Teaching Of Jesus Research Articles

Gehenna Reexamined: Annihilation and Final Punishment in Intertestamental Jewish Thought

Intertestamental Jewish writings often vaguely yet sometimes specifically address the nature and duration of final punishment of the ‘wicked.’ What constituted the ‘wicked’ in the extrabiblical Jewish literature—similarly to the Hebrew Bible—was consistently defined as those who broke God’s moral law intentionally and persistently. For these wrath-appointed persons, their final judgement lay in the commonly recognized and dreaded place (or state) of punishment called Gehenna. This paper will argue that upon examination of intertestamental Jewish writings there is considerable support for the view of Gehenna judgment as a terminable period of suffering leading to complete destruction (annihilation) of the wicked. The approach of this paper will be to analyze intertestamental Jewish writings and the teachings of Jesus in relation to the Gehenna. While the views on death and judgement in the afterlife were as varied in the intertestamental period as they are today, the intertestamental authors’ use language which depicts the final judgment as something which may at times be interpreted as analogous with the traditional—more accurately “Hellenistic”—Christian view of hell, or at times prevents resurrection of the wicked entirely (Maccabees), or majoritively as a punishment which ends in a fiery conflagration spawning an eternal consequence of destruction in its most non-figurative and complete sense.

Naming Jesus in Matthew 28

The Easter narrative of Matthew 28, unlike those of Luke 24 and John 20 and 21, does not refer to the Risen One as ‘Lord’. Unlike Luke 24, it does not call him ‘Son of Man’. While once naming him as Son (in a baptismal formula), Matthew 28 five times calls him ‘Jesus’. This is the personal name which the evangelist explained in his opening chapter, the name which held together the teaching, healing, and other activity of Jesus’ ministry, and which unified the final Easter chapter. Up to Chapter 27, Matthew has cited the Scriptures to illuminate the ministry of Jesus. Now the Scriptures fall silent; the risen Jesus speaks for himself, the divine Emmanuel (Matt 1:23) who accompanies the Church on her universal mission. He will be ‘with’ his community until the end of history (Matt 28:20).

Kepemimpinan Yesus Kristus Sebagai Model Kepemimpinan Kristen

Many people want to be a leader to be able to enter the "elite" status of a social system with the main motivations being power, honor, facilities, appearance, imaging and other privileges. They are not aware that the task of a true leader requires more devotion, responsibility and truth than work that is charming and full of pleasure. That is a phenomenoni that is often found around us, people want to be a leader not as devotion, but to seek profit and ipleasure for themselves, in the form of power, honor and wealth. Today's world requires a different example of leadership. Two thousand years ago, Jesus taught a different model of leadership than that taught by the authorities at that time. The Leadership Model taught by Jesus Christ, can still be used as a model of leadership for those who are determined as leaders. This paper examines leadership conducted and taught by Jesus Christ as a Model of Leadership that can be iemulated by Christian leaders.

Joseph Fletcher on Agapeic Love: An Evaluation

Joseph Fletcher offers a Christian Situation Ethics when he affirms that belief in God and belief in God’s agape’ as the central value of ethics cannot be proven by natural reasoning but can only be held by a free action, chosen by the believer. He interprets 1 John, chapter 4: 16, especially v. 19: “We love because he first loved us,” as establishing that humans only know agapeic love because they have first known and believed in God’s agapeic love as revealed in the greatest love in the actions and teachings of Jesus. However, Bernard Haring a Catholic, 20th century German moral theologian, disagrees with that interpretation, noting that both Augustine and Aquinas hold that although God’s creative love is first in the order of being, it is not first in the order of learning. They hold that humans first experience generous human love amongst humans before they even accept that God’s creative love is first in the order of being. Also, even Karl Barth, the great Swiss Calvinist theologian, has a remarkably positive affirmation of human eros. Barth invents a new term ‘humanity’ in order to recognize the being of humans as “free, radically open, willing, spontaneous, joyful, cheerful and gregarious.” This paper will build upon the positive analysis by Augustine and Aquinas of generous human love as first in the order of learning and upon the positive evaluation of human ‘eros’ and ‘humanity’ as suggested by Barth by developing three main divisions: (1) The paper will draw upon C.S. Lewis’s distinction between need-love and gift-love and evaluate both Fletcher and Lewis himself as offering an inadequate conceptualization of human love as always tainted by need-love. (2) The paper will draw upon the moral philosophies of Aristotle and John Dewey who offer us a most positive evaluation of human love as transcending selfishness in their focus upon a person’s self-actualization in something greater than the self. (3) Finally, the paper will draw upon the reflections of the theologian Gregory Baum who was influenced by the French thinker Maurice Blondel. Blondel and Baum, then, offer a different grasp of humanity and God than the extrinsicist theology offered by Joseph Fletcher and C. S. Lewis in which God swoops in upon human nature to save humans from their sins with the Gift-love from above. Following the lead of Blondel, Baum develops an “intrincisist” grasp of human striving, not as: that of the intellect seeking deeper truth; it is, according to Blondel, the dynamics of the will seeking ever greater self-realization through continued action. It is there, in their willing, that God is present to human beings, and it is in their actions that they say Yes to the divine presence.

게임기반학습이 신앙성숙에 미치는 영향에 대한 합의적 질적 연구

Objectives The purpose of this study is to explore and analyze the factors determining the impact of game-based learning on the spiritual maturity of Christian university students.
 Methods To achieve this, Christian university students in Daegu Metropolitan City were selected. From December 2022 to February 2023, a Minecraft-based educational program on the life of Jesus was conducted, followed by interviews. The collected data were analyzed using the Consensual Qualitative Research (CQR) method.
 Results The analysis yielded three domains, 14 categories, and 35 core concepts. The main findings are as follows. Firstly, game-based learning impacted the cognitive aspects of faith maturity, including understanding of Jesus's life and ministry, geographical, historical, and sociocultural knowledge of the time of Jesus, and integrated comprehension of the Bible. Secondly, game-based learning influenced the emotional aspects of faith maturity, including feelings of gratitude towards Jesus, remorse, love, reflection on faith, and shame. Thirdly, game-based learning was found to be effective in the volitional aspects of faith maturity, such as following the life and teachings of Jesus, examining and improving one's faith life, reading the Bible, loving one's neighbor, and exploring places of faith.
 Conclusions This study confirmed that game-based learning, still in its initial stages in the field of Christian education, can become an asset to Christian education by exploring the impact it has on learners' spiritual maturity through university students who have experienced game-based learning. It is also expected to serve as basic material for expanding and developing the realm of Christian education research. Finally, the study offers suggestions and directions for follow-up research.

Human rights promotion in the south east Nigeria: The influence of Christian religious education

Human rights have been threatened in recent years globally especially in Nigeria where human rights situation has continued to deteriorate. This study investigated human rights promotion in the south east Nigeria and the influence of Christian religious education among primary school teachers. The study adopted descriptive cross sectional research design. The population of the study comprised of all the public primary school teachers of CRS from the five South-East states in Nigeria. The researchers selected only 100 professional trained CRE teachers using accidental sampling techniques. Structured questionnaire was used to collect data while Mean and Standard Deviation was used to analyze the data. The result revealed the overall mean scores of (= 3.2). This indicated that CRE has an influence in the promotion of fundamental human right among the population. The result of the study further indicated that CRE has an influence in the promotion of morals and principles towards the promotion of fundamental human rights, with the overall mean scores of (= 3.21). Again, the mean scores of (= 3.3), revealed the influence of effective teaching of CRE in schools for the promotion of human fundamental right in the south eastern Nigeria. The study concluded that the School managers and teachers should fully recognize the aims and objectives of CRE and should emphasize the Christian virtues in daily activities of the school as a way of indoctrinating them with the basic social teachings of Jesus as embedded in the National Policy of Education.

The Bodhisattva Peace Activist

abstract: This paper considers the challenge of transcending partisan and ideological attachments in the work of peace activism through the Buddhist hermeneutic of nonduality. The Diamond Sutra as well as the witness and teaching of Thích Nhất Hạnh form the foundation of the paper's argument. It first recalls Nhất Hạnh's contribution to peace activism, especially his radical stance of neutrality and peace at any cost, which caused him to be marginalized by the American peace movement during the Vietnam War. It then presents the teaching of the Diamond Sutra , where the Buddha challenges the bodhisattva to practice acts of generosity without being attached to the signs of self, person, living being, and life span. Nhất Hạnh's teaching of interbeing is invoked to help explain the dialectical logic of the Diamond Sutra . Finally, the same bodhisattva ideal is shown to be found in the teaching and example of Jesus in the New Testament. The paper concludes with the belief that both Christianity and Buddhism demand from their followers a radical transformation of consciousness that transcends egoism and dualism.

Exploring the teachings of Jesus on peace and war in the classroom: Implications for the Israeli-Palestinian conflict

Exploring the teachings of Jesus on peace and war in the classroom: Implications for the Israeli-Palestinian conflict

IMPLEMENTASI PEMBELAJARAN PAK BERBASIS MULTIKULTURAL DALAM MEMBINA SIKAP TOLERANSI SISWA DI SEKOLAH

This article discusses the implementation of multicultural-based PAK learning in fostering students at school. The author uses literature study to discuss the topic. From the results of the analysis of several sources of literature, a specific description of the realization of student tolerance is inseparable from the role and position of the teacher in the school. The teaching of the Lord Jesus related to tolerance is to love your fellow human beings as yourself. Humans as neighbors must be seen and treated as objects of love where the measure of treatment for others knows no boundaries of religion, ethnicity and race but must be based on love. PAK teaches the fear of God and respect for others and helps each other sincerely regardless of class and background. For this reason, the role of PAK needs to be emphasized in the form of presenting learning materials that are in accordance with the needs of the diversity of students in schools. So that students, teachers and everyone involved in PAK can realize the teachings of Jesus in an attitude of helping fellow human beings.

Pembinaan Warga Gereja Menurut Kitab Matius

Church Community Development is a church activity that aims to mature the faith of church members, and by carrying out this activity it is hoped that the congregation's faith will experience growth towards maturity in life as believers. The formation of church members based on the Book of Matthew explores the principles of Christian life contained in the depths of the Gospel. The focus includes understanding the teachings of Jesus, developing spirituality, and applying spiritual values ​​in everyday life. Through in-depth reflection on the teachings of the Book of Matthew, this training aims to strengthen the faith and shape the character of church members so that they become enlighteners in society and are able to have a positive impact on the surrounding environment.

Dekonstruksi Prinsip Mengajar Rabi Yudaisme Berdasarkan Matius 23:3 sebagai Upaya Menemukan Hakikat Pendidikan Kristen di Indonesia


 The relationship between Christian continuity and Judaism is also a fascinating study in terms of the practice of Christian education. The implementation of Christian Education often goes too far in referring to material from the teachings of Rabbi Judaism in the process of its implementation without stating the affirmation of the nature of Christian Education itself on that reference. The purpose of this manuscript is as an anti-thesis of the Jewish rabbinic teaching pattern "... they teach it but don't practice it," which was strongly criticized by Jesus and as a reflection of the implementation of Christian Education in Indonesia. The method used is descriptive qualitative with a literature review. The conclusion is, first, it is necessary to affirm the nature of Christian Education among the educational principles of the rabbis in the context of its time because the teachings of Jesus are very much in contrast to the teachings of Judaism. Second, the challenges of implementing Christian education in Indonesia are diverse and multi-layered, so it is full of teaching dichotomies. Third, the pattern of teaching Jesus as a fundamental principle for implementing Christian Education is not to get trapped and make mistakes made by Jewish rabbis. Jesus emphasized the practice of justice, love, and faithfulness

The Priesthood of the Believers: Quakers and the Abolition of Slavery

Quakers became the first group in history to develop a consciousness about slavery and spearheaded the early movement in America and Britain that led to its abolition. Why did they develop this consciousness? What was the spiritual matrix that moved them to denounce a well-accepted and well-established practice that existed in most cultures from time out of mind? The following article helps answer this question. It particularly accents their radical emphasis upon egalitarianism—an emphasis that began in Christianity with the teachings of Jesus and Paul and came to the forefront in Protestantism with Martin Luther’s teaching on the priesthood of the believers. The Quakers followed the doctrine of equality in the Bible, particularly stressing the monogenetic origin of humans in the book of Genesis and the universal redemption of Christ for the fallen race of Adam. They took this egalitarian message much further than others through deconstructing Luther’s priesthood of the believers and rejecting the hierarchical structure of the church in toto, including any professional clergy that would administer the sacraments or preach an authoritative word from the Bible. All Christians were equal before God and received the same immediate instruction from the Holy Spirit, no matter what their race, gender, or position in life. This decided emphasis upon the priesthood of believers made Quakers treat everyone the same and led them to question the inferior status of blacks and a degrading institution like slavery.

“The Greatest Pariah of the Human Race is the Christian Woman” (?) Church and Religion in the Emancipatory Discourse

The topic signaled by the title is presented on the basis of several journalistic texts: the controversial book Thalitha kumi and articles by “fighting” women, including Cecylia Walewska, Kazimiera Bujwidowa, Iza Moszczeńska, Maria Turzyma, and Maria Czesława Przewóska. The fate of women over the centuries presented in them forms the “history of injustice,” which was blamed on, among other things, Christianity, which had distorted the teachings of Jesus. In the name of fighting forces hostile to progress, emancipatory journalism repeatedly attacked the institutional Church, seen as a bedrock of conservatism, backwardness, and dogmatism.

The Stones Cry Out and the Trees Talk: A Praxis of Epistemic Disobedience Toward a Settler Theology of Aurality

ABSTRACT Epistemic disobedience (Mignolo) to settler-coloniality in Canada requires conscientisation to Indigenous peoples’ stories and a decolonial turn (Maldonado-Torres) in epistemology and ontology of relations (Tinker) between Indigenous and settler peoples. One group of primarily settler Christians on unceded and unsurrendered Algonquin/Anishnaabe territory engaged such a praxis, through Right Relations with their United Church in Ottawa, toward social healing (Lederach and Lederach) of colonial wounds, transformationally engaging in oral-aural praxis to relationally receive hi/stories of local Indigenous communities. Stan McKay, Cree elder and former moderator of the United Church of Canada, through Indigenous peoples’ understanding of creation invites a decolonial turn with hermeneutical listening in which one hears teachings of Jesus as cry of creation – such that even “the stones cry out” (Luke 19:40) and the trees teach – which has implications for a settler theology of aurality.

Engaging Agamben on the Time that Remains

Giorgio Agamben's work at the intersection of political theology, biblical exegesis, and culture criticism is taken up appreciatively. In an argument framed by Paul's Damascus Road experience, key texts such as 1 Corinthians 7 and Romans 9–11 are explored with Agamben, new proposals being made, to set the stage for a discussion of 2 Thessalonians 2. Successful treatment of this last text, and of the dialectic of law and lawlessness as it appears there, requires more attention to context than Agamben affords. That includes the Thessalonian correspondence as a whole, the teaching of Jesus, and the book of Daniel that underlies both. It also includes an appreciation of the narrative and liturgical framing of Pauline eschatology. While Agamben is questioned on this score, and his reading of 2 Thessalonians 2 challenged, common cause is made in critique of church/state alliances around pandemic policy, alliances based on a lawless use of law.

The Practice of Neighborly Love and Social Responsibility in the Korean Church: Centered on the Teachings of Jesus

The Practice of Neighborly Love and Social Responsibility in the Korean Church: Centered on the Teachings of Jesus

Menemukan Makna Pembenaran Di Dalam Perumpamaan Yesus Menurut Lukas 18:9-14

The teachings of Jesus in the Gospels contain very many parables. These parables remain relevant in the context of today's life which is very complex in its aspects of life. Apart from that, the reading of parables is often read in an allegorical style that has been passed down by the church fathers and has been going on for a very long time. The church should have a new way of reading parable texts to get a more contextual meaning of the text today. This article tries to present an existentialist approach to reading the parables of Jesus, namely one of reading parable texts by understanding these parables as pure parables of that era. The writer argues that by reading Luke 18: 9-14 with an existentialist approach, the meaning of justification intended by Jesus in the text will be found clearly.

Implementasi Pendidikan Agama Kristen (PAK) Masa Yesus di Sekolah

In the Bible there is a lot of information that writes down the teachings that Jesus did. The fruit of Jesus' teaching is proof that He is a teacher who has a personality, broad insight, role model, both from His words and deeds. The works of Jesus are inseparable from the culture of learning that has been carried out since he was young. This is one factor that makes Him appear as the Great Teacher. After finishing studying from school, Jesus taught with creative and effective methods for His followers. For this reason, in the context of Christian Religious Education (PAK) which is taught in formal schools, it is necessary to refer to Christian Religious Education at the time of Jesus, so that the principles of Christian Religious Education in schools can be specifically maintained from time to time. The researcher will explain how Christian Religious Education was when Jesus was a Jewish boy, starting with His education in the midst of the family, education at Beit Safar, education at Beit Talmud, education at the Beit Midrash stage, to the implementation of Christian Religious Education in schools today. The purpose of writing is to study Christian Religious Education at the time of Jesus in schools and the implementation of Christian Religious Education in formal schools. The method used in writing is a qualitative research method with literature as the main source.

Analisis Pengaruh Pengajaran Yesus Pengudus Terhadap Penyalahgunaan Alkohol (Antiseptik) Di Kalangan Pemuda Di Gereja Kemah Injil Indonesia Jemaat Teluk Selimau Kabupaten Bulungan

The purpose of writing this thesis is to find out how far the influence of the teachings of Jesus the sanctifier on alcohol abuse among youth at the Indonesian Gospel Tent Church, the Teluk Selimau Congregation, Bulungan Regency. The method used in this writing is to use qualitative methods. And to conduct field research, the thing that was done for data collection was by interviewing several youths, including pastors and customary heads who were in Selimau Bay, then managing it qualitatively. As for the indicators that the researchers found as the cause of the decrease in attendance at worship, the interest in serving was due to: First, Less in-depth teaching. Second, the time of teaching. The conclusion from the discussion of this thesis is First, the teaching carried out by the pastor focuses on each of the themes that have been determined so that the teaching of the fourfold gospel does not focus on teaching. Second, young men and women think that the four-fold gospel is only a logo, not a teaching.

The Holy Bible as the Word of God

The purpose of this study is to demonstrate both internally and externally, that the Holy Bible is indeed the Word of God so that believers become firmer in believing it and love it more as their holy text. Christians consider the Bible to be sacred because it contains messages from God. This is very important because there are many erroneous and misleading teachings about the Bible, which teach that the Bible contains the Word of God, the Bible being the Word of God and the Bible not being the Word of God. Irrespective, believers need to follow the rules it contains for living life and can turn to the teachings of Jesus Christ for moral and the deepest spiritual guidance. The research method used by the author was a qualitative one with a systematic theology study approach, because the domain of this research is in the field of theology, specifically Systematic Theology. In proving internally that the Bible is the Word of God, the primary and only source is the Bible itself with its self-authenticating Scriptures. The Bible is in essence true because it says it is true, and it is the Holy Spirit that bears witness to its profound truths. In proving externally that the Bible is the Word of God, the sources are books. Internal proof that the Bible is the Word of God is the teaching of Jesus, the teaching of Paul, Peter and others, the teaching of important terms, and the teaching of the fulfillment of Biblical prophecy. External evidence that the Bible is the Word of God is evident through the uniqueness of the Bible and evidence through archaeological evidence (inter alia, the Dead Sea Scrolls, Nuzi Inscriptions, Ebla Inscriptions, Discovery in Mari).