Academic literature on the topic 'Jesus christ, biography, study and teaching'

Esta pesquisa teve como objetivo incrementar saídas diante da crise de sentido na atual pós-modernidade, assim como a formação de uma identidade ecumênica nos alunos adolescentes por meio do Ensino Religioso cristão, tendo como exemplo a ética do Rabino e profeta Jesus de Nazaré, conduzindo o adolescente hodierno inserido nesta realidade desafiadora do mundo atual, para abertura com o diferente e uma vida com propósito. Sendo um trabalho de cunho eminentemente bibliográfico, que visou a sistematizar as ideias e a prática do E. R. ecumênico na aprendizagem dos adolescentes. Estimou-se por este trabalho, contribuir na busca do diálogo, respeito e tolerância inter-religiosa para a convivência harmônica entre as pessoas e a edificação de uma sã cidadania no adolescente hodierno.

The Jesus of history and the Christ of faith are two different figures. Two centuries of search for the historical Jesus has led to greater awareness and better use of New Testament criticism, had salutary effects on proper historical biblical research and the desire to look beyond the paucity of material about Jesus in the canonical gospels. Despite proven difficulties the historical Jesus is an endless enterprise eliciting an equally endless fascination. The solution to the Jesus mystery appears better linked to Paul who has never been subjected to the same degree of historical research as Jesus. The figure, character, preaching, and teaching of Jesus was fashioned by the gospel authors not just to fit in. with the primitive church but to provide a natural linkage with Pauline Christianity. Christian faith is only loosely intertwined with Jesus of Nazareth and has everything to do with the Christ de"-ised by Paul.<br>Philosophy, Practical and Systematic Theology<br>M. Th. (Systematic Theology)

Afrikaans: Die studie toon aan dat die vraag na die historiese Jesus deel is van hedendaagse teologiebeoefening. Nie alleen vanuit die wetenskaplik-teologiese wereld word die vraag aan die kerk en die teologie opgedring nie. Die vraag is ook populêr van aard. Daar is 'n algemene en polsende vraag na "Jesus". Hierdie vraag na en besinning oor Jesus word vanuit die kring van die tradisionele kerkvolk met agterdog bejeen. Dit blyk dat die resultate van huidige historiese Jesus-navorsing in kontras staan met dit wat die kerk tradisioneel oor Jesus glo en bely. Die kerkvolk vra van die kerk leiding daar¬oor. Uiteindelik plaas die huidige historiese Jesus-vraagstelling alle gevestigde teolo¬giese en geloofswaarhede van voor af op die tafel en vra van die kerk herbesinning. Daar word baie oorsigtelik aandag gegee aan die agtergrond en ontwikkeling van die vraag na die historiese Jesus die afgelope honderd en vyftig jaar soos wat dit gelei het tot die huidige lewendige debat en die vraag na die relevansie van die navorsing vir kerk en teologie. In die tweede plek bied die studie kortliks 'n verteenwoordigende oorsig oor huidi¬ge historiese Jesus-navorsing. Wat die navorsing in die VSA betref, word gekyk na die profiele wat R W Funk en J D Crossan van Jesus teken. Wat Suid-Afrika betref, word fasette van die uitgebreide Jesus-profiel en navorsing van A G van Aarde beskryf. Uit die Verenigde Koninkryk word die profiel van N T Wright (Engeland) en vanuit Euro¬pese bodem die profiel van W Schmithals (Duitsland) onder die loep geneem. Ten opsigte van elkeen van hierdie navorsers word egter nie net op elkeen se onderskei¬dende Jesus-profiel gefokus nie, maar ook op die betrokke navorser se siening van die teologiegeskiedenis van die vroegste Christendom asook die betrokke persoon se sie¬ning van die relevansie van sy navorsing vir kerk en teologie. Dit hang saam met die navorser se siening van die kerklike belydenis en kanonbeskouing. In die derde plek betoog die studie dat die huidige historiese Jesus-navorsing die teologie (en die kerk) in 'n dilemma plaas. Hierdie dilemma spruit voort uit die histo¬riese bewussyn van die moderne mens. Moderne gelowiges is geneig om die geloof afhanklik te maak van dit wat histories, empiries-bewysbaar gebeur het. Indien 'n saak nie histories bewys kan word nie, word dit nie as waarheid aanvaar nie. Indien weten¬skaplike, historiese argumentvoering dan bevind dat daardie historiese gebeure nie werklik plaasgevind het nie, bring dit die geloof van moderne mense in gedrang. Die gevolg is dat op een van twee maniere gereageer word. Enersyds word teruggeval op 'n fundamentalistiese Skrifhantering. Dit kom daarop neer dat die wetenskaplike, his¬toriese ondersoek en die resultate daarvan verwerp word as onwaar en die Bybelse be¬skrywing van die gebeure onkrities as waar (in die historiese sin) aanvaar word. Andersyds word in 'n ander uiterste verval wanneer moderne mense, wat tot die oortui¬ging kom dat die gebeure wat in die Bybel beskryf word, nie historiese gronde het nie, die Bybel as onwaar afmaak. Albei hierdie benaderings kom neer op vorms van her¬meneutiese dwalings wat bekendstaan as historiese positivisme. In hierdie verband betoog die studie dat daar ten opsigte van die waarheid duidelik onderskeid gemaak moet word tussen geskiedenis en teologie. Die teologie het nie die histories (of weten¬skaplik) onmoontlike of onbewysbare as probleem me. Die teologie (spesifiek die Bybels- Reformatoriese teologie in die dialektiese tradisie) gaan uit van die aanname dat God en God se betrokkenheid in hierdie wêreld die geskiedenis en die menslike verstaans- en verwysingsraamwerk ver te bowe gaan. Die implikasie daarvan is dat 'n gebeure deur die teologie as die waarheid aangemerk kan word en in die geloof geglo en bely kan word ten spyte daarvan dat die gebeure moontlik nie histories empiries bewys kan word nie, of dat dit dalk selfs nie histories plaasgevind het nie. Teen die agtergrond word daarop gewys dat die resultate van huidige historiese lesus-navorsing die historisiteit van sekere sentrale belydenissake van die kerk betwyfel. Vir mense wat 'n histories-positivistiese waarheidsbeskouing handhaaf, beteken dit óf afskeid van die geloof 6f 'n fundamentalistiese reaksie teen die historiese Jesus-navorsing. Die studie betoog dat die gesprek (vera! kerklik en teologies) kan vor¬der indien die hermeneutiese aanpassing na 'n postmodeme waarheidsbeskouing gemaak word. Dit sou beteken dat daar sinvolle teologiese refleksie ter wille van kerk en teologie kan wees oor sentrale sake in die Christelike geloof soos die maagdelike verwekking, die opstanding en die Godheid van Jesus. Die implikasie daarvan is dat daar 'n pleidooi gelewer word vir 'n dringende eietydse interpretasie van die geloofsbe¬lydenisse 6f selfs dat die kerk daaraan oorweging behoort te skenk om 'n eietydse bely¬denisskrif daar te stel wat die huidige teologiese en historiese vraagstelling herme¬neuties verdiskonteer. Hierdie pleidooi word begrond deur te wys op die manier hoe die historiese Jesus-navorsing die historisiteit (en waarheid) van sentrale sake in die Christelike belydenis, soos die maagdelike verwekking, die opstanding van Jesus en die Godheid van Jesus problematiseer. Daar word baie kortliks gewys op eksegetiese en hermeneutiese moontlikhede hoe die kerk en teologie nie noodwendig afstand hoef te doen van hierdie sentrale belydenisse wanneer die historiese bewysbaarheid daarvan wegval nie. Teen die agtergrond van 'n postmodeme waarheidsbegrip kan die sake steeds deur gelowiges as die waarheid geglo en bely word. Die studie wys daarop dat tendense in die huidige historiese Jesus-navorsing dui op 'n loslaat van die dialektiek ten opsigte van byvoorbeeld Skrif- en kanonbeskouing. Dit het relatiwisme tot gevolg wat neerkom op afskeid neem van die Bybels-Reformatoriese teologie. Die studie sluit af deur daarop te wys dat die huidige historiese Jesus-:vraagstelling 'n uitdaging aan kerk en teologie bied om die geloof in Jesus Christus in die een en twintigste eeu opnuut te verwoord. Hierdie nuwe verwoording kan 6f 'n bevestiging wees van wat die kerk tot op hede oor Jesus geglo en bely het, 6f dit kan 'n verruiming van die belydenis wees, óf dit kan afskeid neem van die belydenis en 'n nuwe belydenis en grondslag vir 'n nuwe Christendom daarstel. English: The study argues that the quest for the historical Jesus has become an integral part of modem theology. The quest challenges the church and theology not only from a scien¬tific theological point of view, but also because of its general popularity. There is a general and pulsing probing regarding "Jesus". However, the quest for the historical Jesus is viewed with suspicion within the circle of traditional church members. Church folk asks for guidance concerning this matter. Ultimately, the current historical Jesus quest challenges all established theological and authentic veracities and the church is expected to reconsider its position. In the first part of this study, attention is given as to the background and development of the quest during the last one hundred and fifty years that culminated in the current lively debate and the question regarding its rele¬vance for church and theology. Secondly, the study provides a brief representative review regarding current histo¬rical Jesus-research. As far as research in the USA is concerned, consideration is given to the profiles drawn by R W Funk and J D Crossan. In South Africa aspects of the vast and extensive Jesus profile and research done by A G van Aarde are described. From the United Kingdom the Jesus profile of NT Wright (England) and from Europe the research by W Schmithals (Germany) are investigated. Regarding each of these researchers, the focus is not only on each of their distinctive Jesus profiles, but also on both the individual researcher's view on the continuity and discontinuity between Jesus and early Christianity and the relevance of his research for church and theology. The researcher's opinion regarding the Creed of the church and canonical views are also taken in account. Thirdly, the study considers the reasons why present historical Jesus research places theology (and the church) in a dilemma. This dilemma evolves from the histori¬cal consciousness of modem people. Modem believers are inclined to subject their belief to that which can be proved historically. According to this concept of truth, if something cannot be proven historically, it cannot be accepted as the truth. Should scientific, historical argumentation find that those particular historical occurrences did not really take place, or that it cannot be proven historically, it places the beliefs of modem individuals in jeopardy. The result is that people react in one of two possible ways. On the one hand reversion to a fundamentalist treatment of Scriptures takes place. This means that the results of the scientific, historical investigations are rejected and considered false and views on events in the Bible are accepted uncritically in a his¬torical sense. On the other hand, an opposite extremity is reached when modem indivi¬duals conclude that these events cannot be proved on historical grounds and therefore declare that the Bible is untrue. Both approaches lead to the hermeneutic fallacy known as historical positivism. The study argues that as far as the question for truth is con¬cerned, an explicit distinction must be drawn between history and theology. The theo¬logy does not consider the historical (or scientific) impossibilities or unprovable to be a problem. Theology, specifically Biblical-Reformed theology in the dialectic tradition, accepts that God and the concern for God transcends history and human understanding. An event seen as being the truth can be object of belief and confession regardless of the fact it cannot be proved historically or that it might not occur historically. Against this background it is pointed out that the results of the current historical Jesus research questions the historicity of certain central creeds of the church. For people upholding a historical-positivistic view on truth it means either departure from their faith or a fundamentalistic reaction against historical Jesus research. The study argues for another point of departure. If an adaptation to a post-modern concept of truth can be made hermeneutically, the discussion may bear fruit. This would mean that there could be meaningful theological reflection on central issues for Christian faith, such as the virginal conception of Jesus, his resurrection and the confession that Jesus is God. Subsequently, the church needs a contemporary interpretation of its Creeds or should consider a creation of a contemporary Creed which will reflect the current theological and historical points in question. It is argued that there is no neces¬sity for the church to deny the above-mentioned "central" confessions when the possibi¬lity to prove them historically falls away. Against the background of a postmodem view of truth, these matters could still be believed and seen as objects of confession. However, it is also argued that some tendencies of the current historical Jesus research imply an absolvement of dialectical theology with regard to the views on Scripture and canon. Such a relativism can yield to the parting from the Biblical¬ Reformed theology. The study concludes with the opinion that the current quest for the historical Jesus challenges church and theology to confess anew in the twenty first century faith in Jesus Christ. Such a new declaration can either be an affirmation of what the church up until now believed and confessed with regard to Jesus, or it can broaden the creed, or it can depart from the creed and bring about a new creed as basis for a new Christia¬nity.<br>Thesis (DD (New Testament))--University of Pretoria, 2007.<br>New Testament Studies<br>unrestricted

碩士<br>國立高雄師範大學<br>成人教育研究所<br>100<br>The purpose of this study is to comprehend the teaching experiences of called teachers in the Institute of Religion of The Church of Jesus Christ of Latter-Day Saints, and further will be used as a reference for improving the quality of teaching and in-service training. For this reason, seven excellent, called teachers were first invited for a focus group interview to understand their general teaching experiences; after that, the study is focused on five of the selected teachers for individual interviews to define the relevant elements of effective teaching. The following are the conclusions from the interviews with the excellent teachers in this study: 1. The excellent teachers were empowered by embodying the sacredness of calling. 2. The excellent teachers learned the gospel teaching concepts and techniques in the in-service training, and exchanged their experiences with each other. 3. The excellent teachers achieved their spiritual learning through scripture study, sincere prayers and keeping the commandments. 4. The excellent teachers adequately prepared their lessons according to the students’ needs. 5. The excellent teachers taught according to the Holy Spirit and varied the teaching methods. 6. The excellent teachers frequently used diverse ways to assess their teaching effect. 7. The common-used teaching methods need to be practiced more in the in-service training. In order to improve the teaching quality and training of the called teachers in the religion institute, recommended advice from the study are listed below: 1. Church leaders need to emphasize the sacredness of the calling and necessity of attending the in-service training when calling a teacher. 2. The called teachers need to make their teaching student-centered and be sensitive to the Spirit’s promptings and then alter their teaching if needed. 3. In the in-service training, focus on the in-depth practice of the common-used teaching methods is a necessity.

碩士<br>國立臺灣師範大學<br>華語文教學研究所<br>93<br>The purpose of this research is to understand the approach being used for Missionaries Chinese learning in the Missionary Training Center in Provo in Utah. Also how missionaries improve their Chinese in Taiwan, the target language environment. In particular how they achieve such levels through intensive language training in a non-Chinese speaking country. Their principal teaching approach is simple namely Present – Practice – communicate. As their goal is to train missionaries for a successful productive posting overseas, the primary focus of the vocabulary is religious. They then incorporate the vocabulary necessary for daily life in the chosen country in order that the students may communicate easily in the environment. The results of the research suggest that the main factors which contribute to their success are: -Goal-oriented management. -A practical communication – based teaching approach. -Highly motivated students.

This thesis is designed to outline the systematic-theological and theological-historical basis for the Eschatological Gospel of Both Comings of Jesus Christ (Yeshua Ha Mashiach). This cohesively combines Jesus‘ First Coming (for redemption, reconciliation and restoration) with His Second Coming (for the Rapture/Resurrection of the Church/Body of Christ and judgment at the Day of the Lord/Yahweh) into the complete salvation of the Church. The historical writings of the Patristic, Ante- and Post-Nicene Fathers are examined to ensure the continuity of this Eschatological Gospel message being communicated through their writings to the Early Church. The remainder of Church history is examined to ensure the Eschatological Gospel continued to be communicated by the Church as a part of the Great Commission in Matthew 28:18-20. Then, in keeping with the eschatological prophetic intent of the Parable of the Wheat and Tares (Weeds) in Matthew 13:24-30, 36-43, of both the kingdom of God and the kingdom of Satan coexisting and growing until ―the end of the age,‖ the antithesis of the Eschatological Gospel is examined—Satan‘s plan of lies, deception and heresy throughout history, culminating with the explosion of activity since 1948. This satanic plan is described as being not only insidiously deceptive by recruiting converts to the kingdom of darkness in rebellion and opposition to the kingdom of God, but also as preparing the way for the End-time/Last Days‘ ten-nation confederacy to be led by the antichrist. Biblical chronology is used to trace the history of both the kingdom of God and the kingdom of darkness to the present day. Finally, the ―Signs of the Times‖ in modern history are examined, thereby showing the need for the Eschatological Gospel to be taught in the twenty-first century, especially as the day of the Lord Jesus Christ‘s Parousia rapidly approaches.<br>Systematic Theology and Theological Ethics<br>D.Th. (Systematic Theology)

This research investigates the teaching and practice of moral formation at three theological education institutions in South Africa. The theological institutions, while acknowledging moral formation in their aims and teaching ethical theory, have difficulty developing and implementing a moral formation programme. Among the reasons for this are the complex nature of moral formation and the numerous and wide ranging expectations placed on the institutions. In this research, morality is described in terms of relationship with God, with self, with others in the Church and society and with the environment. The findings of the research suggest that the teaching and practice at the institutions that involve relationships are most effective for moral formation. Hence it is recommended that the institutions find ways to foster the students‟ relationship with God, with themselves, with others and with the environment. Modes of moral formation that involve thinking and knowledge are important, but so are those modes that encourage emotional development and character and spiritual formation. Through projects and assignments, students can be exposed to the harsh realities of life and opportunities created to reflect on these experiences in the light of faith. Practical suggestions such as encouraging students to pray, meditate, reflect, journal and study are made. Other suggestions are that lecturing staff make more use of participative teaching methods such as discussions, case studies and stories, including the stories of the students. The mentoring role of staff and the importance of the faith community are affirmed. These relational teaching methods and activities are easier to implement in a residential seminary than in a distance learning situation. In order to fully implement the relational aspects of a programme for moral formation, it would be helpful for the theological institutions to explore various forms of blended education and to develop partnerships and work with local churches.<br>Philosophy, Practical and Systematic Theology<br>D. Th. (Ethics)