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不懂爱为何物

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RECOGNIZING FALSE PROPHETSProve All Things1 Thessalonians 5:21: "Prove all things; hold fast that which is ''To recognize false prophets we must heed the above verse and "prove all " One does not arrive at being an overcomer until he first learns the all important lesson of testing or "proving" the issues of this In the hour that we live there are so many things that are false and We must be constantly on guard and "prove" or test things, lest we become ensnared by something that is Cults are Eastern idolatrous religions are creeping into our country in very subtle forms, and many Christians are being deceived and have accepted their practices without even being aware of their Some religious groups have existed for years under the guise of Christianity, and yet are far from the teachings of Jesus C The Lord warns us of these false teachers and tells us to beware of Looking at Matthew 7:15-23, we find Jesus gives us the guideline for determining false prophets:"Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening Ye shall know them by their Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good Every tree that bringeth not forth good fruit is hewn down, and cast into the Wherefore by their fruits ye shall know Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work "God's Standard, The BibleCertainly, we are admonished to be on However, some go to such extremes as to become narrow-minded and closed to some beautiful truths in the name of being What should our role as Christians be in regard to acceptance of a new thought, idea or doctrine? We are told to prove all things, not to reject them because they might be strange or new to However, we should not receive them either, until we first prove How do we prove things? All true Christians are in agreement that our standard is the Word of God, the B God left us this Book as a reference, standard, or gauge so we could know whether something is good or evil, truth or error, right or (2 Timothy 3:16-17: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good '')One of our major faults as Christians is that we tend to quote men on certain subjects instead of referring to the Book God gave We recognize that God gave us men to lead us into the truths of God, but our problem becomes who are the true men of God and who are the false ones that Christ warned us about? Sometimes we tend to evaluate men according to the size of their ministries, their popularity with men, or their endowment of certain gifts, Check the FruitThe Lord said in verse 20 of Matthew 7 that we would know them by their What are these fruits? Galatians 5:22-24 defines them as being the fruit of the S "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no And they that are Christ's have crucified the flesh with the affections and " We are told to look at their lives and see if these fruits are predominant in them and examine if they are living the crucified Of course, we must allow for imperfections that have not been overcome yet; but we should readily see the fruit of the Spirit in more abundance than the One way we can check this is to notice the words that a man The Scripture says in Matthew 12:33-35, "Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil ''Pride and Lustful LifestylesMany people have been led astray when they could have recognized the wrong spirit simply by the braggadocios and prideful words of men who exalted themselves instead of C Others would have been spared if they had examined the lifestyles of certain men who claim to be God's Their lifestyles are far from being temperate, reflecting the most expensive and extravagant clothes, diamonds, homes, cars, This is not referring to well-dressed men and women, nice homes, and quality things but the extremes which reveal anything but the nature of C Of course, neither is the other extreme of poverty the nature of C Men of God should live temperate, moderate lives, overcoming poverty and avoiding extreme Jesus always went about giving to the He never stored up His wealth even though He apparently handled a lot of money, thus the need for a treasurer, Judas (John 13:29) He gave away the things He could have used on Himself, yet He never lacked as He went about He should be our example The affection and lust for the things of this world do not portray the Spirit of CTrue Prophets Reflect JesusExamining the conversation of these leaders can quickly reveal the God they Do they speak of God's kingdom, His righteousness, and His love; or does their conversation center on the things of this world and life? Are they peacemakers, sowing mercy and love? Are they gentle and patient, or do they lose their temper easily? Do they walk in faith, or are they continually looking to other men for their needs to be supplied? Are they always pressuring people for money, or do they simply receive those gifts of money as unto the Lord? Do they have the joy of the Lord, or do they minister out of duty? Are they truly joyous with that joy spilling over to others, or do they continually complain and gripe over all the things that are not pleasing to them? Is goodness evident in their lives instead of evil? Do they put people in bondage by always threatening them with the wrath of God, or is freedom of choice extended with the warning of the penalties of sin? Jesus came to set us free, not to bring us under the bondage of Let us prove all leaders and see if their fruit is good Do they love and not hate, have joy instead of depression, and promote peace instead of strife? Are they longsuffering (patient) or impatient, gentle or harsh? Do they show love and tolerance for those that oppose them? Do they walk in faith, or doubt and unbelief? Are they meek, giving God the glory for their talents and gifts, or do they pridefully talk of all they are doing or their group is doing? Does temperance prevail not only in their lifestyle, but in their personal habits as well, or do extremes exist that do not glorify God? In essence they will not live for themselves, but for others as Jesus Do they reflect Jesus? They will live a crucified life that glorifies God! Proverbs 20:11 says, "Even a child is known by his doings, whether his work be pure, and whether it be ''Examining lives by this standard we must be careful not to go to extremes ourselves and expect total perfection of all There are many godly men and women who are called of God, who have overcome in many areas, although they still have some weak They are believing as they walk with the Lord that these too will be We are especially called to be patient and loving towards our brothers and sisters in the L
135 评论

牙签victor

1、《圣书与圣民:古代以色列的历史记忆与族群建构》(北京:宗教文化出版社,2011年)2、《插图本基督教史纲》(北京:北京大学出版社,2010年)3、《希伯来圣经的文本、历史与思想世界》(北京:宗教文化出版社,2007年)4、《生命言说与社群认同:希伯来圣经五小卷研究》(与李炽昌合著,北京:中国社会科学出版社)5、译作《施特劳斯与政治哲学》(上海:三联书店,2002年)6、译作《理性与宗教信念》(人民大学出版社,2005年,北京)7、合著《民族宗教学导论》,宗教文化出版社,2009年,北京承担课题:1、教育部人文社会科学重点研究基地“犹太教与跨宗教研究中心”重大课题“《希伯来圣经》研究”;2、国家社科基金“基督教与欧洲民族(300-900年):一个民族宗教学的视角”;3、教育部新世纪优秀人才项目“中国与欧洲的民族宗教关系之比较研究”;4、中央民族大学985工程第三期项目“民族与宗教关系的欧洲经验”。5、中央民族大学“比较经学与宗教间对话”创新引智项目所获奖励:1、 2007年,中央民族大学十佳教师;、2008年,北京市第十届哲学社会科学优秀成果奖二等奖;、2010年,霍英东教育基金会第十二届优秀青年教师奖一等奖。国际国内学术会议:2000年1月 泰国清迈大学,参加“亚洲神学与文化”国际会议,提交论文“Creation Stories in Chinese and Biblical Tradition: a cross-textual comparative approach”2001年7月 泰国曼谷,参加“亚洲神学与文化”国际会议,提交论文“The Role of Biblical Interpretation in Chinese Theology: a case study for the retrospect and prospect of doing theology in Asia”2001年9月 中国兰州大学,“原创文化与当代教育”,提交论文《渊源与传统:渊源与传统:原创文化概念对圣经研究的方法论意义》2002年7月 印度尼西亚巴厘岛,亚洲神学与文化国际学术会议,提交论文“Asian Theology and Global Ethic: A reflection on the constructing Asian Theology in the era of globalization”2003年8月 芬兰赫尔辛基大学“基督教与中国文化:北欧与中国学者国际学术会议”,提交论文“Contextual Theology? Syncretic Theology?”2004年5月 香港中文大学第一届“华裔圣经学者国际学术会议”,提交论文:“一个上帝、多个名字:旧约中神的名称问题与明清时期上帝译名之争之间的跨文本阅读”2004年12月 美国圣安东尼奥(S Antonio),“圣经研究协会”与“美国宗教学会”年会(Annual Meeting of Society of Biblical Literature & American Academy of Religion),提交论文:Biblical Interpretation and Chinese Christian Theology。2006年4月 美国普度大学(Purdue University)社会学与人类学系,主讲“中国基督教概况”,“圣经翻译与文化变迁:中国少数民族的圣经接受史”等专题。学术论文: <斐洛Logos思想研究>, 《北京大学研究生学刊》,第21期,北京,1996年 <仁礼之间>,《道风汉语基督教学刊》,第九期,香港,1998年7月 <科学与文化处境:访剑桥大学达尔文学院院长、李约瑟研究所所长杰弗里 罗依得(Sir Geoffrey Lloyd)>,《科学经济社会》,1999年1月,兰州。 《智慧与圣灵:从比较伦理学的角度解读<哥林多前书>》,北京大学哲学博士论文,1999年7月,获北京大学优秀博士论文“世顺奖” <基督教中的“自由”传统>,《2000民族哲学宗教》,民族出版社,北京,2000年 Creation Stories in Chinese and Biblical Tradition: a cross-textual comparative approach, PTCA Bulletin, 2000, Chiang Mai, T <希伯来国家的起源及其模式>,《2001民族哲学与宗教》,民族出版社,北京, <渊源与传统:原创文化研究对圣经研究的方法论意义>,“原创文化研究”2001年兰州会议,2001年9月 <保罗的神学人类学>,《基督宗教研究》,宗教文化出版社,北京,2001年 <希伯来传统中的国家合法性问题>,《哲学研究》,北京,2002年3月 <历史终结论的新解释及其批判>,《国外理论动态》,北京,2002年3月,上海《社会科学报》2002年3月21日全文转载 <中国古代宗教在儒家中的理性化及其限制>,《湖南社会科学》,长沙,2002年3月;《人大复印资料·宗教学》全文转载 <全球化的文化基础及其困境>,《科学·经济·社会》,兰州,2002年6月 <希伯来传统中的“人伦”与“天伦”关系之研究>,《社会科学战线》,长春,2002年5月 <智慧文学:希伯来理性主义及其与启示传统的关系>,《宗教学研究》,成都,2002年6月 <走向渊源:汉语学术语境中的圣经研究>,《汉语基督教研究所通讯》,香港,2002年第一期 <寻找新的传统:评邢福增《陈崇桂基要主义思想研究》>,《建道学刊》,香港,2002年第二期 <渊源与传统:原创文化概念对圣经研究的方法论意义〉,《原创文化与当代教育》,中国社会科学文献出版社,2003年 〈是(being)与终极实在:从希伯来传统的角度观之〉,《原创文化与存在论研究》,2005年 〈谁的圣经?何种神学?〉,《道风基督教文化评论》,香港,2003年夏季刊 Contextual Theology? Syncretic Theology?, “Christianity and Chinese Cultures Sino-Nordic Conference”, Lapland, August Asian Theology and Global Ethic: A reflection on the constructing Asian Theology in the era of globalization,Journal for Theologies and Cultures in Asia, Hong Kong, June, 2004, 193- <处境神学?还是混合神学?>,《基督教宗教与中国文化》,中国社会科学出版社,北京,2004年,3千字。 <多元民族文化中的基督教:基督教与云南少数民族调查报告>,《金陵神学志》,南京,2004年9月,13千字。 《王韬与中文圣经翻译》,《金陵神学志》,2006年第3期, 108-125页。 《回到大问题意识:论现代社会与宗教》,《世界宗教文化》,2006年第4期,1-7页。 《先知精神与摩西宗教:希伯来宗教的轴心突破之路》,《道风基督教文化评论》,2007 (26), 179-201页。 《在史学与神学之间的圣经解释学:与汉森谈当代圣经研究》,《道风基督教文化评论》,2007 (26),321-330页。 “Christianity in a Culture of Ethnic Pluralism: Report on Christianity among the Minorities of Yunnan”, Chinese Theological Review, American Theological Library Association引用来源期刊, 2007(19), 100-124。 《被遗忘的译者:中国士人与中文圣经翻译》,《道风基督教文化评论》,2007年7月。 “Literacy, Canon and Social Reality: Socio-cultural Dimension of the Reception of the Bible among Ethnic Groups in Southwest China”, Ching Feng, 2007, June, Hong K 《论人文学科双语教学的关键环节及教学策略》,《中央民族大学本科教学研究》(北京:中央民族大学出版社,2007年); 《从余英时的获奖看人文学科的评价问题》,《中央民族大学周报》 《王韬与中文圣经翻译》,《恩福》,2007年23期12-15页;24期21-24页。

168 评论

吃货kumiko

提供一些汉语言文学专业外国文学方面的毕业论文选题。供参考。外国文学方向 1 、 论古希腊神话的特质及其对西方文化精神的影响。 2、 试论荷马史诗的时代主题及其艺术成就。 3 、 论古希腊悲剧的命运观和艺术风格。 4 、 从《俄狄浦斯王》看索福克勒斯的悲剧艺术成就。 5 、 古希腊三大悲剧家的悲剧艺术比较。 6、 东西方悲剧精神的比较研究。 7 、 论但丁《神曲》的思想内容和艺术成就。 8、 《巨人传》与法国文艺复兴精神。 9 、 堂吉诃德与桑丘 ? 潘沙形象研究。 10 、论莎士比亚历史剧的主题思想及其艺术特征。 11 、试论莎士比亚喜剧的主题思想及其艺术特征。 12 、论莎士比亚悲剧的艺术成就(四大悲剧或《哈姆莱特》)。 13 、试论莎士比亚悲剧中的男性(女性)形象。 14 、从《伪君子》看莫里哀古典主义喜剧的艺术成就。 15 、试论《少年维特之烦恼》的思想意义。 16 、论《浮士德》的思想主题及其艺术特色。 17 、论《浮士德》的人物形象及其辨证思想。 18 、论浮士德人生追求的主题意义。 19 、从《恰尔德 ? 哈洛尔德游记》看拜伦浪漫主义诗歌特色。 20 、从《巴黎圣母院》看雨果的美丑对照艺术原则。 21 、从《悲惨世界》看雨果的人道主义思想。 22 、试论《红与黑》的艺术成就。 23 、从《高老头》看巴尔扎克对贵族的态度。 24 、论《高老头》的典型人物及其主题意义。 25 、从《高老头》看巴尔扎克的现实主义艺术成就。 26 、论《人间喜剧》的思想主题与“巴尔扎克式”小说的艺术特征。 27 、从《包法利夫人》看福楼拜的小说艺术成就。 28 、论《傲慢与偏见》中的简 ? 奥斯汀的妇女观。 29 、论《简 ? 爱》的艺术成就。 30 、论《呼啸山庄》的叙事艺术和人物形象。 31 、试论狄更斯前期小说创作中的“流浪汉小说”特征。 32 、论狄更斯笔下的“小人物”形象。 33 、从《双城记》看狄更斯的人道主义思想。 34 、论普希金《叶甫盖尼 ? 奥涅金》的艺术成就。 35 、论果戈理的幽默讽刺艺术(“含泪的笑”)。 36 、屠格涅夫笔下的“多余人”形象研究(罗亭等)。 37 、诗意的现实主义?D?D屠格涅夫小说艺术研究。 38 、从《罪与罚》看陀思妥耶夫斯基的现实主义艺术特点。 39 、论陀思妥耶夫斯基的复调小说及其艺术特征。 40 、莫泊桑短篇小说研究。 41 、从《玩偶之家》看易卜生“社会问题剧”的艺术成就。 42 、偶然性与必然性?D?D论哈代“威塞克斯小说”的命运主题。 43 、传统性与现代性?D?D论哈代“威塞克斯小说”的悲剧意识。 44 、性格与环境?D?D论哈代“威塞克斯小说”的人物形象。 45 、从《德伯家的苔丝》看哈代小说的艺术成就。 46 、试论《战争与和平》的艺术成就。 47 、论《安娜 ? 卡列尼娜》的艺术构思及其主题意义。 48 、论安娜 ? 卡列尼娜的悲剧及其“心灵辩证法”。 49 、从《复活》的人物“复活”看“托尔斯泰主义”。 50 、论契诃夫短篇小说的艺术特色。 51 、论马克 ? 吐温的幽默讽刺艺术。 52 、论《哈克 ? 贝利费恩历险记》的小说成就。 53 、论高尔基早期浪漫主义创作的艺术特色。 54 、论《母亲》的思想主题和艺术成就。 55 、论萧洛霍夫《静静的顿河》的艺术成就。 56 、试论劳伦斯小说中的两性关系研究及其文化价值观。 57 、论《儿子与情人》的思想主题与艺术特色。 58 、论《虹》的三代人情爱观及其思想意义。 59 、试论海明威长篇小说中的反战主题和“迷惘的一代”人物形象。 60 、论海明威笔下的硬汉形象及其“硬汉性格”。 61 、从《老人与海》看海明威的“冰山原则”。 62 、论西方现代主义文学的思想和艺术特征。 63 、论《荒原》的后期象征主义艺术特色。 64 、论卡夫卡小说的思想主题。 65 、试论卡夫卡短篇小说的艺术成就。 66 、从《追忆逝水年华》看普鲁斯特的“回忆的诗学”。 67 、论《尤利西斯》的意识流小说艺术成就。 68 、试论存在主义小说、戏剧的现代哲理。 69 、试论东方文学的文明特质及其文化价值观。 70 、东方神话研究。 71 、论古巴比伦史诗《吉尔伽美什》的人物形象及其文化意义。 72 、论印度两大史诗的文化影响。 73 、《圣经》文学研究。 74 、试论《源氏物语》的小说成就。 75 、论《源氏物语》的女性形象及其意义。 76 、阿拉伯民间文学杰作《一千零一夜》研究。 77 、试论泰戈尔散文诗《吉檀伽利》的艺术成就。 78 、川端康成的小说美学及其艺术成就。

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sml90050056

Study on the Child Image of the Catcher in the Rye From Linguistic Perspective 从语言的角度分析《麦田里的守望者》中的儿童形象A CHILD OF NATURE: ON EMILY DICKINSON'S NATURE COMPLEX 璞玉无暇,浑然天成:论艾米莉狄金森的自然情结A POLYPHONIC ANALYSIS OF THE SOUNF AND FURY “对位法”分析《喧哗与骚动》The Use of Zero Article Before Class Nouns 类名词前的零冠词用法解析An Analysis of Factors of Martin Eden's Suicide 导致马丁伊登自杀因素的分析Factors Affecting Marriage in Pride and Prejudice <<傲慢与偏见〉〉中影响婚姻的因素A Probe into Anti-slavery of Mark Twain--From the Perspective of Jim in The Adventures of Huckleberry Finn 探讨马克吐温的反奴隶制--对《哈克贝利芬历险记》中吉姆的分析The Use OF Body Language In English Teaching 肢体语言在英语教学中的应用Task-based Language Teaching and Its Application in China 任务教学法及其在中国的应用Various Circumstances That the Inversion Is Used Under and Comparison with Chinese 运用到状的多种情形及与汉语的比较Individual Factos Contributing to Gatsby's Tragedy 导致盖茨比悲剧产生的个人因素The Direct Method and Its Application in Juvenile English Teaching 直接教学法及其在少儿英语教学中的应用On Social Factora to the Failure of the Americam Dream——A Contrast between Gatsby and Willy Loman 论美国梦破灭的社会因素——盖茨比和威力洛曼的比较On the Psychological Development of Tom in The Grapes of Wrath论《愤怒的葡萄》中汤姆的心理变化Study on the Teaching of Culture 浅析文化教学Culture Conmflicts in English Teaching 英语教学中的文化冲突Cultural Differences of Chinese and English Color Words 中英颜色词的文化差异A Research of Rhetoric in Jane Eyre 关于《简爱》中修辞的研究On the Causes of Tess's Tragedy 论苔丝悲剧的原因On Symbolism and Portraiture in The Great Gatsby 论《了不起的盖茨比》中的象征主义和人物描写Multianalysis of "the Lost Generation" in The Sun Also Rises 透视《太阳照样升起》中的“迷惘的一代”On Robinson Crusoe's Character 鲁滨逊人物分析The Use of Symbolism in Scarlet Letter 论《红字》中象征手法的运用On the Writing Features Of The Cal l of the Wild 论《野性的呼唤》的写作手法Character Analysis of Santiago in The Old Man and The Sea 《老人与海》主人公——桑提亚哥形象分析Communicative Approach of English Teaching 英语教学之交际法On the Theme of For Whom the Bell Tolls 论《丧钟为谁而鸣》的主题思想How to Be a Good Guide in English Teaching in Middle School 怎样在中学教学中做好引导者

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爱尔兰咖啡啊

建议选择文学方面的题材比较好些,我就是英语专业毕业生,当时我选择的是西方文化方面,材料比较少。但是如果要想拿到优秀论文建议最好别选文学,这个没有什么新意,而且也许会有许多人选材一样。若是不准备拿优秀论文,文学题材是一个不错的选择。

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