Dissertations / Theses: 'Biblicala teaching'

1

Carroll, John Kevin. "Teaching the essentials of biblical preaching." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0614.

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Carroll, John Kevin. "Teaching the essentials of biblical preaching." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0614.

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Glasscock, Ed. "Moral and ethical responsibilities of Biblical teaching." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Graves, Milton L. "Teaching laypeople to prepare a biblical message." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Hildebrand, Nicole Marie. "The language of creation and the construction of a new concept of theodicy : Job 38-42." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99595.

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The purpose of this thesis is to examine the way in which Job 38-42 develops and defends a new theodicy through language of creation and of the created order. This thesis will posit that through the course of the divine speeches, divine justice is shown to be an element of divine rule where chaos is limited and confined to specific boundaries, but not entirely eliminated or defeated. Inherent in this justice is compassionate divine care for all parts of creation, including the farthest reaches of the cosmos and uninhabited lands of exile. The social, political and economic conditions of the fifth century B.C.E. are examined as the context for this critique of retributive justice and the singularly juridical understanding of justice that is represented by Job and his friends. The theodicy presented in Job 38-42 defines for Israel a divine justice, which is boundless, and provides a model for human action that upholds empathy and compassion for the outcasts of society.

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Calagan, J. Chris. "The biblical teaching on preaching and the pastoral ministry." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Farrar, Jay Curtis. "Strengthening marriage and family relationships through biblical teachings." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Danylak, Barry Nicholas. "Secular singleness and Paul's response in 1 Corinthians 7." Thesis, University of Cambridge, 2012. https://www.repository.cam.ac.uk/handle/1810/283899.

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9

Wood, Mark Kelly. "A study of the Biblical worldview of K-12 Christian School Educators." Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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10

Black, Fiona. "See who created these : a study of the description of Yahweh's creative activity in Isaiah 40-55." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22563.

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The purpose of this thesis is to examine the descriptions of Yahweh's creative activity in Deutero-Isaiah (Isaiah 40-55). In the last century, biblical scholarship on creation has been concerned primarily with its relationship to redemption. This thesis will study the descriptions independently of redemption.
The references to creation incorporate a broad spectrum of material which is presented randomly throughout Deutero-Isaiah. Because of their diversity, the references will be organized into three groups: Yahweh's initial creation (cosmogony), his creation of the people, and his new creation (his present or upcoming creative activity). Discussion will begin with the cosmogonic material, since it is the most obvious of the groups in terms of its language and similarities to other biblical material. The other aspects of Yahweh's creative activity will then be studied in accordance with their lexical relationship to the cosmogonic texts.
This thesis will investigate what is said specifically about creation, how the creation language functions (i.e., how the message/meaning is effected), and what purpose it serves (i.e., why creation is mentioned). Special attention will be paid to the lexical material in the descriptions, notably the verbs. References will be examined in their immediate context (poem, etc.) and in their Deutero-Isaian context. Where relevant, other texts in Isaiah (Isa 1-66) or the rest of the Hebrew Bible will be used in the expectation that they will provide added insight into the meaning of the references.

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Wismer, Robert D. (Robert David). "The authority of Satan : an investigation into Luke 12:5." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59986.

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The majority of commentators have taken Luke 12:5 as a reference to God, while a few well-known New Testament scholars have taken it to be a reference to Satan. Yet neither position has adequately substantiated its interpretation with reference to the setting in Luke's gospel. We argue that taking it as a reference to Satan makes better sense of the passage within its context. The literature is reviewed to show which commentators, namely Conzelmann, Wink and Lampe, have understood this verse as a reference to Satan. A comparison with the parallel text in Matthew reveals the differences in text and context between Matthew and Luke. These are significant enough to allow for different interpretations of the reference in Matthew and Luke. Focussing on $ varepsilon chi o upsilon sigma grave iota alpha$ and Satan shows that Luke uses these concepts in a more developed way, and ascribes authority to Satan in his writings. This interpretation of Luke 12:5 fits in well with the theme of conflict developed in Luke's gospel. The cumulative weight of these arguments points in the direction of Luke 12:5 being a reference to Satan.

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Jones, Karen S. "The effect of biblical teaching on marital conflict among African American couples." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.074-0074.

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Jones, Karen S. "The effect of biblical teaching on marital distress among African American couples." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p074-0074.

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Tsoutserov, Alexandr Ivanovich. "Glory, grace and truth in John 1:14-18." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13421.

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Three concepts of the revelation of God as Jesus- (1:14-18) are unfolded throughout the Gospel in terms ratification of the covenant of the presence (zapic) of God (Exodus 33:12-34:10 LXX). First, (1:14, 17; no hendiadys) alludes to (Exodus 34:6), both depicting the graciousness and consistency of God's character (, 1:14b; 17:22). Jesus possesses (1:14b) and bestows God's character onto believers (1:17; 17:6, 22, 26) by the means of the Holy Spirit (1:32-33; 7:39; 20:22) as the Holy Spirit is full of (3:34; 14:17; 15:26; 16:13; 19:37 + Zechariah 12:10 LXX). The divine character and legal corpus complement each other in believers (14:22; 15:4-5; 17:11, 21-23; 20:23) thus fulfilling the Scripture (10:35; Jeremiah 31:31-33; Ezekiel 36:26-28f.). Second, (1:16) alludes to the six (Exodus 33:12; 33:13, 13, 16, 17; 34:9-10 LXX) requests to confirm the presence of God. Each occurrence of (1:16) denotes the presence of God: it was regained at Sinai, reinforced in Jesus, and retained through the Spirit. The Gospel depicts ratification of the covenant of the presence of God as Jesus in accord with its articles. Third, all four covenantal aspects of confirming the presence of God are evident in Jesus: 1) the visible appearance of God (1:14a, 14:9), 2) the intrinsic character of God (1:14b, 17; 17:22), 3) the miraculous splendour of God (in Jesus' incomparable signs, deeds, wonders, and marvellous acts), and 4) the divine honour of God (in the Son glorified by the Father). In essence-the presence of God-the revelations of God at Sinai and as Jesus are the same. In quality, the latter surpasses the former in all three-aspects.

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Pennington, Jonathan T. "Heaven and earth in the Gospel of Matthew." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13395.

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A much overlooked aspect of Matthew's Gospel is the theme of heaven and earth. A close examination of Matthew reveals that this theme is woven regularly and skilfully throughout the First Gospel and interacts with several other theological emphases there. Rather than being a reverential circumlocution for God, "heaven" in Matthew is part of a highly-developed discourse of heaven language. Matthew has developed an idiolectic way of using heaven language that consists of four aspects: 1) an intentional distinction in meaning between the singular and plural forms of oupsilonrhoalphavoc; 2) the frequent use of the heaven and earth word pair as a theme; 3) regular reference to the Father in heaven/heavenly Father; and 4) the recurrent use of the uniquely Matthean expression, betaalphaolambdaalphatau, "kingdom of heaven." After providing a detailed examination of the historical precedents for each of these elements, this thesis argues that this four-fold idiolect serves one overriding theological purpose: to highlight the tension that currently exists between heaven and earth or God and humanity, while looking forward to its eschatological resolution. This emphasis on the current tension between heaven and earth functions for Matthew in a number of important theological, pastoral and polemical ways in his first-century context.

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Omiya, Tomohiro. "The mission to the marginal : the Gospel to the ptochoi in the Acts of the Apostles." Thesis, Middlesex University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251952.

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Eyer, Richard C. "A course teaching biblical narrative ethics applied to bioethics at a Christian university." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Gombis, Timothy G. "The triumph of God in Christ : divine warfare in the argument of Ephesians." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/2321.

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In this thesis I argue that the letter of Ephesians contains a coherent argument and that this argument is animated by the ideology of divine warfare. This ideological tool was utilized throughout the ancient world to assert and defend the cosmic supremacy of national deities, and appears throughout the Old Testament in texts that declare the exalted status of Yahweh over all other gods and over the forces of chaos that threaten creation. This ideology is applied to Ephesians with the result that what many regard as the central portion of the letter-Ephesians 2--contains a complete cycle of this mythological pattern. Here, within a context of praise and worship (1:1-19), the cosmic Lordship of Christ is asserted (1:20-23) and the triumphs of God in Christ over the powers that rule the present evil age are elaborated (2:1-22). God in Christ has triumphed over the powers that hold humanity captive to death by raising believers to life and seating them in the heavenlies with Christ. Further, Christ triumphs over the powers and their divisive effects within humanity by creating a new unified humanity that shares in the life of God in Christ by the Spirit. I then attempt to demonstrate that reading Ephesians through this lens provides satisfying solutions to a number of problems in subsequent sections of the letter. The 'autobiographical' remarks in Eph 3:2-13 are not intended as an apostolic defence, but rather are an explanation of how Paul's imprisonment, which would appear to be a devastating argument against the cosmic Lordship of Christ, actually serves to epitomize and reinforce that exalted status. I also argue that the difficult quotation of Psalm 68 in Eph 4:8 finds a satisfying solution through the application of divine warfare ideology. Finally, I argue that this reading demonstrates that the two halves of Ephesians are integrally related-that the exhortatory portion is a call to the New Humanity to engage in divine warfare against the evil powers, embodying the triumph of God in Christ in their corporate life.

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Leung, Edward. "An examination of biblical and Confucian teachings on end-of-life decisions." Fort Worth, TX : Southwestern Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.049-0495.

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20

Bowman, David Gene. "Preaching and teaching the doctrine of stewardship to equip families to practice biblical stewardship." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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21

Chung, Min Joshua. "Biblical counseling through heart motives teaching pastors to counsel using the heart motives model /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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22

Habecker, Harold B. "Teaching clinical medical students and residents biblical foundations for decision-making in medical ethics." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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23

Park, Tae Soo. "Christology in the four Gospels a biblical response to the teaching of open theism /." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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24

Fourie, Wynand. "Seks vir die huwelik? : `n uitgediende paradigma in `n veranderende wêreld?" Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17446.

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Thesis (M. Div.)--University of Stellenbosch, 2006.
ENGLISH ABSTRACT: In this thesis the focus will be on the challenges that our modern society presents to the church and her understanding of sexuality. Certain “traditional” values are questioned on a continual basis. Many people argue that a new era represents new challenges and therefore new answers are needed – “traditional” values has nothing more to say in this new world. A “traditional” sex-ethic that believes sex should be kept for marriage, is one of the casualties. This thesis attempts to show that such a “traditional” sex-ethic is still relevant in this world, today. This can only be done by taking serious notice of the current state of a modern society, & by respecting the Christian tradition, as well as the Word of God. By bringing the Word of God into a critical dialogue with the modern world and the challenges that it represents, it will be possible to show that a “traditional” sex-ethic is still relevant in this modern world. The Word of God gives us no systematic theory on human sexuality. It is therefore important that we take the central theme of the bible as our point of departure. Love and justice should guide every decision people make: if we want to obey God’s central command of loving our neighbors, we need to approach others with love and justice. By keeping sex for marriage we stay true to what God expects of us.
AFRIKAANSE OPSOMMING: In hierdie studie word daar gefokus op die uitdagings wat ons moderne samelewing aan die kerk en haar verstaan van seksualiteit stel. Sekere “tradisionele” waardes word bevraagteken, dikwels in die naam van ‘n nuwe konteks. ‘n Nuwe era bied nuwe uitdagings en daarom word baie van dit wat as “tradisioneel” beskou word verwerp as iets wat vandag geen waarde meer het nie. ‘n “Tradisionele” seks-etiek wat sê dat seks slegs in die huwelik hoort, is een van hierdie slagoffers. Hierdie tesis probeer dus aantoon dat só ‘n tradisionele seks-etiek vandag, in ‘n veranderende wêreld, steeds relevant is. Dit kan slegs aangetoon word deur deeglik kennis te neem van die stand van die moderne samelewing, ‘n waardering van die Christelike tradisie, en die Woord van God. Deur die Woord van God krities in gesprek te bring met ‘n moderne samelewing en die uitdagings wat dit bied, kan daar aangetoon word dat seks steeds in die huwelik hoort – nie voor die huwelik nie, ook nie buite die huwelik nie. Die Woord van God bied aan ons geen sistematiese teorie oor die mens se seksualiteit nie. Om hierdie rede is dit belangrik dat ons die sentrale tema van die Woord as ons vertrekpunt sal neem vir ons bestudering van die mens se seksualiteit. Die basis van dit alles is liefde en geregtigheid – God se opdrag om ons naaste lief te hê kan slegs deur hierdie twee riglyne ‘n realiteit word. Deur seks slegs in die huwelik te beoefen, is ons getrou aan hierdie opdrag van God.

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25

Kulp, Robert E. "The distinction between Biblical preaching and teaching as evidenced in the ministry of Jesus Christ." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Burns, Barbara Helen. "Teaching cross-cultural missions based on biblical theology implications of Ephesians for the Brazilian church /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Mahlaula, Farmanda Samuel. "The teaching of Biblical studies in private Christian schools in South Africa today / F.S. Mahlaula." Thesis, North-West University, 2004. http://hdl.handle.net/10394/285.

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The aim of this study was to investigate the effectiveness of the teaching practice in grade 12 Biblical Studies in private Christian schools in the Limpopo Province in South Africa during 2003, with the specific objective to make recommendations towards possible improvements. Although but a few private Christian schools in the Limpopo Province participated in the study, while the title implies that all the South African schools were involved, the findings are assumed to be a cross section of the general situation of grade 12 Biblical Studies teaching in South Africa, as teaching is more or less subjected to similar conditions in all the Provinces. This study consists of a theoretical section wherein literature regarding the variables of the study are discussed, as well as an empirical section wherein the results of the research are reported and interpreted with the aim of reaching certain conclusions regarding the typical profile of Biblical Studies teaching practice in the Limpopo Province. The theoretical basis is grounded in the didactical foundations of teaching as discussed in Chapter 2. This is followed by the empirical study (described in Chapter 3) grounded in the results obtained from classroom observations, questionnaires, interviews and the November 1996-2002 Biblical Studies grade 12 final examination of the four participating schools. Chapters 4 and 5 respectively evaluate and consolidate the findings from the classroom observations, the responses from the interviews and questionnaires, and the November 1996-2002 grade 12 Biblical Studies examination results. The main thesis on which this study rests is that the teaching practice of grade 12 Biblical Studies in private Christian schools during 2003 was unsatisfactory because of, inter alia, lack of work ethics, negative attitudes of both teachers and learners, lack of or insufficient application of didactical principles, teaching methods and teaching aids, low morale and insufficient or improper training of Biblical Studies teachers. The study revealed that the teaching of grade 12 Biblical Studies in private Christian schools during 2003 was indeed unsatisfactory because of lack of work ethics, negative attitude of both teachers and learners, lack of and insufficient application of didactical principles and a variety of teaching methods, low morale and improper training of some Biblical Studies teachers. The most aggravating factor was that teachers often did not even show up for Biblical Studies classes. Conclusively, it is therefore recommended that heads of departments and principals regularly monitor and evaluate the quality and quantity of Biblical Studies teaching in schools. The inspectors of schools may also support these forms of control by more regular inspection of schools, and more specifically, of the Biblical Studies classroom. Incentives and recognition of performance by both teachers and learners in the Biblical Studies classroom may be incorporated into these recommendations.
Thesis (M.A.)--North-West University, Potchefstroom Campus, 2004.

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28

Permenter, Robert A. "A student manual and teaching supplement for the book Biblical preaching by Dr. Haddon Robinson." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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29

Yamaguchi, Norio. "Sacrifice, curse, and the covenant in Paul's soteriology." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7419.

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Pauline scholarship often overlooks the fact that from the Levitical sacrificial perspective “sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This research argues that the key concept that resolves such potential tensions in Paul's statements is the “covenant”. Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for maintaining the covenant between God and his people. When God's people sin, sacrifice provides the means to attain forgiveness and to remain in the covenant. However, the covenant can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the sacrificial means. Consequently, they would fall under the “curse” of the covenant. This covenantal perspective underlies Paul's soteriology. This thesis demonstrates that in Paul's understanding Christ's death serves both ends: the termination of the Mosaic curse by becoming a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These two things are related yet not identical. As test cases for this covenantal model, this research examines three Pauline texts. Galatians 3:13 describes the redemption of God's people from the Mosaic covenantal curse. Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians 5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people consisting now of Jews and Gentiles, which sustains and sanctifies God's renewed covenant people to the end.

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Davidson, Corinne. "Prohibitions against loans at interest : a pentateuchal problem." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63963.

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Veak, Tyler J. (Tyler James). "Entering the Circle: The Only Viable Hermeneutic for a Biblical Response to Ecocrisis." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc277659/.

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A paradox exists in attempting to resolve ecocrisis: awareness of ecological concerns is growing, but the crisis continues to escalate. John Firor, a well-known scientist, suggests that to resolve the paradox and hence ecocrisis, we need an alternative definition of "human beingness"--that is, a human ontology.

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Tran, Daniel Dao. "Basic biblical teachings in the context of three major religious worldviews in Viet Nam." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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33

Rudolph, Stefanus Hermanus. "There will be no death exegetical evaluation of the concepts of life and death in the Book of Revelation /." Thesis, Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-04192007-122439/.

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34

Caro, Osorio Ernesto Maria. "La virginidad de Maria: virginidad por el Reino: exploracion complexiva del ambiente socio-cultural-religioso de Jose y Maria previo a la Anunciacion y de su motivacion hacia un matrimonio celibatario." IMRI - Marian Library / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430304227.

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35

Myers, Jo-Ann Debra. "Hebrew, the living breath of Jewish existence : the teaching and learning of biblical and modern Hebrew." Thesis, Middlesex University, 2016. http://eprints.mdx.ac.uk/20824/.

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Most Jewish day schools in the United Kingdom underperform in the teaching and learning of Hebrew. Indeed, prominent figures in the UK Jewish establishment have singled out the teaching of Ivrit (Modern Hebrew) in Jewish day schools as in need of improvement. Former Chief Rabbi Lord Sacks argues that whilst children are undoubtedly better educated Jewishly now than in the past, many challenges remain. I contend that the physical separation between the Jewish Studies and the Hebrew departments in Jewish day schools does a disservice to both by shutting the door to crucial teaching and learning opportunities of Hebrew. I recommend that Jewish day schools should be working towards breaking down these ‘barriers’. In the present research, I address this issue from the perspective of my own interest, namely Hebrew pedagogy. My research investigates the extent to which creating connections between Biblical Hebrew and Modern Hebrew can enhance the teaching and learning of Hebrew in Jewish day schools. I employ an Action Research methodology within the context of a case study using elements of Appreciative Inquiry and written through the lens of Autoethnography. From a theoretical perspective, I draw on research regarding second and foreign language acquisition and suggest that Ivrit cannot be separated from its religious, cultural and historic framework. That is, while Hebrew is taught in the United Kingdom as a Modern Foreign Language, I propose that we are in fact teaching a cultural language. This term more aptly describes a modern living language bound up in a particular religion, culture and time, as is Ivrit. Using the Hebrew root letters as the route to link Biblical and Modern Hebrew, my research demonstrates that this integration can enhance the teaching and learning of both. My case study shows that schools and teachers who choose to integrate Biblical and Modern Hebrew can successfully embrace educational change, a process which will require them to confront their belief systems as well as accepting new teaching approaches and materials. The Hebrew language has evolved, survived and thrived over the millennia and for me it is the essence of Jewish survival.

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Basson, Alec. "Divine metaphors in a selection of biblical Hebrew psalms of lamentation." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50332.

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Thesis (DLitt)--Stellenbosch University, 2005
ENGLISH ABSTRACT: A survey of the research on the Biblical Hebrew psalms of lamentation reveals a lack of attention paid to the divine images found in these poems. Previous studies, for the most part, focused on literary and stylistic aspects pertaining to the Psalms in general and the psalms of lamentation in particular. The competent reader will, however, notice that divine metaphors abound in these psalms. This study investigates the divine metaphors (nominal and verbal) in the Biblical Hebrew psalms of lamentation from a cognitive anthropological perspective. It is argued that the literary information in these poems is a cognitive representation of the psalmist's world. The various divine portrayals arise from the poet's cognitive organisation and utilisation of cultural information. The analysis of the metaphorical expressions affords the exegete insight into the cognitive world of the supplicant and the strategies employed by the one who offers praise and does not eschew lament. Some of the theoretical assumptions of cognitive anthropology are applied to a selection of psalms of lamentation (Pss. 7, 17, 31, 35, 44, 59, 74 and 80) as a means of illustrating how this approach can shed new light on the way the deity is depicted in the laments. To achieve this, each psalm is analysed both from a cognitive and literary perspective. The examination of the divine metaphors reveals the various cognitive strategies employed to portray Yahweh. It is shown that these recurring images result from the application of cultural models, conceptual metaphors and image-schemas. Given the soundness of the proposed hypothesis, this investigation arrives at the conclusion that a cognitive perspective on the divine representations in the Biblical Hebrew psalms of lamentation is indeed a worthy endeavour.
AFRIKAANSE OPSOMMING: "n Oorsig van die navorsing oor die klaagpsalms wys uit dat daar tot dusver nie baie aandag geskenk is aan die beelde wat in dié psalms gebruik word om na God te verwys nie. Vorige studies fokus meestalop die literêre en stilistiese aspekte van die psalms, in die algemeen, en die klaagpsalms in die besonder. 'n Kompetente leser sal egter gou die oorvloed van metafore vir God raaksien. Hierdie studie ondersoek die metafore vir God (nominaal en verbaal) in die klaagpsalms vanuit 'n kognitief antropologiese perspektief. Daar word geargumenteer dat die literêre informasie in hierdie gedigte 'n kognitiewe voorstelling van die psalmis se lewenswêreld daarstel. Die verskeie Godsvoorstellings spruit uit die digter se kognitiewe aanwending en organisasie van kulturele informasie. 'n Analise van die metaforiese uitdrukkings verskaf aan die eksegeet insig in die kognitiewe wêreld van die bidder en die strategieë wat die een gebruik wat God se lof besing, sonder om klag uit te sluit. Van die insigte van die kognitiewe antropologie word toegepas op 'n seleksie van klaagpsalms (Ps. 7,17,31,35,44,59,74,80) en daar word voorgehou hoe hierdie benadering nuwe perspektiewe bied op die wyse waarop die godheid voorgestel word in die klaagpsalms. Vir die doel word elke Psalm literêr en kognitief ontleed. Die ondersoek na die metafore met betrekking tot God lê die verskeie kognitiewe strategieë bloot wat gebruik word om Jahwe voor te stel. Daar word aangetoon dat hierdie terugkerende beelde die gevolg is van die toepassing van kulturele modelle, konsepsuele metafore en beeldskemas. Gegewe die oortuigingskrag van die voorgestelde hipotese, konkludeer die ondersoek dat 'n kognitief-antropologiese perspektief op die Godsvoorstellings in die klaagpsalms inderdaad 'n belangrike onderwerp van navorsing is.

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37

Spaulding, David Alan. ""Where your treasure is, there your heart will be also" : narrative, ethics, and possessions in Luke-Acts." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103295.

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This thesis is a project in narrative New Testament ethics. It offers a fresh reading of the material in Luke-Acts that concerns wealth and possessions, beginning with two primary premises, which are developed in Part 1: (1) The descriptive and synthetic activities traditionally accorded to New Testament ethics are not fully separable from the hermeneutical and pragmatic concerns usually considered the domain of theological ethics. (2) The conceptualizations of the moral life readers bring with them to the biblical text will influence the reading strategies they employ and thus the critical readings that result. Based on these premises, this thesis reads Luke-Acts with a contemporary, pragmatic ethical question in view, "What attitudes, dispositions, and practices should members of Christian communities in North America at the beginning of the third Christian millennium adopt in an environment of personal and societal affluence, capitalist consumerism, and economic globalization?" Furthermore, it approaches Luke-Acts in terms of a narratively-based ethics of character, based on the work of Alasdair Maclntyre and Stanley Hauerwas. A concluding chapter in Part 1 locates Luke's narrative moral discourse within the moral discourse of narrative literature in New Testament literary environment.
Part 2 begins by surveying recent readings of the possessions theme in Luke-Acts, highlighting the problem of presenting a consistent reading of the diverse material related to this theme in Luke's narrative. Employing a narrative-critical methodology that presents a sequential reading of the material related to this theme in the form of close readings of important episodes, it demonstrates that by reading this material in terms of the premises established in Part 1 a coherent reading is possible. Reading Luke-Acts as narrative discourse yields a coherent yet complex view of material possessions which understands them as a spiritual and moral peril to those who fall under their sway, while simultaneously showing them to be a divine gift that may be used in diverse ways to sustain human well-being. A concluding chapter summarizes these findings and makes suggestions concerning the usefulness of this reading in the moral formation of the contemporary community of faith.

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Harper, George. "Repentance in Pauline theology." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75747.

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This thesis is an investigation of the place and function of repentance in the theology of Paul as determined by the critical application of the categories "getting-in" and staying-in" to the passages where the term is used and to passages where the concept may be implied. It contains an exegesis of those passages and an analysis of Paul's conversion experience. Consideration is also given to the implications this study has for other areas of New Testament study.
The main theses are that repentance was used by Paul in a variety of ways and played a more important role for him than has been thought and that Paul's place in early Christianity was in line with the teaching of Jesus and the early Christian church.

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Cho, Ki-Joo. "Jesus the leader in the Gospels : an application to the Korean Church of his leadership as the prototype for christian leadership." Thesis, University of Wales Trinity Saint David, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683191.

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40

Speer, Susan R. "An integrative analysis of English language teaching and principles of biblical hospitality in the context of globalization." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1534.

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41

O'Donovan, Wilbur. "Teaching theology from an African perspective an evaluation of Introduction to biblical Christianity from an African perspective /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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42

Enia, Cézar. "Job : la souffrance et le mal dans sa relation au divin selon Carl Gustav Jung." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=100358.

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This study is a critical analysis of Carl Gustav Jung's interpretation of the book of Job. It presents first the methodological approach adopted in Jung's reading of the book of Job and the epistemology at the basis of his enterprise. It then explores the biographical context of Jung's writings on the book of Job followed by the reconstruction of Jung's interpretation of it with reference not only to Antwort auf Hiob ( Answer to Job) published in 1952, but also to other writings. A series of critiques addressed to Jung's reading of the book of Job are analyzed and followed by a careful study of key concepts of Jung's psychology necessary to properly situate his understanding of the book of Job. The latter is the bulk of this study and emphasizes the relevance of the notion of the self and of the individuation process. All this provides the background for an exploration of the positive aspect of the unconscious. Doing so is necessary to put in a new light the experience of Job, and thus the suffering of the righteous or the innocent. The conclusion widens the issue concerning the reality of evil and suffering in its relation to the divine according to Jung, and it suggests some possible research topics for further examination.

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43

West, Donald S. "Promises to and limitations upon petitionary prayer in the New Testament: A study of their relationship." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2009. https://ro.ecu.edu.au/theses/124.

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The New Testament contains both promises to petitionary prayer (Matt 7:7–11 par. Luke 11:9–11; Mark 9:29; 11:23–24 par. Matt 21:21–22; John 14:13, 14; 15:7, 16; 16:23–24, 26; Jas 1:5–8; 4:1–3; 5:13–18) and restrictions upon it (e.g., Mark 14:36 par. Matt. 26:39, 42; Luke 22:42; John 12:27–28; Rom 8:26–27; 2 Cor 12:7–10); the Lord's Prayer (Matt 6:9–13 par. Luke 11:2b–4) demonstrates both aspects. The promises to petition embrace all of life's needs, including relief from present or anticipated suffering. The non-answer of such petitions (e.g., Jesus' prayer at Gethsemane) is attributed by many scholars to the behaviour or faith of the petitioner or to the "will of God," which overrides the present needs of the petitioner. Such solutions tend to be grounded in a prior theological framework rather than in the exegesis of the text. Furthermore, these solutions fail to account for the presence of apparently contradictory instructions or examples of prayer within the same text or in the name of the same author or speaker. In Matthew's Gospel, for example, Jesus exhorts the disciples to "ask, and it shall be given you" (7:7) and yet restricts his own prayer in the Garden of Gethsemane (26:39, 42). The exegesis of representative New Testament texts that promise and/or restrict petitionary prayer within their literary, historical, and theological contexts reveals the following constellation of recurring factors for virtually all texts: the generosity of God, who provides more than is requested of him in the fulfilment of his salvation purposes; the co-existence of promises to and restrictions upon petitionary prayer within the "already–not yet" eschatological tension; the mediation of Christ as guarantor, ground, teacher, example, co-object and co-petitioner; the comforting, empowering, and advocating intercession of the Spirit; and, the conditions of open-hearted and dependent faith and a community marked by forgiveness of others. The main findings of the study are that: (1) the prayer promises and limitations in the New Testament are not opposed in a final or deterministic sense but, because of the above factors, work together in the unfolding of God's salvation plan; and, (2) the prayer promises of the New Testament are so frequent and so bold that they must be thoroughly integrated into any depiction of New Testament petitionary prayer and not relegated into second place.

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Allen, Shirley May. "The role and education of children in Old Testament times." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52566.

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On title page: Master of Philosophy in Bible Skills
Thesis (MPhil)--Stellenbosch University, 2001
ENGLISH ABSTRACT: Children in the Old Testament world, at first glance, seem to playa very minor role in the make-up of that society but was this really so? In researching the role and education there are many questions, which need answering. Questions that come to mind are: What role did children play in the tribe, clan and family? How did children relate to their fathers, mothers and siblings? What education and training did children receive? When did they receive it? Was it formal or informal? Did the status and education of children change from early Israel through to the beginning of New Testament times? How could children identify with their religion? What did children contribute to their religion? What legal rights did children have? How did their situation compare to the children in other countries in the . Ancient Near East? In investigating these questions in chapter one it was necessary to research the social system, which included the complex multigenerational family. It was also important to look at children in the Old Testament world from a sociological anthropological stance. As religion and religious concepts were embedded in the fabric of the Old Testament society it was important to see which ones influenced the status of children. There was also a need to investigate how children were protected by the law and how they were affected by the economy as Israelite society was largely an agrarian society. In chapter two when investigating the education of children in the Old Testament world it was necessary to look at parental responsibility as well as the role of priests, prophets, sages, scribes and teachers. Wisdom literature in the Old Testament played an important role in the education of every child, either formally or informally. Not all of the education was moral education; much of the instruction that children received was vocational. The challenge when looking at education is that the evidence is mostly inferred. In analysing the role of children in the Old Testament world it becomes apparent that children play a far greater role and are of higher social status than it appears at a cursory glance when looking at the patriarchal society in which they lived. The education of children took place mostly in the setting of the home on an informal basis. It was only much later that formal education was introduced and even then the exact beginning of schools is difficult to pinpoint. It would be incorrect to attempt to transplant the role of the child in the Old Testament world into contemporary culture without transplanting the whole society. It would however be correct to look at the Old Testament child within the context of the extended family as far as redemptive history and creation is concerned.
AFRIKAANSE OPSOMMING: Kinders in die Ou Testamentwêreld blyk met die eerste oogopslag In geringe rol te speel in die samestelling van daardie gemeenskap, maar is dit werklik so? Met die navorsing van die rol en opvoeding was daar baie vrae wat beantwoord behoort te word. Vrae wat opduik is: Watter rol het die kinders gespeel in die stam, familiegroep en gesin? Wat was die verhouding tussen die kinders en hulle vaders, moeders, broers en susters? Watter opvoeding en onderrig het kinders ontvang? Wanneer het hulle dit ontvang? Was dit formeelof informeel? Het die status en opvoeding van kinders verander van vroeë Israel deur tot aan di~ begin van Nuwe Testamenttye? Hoe kon die kinders met hulle geloof identifiseer? Watter bydrae het kinders tot hulle geloof gelewer? Wat~er wetlike regte het kinders gehad? Hoe het hulle situasie vergelyk met die kinders in ander lande in die Antieke Nabye- Ooste? Deur hierdie vrae in hoofstuk een te ondersoek was dit nodig om die ,. maatskaplike stelsel te ondersoek, wat die komplekse veelvuldige geslagfamilie ingesluit het. Dit was ook belangrik om na kinders in die Ou Testamentwêreld vanuit In sosiologiese antropologiese oogpunt te kyk. Aangesien godsdiens en godsdienstige konsepte ingebed was in die wese van die Ou Testamentiese samelewing, was dit belangrik om te sien watter die status van kinders beïnvloed het. Dit was ook nodig om te ondersoek hoe kinders deur die wet beskerm is en hulle beïnvloed is deur die ekonomie aangesien die samelewing in Israel hoofsaaklik In landelike gemeenskap was. In hoofstuk twee met die ondersoek van die opvoeding van kinders in die wêreld van die Ou Testament was dit nodig om te kyk na ouerlike verantwoordelikheid sowel as die rol van priesters, profete, wysgere, skrifgeleerdes en leermeesters/onderwysers. Wysheidsliteratuur in die Ou Testament het In belangrike rol gespeel in die opvoeding van elke kind, hetsy formeelof informeel. Die opvoeding was nie alles morele opvoeding nie; 'n groot gedeelte van die onderrig wat kinders ontvang het was beroepsgerig. Die uitdaging wanneer na die opvoeding gekyk word, is dat die meeste bewyse hoofsaaklik afgeleide bewyse is. Wanneer die rol van kinders in die Ou Testamentwêreld geanaliseer word, word dit duidelik dat kinders 'n baie groter rol gespeel het, en 'n hoër maatskaplike aansien geniet het as wat 'n bloot tersaaklike blik op die patriargale samelewing waarin hulle gewoon het, aantoon. Die opvoeding wat kinders ontvang het, het hoofsaaklik in die konteks van die huis, en op fn informele basis plaasgevind. Dit was eers baie later dat formele opvoeding bekendgestel is en die presiese begin van skole is ook moeilik om vas te stel. Dit sou nie korrek wees om te probeer om die rol van die kind in die Ou Testament oor te plaas in die wêreld van die kontemporêre kultuur sonder om die hele samelewing ook oor te plaas nie. Die sou egter korrek wees om na die Ou Testament kind te kyk binne die konteks van die uitgebreide gesin wat verlossingsgeskiedenis en die skepping aan betref.

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45

Liu, Jonathan C. "Developing a pastoral leadership guide in light of the biblical teachings and the contemporary management concepts." Lynchburg, Va. : Liberty University, 1995. http://digitalcommons.liberty.edu.

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46

Faber, Timothy T. "A critical examination of the Biblical teaching on the image of God, and its implications for Christian living." Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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47

Davis, Theodore E. "The preparation of a theological education by extension textbook for teaching biblical interpretation and preaching in East Africa." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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48

Cooper, Linda Laurance. "The Book of Job : foundation for testimony in the writings of Gustavo Gutierrez, Elie Wiesel, Archibald Macleish and Carl Gustav Jung." Thesis, University of Oxford, 1994. http://ora.ox.ac.uk/objects/uuid:266fa61c-e136-4066-975e-3097bd761122.

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This thesis seeks to illustrate that the classic biblical work on the problem of the innocent sufferer, the Book of Job, is still relevant in twentieth century, Western culture. The exegetical complexity of the Book of Job is outlined in order to show that the work lends itself to diverse interpretations and uses by readers outside the academic community. This thesis then focuses on the writings of Gustavo Gutierrez, a Peruvian Catholic priest, who uses the Book of Job to empower the people's revolt against dictatorships; Elie Wiesel, a Hungarian Holocaust survivor, who identifies himself with Job and believes that Job must still be arguing with God; Archibald MacLeish, an American poet, professor, and statesman, who creates a modern Job who eventually realizes that humans have only the love of other humans as a raison d'être for life; Carl Gustav Jung, a Swiss psychiatrist, who believed that the Book of Job reflects an honest appraisal of the unconscious/God energy - a dualism which Christianity has suppressed much to its detriment. The four authors discussed are not 'critics'. Their use of the Book of Job is not exegetical in the standard sense of the text as object. To them it is a fundamental theme replete with a myriad of archetypal meanings. The conclusions reached are: The existential angst of the second half of the twentieth century is apparent in the work of these four writers. They chose the Book of Job because it provides a foundation for testimony about crucial world conditions. These four radically different individuals find a similar 'core meaning' in the Book of Job. Subjective interpretation of ancient texts can be useful in presenting controversial subjects to the general public.

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Lotter, H. P. P. (Hendrik Petrus Pienaar). "Christians and poverty." Thesis, 1999. http://hdl.handle.net/2263/25239.

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50

Trascritti, Maria Teresa. "Marriage Mentoring with Couples in Marital Crisis: A Qualitative Study." Diss., 2011. http://hdl.handle.net/10392/3736.

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The current study sought to examine the marriage mentoring model as a method to restore marriages among Christian believers. This thesis first assessed the dissolution of marriages through divorce in order to understand its causes, and included a study of the Christian Scriptures regarding divorce and the topic of marriage. In addition, current literature was reviewed in an attempt to better comprehend how mentoring worked and how it may be utilized as a divorce prevention method among troubled marriages. Interviews were then conducted with Christian couples who had experienced marital distress but were reconciled. The responses were then analyzed. The study was unique in that it examined Christian couples in established marriages that were in marital distress when they started the mentoring process. Thirteen couples participated in the study. The couples lived in various states across the country: Arizona, Florida, Kentucky, Nebraska, Ohio, Oregon, Texas, Wisconsin, and Wyoming. Christian couples were sought through churches and Christian counseling centers in the continental United States that have a marriage mentoring ministry and also through the recommendation of select seminary professors, church practitioners, or online marriage mentoring websites. Past studies on marriage mentoring have shown that mentoring resulted in an increase in communication and a decrease in marital conflict among pre-marital or newly married couples. The results of the current study indicated that marriage mentoring was also beneficial to Christian couples who had been married for several years and were on the verge of divorce. This study has shown that no matter the severity of the marital distress, marriages can be repaired and can flourish with marriage mentoring.

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Dissertations / Theses on the topic 'Biblicala teaching'

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