels. The main accounts of Jesus ‘ death in apocryphal texts occur in the Gospel of Peter and the Gospel of Nicodemus.
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Olajide, Michael Deji. "The Bible, Historical Jesus, and Diversity." In Advances in Religious and Cultural Studies. IGI Global, 2023. http://dx.doi.org/10.4018/978-1-6684-6826-5.ch010.
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This book chapter explores relevant data on diversity in the Bible and the life, ministry, and teachings of the historical Jesus. It is evident that the Bible, both in its contexts and contents, is replete with diversity. Starting from the creation narrative, the social and ethnic make-up of the biblical world is marked by diversity. The creation narrative in Genesis 1-2, the progenitor is simply called “adam,” which means “humankind.” Adam and Eve were not Europeans, Jews, or Africans. Their tribal default and ethnic identity are unknown, they were simply the progenitors of all peoples and tribes. Israel was ethnically diverse, which mirrors the ethnic configuration of the biblical world. Likewise, the historical Jesus ministered to both the Jewish people and the Gentiles. In his teachings and parables, Jesus made reference to non-Jewish individuals in commendable ways. Paul followed this similar path by emphasising active unity in the church, the type of unity that joins together diverse ethnic groups because of their common identity and position in Jesus Christ.
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Elliott, J. K. "Thomas." In The Apocryphal Jesus. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0014.
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Abstract In the New Testament Thomas is included among the twelve disciples in all four Gospels. In John ‘s Gospel the name Thomas is translated Didymus meaning ‘twin ‘, and it is because of this interpretation that his name is associated with several apocryphal works. For example, as the twin of Christ, Thomas is said to have been the author of the Gospel of Thomas. He is Doubting Thomas of John ‘s Gospel, but the apparent faithlessness in doubting the report of Jesus ‘ Resurrection is overtaken by his recognition of Jesus ‘ divinity in the confession ‘My Lord and my God ‘ of John 20: 28. His subsequent career as an apostle is not to be found in the New Testament. For legends about his later life we need to tum to the apocryphal tradition. The Acts of Thomas, which is likely to have originated in the second century like the other major Acts, has, unlike them, survived in its entirety. It is a Pilgrim ‘s Progress of 170 chapters divided into thirteen acts and the Martyrdom. The story tells of Thomas ‘ election to evangelize India, and his adventures there. The Malabar Christians of South India today claim Thomas as their founder, although there is nothing whatsoever of historical value in these Acts to justify the claim. The Indian setting for the stories is arbitrary. As with other apocryphal Acts, local colour is absent, names of characters of little importance, and events fictional.
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Greene-Mccreight, Kathryn. "FeministChristology and Historical Reconstructions." In Feminist Reconstructions of Christian Doctrine. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195128628.003.0006.
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Abstract We saw in the previous chapter that the first three models of feminist reconstructions of Christology―internal apology, doctrinal relocation, and allegorical reconstruction―develop themes and motifs present in the biblical narrative. This was apparent in, for example, the presentation of Jesus as a prophet (internal apology), of Christ as agent in creation (doctrinal relocation), and of Christ’s presence within the community of faith (allegorical reconstruction). The fourth model of feminist reconstruction to be considered in this chapter departs from these, insofar as it develops and furthers insights drawn from historical-critical scholarship. Here, we will see the use of historical reconstructions of the “Hebrew Goddess” and of the figure of Sophia within the Bible to reconstruct Christology for feminist purposes. In addition, we will find feminist uses of the historical-critical dichotomy of the Jesus of history versus the Christ of faith for feminist reconstruction of doctrine.
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McBride, Spencer W. "Aftermath." In Joseph Smith for President. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190909413.003.0016.
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This chapter describes the aftermath of the assassination of Joseph Smith. This aftermath includes mourning and a funeral in Nauvoo, debates over who should succeed Smith as the president of the Church of Jesus Christ of Latter-day Saints, who the Mormons should vote for in the election, and the decision to leave the United States altogether. The Mormons were contemplating leaving the United States before Smith’s murder, but the violent act seemed to make this departure the only way forward in the minds of many church leaders. They had come to realize that without significant reform, the United States was incapable of protecting them. This chapter also considers the result of the presidential election of 1844 and what became of each of the candidates in the years that followed.
Conference papers on the topic "Jesus Christ as an example to be followed"
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Karagodskaya, Julia, and Alexandra Zinovievа. "PROBLEMS OF EQUIRITHMIC TRANSLATION (ON THE EXAMPLE OF THE ROCK OPERA BY E. LLOYD-WEBBER AND T. RICE "JESUS CHRIST SUPERSTAR")." In LINGUISTIC UNITS THROUGH THE LENS OF MODERN SCIENTIFIC PARADIGMS. Baskir State University, 2022. http://dx.doi.org/10.33184/yevssnp7-2022-12-16.17.
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