The work deals with the biblical catechesis aimed at the adolescent youth. The first theoretical part describes the adolescence and problems, adolescents usually have to overcome. Next it defines the catechesis and the religions education on the base of the church documents, it characterises present situation of religions education in the Czech Republic and it characterises the present catechetic practice in the church. The work also describes the biblical catechesis: its theoretical processing in the view of the biblical science and its practical processing. In the practical part there is a survey, which provides topics for practical processing of biblical catechesis. The selected topics of biblical catechesis (Ten Commandments, Kingdom of Heaven) are processed theoretically (from the point of view of biblical science). Next they are turned into particular projects of biblical catechesis.

La Bible est présente dans bien des textes médiévaux, mais les modes de ce tissage scripturaire sont encore une terra largement incognita. Nous avons voulu ici montrer comment elle était utilisée et mobilisée dans les collections épistolaires de l’espace Plantagenêt (deuxième moitié du XIIe siècle), durant laquelle des « causes célèbres », au premier rang desquelles le conflit entre Thomas Becket et le roi Henri II, virent s’affronter des clercs « maîtres de la Parole ». Il ressort de cette étude que citer l’Écriture était un choix et non une évidence, et que ceux qui faisaient ce choix utilisaient ces références, et les ressources offertes par l’exégèse, dans leurs relations sociales et leurs prises de position politiques, avec parfois une grande sophistication. Il est également apparu que, durant la décennie où l’affaire Becket eut lieu, les textes de référence en matière droit canon qui devinrent dans les années qui suivirent des auctoritates absolues, le Décret de Gratien et les décrétales pontificales, n’avaient pas encore acquis ce statut ; la Bible pouvait donc, de façon inhabituelle, être prise comme autorité juridique à part entière. / The Bible is everywhere in medieval texts, but the ways it was precisely involved in the writing of those texts are still very much to be investigated. This dissertation sheds light on its uses in letter-collections composed within the “Angevin empire” in the second half of the 12th century. A few “causes celebres” led clerics, the “masters of the Word”, to fight one another; the conflict between Thomas Becket and Henry II is the most famous of those. Referring to Scripture was a choice, and not a reflex; those who made that choice used their biblical references, and the exegesis that illuminated their meaning, to foster their social position and relationhips and to fight their political battles, sometimes in rather sophisticated ways. The texts that would soon become the utmost authorities for canon law, Gratian’s Decretum and popes’ decretals, had not yet acquired such status, making possible for Becket and his companion to use the Bible, in an unusual and striking way, as their main legal auctoritas.

Lorsque Thomas d’Aquin lit la Bible comme enseignant à l’université, il entre dans le texte de la même manière que dans les autres textes profanes qu’il commente. Pourtant la lecture biblique est chargée par l’Aquinate d’un rôle particulier dans la doctrine sacrée considérée comme science : c’est par cette lecture qu’une participation à la sagesse de Dieu est acquise, ce qui permet au théologien de forger les principes dont il a besoin pour argumenter scientifiquement. Cela donne un statut particulier au commentaire biblique qui est alors conçu comme un prolongement homogène du texte de l’Écriture où Dieu se révèle. Le Commentaire de l’évangile de Jean est un bon témoin de cela dans l’œuvre du dominicain. Un modèle de ce chemin intellectuel parcouru par la lecture biblique est la Samaritaine qui écoute le Christ puis l’annonce conduisant les habitants à venir au Christ. Elle écoute les mots humains de Dieu, cherche à les pénétrer, elle peut alors prendre à son tour la parole et transmettre la profondeur de la sagesse qu’elle a découverte. / When Thomas Aquinas reads the Bible as a university teacher, he enters the text as any other secular text he comments. Yet biblical reading is given a special role by Aquinas in sacred doctrine, considered as a science: this reading enables a participation to God's wisdom and allows the theologian to elaborate the principles he needs in order to argue in a scientific manner. This gives a particular status to biblical commentary which is then designed as a homogenous extension of the sacred text where God reveals himself. The Commentary on the Gospel of John provides good evidence of this in the work of the Dominican. A model of this intellectual approach of biblical reading is the Samaritan woman who listens to the Christ, then announces it, conducting inhabitants to come to the Christ. She listens to the human words of God, seeking to penetrate them, being then in a position to speak herself and convey the depth of this wisdom she discovered.

L’image du germe, du développement organique, est très importante dans l’œuvre poétique et dramatique de Claudel. Dans ses écrits en prose qui constituent la seconde partie de son œuvre, et sont principalement consacrés à l’étude de la Bible et de ses mystères, cette métaphore devient centrale. Elle est le vecteur privilégié de l’interrogation du poète sur la vocation de l’homme, le sens de sa vie, les réalités spirituelles qui le déterminent souterrainement. La semence devient plus largement le symbole d’un monde dynamique, divinement orienté vers un achèvement parfait tout en restant acteur de son développement et ainsi véritablement créateur. À travers le travail sur cette métaphore, le poète atteint ainsi un équilibre entre la valorisation de la vitalité qu’il admire et célèbre, et la recherche d’une forme parfaite, liée à la reconnaissance d’un Dieu créateur. La mise au point de ce nouvel « art poétique » passe par un travail poétique sur les images et les motifs rencontrés dans la Bible, autour notamment de l’annonce de l’Incarnation. Pour les interpréter, Claudel puise dans la Tradition chrétienne, reçue à travers la liturgie, mais aussi par la lecture des Pères de l’Église ou de théologiens comme saint Augustin et saint Thomas. Mais il exploite également les découvertes scientifiques les plus récentes, et dialogue avec des philosophies plus modernes. L’insistance sur le mouvement et la prise en compte de la spontanéité du vivant et des obscurités de l’homme qu’exprime la métaphore séminale permettent ainsi de rapprocher Claudel, malgré son apparent isolement, de ses contemporains. / The symbol of the germ, and the model of the organic development, play a very important role in Paul Claudel’s poetical and dramatical works. When the poet devoted himself to the study and the poetic commentary of the Bible in the last part of his life, this metaphor becomes central. Claudel uses it particularly in questions such as the meaning of human life and its links with spiritual realities. More broadly speaking, the image expresses the energy and the power of development contained in a world that aims at its complete achievement. Through this image, Claudel celebrates the vigor he admires in nature, and, at the same time, the perfection of a divine realisation. The reading of the Bible leads him to renew his approach of these themes. We also have to consider the influence on him of other sources, especially the Fathers of the Church, great theologists as Thomas Aquinas or Saint Augustine and other spiritual books which he frequently refers to. Nevertheless, we should not forget that he exploits as well the more recent scientific discoveries and discusses contemporary issues. The image of the germ allows Claudel to stress the dynamism of the world, the spontaneity of living things and to illustrate the mystery of man; thus, it is at the heart of his poetical world.

Malgré une iconographie proliférante au XVIIe siècle en France, le prophète iconoclaste a peu attiré l’attention des historiens de l’art. À travers des études de cas menées selon une démarche attentive à la spécificité matérielle et médiale de ces images, et soucieuse de les replacer dans un contexte historique, ce travail explore leur pouvoir transformateur. Par le format de leur œuvre, le choix de l’échelle, du cadrage, de la disposition de ses éléments figuratifs et d’un moment narratif comme par l’imagination du paysage et des parerga, les artistes chrétiens réinventent l’histoire de Moïse au gré d’impératifs tour à tour formels, théologiques et politiques. Sujet de prédilection pour les prix dans les académies, l’histoire de Moïse constitue un opérateur formel identitaire et agonistique qui permet aux artistes de se distinguer de leurs pairs et des littérateurs, et suscite un rééquilibrage de l’ut pictura poesis au profit des beaux-arts dont la singularité commence d’être dégagée théoriquement dans la Kunstliteratur à partir d’images de la vie de Moïse jugées canoniques. Le système de commande prévalant alors, l’iconographie du fondateur du monothéisme juif est captée par les Églises catholique et protestante, en âpre concurrence jusqu’à l’édit de Fontainebleau. Les images destinées aux églises et couvents ou aux temples font alors de Moïse un héros biblique au service de la chrétienté dont il est l’ancêtre prestigieux. Dans des commandes de circonstance, les puissants s’approprient aussi les vertus de celui que Philon d’Alexandrie tenait pour l’archétype du roi-philosophe, du législateur, du grand-prêtre et du prophète élu pour consolider leur autorité personnelle. / So far, art historians have paid little attention to the iconography of the iconoclastic prophet, although it proliferated in 17th century France. This research explores its transformative power through a range of case studies aiming at bestowing attention to the material and medial specificities of the images as well as to their historical context. Through the format of their works, the scale of their figurative elements, their framing and disposition, the chosen narrative moment as well as by imagining their landscapes and parerga, Christian artists reinvented the history of Moses according to formal, theological and political concerns. As a favorite subject for academic prize competitions, it proved to be a formal and agonistic operator that allowed artists to define their identity in relation to their peers and to literary sources. This provoked a re-balancing of the ut pictura poesis doctrine in favor of the visual arts, whose singularity starts to be theoretically defined in the 17th centuryFrench Kunstliteratur on the base of images of Moses’ life. The iconography of the founder of Judaism was employed by Catholics and Protestants alike, who strongly competed right up to the Edict of Fontainebleau providing a framework for which many images were commissioned. The pictures intended for churches, convents, and temples thus present Moses as a biblical hero in the service of Christianity, of which he was a prestigious ancestor. Occasionally, mighty private patrons tried to assume the virtues of one whom Philo of Alexandria used to consider the archetype of the king-philosopher, of the legislator, the high priest and the prophet, to consolidate their personal authority.

Master thesis deals with the person of Jesus of Nazareth, his relationship to the phenomenon of poverty, and the analysis of texts about His encounter with a rich young man. The first chapter deals in detail with the historical Jesus in Mark's Gospel and also deals with the relationship between the historical Jesus and Mark in contemporary research. In the second chapter, the author deals in more detail with the genre called "parable" and tries to set out the possibilities of its interpretation. In the third chapter, the author examines the relationship of Jesus to poverty on several New Testament demonstrations. The fourth chapter is devoted to the exegesis and comparative analysis of the pericope in synoptic evangelists who are discussing the Jesus meeting with the rich young man.

Please read the abstract in the section 00front of this document. / Thesis (PhD)--University of Pretoria, 2009. / Old Testament Studies / unrestricted

The 21st century is marked by the widespread influence of post-modernism and the relativisation of truth. As such, confidence in the truth of Scripture is flagging, and nowhere is this felt more, ironically, than in the appointment and the working of pastors of the Word of God. Movements such as the historical Jesus research abroad, and the so-called “New Reformation” in South Africa, are calling into question long-held tenets of the Christian faith, as well as the inerrant nature of the Bible. The failing trust in the Scripture has also led to a diminished reliance on exposition of the Bible. This again relates to the training of pastors, as theological training today is marked by greater disdain for biblical subjects and a threatening rift between practical theology and biblical exposition. The aim of this study is to demonstrate how the trend might be countered, by applying an exposition of portions of the book of Titus relevant to the selection, appoint, and task of the pastor, to the current situation as it exists today. The exposition focused on the following excerpts from the epistle: 1:1–2:8, 3:12–15. The pastor was discussed as the exemplification of the Church elder, but it was also noted that all that applies to the pastor, equally applies to all elders of the Church. Emphasis was laid on the character of the pastor, the biblical requirements for the ministry, the appointment of pastors, the biblically mandated task of the pastor, the role of the pastor in defending and teaching sound doctrine, and how the teaching of the pastor is to filter down through the congregation, through the older men to the younger men, the older women to the younger women, and how a general ethos of relational ministry is to pervade the mindset of the whole Church (pastor and congregants) in all that they do. Through the exposition, it is seen that biblical exposition is still relevant, and has a role to play in all spheres of life and theology, including practical theological concerns such as the appointment and task of pastors. / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / unrestricted

[pt] O presente estudo aborda a experiência de Israel num dos momentos mais críticos de sua história que foi o período do exílio babilônico iniciado no ano de 586/7 a.C. Ez 37, 1-14 situa-se na segunda fase da pregação do profeta chamada proclamação de salvação, presente, sobretudo, nos capítulos 33-48 do livro. Nesta etapa de sua pregação, o profeta deseja confortar os exilados e levá-los ao arrependimento. Através da análise de Ez 37,1-14 descobriremos que YHWH nunca abandona o seu povo e, mesmo nesta situação critica, através da x:Wr, revela-se como Deus criador e salvador. Para atingir este fim, o presente estudo estrutura-se em duas etapas. Num primeiro momento, delimitaremos a perícope de Ez 37,1-14, analisando o texto em seus aspectos formais e redacionais. Por fim, abordaremos os aspectos teológicos do texto, perpassando pela época histórica do exílio a fim de compreendermos melhor a perícope num contexto de salvação como nova criação que acontece por meio da x:Wr. / [en] This actual study broaches the Israel experience in the most hard and critical moment of its history, known as the Babylonian Exile, which started in the year of 586/7 B.C. Ez 37,1-14, is placed in the second period of the prophet preaching. This period was called by “The Proclamation of Salvation”, what is mainly showed in the chapters 33-48. In this preaching stage the prophet wants to comfort exiled people and lead them to the regret. Analyzing Ez 37, 1-14, we find out that YHWH never leave His people, and even though being in that critical situation showed by the history, The Lord manifested Himself through the x:Wr as the Creator and Savior God. To reach this conclusion, this actual study is structured in two stages. Firstly, we bound the passage of Ez 37,1-14, and analyze the text in its formal aspects and its composition. Finally, we broach its theological aspects, passing by the exile historical time in order to comprehend the best passage of the context of the salvation as New Creation that happens through the x:Wr.

Sanctification according to John 17: 13-19 The diploma thesis deals with an exegesis of John 17:13-19 with emphasis on an interpretation of the verses 17 and 19 and within them especially on the meaning of the term sanctification. The first chapter presents a brief introduction to the Gospel of St. John, the second one shows the chosen pericope in a contextual view and subsequently brings its literary-grammatical analysis. The third chapter focuses on an analysis of the selected biblical-theological terms which are fundamental for understanding of the pericope. The last chapter brings the exegesis itself with the aid of selected commentaries. The aim of the thesis is to interpret the presented pericope and to get to its deeper sense especially in connection with the term sanctification. The method used in this thesis is an analysis of the original text and a comparison of selected commentaries.