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Ivanovitch, Alexandra. "Fictions d'apocryphes au XXeme siècle chez Borges, Boulgakov et Saramago. Théorie et parcours." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040140.
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Dans Naissance de Dieu. La Bible et l’historien, Jean Bottéro explique qu’il ne nous est resté que le livret de la pièce : la Bible. L’apocryphe en est le supplément. Outre les livraisons irrégulières et parcimonieuses, venues des sables d’Égypte entre autres, que nous a léguées l’histoire des découvertes archéologiques, il est un fonds incommensurable par lequel d’autres écrits apocryphes chrétiens nous sont parvenus : la littérature du XXe siècle. Borges, par tel poème se présentant comme un fragment de manuscrit apocryphe retrouvé, Boulgakov en insérant dans Master i Margarita [Le Maître et Marguerite] un évangile centré sur Pilate, Saramago avec son roman brûlot O Evangelho segundo Jesus Cristo [L’Évangile selon Jésus-Christ]: tous ont fourni des livraisons supplémentaires à ce que Jean Bottéro appelait la « pièce ». Les textes de notre corpus sont à lire comme des fictions d’évangiles apocryphes ; mais l’histoire de la (non-)réception des écrits apocryphes chrétiens depuis l’Antiquité ne nous enseigne-t-elle pas qu’ils furent très souvent considérés comme de la fiction ? Le canon biblique distingue les textes inspirés des autres, relégués au statut de fables ou d’inventions : et tout le reste est littérature… En outre, les apocryphes, antiques et modernes, attestés et fictifs, constituent autant de midrashim, parfois paradoxaux sur les Écritures. En quoi la notion de midrash, cette forme d’exégèse narrée et de narration interprétative, permet-elle de projeter un regard nouveau sur la théorie de l’intertextualité ? Conformément à ce que le sous-titre annonce, au terme de ces considérations plus théoriques, le dernier temps de la réflexion est consacré à l’étude plus détaillée des textes du corpus, à la lumière des critères qu’avait jadis dégagés Auerbach, dans Mimésis, pour distinguer la Bible des récits profanes. L’apocryphe, dans tous ses états et manifestations, nous invite à scruter les ‘définitions’, au sens étymologique du terme, à savoir les frontières de la Bible et la littérature. Plus encore que de livrer une étude thématique ou intertextuelle sur les réécritures de l’Évangile au XXe siècle, cette thèse entend reposer des questions – canoniques – de littérature générale, à travers un prisme bibliqueIn Naissance de Dieu. La Bible et l’historien [The Birth of God. The Bible and the Historian], Jean Bottéro explains that we are left with the play’s libretto: the Bible. The apocrypha is the supplement. Apart from the irregular and parsimonious issues, notably from the sands of Egypt, transmitted to us by the history of archaeological finds, there is an immeasurable collection through which other apocrypha have come to us: XXth century literature. Borges, through his poems presenting themselves as apocryphal manuscripts which are lost and found, Bulgakov by inserting a Gospel centered on Pilate in his Master i Margarita [The Master and Margarita], Saramago with his O Evangelho segundo Jesus Cristo [The Gospel According to Jesus-Christ]: all have given supplements to what Jean Bottéro called the « libretto ». These texts are to be read as fictional apocryphal Gospels; but then again, the history of the (non-)reception Christian apocrypha encountered since Antiquity tells us that they were very often considered and read as mere fiction. The Biblical canon distinguishes the inspired texts from the rest, which is relegated to the status of fables or inventions: and all the rest is literature… Furthermore, the apocrypha, be it antique or modern, attested or fictional, constitute midrashim on the Sacred Scriptures, which are sometimes paradoxical. How does the notion of midrash -- a form of narrated exegesis and interpretative narration -- allow us to see differently the theory of intertextuality? As stated in our subtitle, after these more theoretical considerations, the last part of our dissertation is dedicated to a more detailed study of our body of texts, in the light of the criteria Auerbach used in Mimesis to distinguish the Bible from secular narratives. The apocrypha invite us to examine the ‘definitions’, in the etymological sense of the term, that is, the frontiers between the Bible and literature. More than a thematical or intertextual study, this dissertation strives to give answers to some of the canonical questions tackled by the theory of literature, through a Biblical prism
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Ballard, Catherine Alison. "Can't Be Tamed: A Feminist Analysis of Apocrypha and Other Scripture." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/scripps_theses/104.
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This paper is my own unique feminist analysis of certain apocryphal texts. Though the texts I use have common themes, they are divided into what I consider the three most societally important aspects of an ancient woman’s identity: virgin, mother, and whore. The Acts of Thecla and The Acts of Xanthippe and Polyxena deal with virginity. II Maccabees, The Martyrdom of Perpetua and Felicitas, and select chapters of Augustine’s Confessions represent motherhood. Finally, the hagiographies Life of Pelagia and Life of Mary navigate through the mire of sexualities that deviate from norms.
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Kuwabong, Dannabang. "Apocrypha of nanny's secrets, the rhetoric of recovery in Africaribbean women's poetry." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ30098.pdf.
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Kirwan, Peter. "Shakespeare and the idea of apocrypha : negotiating the boundaries of the dramatic canon." Thesis, University of Warwick, 2011. http://wrap.warwick.ac.uk/45389/.
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Shakespeare and the Idea of Apocrypha offers the most comprehensive study to date of an intriguing but understudied body of plays. It undertakes a major reconsideration of the processes that determine the constitution of the Shakespeare canon through study of that canon’s exclusions. This thesis combines historical analysis of the emergence and development of the "Shakespeare Apocrypha" with current theorisations of dramatic collaboration. Several new theoretical and historical approaches to early modern authorship have emerged in the last decade. This thesis breaks new ground by bringing them together to demonstrate the untenability of the dichotomy between Canon and Apocrypha. Both within and without the text, the author is only one of several factors that shape the plays, and canonical boundaries are contingent rather than absolute. Chapter One draws on the New Textualism and studies of material print attributions, viewing the construction of the apocryphal canon alongside the growth of Shakespeare’s cultural prestige over three centuries. Chapter Two applies recent repertory studies to authorship questions, treating five anonymous King’s Men’s plays as part of a shared company practice that transcends authorial divisions. Chapter Three seeks dialogue between post-structuralist theory and "disintegrationist" work, revealing a shared concern with the plurality of agents within disputed plays. Within all three models of authorship, the divisions between "Shakespeare" and "not Shakespeare" are shown to be ambiguous and subjective. The associations of many disputed plays with the Shakespeare canon are factual, not fanciful. The ambiguity of canonical boundaries ultimately demonstrates the insufficiency of the "CompleteWorks" model for study of Shakespeare’s drama. Chapter Four confronts the commercial considerations that impose practical limitations on the organisation of plays. In so doing, this thesis establishes the theoretical principles by which the neglected plays of the Apocrypha can be readmitted into discourse, dispersing the fixed authority of the authorial canon.
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Mason, Steven D. "The Jewish concept of fruit a study in the Apocrypha, Pseudepigrapha, and Dead Sea scrolls /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Greenlees-Zollschan, Linda, and mikewood@deakin edu au. "A study in Roman-Maccabaean relations." Deakin University, 1995. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060712.140501.
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Chen, Jinhua. "The formation of early Esoteric Buddhism in Japan, a study of the three Japanese esoteric apocrypha." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ30080.pdf.
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Vitale, Joanna Katherine. "A comparative analysis of depictions of female beauty in the Hebrew Bible and the Jewish Apocrypha and Pseudepigrapha." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:280a0b47-b119-4d5b-ba73-a62acea650c7.
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This thesis compares the motif of female beauty in the Hebrew Bible and in the Apocrypha and Pseudepigrapha, contending that although these sets of texts share affinities, overall there is a marked divergence between them. Scholars have argued that the condemnatory characterisations of women in the intertestamental era are inherited from the biblical tradition and are the product of increasingly negative depictions of women during the Second Temple era (Archer: 1987; 1990). I argue that in contrast to the bleaker depictions of female beauty prevalent in the later literature, the Hebrew Bible offers more diverse and balanced perspectives. Rather than seeing the apocryphal and pseudepigraphical beauty-texts as the predictable outworking of biblical Hebrew thought, I argue that the primary explanations for these critical presentations of female beauty should be sought elsewhere. Scholars have written extensively on the subject of sexuality in the Hebrew Bible and later Jewish literature. Significantly less has been written about human beauty (Augustin (1988) is one notable exception). I focus on female beauty in Hebrew literature, which has received little attention as a topic in its own right. In chapter two, I argue that in the Apocrypha and Pseudepigrapha beautiful women are presented as seductresses undermining patriarchal control, whereas in the Hebrew Bible beautiful Israelite women are not seductresses, and foreign seductresses are not beautiful. In chapter three, I analyse the depiction of beauty as vanity. In chapter four, I assess biblical depictions of abused beautiful women. In chapter five, I consider positive associations between beauty and character. In chapter six, I summarise the comparisons, arguing that the differences between the literatures outweigh the similarities. I then assess Archer's explanation for the negative presentation of women in the post-exilic era, recommending a revised explanation that takes greater account of Hellenistic influences on Second Temple Judaism.
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加奈子, 松本, and Kanako Matsumoto. "The Confidence-Man as Melville's apocrypha : the pursuit of man, Christ, and God Represented as a biblical "fool play"." Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB10251574/?lang=0, 2007. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB10251574/?lang=0.
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Di, Giacinto Licia [Verfasser], Heiner [Gutachter] Roetz, and Hans van [Gutachter] Ess. "By chance of history : the apocrypha under the Han / Licia Di Giacinto ; Gutachter: Heiner Roetz, Hans van Ess ; Fakultät für Ostasienwissenschaften." Bochum : Ruhr-Universität Bochum, 2012. http://d-nb.info/120597167X/34.
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Mai, Cuong T. "Visualization apocrypha and the making of Buddhist deity cults in early medieval China with special reference to the cults of Amitabha, Maitreya, and Samantabhadra /." [Bloomington, Ind.] : Indiana University, 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3380107.
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Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2009.Title from PDF t.p. (viewed on Jul 14, 2010). Source: Dissertation Abstracts International, Volume: 70-12, Section: A, page: 4722. Adviser: John R. McRae.
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Niquin, Diane. "La "vie" d'Eusèbe d'Alexandrie : historique d'un avatar littéraire et édition des textes." Electronic Thesis or Diss., Strasbourg, 2024. http://www.theses.fr/2024STRAK002.
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Malgré la large diffusion de ses œuvres, Eusèbe d’Alexandrie constitue une véritable énigme historique. Dans trois manuscrits grecs, son corpus supposé est bien accompagné de trois discours offrant davantage de détails biographiques, mais le récit contrefactuel qu’ils donnent leur a tôt valu d’être considérés comme fictifs. Quoique signée par un homme, Jean, se présentant comme le notaire d’Eusèbe, cette vie se heurte pourtant aux données historiques et fait de ce dernier le successeur de Cyrille. Or, si fiction il y a, force est de remarquer qu’elle réécrit une période tourmentée et substitue à l’hérétique Dioscore le pieux Eusèbe. Pour tâcher de mieux saisir l’identité d’Eusèbe, il faudrait donc commencer par s’intéresser à celle de Jean, signataire supposé d’une vie impossible. Cette thèse se propose de revoir à nouveaux frais l’édition des trois textes dits biographiques et d’en proposer traduction et commentaire afin d’estimer qui les a composés, quand, pourquoi et commentIn spite of the vast diffusion of his production, little is known about Eusebius of Alexandria. Three Greek codices do compile his collection alongside three texts displaying more biographical details, but their counterfactual recollection of events quickly led historians to view them as fictional. Although it is signed by a man, John, asserting he was Eusebius’s notary, this biography turns the enigmatic writer into Cyril’s successor, colliding thus with the many historical sources that remembered Dioscorus, the so-called Heresiarch, as Cyril’s actual successor. No matter how fictional this biography can appear, it is clear that it tried to erase out a troubled period of time. If one wants to understand who Eusebius really was, one should then first start to consider John, the alleged writer of an impossible tale. This essay contains therefore a new critical edition of the three biographical texts, with a French translation and a commentary aiming at figuring out who wrote them, when, why and how
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Lansard, Lydie. "De Nicodème à Gamaliel. Les réécritures de l’Évangile de Nicodème dans la littérature narrative médiévale : XIIe – XVIe s. : étude et éditions." Thesis, Paris 3, 2011. http://www.theses.fr/2011PA030139.
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L’étude des réécritures françaises de l’Évangile de Nicodème produites entre le XIIe et le XVIe siècle montre comment ce texte apocryphe prend des libertés et évolue progressivement du texte sacré vers le texte littéraire. Tendant tout à la fois vers le romanesque et le dramatique, il utilise et dépasse la lettre pour se faire image dévotionnelle. Ainsi, les différentes réécritures construisent un texte-carrefour, au confluent des écritures saintes, de la littérature de divertissement et de la culture iconique, qui s’avère fondamental tout à la fois dans l’histoire du christianisme et dans la littérature médiévale. Notre étude s’accompagne des éditions de deux réécritures du XIVe siècle : l’Évangile de Gamaliel et une version interpolée dans une Histoire de la BibleOur study of the French rewritings of the Gospel of Nicodemus dating from the XIIth to the XVIth century shows how this apocryphal text takes liberties, progressively shifting from a sacred to a literary script. Approaching both romance and dramatic writing, it tends to become a devotional representation. Thus, the different rewritings form an original object intermingling holy scriptures, romance and iconic culture, which proves to be fundamental to Christianity and to medieval literature. Editions of two rewritings from the XIVth century also appear in our study : the Gospel of Gamaliel and a version of the Gospel of Nicodemus inserted in a Story of the Bible
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Levillayer, Amaury. "L’usage du thème apocryphe de la diuisio apostolorum dans la construction des représentations chrétiennes du temps et de l’espace (Ier-IXe siècles)." Thesis, Paris 10, 2012. http://www.theses.fr/2012PA100034.
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La diuisioapostolorum (« dispersion apostolique ») est un thème apocryphe qui traverse l’ensemble des lettres et des arts chrétiens de l’Antiquité et du Moyen Âge. Dans sa plus large acception, il désigne tout ce qui se rapporte au partage du monde entre les apôtres (réunion, tirage au sort), à son évangélisation (envoi et réalisation de la mission), à la fondation de sanctuaires ainsi qu’à la mort et au tombeau de ces prestigieuses figures, amiciDei. En se plaçant au niveau des représentations chrétiennes du temps et de l’espace, l’analyse de la documentation textuelle grecque et latine entre le Ier et le IXe siècle – en particulier des catalogues d’apôtres et de disciples – nous a permis de montrer que l’usage de ce thème par les lettrés témoigne à la fois de la diffusion universelle du projet chrétien de société et d’un processus double de spatialisation et de temporalisation du sacré, en ce qu’il promeut un certain nombre de loci en rapport avec la mémoire d’une communauté. Par l’établissement de parallèles entre les catalogues et d’autres genres de textes (acta, historia, gesta episcoporum), nous avons souligné que ce processus, du fait qu’il bénéficie d’abord à l’autorité dont dépend le locus valorisé, est potentiellement soutenu par elle : on a donc traité également la question de l’accaparement de l’identité civique par l’évêqueDiuisioapostolorum (« Apostles’ dispersion ») is a recurrent apocryphal theme throughout ancient and medieval Christian humanities and arts. In the widest sense, it refers to everything concerning the division of the world between the Apostles (reunions, draws), the evangelization of the world (sending and mission), and the foundation of sanctuaries, as well as the death and tombs of these prestigious figures: amici Dei. With a focus on Christian representations of time and space, our analysis of 1st-9th Century Greek and Latin Textual documentation – in particular, lists of Apostles and disciples – has enabled us to show that the use of this theme is a testimony to both the universal dissemination of the Christian vision of society, and a dual process of spatialization and temporalization of the sacred, as it promotes a number of loci linked to the memory of a community. Paralleling the lists with other types of written works (acta, historia, gestaepiscoporum), we have highlighted the fact that this process, by benefiting in the first place the authority under which the locus is placed, was potentially supported by said authority. For this reason, we have also dealt with the question of the monopolizing of civil identity by the bishops
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Ariño-Durand, Miguel. "La Vie de la bienheureuse Vierge Marie dans les traditions apocryphes syro-orientales." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040113.
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Femme à la destinée unique, la Vierge Marie a suscité intérêt, passion et engouement tout au long des siècles de l’Ère chrétienne. Elle a inspiré artistes, écrivains et prédicateurs et sa vie a fait l’objet de récits exemplaires. La Vie de la Vierge traverse l’histoire de la littérature syriaque. Ce ne sont pas moins de 23 manuscrits syro-orientaux qui sont parvenus jusqu’à nous. Relativement récents puisqu’ils ont été copiés de 1243 à 1917 AD, ils plongent leurs racines dans des textes bien plus anciens. Dans un premier volume, la copie d’un manuscrit de la fin du XIIIe siècle, conservé au monastère Notre-Dame des Semences d’Alqoš, dans l’Irak actuel, a été choisie, en raison de son exhaustivité, pour une édition complète et une première traduction en français. Un apparat critique très important puisqu’il concerne 18 manuscrits – 5 manuscrits ne sont malheureusement pas accessibles actuellement – vient compléter ce travail d’édition et permet l’établissement d’un stemma qui met en lumière l’existence de quatre familles de manuscrits, avec un manuscrit singulier, copie d’une version syro-orientale originelle aujourd’hui perdue. Dans un second volume, le commentaire de l’œuvre souligne la singularité de ce texte apocryphe chrétien syro-oriental. Il s’agit bien pour son auteur d’annoncer le Christ Jésus qui, par son incarnation, vient rétablir la création déchue dans son harmonie originelle et racheter l’humanité. Il le fait en présentant la vie de Marie, sa mère. Elle est alors la femme qui transcende toutes époques et tous lieux et devient une incarnation de l’éternel fémininA woman with a singular destiny, the Virgin Mary has caused interest, enthusiasm and even passion throughout the centuries of the Christian era. She has inspired artists, writers and preachers; and her life has been the object of narratives to be imitated. The Life of the Virgin can be found over the course of the history of Syriac literature. There are no fewer than 23 Syro-Oriental manuscripts that have come down to us. They are relatively recent. There were copied from 1243 to 1917 AD, with roots in much older texts. In the first volume, a copy of a manuscript from the end of the 13th century, kept at the monastery of Our Lady of the Seeds in Alqoš, in modern day Iraq, has been chosen, because of its exhaustiveness to serve as a complete edition and a first translation into French. It contains a very important critical apparatus since it compares 18 manuscripts, unfortunately, however, 5 manuscripts are not accessible currently. This apparatus complements this edition and allows for the establishment of a stemma which clarifies the existence of four families of manuscripts, with a single manuscript, that is a copy of an original Syro-Oriental version now lost. In the second volume, the commentary on the text underlines the uniqueness of this Syro-Oriental Christian apocryphal writing. It is clear that its author wants to announce Jesus Christ who, by his incarnation, comes to restore fallen creation to its original harmony and to redeem humanity. He does this by presenting the life of Mary, his mother. She is then the woman who transcends all times and places and becomes the incarnation of the éternel féminin
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Moura, Valmir Nascimento de. "Protoevangelho de Tiago: Um estudo sobre crenças alternativas nos primeiros séculos da era cristã." Universidade Federal da Paraíba, 2013. http://tede.biblioteca.ufpb.br:8080/handle/tede/4217.
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Previous issue date: 2013-07-31Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Assuming that early Christianity was a complex place that housed ideological class struggle, look into evidence to prove these differences by studying the apocryphal text known as the Protevangelium of James, coming from the second century of our era. Attempts to demonstrate that the beliefs in this apocryphal text are not product of the imagination of its author, but are common elements to the Christian communities before orthodoxy. In early Christianity, there were several classes that had ideological divergent beliefs. With the passing centuries, emerging classes, the block termed proto-orthodox, by forces policies, prevailed over the remaining. This block then steadied itself then as the only truth, taking on the true apostolic succession and the true teaching of Jesus, was also enacted as the first church which all heresy arose in relation to their beliefs. The speech that block disregards the whole dialectical process that gave his statement. As the Protevangelium of James is a based text in the proto-orthodox, that is, part of its content is similar to what will become the orthodoxy, but also carries an offensive content to this, it is appropriate to question such speech. In the process of quest the aim of research, resorting on studies of Foucault, Bakhtin and Berger, it was necessary to understand the importance of speech for formation of the classes ideologically constituted, the process of legitimation of the discourse and the construction of truths. It is important to consider how to handsel the orthodoxies and heresies, the canonical and apocryphal in the religious systems and understand ,panoramically, how was the construction of the canon of Christian scriptures. The Protevangelium will be still compared with other Christian literature, such as the canonical Matthew and Luke's gospels and other apocryphal narratives, as well as works of early Christian writers to examine their scope and relevance. It is concluded that the Protevangelium of James initially served as raw material for orthodoxy, but with the development of this, it was deemed unacceptable.
Partindo da hipótese de que o cristianismo primitivo era um lugar complexo que abrigava lutas de classes ideológicas, procuram-se indícios que comprovem essas divergências por meio do estudo do texto apócrifo conhecido como o Protoevangelho de Tiago, oriundo do século II de nossa era. Tenta-se demonstrar que as crenças contidas neste texto apócrifo não são frutos da imaginação de seu autor, mas são elementos comuns às comunidades cristãs antes da ortodoxia. No cristianismo primitivo, havia varias classes ideológicas que apresentavam crenças divergentes entre si. Com o passar dos séculos, as classes emergentes, o bloco denominado proto-ortodoxo, por forças políticas, prevaleceram sobre as demais. Este bloco, então, firmou-se então como a única verdade, tomando para si a verdadeira sucessão apostólica e o verdadeiro ensino de Jesus, promulgou-se ainda como a primeira igreja e da qual toda a heresia surgiu em relação às suas crenças. O discurso desse bloco ignora todo o processo dialético que se deu para sua afirmação. Sendo o Protoevangelho de Tiago um texto de base proto-ortodoxa, isto é, parte de seu conteúdo é similar ao do que se tornará a ortodoxia, mas que traz também um conteúdo ofensivo a esta, é adequado para questionar tal discurso. No percurso de busca ao objetivo da pesquisa, recorrendo aos estudos de Foucault, Berger e Bakhtin, se fez necessário entender a importância do discurso para a formação de classes ideologicamente constituídas, o processo de legitimação do discurso e as construções das verdades. É importante refletir como se dão as ortodoxias e as heresias, o canônico e o apócrifo nos sistemas religiosos e entender, panoramicamente, como se deu a construção do cânon das escrituras cristãs. O Protoevangelho será comparado ainda com outras literaturas cristãs, tais como os evangelhos canônicos de Mateus e de Lucas, outros evangelhos e narrativas apócrifas, como também obras de escritores cristãos antigos para averiguar sua abrangência e relevância. Conclui-se que inicialmente o Protoevangelho de Tiago serviu de matéria prima para a ortodoxia, mas com o desenvolvimento desta, foi considerado inaceitável.
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MATTOS, Carlos Eduardo de. "DEIXAI TODA ESPERANÇA VÓS QUE ENTRAIS: o Inferno na tradição dos apócrifos e sua recepção em textos medievais e contemporâneos." Universidade Metodista de Sao Paulo, 2017. http://tede.metodista.br/jspui/handle/tede/1651.
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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq
The research that follows seeks to present a mapping of a tradition developed over many centuries in the apocalyptic writings of Christianity: The accounts of travel description to the Other-World, more specifically, to Hell. Initially we tried to draw a line starting from the origins of this tradition, in classical Greek texts, through the Jewish Apocalypse of the Second Temple, through Primitive Christianity and making references to some works of the Middle Ages, in order to demonstrate, once more, that the importance of the theme made him gain breath in this period too. We highlight some important concepts such as the apocalyptic genre and some striking features of the reports of journeys of hell. We define some theoretical bases that are relevant to all research, such as the importance they have for a significant study of the formation of the religious imaginary of Primitive Christianity, from sources such as apocryphal writings. In a second moment, we turn to the analysis of one of the primitive sources in which, in the second century of Christianity, reports of a description of Hell appeared in a guided journey in which condemned sinners and their feathers were described: The Apocryphal Acts of the Apostle Philip. Finally, we analyze two contemporary sources in which, we argue, there was reception of the theme of the journeys to Hell and in which are laid common characteristics in relation to continuity and rupture with the oldest writings, revealing the importance of the theme for crossing centuries of history of the Christianity, being assumed, reread and re-signified by the most diverse readers to the present day.
A seguinte pesquisa busca apresentar um mapeamento de uma tradição desenvolvida ao longo de muitos séculos nos escritos apocalípticos do Cristianismo: Os relatos de descrição de viagens ao Além-Mundo, mais especificamente, ao Inferno. Inicialmente procuramos traçar uma linha que se iniciasse nas origens dessa tradição, em textos clássicos gregos, passando pela Apocalíptica Judaica do Segundo Templo, pelo Cristianismo Primitivo e fazendo referências a algumas obras da Idade Média, a fim de demonstrar, mais uma vez, a importância do tema e como o mesmo ganha fôlego também nesse período. Destacamos alguns conceitos importantes como o de gênero apocalíptico e algumas características marcantes dos relatos de viagens ao inferno. Definimos algumas bases teóricas relevantes a toda a pesquisa, como por exemplo, a importância que têm, para um estudo significativo da formação do imaginário religioso do Cristianismo Primitivo, de fontes como os escritos apócrifos. Num segundo momento, passamos à análise de uma das fontes primitivas na qual, já no segundo século do Cristianismo, surgiram relatos de uma descrição do Inferno em uma jornada guiada em que pecadores condenados e suas penas foram descritas: Os Atos Apócrifos do Apóstolo Felipe. Por fim, analisamos duas fontes contemporâneas em que, defendemos, houve recepção do tema das viagens ao Inferno e nas quais estão postas características comuns em relação de continuidade e ruptura com os escritos mais antigos, revelando a importância do tema por atravessar séculos de história do Cristianismo, sendo assumido, relido e ressignificado por leitores, os mais diversos até os dias de hoje.
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BURZLAFF, MARY CAROLINE. "CHASTE SEXUAL WARRIOR, CIVIC HEROINE, AND FEMME FATALE: THREE VIEWS OF JUDITH IN ITALIAN RENAISSANCE AND BAROQUE ART." University of Cincinnati / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1147989193.
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Barclay, Julia Lee. "Apocryphal theatre : practicing philosophies." Thesis, University of Northampton, 2009. http://nectar.northampton.ac.uk/3597/.
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Apocryphal Theatre: Practising Philosophies is a practice-based research project that consists of examples of my theatre practice (as research) and a written thesis. In this thesis, I argue that theatre can be seen to be an act of philosophy, by tessellating Maurice Merleau-Ponty's definition of philosophy as consisting of relearning to look at the world and Gilles Deleuze and Felix Guattari's proposition that philosophy is the creation of concepts, and pointing to post-WWII theatre artists whose work both fulfill this definition of philosophy and have informed Apocryphal Theatre's work. Included is an analysis of interviews with three contemporary theatre artists, Richard Foreman, Chris Goode and Ivana Muller, which explore their relationship with philosophical ideas in their work and how that informs their ability to create acts of philosophy. In practice, the research questions that underpin Apocryphal Theatre's research in labs, rehearsals and performance, are philosophical and create the potential for collective acts of philosophy. Apocryphal's practice as research as manifest in its ongoing lab and in the two productions included as part of this thesis, The Jesus Guy and Besides, you lose your soul or The History of Western Civilisation, will be analysed for the historical and philosophical bases of the primary concepts we have created through our research and the tools with which we embody them. The concepts and tools, which are used to address the research questions, are the witness, the grid, cutting up, levels of address and levels of presence. This thesis concludes that theatre and philosophy whilst separate disciplines can overlap in such a way that acts of philosophy can occur in the theatre, and that Apocryphal's theatrical project, which is collaborative, polyvocal and in performance invites the audience to be active witness/participants in the creation of the event, can be viewed as a collective act of philosophy.
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Rosenstiehl, Jean-Marc. "L'histoire de la captivité de Babylone : introduction, traduction, notes." Université Marc Bloch (Strasbourg) (1971-2008), 1999. http://www.theses.fr/1999STR20032.
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Traduction francaise d'un apocryphe du prophète Jérémie conservé intégralement dans le manuscrit copte (en dialecte sahidique, du IXe siècle) n° 578 de la bibliothèque Pierpont Morgan de New York et fragmentairement dans des feuillets de la Bibliothèque nationale de France (Copte 132/1 feuillets 16 et 17), de la Bibliothèque nationale de Vienne (K 9846) et de la Bibliothèque britannique de Londres (Or. 10 578). Dans l'introduction sont etudiés les aspects littéraires, historiques et religieux du texte dont l'original grec perdu peut dater du 1er siècle de notre ère. Les notes constituent un commentaire suivi du texte. En annexe est donnée la première édition de quatre feuillets (Copte 88 à 91) conservés à l'Institut francais d'archéologie orientale du Caire restés inédits jusqu'à ce jour
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Holtkamp, Grace. "Apocryphal Joyce : fuga per canonem." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:154334c7-cd61-48bb-a1b2-75f7ec07ea43.
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This dissertation explores the idea of an 'apocryphal Joyce' by tracing the evolving apocryphal conflicts - crises of truth, doubt, authority and authorship - in his work. Building on the original meaning of 'apocryphal' as hidden writing (apocrypha scripta), this dissertation follows what it calls Joyce's fuga per canonem: his flight through the canon. This phrase, from his notes for Ulysses, is especially apt for Joyce given his early connection of the writer as craftsman and apostate with Daedalus, the mythic figure whose wings symbolized for Joyce the liberated intellect of the artist. With the frame of the canon and the canonical versus 'hidden writing' and the apocryphal this dissertation traces Joyce's various styles of interrogating canonical, authoritative discourse through transgressive or illicit forms of writing. Specifically, this dissertation shows how these various 'apocryphal modes' of Joyce converge as a growing movement of flight. This 'taking flight' shows Joyce's evolution from his depictions of spiritual and psychological unrest in his early work into his creation of a poetics of unrest, his prodigious invasion and evasion of canonical categories in the transgressive somatic imagery of Ulysses. Finally, this dissertation offers new insights into the humor of Finnegans Wake by exploring the heretofore overlooked comedy of Joyce's many references to canonical and apocryphal scripture in his depiction of the authors of the four canonical Gospels, 'Mamalujo,' and the controversy of the apocrypha scripta they seek, the spurious 'hen's letter.' Ultimately we see that the apogee of Joyce's flight is his embrace of the artist's intellectual liberation, creativity and insight in the apocryphal positions of the outlaw, the marginalized, the exiled and the disenfranchised. The radical experiences and alternative systems of value of these vantages become, as we will see, Joyce's most fundamental creative mode.
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Fintzel, Julie. "Le personnage apocryphe dans l'oeuvre de Max Aub." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3072.
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Notre travail s'inscrit dans une perspective d'histoire de la littérature et cherche à conduire une réflexion globale sur la nature, la signification et la portée de l’utilisation de l’apocryphe chez l'écrivain espagnol Max Aub (Paris, 1903, Mexico, 1972). Le procédé sous-tend l'ambitieux projet de "El Laberinto Mágico" _Le Labyrinthe Magique ̶, qui regroupe les œuvres consacrées à la guerre civile espagnole. Max Aub rompt avec une première pratique expérimentale de la littérature pour se focaliser désormais sur le jeu d’un personnage résolument plongé dans l’Histoire, et la création du personnage apocryphe prend chez l'auteur une valeur de témoignage existentiel, qui dépasse la dimension ludique du mélange entre fiction et réalité. Dans un siècle caractérisé par les guerres et la violence, chez un auteur profondément marqué par la guerre civile espagnole et la douloureuse expérience du déracinement, le personnage apocryphe renvoie aussi à la question identitaire, autant qu’à l’expérience de l’altérité et à l’exploration d’autres possibles itinéraires existentiels. Cette exploration des limites du genre narratif contribue à la résolution de la « crise du roman » des années vingt, s'inscrit dans une double perspective européenne et nationale, et s'ancre dans l'Histoire au point de donner de celle-ci une vision nouvelleThis doctoral thesis has benn aproached in a perspective of history of literature, and aims to consider a global thought about the nature, the meaning and the impact of the use of the apocryphal for the Spanish writer Max Aub (Paris, 1903, Mexico City, 1972). The process underpins the ambitious project of "El Laberinto Mágico" ̶The Magic Labyrinth ̶, which groups together the works dedicated to the Spanish Civil War. Max Aub breaks with a first experimental practice of literature to focus from this point onward on the game of a character firmly immersed in History. The creation of the apocryphal character takes for the author a value of existential testimony, which goes beyond the playful dimension of the fiction and reality mix. In a century characterized by wars and violence, in an author deeply marked by the Spanish Civil War and the painful uprooting experience, the apocryphal character also goes back to the question of identity, as well as the otherness experience , and the exploration of the other possible existential paths. This exploration of the limits of the narrative genre contributes to the resolution of the "crisis of the novel" in the twenties, it is also part of a double perspective, national and European, and is anchored in History, to the point where it gives of it a new vision
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Longstreet, C. Shaun (Christopher Shaun) Carleton University Dissertation Religion. "The romance of the Apocryphal acts of the Apostles." Ottawa, 1994.
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Macaskill, Grant. "Wisdom and apocalyptic in the Gospel of Matthew : a comparative study with 1 Enoch and 4QInstruction." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/7356.
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Recent scholarship has demonstrated that Matthew's gospel has significantly developed both sapiential and apocalyptic elements within its narrative. Little attention has been paid, however, to the question of how these two features of Matthew's gospel might relate to one another. It is this gap in scholarly literature that the present study is intended to fill, by means of a comparative study with two other texts of mixed genre: 1 Enoch and 4QInstruction. An examination of these texts demonstrates that each is marked by an inaugurated eschatology, within which the revealing of wisdom to an elect group, defined in distinction to the Jewish parent group, serves as the pivotal moment of inauguration. In addition, within 4QInstruction the idea is developed that possession of this revealed wisdom allows the remnant to live in fidelity to the will of the Creator and to the patterns built-in to the original creation. Thus, possession of revealed wisdom facilitates a recovery of creation. These findings provide lines of enquiry that may be brought to Matthew. Three sections of the gospel are examined (chapters 5-7; 11-12; 24-25). It is argued that Jesus is presented as an eschatological figure who reveals wisdom to an elect group. This wisdom cannot be reduced to great moral insight or interpretation of Torah, but is presented as prophetic revelation, happening in eschatological time. It remains the case, however, that Matthew presents it as wisdom and presents Jesus as a sage. More tentatively, it is suggested that creation provides the patterns for the ethical requirements of Jesus' wisdom, thus indicating that the idea of restored creation is also at work in Matthew. The fall of the temple may also be connected in Matthew's narrative to such a restoration, but again, the evidence for this is not clear.
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Hoffman, Katherine Kavanagh. "The Messiah who will come." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Rosén, Thomas. "The Slavonic translation of the Apocryphal Infancy Gospel of Thomas." Stockholm : Almqvist & Wiksell, 1997. http://catalogue.bnf.fr/ark:/12148/cb37619868k.
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Amsellem, Roxane. "La couronne dans les sources iconographiques et textuelles juives et chrétiennes : significations d’un symbole tardo-antique." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100049.
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Le motif de la couronne, fortement présent dans les corpus iconographiques juifs et chrétiens, a été majoritairement perçu comme une contamination païenne des dits répertoires. Par la même, son interprétation symbolique est jugée secondaire et son emploi serait essentiellement d’ordre décoratif. Par la constitution d’un double corpus sélectif, l’un iconographique et l’autre textuel, notre démontrons que ce motif connaît une signification symbolique profonde et propre aux deux religions. Mes travaux permettent, d’une part, une meilleure compréhension des évolutions iconographiques et religieuses si caractéristiques de l’Antiquité tardive, et, d’autre part, de cerner les interactions entre les groupes religieux juifs et chrétiens du monde gréco-romain. En effet, la prise en compte et la confrontation de l’ensemble des sources textuelles et iconographiques tardoantiques juives et chrétiennes ont tout d’abord montré que le thème de la couronne est omniprésent. Cette omniprésence s’explique dans la mesure où les significations symboliques qu’elle véhicule sont fondamentales et multiples. Attribut de pouvoir (celui du roi celui du prêtre), attribut et sceau divin, attribut christique, angélique et céleste, la couronne est au cœur de la pensée juive et chrétienne de la rétribution. Ce symbolisme puissant s’enracine dans la Bible. C’est à partir des passages bibliques, pourtant peu nombreux, mentionnant la couronne, que les exégèses ultérieures se sont constamment développées ; cela en insistant toujours plus sur la dimension céleste de la signification de ce motif, au détriment de ses connotations terrestres liées historiquement à la royauté davidique et à la prêtrise aaronienne. Le motif de la couronne et son interprétation de plus en plus eschatologique sont présents dans tous les corpus littéraires ou épigraphiques que nous avons étudiés. Les premiers témoins de cet accroissement de la valeur symbolique de la couronne sont les littératures intertestamentaire, pseudépigraphique et qumrânienne au tournant de notre ère, dans lesquelles l’attention se focalise sur le sort des justesThe motif of the crown, strongly present in the Jewish and Christian iconographic corpus, was mainly perceived as a pagan contamination of the said repertoires. By the same token, its symbolic interpretation is considered secondary and its use essentially decorative. By the constitution of a selective double corpus, one iconographic and the other textual, we demonstrate that this motif knows a deep symbolic meaning specific to both religions. My work makes it possible, on the one hand, to better understand the iconographic and religious evolutions so characteristic of late antiquity, and, on the other hand, to identify the interactions between the Jewish and Christian religious groups of the Greco-Roman world.Indeed, taking into account and confronting all Jewish and Christian late antique textual and iconographic sources initially showed that the theme of the crown is omnipresent. This omnipresence is explained insofar as the symbolic meanings which it conveys are fundamental and multiple. Attribute of power (that of the king that of the priest), attribute and divine seal, attribute Christic, angelic and celestial, the crown is at the heart of the Jewish and Christian thought of retribution.This powerful symbolism is rooted in the Bible. It is from the biblical passages, however few in number, mentioning the crown, that the subsequent exegeses have been constantly developed; With an increasing emphasis on the heavenly dimension of the meaning of this motif, to the detriment of its terrestrial connotations historically related to the Davidic kingdom and the Aaronic priesthood. The motif of the crown and its increasingly eschatological interpretation are present in all the literary or epigraphic corpuses that we have studied. The first witnesses to this increase in the symbolic value of the crown are the intertestamental, pseudepigraphic and qumranian literatures at the turn of our era, in which attention focuses on the fate of the righteous
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O'Leary, Aideen Margaret Anne. "The Latin origins of the Irish apocryphal Acts of the Apostles." Thesis, University of Cambridge, 1997. https://www.repository.cam.ac.uk/handle/1810/251629.
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Peters, Ronald Dean. "The Gospel of Thomas and the canonical Gospels a study in the development of Jesus traditions /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Penwell, Stewart Kenneth. "The gospel of Thomas as mystical memory." Cincinnati, OH : Cincinnati Christian University, 2008. http://dx.doi.org/10.2986/tren.031-0180.
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Lizorkin, Ilya. "Aspects of the Sabbath in the late Second Temple period /." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019.1/2975.
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Golland, Ana H. "The Six Books Apocryphon : towards a ritual analysis." Thesis, University of British Columbia, 2015. http://hdl.handle.net/2429/55087.
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The dormition narratives, concerned with relating the last days of Mary, seem to have emerged in the late fourth century. This thesis will focus on one example of the dormition narratives, the Syriac Six Books Apocryphon. By comparing The Six Books Apocryphon with other dormition narratives, and through analysis of the text within a ritual theoretical framework, this thesis will aim to discuss its significance and relevance as an example of marginal Christian groups, syncretism, and the diversity of Christian groups in the third to fifth centuries. It will also demonstrate the value of ritual theories for the study of religious texts. Dormition narratives are important because of what we are able to glean from them regarding the history of Christianity prior to the triumph of orthodoxy as we know it today. I find The Six Books Apocryphon particularly interesting as an example of the wide range of popular groups and beliefs in late antiquity considered heretical in nature by figures such as Epiphanius of Salamis, as well as for exploring the reasons why texts such as this and the groups that produced them remained marginal. Furthermore, this text exemplifies the syncretism that has characterized Christianity since Antiquity. For the purposes of this thesis paper, my main focus is Wright’s version of the Syriac Six Books Apocryphon, the features that render this text different from all the other dormition narratives, and what those differences can tell us about the communities in which the text was produced and used.Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate
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Czachesz, István. "Apostolic commission narratives in the canonical and apocryphal Acts of the Apostles." [Groningen : Rijksuniversiteit Groningen] : University Library Groningen [host], 2002. http://www.ub.rug.nl/eldoc/dis/theology/i.czachesz/.
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"Proefschrift ter verkrijging van het doctoraat in de Godgeleerdheid en Godsdienstwetenschap aan de Rijksuniversiteit Groningen."--t.p.Title from caption (viewed Aug. 22, 2005). Includes bibliographical references. Also available in print.
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Baudoin, Anne-Catherine. "Ponce Pilate : la construction d'une figure dans la littérature patristique et apocryphe." Paris, EPHE, 2012. http://www.theses.fr/2012EPHE5005.
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La thèse présente la première étude d’ensemble sur la figure de Pilate dans la littérature patristique et apocryphe. Dans la première partie sont rappelées les sources littéraires et archéologiques sur le préfet de Judée de 26 à 36 de notre ère ainsi que les premiers témoignages de sa présence dans les confessions de foi, chez les pères apostoliques, dans l’apologétique et dans la polémique. La deuxième partie s’ouvre sur un ensemble de monographies sur Pilate chez les auteurs patristiques de commentaires suivis des évangiles ; la figure est ensuite étudiée successivement chez les autres auteurs patristiques latins, puis grecs, et enfin dans les principaux apocryphes, réécritures de la Passion – à la troisième personne ou pseudépigraphes de Pilate – et continuations mettant en scène le destin de Pilate après la mort de Jésus. La troisième partie est consacrée à des études thématiques : l’attention se porte d’abord sur des épisodes non canoniques, les avatars littéraires des événements rapportés par Flavius Josèphe, notamment l’introduction d’enseignes dans Jérusalem, puis sur l’ensemble des allusions à des Pilatusschriften ainsi que leur mise en récit ; sont ensuite présentées l’exégèse et l’utilisation de quatre péricopes (Lc 13, 1 ; Mt 27, 19 ; Mt 27, 24 ; Jn 19, 19-22) ; on conclut en examinant la place de Pilate dans la liturgie, par sa présence dans le Symbole et par sa place dans les synaxaires orientaux. En annexe sont proposées la traduction de passages de Jean Chrysostome (parties exégétiques des homélies 86 sur Matthieu, 83 et 84 sur Jean) et de Cyrille d’Alexandrie (commentaire sur Jn 18, 28-19, 22)This thesis offers the first inclusive study of the figure of Pontius Pilate in patristic and apocryphal literature. The first section seeks to present the literary and archaeological sources regarding the prefect of Judea (26-36 A. D. ) as well as one of the first testimonies of his presence in creedal formulas, the writings of the apostolic fathers, apologetics and polemics. The second section begins with a group of monographs dealing with the mentions of Pilate in the writings of the patristic authors who produced a thorough commentary on the gospels. Pilate is then studied first in the writings of Latin, then Greek patristic authors, and next in the main apocryphal texts that re-tell the story of the Passion – either using the third person or presenting themselves as Pilatus’ pseudepigrapha – and in the continuations describing what happens to Pilate after Jesus’ death. The third section is dedicated to thematic studies. It first deals with non-canonical episodes: the literary avatars of events transmitted by Josephus, such as the introduction of standards in Jerusalem, and the corpus of allusions to Pilatusschriften and how they are transformed into narratives. After presenting the exegesis and the use of four biblical passages (Lk 13:1; Mt 27:19; Mt 27:24; Jn 19:19-22), we examine the place that Pilate occupies in the liturgy, by his presence in the Symbol and in the Oriental synaxaria. As an Appendix, we offer the translation into French of John Chrysostomus (exegetical parts of homilies 86 on Matthew, 83 and 84 on John), and Cyril of Alexandria (commentary on Jn 18:28-19:22)
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Vilaseca, David. "The apocryphal subject : masochism, identification, and paranoia in Salvador Dalí's autobiographical writings /." New York : P. Lang, 1995. http://catalogue.bnf.fr/ark:/12148/cb400630818.
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Casey, Mary Frances 1937. "The apocryphal infancy of Christ as depicted on the fourteenth-century Tring Tiles." Thesis, The University of Arizona, 1995. http://hdl.handle.net/10150/278524.
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The ten rectangular red clay tiles which comprise the collection known as the "Tring Tiles" depict stories from the apocryphal Infancy of Christ Gospels and are dated to before the second century. The eight tiles held at the British Museum and the two tiles and fragments at the Victoria and Albert Museum are believed to be the remains of a longer series which were mounted as a wall frieze in Tring Parish Church. The images on the tiles portray Jesus, from ages three to eight, performing miracles of killing and revival, trickery, and acts of charity. The final tile depicts a wedding feast similar to the feast at Cana. Explanation for the placement of these tiles, produced with a rare technique and containing unusual portrayals of Jesus, in a parish church, is dependent upon the examination and interpretation of religious and social perspectives in early fourteenth-century England.
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Zelyck, Lorne. "The reception of the Fourth Gospel in the extra-canonical gospels." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610885.
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Koperski, Andrew Robert. "Breaking with Tradition: Jerome, the Virgin Mary, and the Troublesome “Brethren” of Jesus." Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1524837953738555.
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Spittler, Janet E. "Animals in the apocryphal acts of the Apostles the wild kingdom of early Christian literature." Tübingen Mohr Siebeck, 2007. http://d-nb.info/990292886/04.
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Kritikakos, Evangelos 1970. "Apocryphal Plato : the problematic of the subject in Plato's mimetology : a study of four Platonic dialogues." Monash University, School of Languages, Cultures and Linguistics, 2003. http://arrow.monash.edu.au/hdl/1959.1/5561.
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Stoyanov, Yuri. "Apocryphal themes and apocalyptic elements in Bogomil dualist theology and their implications for the study of Catharism." Thesis, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.428986.
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The purpose of the thesis is to establish the nature of the relationship between Bogomil dualist teachings and medieval Slavonic and Byzantine apocryphal literature in view of the increasing awareness that apocryphal works contributed important themes and imagery to Bogomil and, subsequently, Cathar traditions. The first chapter explores the character and the place of Bogomil monarchian and radical dualism in the overall history and typology of religious dualism in the light of the interrelations between earlier dualist trends and apocryphal traditions, which developed the diabological, cosmo gonic and apocalyptic themes, revived later in Bogomilism and Catharism. The second and third chapter investigate the relationship between Bogomilism and apocrypha like 2 Enoch, 3 Baruch, and The Sea of Tiberi as in view of the theories that their medieval Slavonic versions were edited in Bogomil circles and represent either earlier or later types of 'Bogomil apocrypha'. Based on the most recent developments in research on the pseudepigrapha and apocalypticism in early Judaism and Christianity, on their textual history and some unpublished Slavonic manuscripts, the analysis of their historical and theological provenance shows that despite the traces ofBogomil editing in some manuscripts, they cannot be defined as 'Bogomil apocrypha' , but served as principal sources for Bogomil dualist teachings. The exploration of the parallels and interchange between Bogomil dualist teachings and apocryphal traditions in the fourth chapter demonstrates the extent to which Bogomil diabology, cosmogony, anthropogony, biblical history, Christology and apocalypticism adopted and reinterpreted themes from apocryphal works such as 2 Enoch, 3 Baruch, The Apoca/ypse of Abraham, The Vision of Isaiah, The Questions of Bartholomew, The Sea of Tiberias and the Apocryphal Apocalypse of John. In contrast to some earlier approaches to Bogomil dualist theology, discussed in the second chapter, the demonstration of its wide-ranging use of earlier apocryphal and apocalyptic traditions highlights the need to explore its formation and elaboration as an essential aspect and outcome of the early development of Slavo-Byzantine Orthodox theology, culture and learning. The present reconstruction of the relationship between apocryphal literature and Bogomilism has significant implications for the study ofCatharism in several important areas: the perceived and actual links between heresy and literacy in medieval Christianity in general; the Cathar adoption of the practice of creating new elaborations, oral or written, of apocryphal traditions inherited from Bogomilism and the related Bogomil and Cathar revivals and re-interpretations of notions and attitudes rediscovered in the apocryphal works, dating from late antiquity, a process which rarely find parallels in medieval heterodox and heretical traditions.
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Weener-Hartney, Johanna. "The book of Genesis and the Genesis Apocryphon : a literary and thematic comparison." Doctoral thesis, University of Cape Town, 2001. http://hdl.handle.net/11427/10694.
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The main focus in this thesis is the understanding of Genesis 12: 1- 13: 4 and its development in the Genesis Apocryphon, one of the re-written Bible text, dealt with in this dissertation. Reading the Genesis Apocryphon, it draws your attention to firstly find out why, and secondly, to see how the author/s of this scroll re-wrote the above-mentioned passage in Genesis. The focus of the Genesis account is particularly on Abram leaving the Promised Land of Egypt, and consequently, what may be regarded as his ill behaviour towards Sarai, his wife, while they were in Egypt. Abraham's leave-taking of the Promised Land, and his behaviour towards his wife are unexpected, for Abram had followed God's calling, and had been promised Canaan for his and Sarai's offspring, However interfers, and lead Abram back on his steps.
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Young, Stephen L. "They will shine like the stars of heaven early Jewish angelic resurrection and exaltation-of-the-righteous traditions in the Hellenistic matrix /." Philadelphia, PA : Westminster Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.036-0393.
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Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2008.Typescript. Includes vita. Description based on print version record. Includes bibliographical references (leaves 126-139).
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Schwartzman, Lauren J. "Contest and community : wonder-working in Christian popular literature from the second to the fifth centuries CE." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:a3de02f7-18a9-4363-8bbf-cea5a73eb223.
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In this thesis, I hope to demonstrate that what I call the magic contest tradition, that is the episodes of competitive wonder-working that appear in a wide variety of apocryphal and non-canonical Christian texts, made an important contribution to the development of Christian thought during the second to the fifth centuries CE. This contribution was to articulate ‘the way’ to be a Christian in a world which was not isolated from the secular, and not insulated from the reality of the Roman empire. First, I demonstrate that a tradition of texts which feature magic contests exists within the broader scope of non-canonical Christian literature (looking at this literature across communities, regions and time periods). Second, I identify what the major features of the traditions are, e.g. what form the narratives take, what the form for a magic contest is, and what the principles used to build the magic contests are, and how these principles feature in the texts. The principles I identify are power, authority, ritual, and conversion, as well as their use as historical exempla. Third, I discuss what the texts did in the context of the time period, and for the communities that produced and read them: in other words, how did the this tradition work? I show that they served multiple purposes: as tests of faith, religious truth and ways to proclaim such; as constructors and markers of group identity (and the perilous task of identifying the insiders and those who should be outsiders); as calls to unity within the overarching diversity of the times and places, and a unified front for the ‘battle’ against evil. I suggest that the texts present a model for how one could decide what the ‘true faith’ was and how one could practice it in the turbulent environment that early Christians faced both before and after Constantine.
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Cottier, Jean-François. "Les Prières ou Méditations de S. Anselme de Contorbéry et les premiers recueils apocryphes." Paris 4, 1996. http://www.theses.fr/1996PA040259.
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Le recueil des Prières ou Méditations de saint Anselme de Cantorbery (1109), est un témoin majeur du changement qui s'est opéré au XIe siècle dans la spiritualité de l'occident médiéval. En renouant avec les exercices spirituels antiques, et en transformant en profondeur le genre même de la prière privée, Anselme a offert à la littérature latine médiévale une œuvre couronnant sa laborieuse et féconde évolution depuis les temps carolingiens. Mais victime de son propre succès, le livret anselmien a rapidement été amplifié d'apports nouveaux, et ce dès les premières années du XIIe siècle. Aux vingt-trois textes authentiques, les copistes et les éditeurs successifs du recueil ont ajouté des dizaines de pièces d'auteurs connus, comme Raoul de Battle, Jean de Fécamp ou Aelred de Rievaulx, ou anonymes, si bien qu'au XVIIe siècle l’édition du mauriste G. Gerberon, reprise ensuite dans la patrologie latine (vol. 158), ne compte pas moins de cent onze prières et méditations. L'objet de ce travail est donc double. Il veut d'abord présenter l'histoire complexe de ce recueil, pour tenter d'en expliquer l'origine grâce à l'étude des témoins du XIIe siècle, tout en le resituant dans sa tradition littéraire. Ensuite, à partir de l'étude de plus d'une centaine de manuscrits, il propose une édition critique et une traduction des textes apocryphes du XIIe siècle. Ces derniers se situent en effet au principe même des éditions postérieures, et représentent la part la plus originale des recueils apocryphes anselmiens, dans la mesure où ils émanent des milieux monastiques anglo-normands contemporains d’Anselme. Ces textes forment ainsi un ensemble intéressant de témoins de la dévotion privée au XIIe siècle, qui n'avaient plus été édités depuis le XVIIe siècleThe prayers and meditations of s. Anselm of Canterbory (1109) is a major reflection of the changes that took place in the 11th century medieval western spirituality. By recreating a link to the practices of classical philosophy and by transforming at its essence the genre of private prayer, Anselm offered medieval literature a crowning master piece to its own laborious and fertile evolution since Carolingian times. A victim of its own success, the Anselmian prayers and meditations were rapidly expended upon by new texts from the very beginning of the 12th century. To the twenty three original texts, successive copyists and editors of the prayers and meditations added many prayers by well-known authors, such as ralph of battle, john of fecamp or aelred of rievaulx and by several anonymous authors. The 17th century edition by dom G. Gerberon, reprinted in patrologia latina (pl 158), includes no less than one hundred and eleven texts. This work therefore has two objectives : first to present the history of this complex work in order to attempt to explain its origin by showing 12th century manuscripts all the while situating the book in its literary tradition ; second by studying more than 100 manuscripts, this work offers a critical study and a translation of 12th century Anselmian apocrypha. The latter, situated at the very origin of later editions, represent the most interesting part of Anselmian apocrypha in so far as the emanate from Anglo-Norman monastic milieus contemporary to Anselm. These texts form an interesting ensemble of witnesses to 12th century private devotion prayer unedited since the 17th century
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Ghica, Victor-Corneliu. "«Les Actes de Pierre et des douze apôtres» (NH VI,1). La vie d'un écrit apocryphe: rédaction, remaniement, traduction." Thesis, Université Laval, 2006. http://www.theses.ulaval.ca/2006/23527/23527.pdf.
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ANDRADE, ANA PAULA GOULART DE. "APOCRYPHAL TV NEWS BROADCAST: PERSPECTIVES ON THE AMATEUR AND SURVEILLANCE IMAGES USAGE ON CREATION OF TV NEWS S NARRATIVE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=27236@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Essa dissertação se foca na reflexão sobre o uso de imagens originadas em câmeras amadoras e de videovigilância como prática relativamente nova e, no entanto, crescente na construção de narrativas telejornalísticas – a isso foi atribuído a classificação de telejornalismo apócrifo, aquele que se constrói a partir de imagens originadas no exterior do cânone jornalístico. Dessa forma, teoricamente, o trabalho considera apontamentos sobre a relação entre Comunicação e Poder, conceitos básicos das Teorias do Jornalismo, o cenário da convergência digital e as transformações que as tecnologias contemporâneas da comunicação imputam ao Telejornalismo. De forma ensaística, a ideia de telejornalismo apócrifo, seus aspectos fundamentais e seus desdobramentos no mercado de trabalho do jornalismo audiovisual se corporificam através de estudo de caso de três telejornais de alcance nacional (Jornal Nacional, Jornal da Record e SBT Brasil) e, ainda, de etnografia baseada na entrevista de oito profissionais da área do telejornalismo.
This dissertation aims to consider the use of amateur and surveillance cam-eras as a new trend and as part of the creation of TV news s narratives - which is labeled as apocryphal TV news broadcast, which is built from images created outside the Journalism domain. Theoretically, therefore, this work considers the correlation between Communication and Power, as they are basic concepts from Journalism Theory; the digital convergence scenery; and the recent changing in communication technology concerning the TV news broadcasting field. The idea of apocryphal TV news broadcast, its basic features and its unfolding in audio-visual journalism is shown through the study of three nationwide TV news (Jornal Nacional, Jornal da Record e SBT Brasil) and, also, it is depicted from an ethno-graphic analysis based on interviewing eight TV news broadcasting professionals.
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Ghica, Victor. "Les actes de Pierre et des Douzes apôtres (NH VI, 1) : la vie d'un écrit apocryphe : rédaction, remaniement, traduction." Paris, EPHE, 2006. http://www.theses.fr/2006EPHE5002.
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Ghica, Victor. "Les Actes de Pierre et des douze apôtres (NH VI, 1) : la vie d'un écrit apocryphe : rédaction, remaniement, traduction." Doctoral thesis, Université Laval, 2006. http://hdl.handle.net/20.500.11794/19408.
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Neff, Ryan F. "Ya Gotta Shoot 'Em in the Head:The Zombie Plague as the New Apocryphal Myth in Post 9/11 America." Cleveland State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=csu1445250527.
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