Academic literature on the topic 'Bible. N.T. Jean'

(francuski) Dans l'?glise de Ravanica les faces frontales des deux pilastres flanquant l'abside centrale et marquant la limite de la proth?se, respectivement du diaconicon, accueillent deux personnages v?t?rotestamentaires, chacun s?par? de la sc?ne de la Communion des ap?tres par la figure d'un archipr?tre. Sur le pilastre nord se tient Melchis?dek, et sur celui situ? au sud, un homme aux cheveux courts et ? la barbe arrondie, v?tu d'un chiton et d'un hymation, qui tient en mains un objet de forme ronde orn? d'une repr?sentation en buste de la Vierge ? l'Enfant, et ? c?t? duquel subsistent les traces d'une inscription (fig. 1)Selon l'Ancien Testament et l'Ep?tre aux H?breux, le juste Melchis?dek ?tait le sacrificateur du Dieu Tr?s-Haut et sup?rieur aux sacrificateurs l?vitiques. C'est lui qui offre en sacrifice le pain et le vin, et plus tard le Christ lui-m?me est devenu "sacrificateur pour toujours, selon l'ordre de Melchis?dek". Sur le pilastre sud, les restes d'inscription o? l'on reconna?t le d?but d'un nom montre que le personnage ici repr?sent? pourrait ?tre le juste Betsaleel qui est mentionn? ? plusieurs reprises dans l'Exode en tant que fils d'Uri de la tribu de Juda etque Dieu a choisi en lui accordant la sagesse, l'intelligence et le savoir pour toutes sortes d'ouvrages afin qu'il p?t construire l'Arche du t?moignage.Ce personnage biblique n'est pas c?l?br? par le Calendrier de l'Eglise constan-tinopolitaine et, pour autant qu'on le sache, n'est repr?sent? que dans quatre manuscrits: la Sacra parallela (Paris gr. 923), du IX?me si?cle; le psaultier n? 61 du monast?re athonite du Pantocrator, du IX?me si?cle; l'ochtateuque de la Biblioth?que du Vatican gr. 747, du Xl?me si?cle; et l'ochtateuque d'Istanbul Seraglio cod. 8, du Xll?me si?cle, o? il appara?t figur? de diff?rentes fa?ons. Dans le manuscrit la Sacra parallela il a les traits d'un vieillard, dans le psaultier d'un homme d'?ge moyen ? la barbe arrondie et aux cheveux longs, alors que dans les ochtateuques il porte les cheveux courts, lisses et drus, avec la raie sur le c?t?. De toute ?vidence, les peintres avaient toute libert? lors de la repr?sentation de ce juste, et il importe donc, en premier lieu, de rechercher les raisons de la pr?sence ici de ce saint si rarement figur?. En tant que constructeur du Tabernacle, sa place dans le sanctuaire d'une ?glise est tout ? fait justifi?e, puisque on rencontre aussi des repr?sentations du Tabernacle dans le narthex, et plus souvent encore dans l'espace du sanctuaire. Dans ce second espace la pr?sence du Tabernacle est notamment justifi?e par les diff?rents niveaux de sa symbolique puisque les plus anciennes interpr?tations et commentaires le per?oivent comme une pr?figuration du Tabernacle c?leste, comme le sanctuaire dans lequel le Christ se sacrifie et proc?de au sacrifice, puis il est ?galement devenu le symbole de la Vierge, alors que plus tard sont apparues des interpr?tations qui l'ont rattach? au contexte liturgique. Betsaleel n'a pas fait l'objet d'une attention particuli?re de la part de la science et l'on ne peut qu'indiquer la direction dans laquelle est all?e la pens?e th?ologique ? son sujet. A en juger par une observation sommaire des textes, et nonobstant, son ?vocation par les textes philosophiques pr?coces, il n'est que tr?s rarement mentionn? (Philon d'Alexandrie, premi?re moiti? du 1er si?cle, Orig?ne, vers 185-254, Cyrille de J?rusalem, vers 315-386, Basile le Grand, vers 330-379, Th?odoret de Cyr, vers 393 vers 458, Cosmas Indicopleust?s, milieu du Vl?me si?cle). Tous ces ?crits le montrent comme un mod?le d'artisan auquel Dieu, conform?ment au texte biblique de l'Exode, a donn? la sagesse, l'intelligence, le savoir pour toutes sortes d'ouvrages et qu'il a d?sign? pour ?tre le constructeur du Tabernacle, en soulignant toujours le fait que Dieu est celui dont viennent toutes ces vertus. Dans toutes ces interpr?tations il reste dans l'ombre de Dieu en tant que Cr?ateur supr?me. De m?me, Betsaleel est rarement mentionn? dans les autres sources ?crites et, lorsque cela est le cas, il y est d'ordinaire pr?sent? comme un constructeur, comme un mod?le pour les b?tisseurs d'?glises qui sont compar?s ? lui (Eus?be de C?sar?e, vers 260-339; l'hymne syriaque "Sogitha" consacr? ? la sanctification de l'?glise Sainte-Sophie ? Edesse apr?s sa reconstruction en 553/554; la Vie de saint Sim?on le Stylite le Jeune (?592) du diacre St?phane; la pri?re prononc?e par le patriarche lors de la cons?cration de l'?glise et de la sainte table, d'apr?s le plus ancien euchologion enti?rement conserv? de l'?glise Sainte-Sophie de Constantinople, Barb. gr. 336, milieu du VHI?me si?cle; la comm?moraison de la tr?s pieuse imp?ratrice Ir?ne, femmede Jean Comn?ne (1118-1143), dans le Synaxaire de l'Eglise constantinopolitaine; l'inscription m?trique de fondation de l'?glise saint-Nicolas pr?s du village de Place dans la p?ninsule de Mani au sud du P?lopon?se, de 1337/38). A Ravanica Betsaleel ne porte pas le mod?le du tabernacle, mais un objet de forme ronde orn? d'un buste de la Vierge ? l'Enfant (semblable ? l'image de la sainte table dans le sanctuaire de la Chapelle de Mo?se au Sina?). Betsaleel ?tant lou? comme le constructeur du Tabernacle et les cantiques eccl?siastiques c?l?brant la M?re de Dieu comme ?tant elle-m?me le Tabernacle; son image, tenant le Christ dans ses bras, sur l'objet que porte Betsaleel s'en trouve tout ? fait justifi?e, comme sur de nombreuses repr?sentations de la Tente d'assignation o? elle appara?t en m?daillon sur le voile recouvrant l'autel et sur les objets pos?s sur celui-ci. On doit se demander pourquoi le choix du d?corateur s'est ici port? pr?cis?ment sur Melchis?dek et Betsaleel. Le premier, en tant que sacrificateur v?t?rotesta-mentaire sur le mod?le duquel le Christ est lui-m?me devenu sacrificateur, avait d?j? ?t? figur? dans les sanctuaires des premi?res ?glises chr?tiennes, alors que l'image de Betsaleel, pour autant que nous sachions, constitue un exemple unique. Melchis?dek se tient ? proximit? de la partie septentrionale, et c?leste, de la composition de la Communion des ap?tres, o? la communion par le pain est donn?e par un ange-pr?tre, alors que Betsaleel, au sud, c?toie la partie terrestre, montrant un pr?tre, debout dans le sanctuaire, qui tend un calice. Le constructeur du Tabernacle se trouve ainsi ? c?t? d'un l'?v?nement qui se d?roule dans l'?glise, alors que le pr?tre v?t?rotestamentaire se tient ? c?t? de l'?glise c?leste et spirituelle. L'existence d'un fort lien avec la liturgie est ?galement confirm?e par les deux ?v?ques qui se tiennent aux c?t?s de ces justes et les d?signent de la main droite (fig. 2). Leurs inscriptions ont ?t? d?truites, mais leurs tenues, diff?rentes des tenues habituelles d'?v?ques, autorisent ? reconna?tre en eux les premiers ?v?ques de J?rusalem auxquels la haute dignit? d'archi-pr?tre a ?t? transmise, d'apr?s la tradition, par le Christ en personne. En observant les donn?es provenant de la Bible, les ?crits des P?res de l'Eglise et certaines mentions relatives aux constructeurs d'?glises, il est donc possible de supposer que ce juste repr?sent? ? Ravanica est Betsaleel, le constructeur v?t?rotestamentaire du Tabernacle. L'?troit lien le rattachant ? la liturgie justifie pleinement sa pr?sence dans l'espace du sanctuaire. L'hypoth?se ici avanc?e est ?galement confirm?e par l'existence de rapports avec la figure du juste Melchis?dek et celles des premiers ?v?ques de l'Eglise de Sion, ainsi qu'avec la repr?sentation, unique par son iconographique, de la Communion dans l'abside. .

AbstractThere was a time when the interpretation of the Bible was a seamless integrated theological activity. Today, the separation of biblical studies from theologically interested exegesis amongst theologians encourages a sceptical arms-length relationship between Old and New Testament scholars and theologians. Theologians criticise biblical studies' so-called objective and disinterested approach to interpreting the Bible for requiring scholars of both testaments to suspend their theological convictions. Biblical scholars condemn theologians for misusing biblical texts in support of their own preconceived theological agendas. The article suggests a way to bring these divergent exegetical approaches into conversation in a charitable, yet critical fashion, by comparing Karl Barth and N. T. Wright's exegesis of Romans 3:21–4:25. It concludes that the biblical scholar's and theologian's respective sensitivity to the historical and theological sense of the biblical text can, when brought together, benefit each other's reading of the Bible.

(francuski) L?auteur de cet article revient a l??tude du personnage de l?archev?que Constantin Cabasilas et de ses portraits dans le cadre de ses nouvelles d?couvertes (ZLU, 2, Novi Sad 1966) et dans la lumi?re des ?tudes d?autres auteurs. Dans cet article, on souligne particuli?rement le fait que la figure de saint Nicolas de Myre appartient au groupe d?hi?rarques peint sur le mur nord de l??glise Sainte-Vierge-Perivleptos a Ohrid, en commun avec saint Clement et saint Constantin Cabasilas, ce qui m?ne a la conclusion que ce groupe n?est pas le seul groupe th?matique de saints d?Ohrid. L?auteur s?attarde a l?inscription portant le nom de Cabasilas grav?e sur le pilier de la galerie de Gregoire de 1313/14 et ?met l?hypoth?se que la m?moire de Cabasilas ?tait ?galement pr?sente dans l?annexe sud de l??glise Sainte-Sophie, r?cemment fouill?e. L?annexe de Sainte-Sophie occupe une surface ?norme, elle a ?t? peinte dans la deuxi?me moitie du 13e si?cle, ce que l?on peut d?duire gr?ce au grand nombre de fragments trouves ou conserves in situ. L?auteur exprime sa r?serve quant a l?opinion exprim?e ant?rieurement que saint Constantin Cabasilas a ?t? peint dans le narthex de l??glise Sainte-Vierge- -Perivleptos a la t?te du cort?ge d?hi?rarques dans la Stychire de Noel de Jean Damasc?ne, et il consid?re qu?il s?agit de la figure de saint Jean Chrysostome avec lequel Cabasilas a des ressemblances physionomiques. Plus exactement, dans ce premier cort?g? a cote du tr?n? avec la Vierge, l?auteur reconnait saint Basile le Grand, saint Jean Chrysostome saint Gr?goire le Th?ologien et partiellement la figure de saint Athanase le Grand. Derri?re eux vient le cort?ge des saints empereurs chretiens avec saint Constantin et sainte Helene en t?te. On suppose que derri?re eux sont peints les empereurs de la dynastie des Pal?ologues. Puisque la figure du Protaton montre Cabasilas en tant que vieil homme (a la diff?rence de ses portraits a Ohrid et a Staro Nagoricino), on ?met l?hypoth?se que saint Cabasilas, saint Erasme, saint Theophilacte et saint Cl?ment du Protaton (chapelle de Saint-Jean le Pr?curseur, 1526) ont ?t? peints selon l?original d?Ohrid qui n?est plus conserve vu la destruction de Sainte-Sophie et de Saint-Panteleimon de Cl?ment sous la domination turque. La cr?ation de l?ensemble au Protaton qui ?tait ?tudie par G. Subotic en tant que donation de l?archipr?tr? Gabriel, est particuli?rement mis en relief aussi en rapport avec la peinture des saints d?Ohrid mentionnes dans la chapelle de Saint-Jean le Pr?curseur. L?auteur de cet article attire une attention particuli?re sur la d?couverte de la vie et de l?office de Constantin Cabasilas ou on fait mention du jour de sa mort (le 18 octobre), ce qui signifie qu?il a ?t? canonise. Ensuite, on indique les copies des canons des Quinze martyrs de Strumica, publi?es plus tard (en grec et en slave), de la Biblioth?que nationale de Belgrade et de Sofia, ainsi que celles de l??parchie de Strumica. On souligne l?importance des canons de Cabasilas consacres a saint Cl?ment et a saint Naum dans lesquels, selon les notes de K. Nichoritis l?auteur parle des souffrances et des peines injustes subies dans la prison de Nic?e, ?galement mentionn?es dans la vie r?dig?e par son disciple inconnu d?Ohrid. Au sujet du culte de saint C. Cabasilas, on signale que sa canonisation est due a sa popularit? dans le dioc?se d?Ohrid ou il a travaille pendant plus de 40 ans en tant qu?hi?rarque de Strumica et de Durres et en tant qu?archev?que d?Ohrid. En m?me temps, on souligne sa collaboration avec Michel VIII Pal?ologue, c?est-a-dire avec son fr?re Jean lors de la prise d?Ohrid par les Nic?ens, ce qui repr?sentait en quelque sorte sa r?habilitation durant le long r?gne d?Andronique II Pal?ologue. L?auteur signale que les donn?es relatives a la date de la mort de C. Cabasilas, ainsi que celles concernant son h?ritier sur le tr?ne d?Ohrid ne sont pas connues.

AbstractThe standard medieval view of New Testament Apocrypha was that they were Christian writings (related to matters treated in the canonical books of the Bible), which had to be treated with caution and often dismissed as heretical. A list of the Apocrypha figured in the [Pseudo-]Gelasian Decree. In the Renaissance, for authors such as Lèfevre d'Etaples, Nicholas Gerbel and many others, the term assumed a multiplicity of meanings, both positive and negative. This article shows that although no attempts were made in the early 16th century to bring N. T. Apocrypha together into a corpus, the editors' ambivalent and complex attitude to texts such as the Laodiceans or Paul's Correspondence with Seneca led to their definitive marginalisation and encouraged their subsequent publication (by Fabricius and others) as corpora of dubious writings.

Dans ce texte l?auteur examine les rapports entre les concepts du contrat social, de la souverainet? et de la volont? g?n?rale chez Jean-Jacques Rousseau. D?un c?t? ils sont dans les intrins?ques relations mutuelles. De l?autre ce n?est que le concept de la souverainet? qui evite les implications metaphisiques et le statut de la fiction th?orico-politique dans l?oeuvre de Rousseau. La volont? g?n?rale, au contraire, reste en ?tat de la fiction th?orico-politique ? cause de la pressuposition rousseau?nne sur l?unit? du corps politique qui, donc, ne doit ?tre dommager par l?existences des fractions et des parties en dedans. ? savoir, Rousseau ne pouvais pas renonc? de la communaut? comme un ensemble organique, il ne pouvait pas donner l?avantage d?une partie ? l?egard du tout, car il n?avait pas, ? l?epoque, les instrum?ments conceptuels adequats.

Orientador: Suzi Frankl Sperber
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: Esta tese tem como objetivo principal o estudo do narrador no evangelho de Mateus e de sua relação com o protagonista ¿ Jesus Cristo. Central em todo o trabalho é a constatação de que o narrador configura o texto de modo a produzir nos leitores a consciência de que a narrativa se refere não apenas a um personagem da história passada, mas a Jesus Cristo vivo. Este exerce a função de orientar a compreensão do texto. Para tanto, o narrador coloca-se em segundo plano e desenvolve técnicas para que o personagem principal ocupe espaço de proeminência. A minimização da presença do narrador, antes de se transformar em debilidade textual, produz abertura do texto ao leitor. Desse modo, as estratégias estabelecidas visam atrair o leitor para que participe da trama. Para chegar a tais conclusões, o trabalho discute variadas formas interpretativas pela quais o evangelho de Mateus é estudado na atualidade. Define o gênero literário ao qual pertence o evangelho como biografia greco-romana. Identifica o narrador, seu foco narrativo e a forma como organiza o evangelho em blocos narrativos e discursivos a partir da fonte principal, o evangelho de Marcos. Por fim, explicita estratégias literárias através da comparação exaustiva entre textos de Mateus e Marcos, demonstrando como elas apontam para propósitos retóricos específicos que o narrador deseja gerar nos leitores. O canal de discussão com biblistas esteve aberto, em alguns momentos utilizando interpretações e pontos de vistas, e em outros discordando de suas colocações. A principal delas diz respeito à declaração de que o evangelho apresenta um caráter catequético e desprovido de brilho. Em oposição, afirma-se que o evangelho de Mateus possui estratégias narrativas que o tornam extremamente persuasivo aos leitores. Torna-se claro que a desconsideração dos elementos de análise descritos no trabalho produz conseqüências nocivas à interpretação do texto bíblico
Abstract: The main goal of this thesis is the study of the narrator of the Gospel of Matthew and its relationship with its main character ¿ Jesus Christ. In the very heart of the dissertation is the observation that the narrator works his text in order to produce in the readers the consciousness that the narrative has to do with the living Jesus Christ, who plays the role of guiding the understanding the text, and not only with a mere character of a past history. To do so, the narrator put himself in a secondary place, and develops some mechanisms so that the main character may occupy a prominent role. The downsizing of the narrator is not a textual frailty. Rather, it produces an opening of the text to the reader. Thus, these strategies aim to attract the reader to participate in the plot. In order to reach these conclusions, the dissertation discusses several contemporary ways the Gospel of Matthew is interpreted at this moment. It also defines the literary genre of the Gospel as a Greek-Roman biography. Besides, it identifies the narrator, its narrative focus and how he organizes the gospel in discursive and narrative blocks from its main source, viz., the Gospel of Mark. As an ending, the dissertation explains the literary strategies through an exhaustive comparison between the texts of Matthew and Mark, giving evidence of how they point to specific rhetoric purposes the narrator wish to generate in the readers. There was an open channel of discussion with Bible scholars, sometimes agreeing, sometimes disagreeing with them. The main point of disagreement was related to the statement that the Gospel has a catechetical purpose and is deprived of brilliance. Arguing against this, it is stated that the Gospel of Matthew has narrative strategies that make it extremely persuasive to its readers. It is quite clear that the disrespect of the elements of analysis described in the dissertation produces harmful consequences to the interpretation of the biblical text
Doutorado
Teoria e Critica Literaria
Doutor em Teoria e História Literária

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Arquidiocese de São Paulo
The absence of the words ekklesía and koinonía in the sets of texts of the Fourth Gospel surprises the listener-reader. The author of the Gospel does not explicitly address the subject of ecclesiology, without concern for the constitution or organization of the community. Their concern seems to lie in the intimate relationship of communion/unity with believers, members of the Church, with Christ and with one another. The present research aims to address this question of the relationship between ekklesía and koinonía in an ecclesiological reading of the texts of the Fourth Gospel, in order to understand the intimate relationship between church and communion from the text 15:1-8 divided into two parts. In the first moment he will present an exegetical study of text 15:1-8 and then a biblical-theological study, deepening the nature of the Church in the image of the “vine and branches”, which highlights the union of those who “believe” with Jesus, A community that abides in him and lives the promise that he abides in them. This emphasis on the personal relationship of one who believes with Jesus does not suppress an authentically community reflection of the Gospel for our day and our ekklesíal reality
A ausência dos vocábulos ekklesía e koinonía no conjunto dos textos do Quarto Evangelho surpreende o ouvinte-leitor. O autor do Evangelho não trata de maneira explícita o tema da eclesiologia, sem preocupar-se com a constituição ou organização da comunidade. Sua preocupação parece estar na relação íntima de comunhão/unidade dos que creem, membros da Igreja, com Cristo e entre eles. A presente pesquisa tem como objetivo tratar da relação entre ekklesía e koinonía numa leitura eclesiológica dos textos do Quarto Evangelho, visando compreender a íntima relação entre Igreja e comunhão a partir do texto 15,1-8 em duas partes. No primeiro momento apresentará um estudo exegético da perícope 15,1-8 e em seguida um estudo bíblico-teológico aprofundando a natureza da Igreja na imagem da “videira e dos ramos”, que põe em relevo a união daqueles que “creem” com Jesus, uma comunidade que permanece nele e vive a promessa de que ele permanece neles. A ênfase dada à relação pessoal daquele que crê com Jesus não suprime uma reflexão autenticamente comunitária do Evangelho para os dias atuais e a realidade eclesial

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Pontifícia Universidade Católica de São Paulo - PUCSP
The similarity of John writings and the gnostics is still a lasting subject nowadays. All discoveries that attempt to clear things up get people’s attention. The discoveries of Nag Hammadi writings, whose some texts are gnostics, points at an Alexandrian II century AD Gnosticism that suffered from various influences, mostly Johannine. The exploration of such environment allow us not only to notice John richness, but also his diffusion in religious environments. Some of the writings of Nag Hammadi, as Trimorfaic Protenor, John Apocryphal and Gospel of Truth, have vocabularies and thematic affinities with the Fourth Gospel, especially with the Prologue. Through the similarity with the quoted texts, the question arises whether the texts of Alexandrian II century AD were used from John prologue to his composition. The hypothesis is that somehow the Gnostics had contact with the Johannine prologue and used their concepts to base their teachings. In order to answer this question, this work has bibliographic character, using the literature concerning the prologue of the Fourth Gospel and the analysis of the quoted texts and the prologue, from the tradition and the contemporary exegesis
A semelhança entre os escritos de João e os gnósticos é um assunto que continua em pauta atualmente. As descobertas que são feitas, em uma tentativa de lançar luz sobre o tema, chamam a atenção de todos. As descobertas dos escritos de Nag Hammadi, que possui alguns textos de autoria gnóstica, apontam para um gnosticismo alexandrino do século II d.C. que sofreu várias influências, mas principalmente a joanina. Explorar esse ambiente permite contemplar não apenas a riqueza de João como também sua difusão em ambientes religiosos. Alguns escritos de Nag Hammadi, como Protenoia Trimorfa, Apócrifo de João e Evangelho da Verdade, possuem afinidades vocabulares e temáticas com o Quarto Evangelho, sobretudo com o Prólogo. Através da semelhança com os textos citados, surge a pergunta se os textos do gnosticismo alexandrino do século II d.C. teriam se utilizado do Prólogo de João para sua composição. A hipótese é que de alguma forma os gnósticos tiveram contato com o Prólogo joanino e utilizaram seus conceitos para embasar seus ensinamentos. A fim de responder a tal questão este trabalho possui caráter bibliográfico, utilizando-se da literatura a respeito do Prólogo do Quarto Evangelho e da análise dos textos citados e do Prólogo, a partir da Tradição e da exegese contemporânea

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This exegetical-theological investigation under the synchronic aspect has as general objective to analyze and verify how the resource of the periautology present in the epistle to the Philippians contributes to the understanding of the discipleship described by the writer throughout his missionary journey. The study seeks to present, specifically, the excerpts with periautological expressions in order to understand the reason why Paul insists on the apparently rhetorical expressions. This research intends to analyze the expressions, to elucidate the rhetorical situations of the resource, and to compare other pericopes that present the same rhetorical style. To begin with, a general survey of the letter is conducted, discussing the perennial questions in an updatedmanner. The hypotheses about the recurring polemics about the place where the letter was written, the question of the date of the writing, and the question of its unity will be confronted. The research aims to explain the question of periautology focusing on the mimesis of the model disciple. Furthermore, it seeks to investigate and present the theological consequences arising from the phrases specifically contained in the pericope of Philippians 1,12-26 to better ground Christian discipleship
Esta investigação exegético-teológica sob o aspecto sincrônico tem como objetivo geral analisar e verificar como o recurso da periautologia presente na carta aos Filipenses contribui para compreender o discipulado descrito por Paulo ao longo de sua trajetória missionária. O estudo apresenta, concretamente, os trechos com expressões periautológicas com o objetivo de aprofundar a razão pela qual Paulo insiste no recurso. Esta pesquisa pretende analisaras expressões, elucidar as situações retóricas do recurso, ecomparar outras perícopes que apresentam o mesmo estilo retórico. No primeiro momento, realiza-se uma pesquisa geral sobre a carta discutindo de forma atualizada as questões perenes. São enfrentadas as hipóteses sobre as polêmicas recorrentes quanto ao lugar no qual a carta foi redigida, à questão da datação do escrito e, também, a questão da sua unidade. Busca-sea ilustrar a questão da periautologia no enfoque do mimesis do discípulo modelo. A pesquisa investiga e apresenta, ainda, as consequências teológicas decorrentes das expressões especificamente contidas na perícope de Fl 1,12-26 para melhor fundamentar o discipulado cristão

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The gospel according to Luke, in the extended section of Jesus' ascent to Jerusalem (Lk 9:51–19:28), presents the conditions cited by Jesus for one to become his disciple. The purpose of this dissertation is to examine each of these conditions by focusing specifically on the text of Luke 14:25-33. To do so, an exegetical analysis of the text will be developed, which will serve as a basis for a subsequent theological analysis and consequent hermeneutic actualization. The theme is relevant, since discipleship has been and remains the essence of the Christian life in the sense of a godly life in community. The methodology applied in this work will be guided by a bibliographical research, which will be based on several authors, who have developed studies and research on the subject. The conditions put forward by Jesus, presented in the Lucan text, express the radicality and the necessity of a conscious decision on the position that will be adopted before them. From these factors will depend a genuine position as a disciple of Jesus Christ, who obeys and follows
O evangelho segundo Lucas, na extensa seção da subida de Jesus a Jerusalém (Lc 9,51–19,28), apresenta as condições citadas por Jesus para que alguém se torne seu discípulo. O objetivo da presente dissertação é examinar cada uma dessas condições, focalizando especificamente o texto de Lc 14,25-33. Para tanto será desenvolvida uma análise exegética do texto que servirá de base para uma posterior análise teológica e uma consequente atualização hermenêutica. O tema é relevante, uma vez que o discipulado foi e continua sendo a essência da vida cristã, no sentido de uma vida piedosa em comunidade. A metodologia aplicada neste trabalho se orientará por uma pesquisa bibliográfica, que tomará por base diversos autores que desenvolveram estudos e pesquisas sobre o tema. As condições apresentadas por Jesus e narradas no texto lucano expressam a radicalidade e a necessidade de uma decisão consciente quanto ao posicionamento que, diante delas, se adotará. Delas dependerá o seguimento genuíno do discípulo de Jesus Cristo

Esta pesquisa tem como objetivo estudar a relação entre Religião e Compromisso Social a partir do movimento de Jesus. Por meio da bibliografia histórica e da sociológica, procura-se identificar os grandes problemas da sociedade em que Jesus estava inserido (Palestina do século I, sob a dominação do Império Romano). Utilizando a bibliografia bíblica atual, faz-se uma incursão no texto de Marcos para identificar a atuação de Jesus, motivada pela compaixão que demonstrou pelas multidões excluídas. A pesquisa revela que Jesus, em suas palavras e, sobretudo em seu testemunho pessoal, apresenta orientações claras ao discipulado para que também se sensibilize com a causa das multidões excluídas e de cada pessoa em particular. A pesquisa mostra também que a atuação de Jesus e do seu movimento, além de denunciar a profunda injustiça social a que estavam submetidas as multidões marginalizadas, sugere uma prática comprometida com mudanças efetivas nas relações sociais, motivada por princípios religiosos
This research project aims to study the relation between social commitment, departing from Jesus movement. Through historical and sociological bibliography, one seeks identifying the great problems of the society which Jesus lived in, (first-century Palestine under Roman empires domination). Departing from the actual biblical bibliography, one makes a incursion in Marks text in order to identify Jesus actuation, motivated by the compassion that he Jesus − demonstrated to excluded regarding to excluded crowds. This research shows up that Jesus, in his words and, over all, presents clear orientations to his discipleship so that they − his disciples themselves − also sympathize with the excluded crowds cause each one person, in particular this research also reveals that Jesus actuation and his movements that one beyond discipleship so that they-his disciples-themselves should also sympathize with the excluded crowds cause and each ones in particular this research also reveals that Jesus actuation and his movements, beyond denouncing the profound social injustice which the excluded, marginalized crowd, were subdued to suggest a compromised practice with effective changes in social rapports, motivated by religious principles

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Pontifícia Universidade Católica de São Paulo - PUCSP
This study is an analysis of the account of Luke 7, 11-17 better known as the resurrection of the son of the widow of Naim. In a first moment the work deals with general questions of the Gospel according to Luke, presenting the structural analyzes of the narrative. So, the pericope of Naim assumes a literary function, serving to complete the answer to the messengers sent by John the Baptist (Lk 7, 18-23) about the identity of Jesus. To prove this, Luke employs the Greek verb σπλαγχνίζομαι, to be moved with compassion, to a widowed woman who was in a situation of vulnerability. We studied the rule for the use of this verb in the pericope as well as its semantic root and its two other occurrences in the Lucan Gospel. For the analysis and interpretation of Lk 7,11-17, analytical elements of contemporary biblical exegetical methodology were used. The research valorized the diachronic studies by making the interface with the synchronic studies and intertextual analyzes, aided by texts of the Magisterium of Pope Francis. The results achieved were a better understanding of the Lucan account, because in using the verb σπλαγχνίζομαι the author does so in a conscious and coherent way towards those who are in a situation of vulnerability and uses their own literary criteria and their particular narrative style
Este estudo é uma análise do relato de Lc 7,11-17, mais conhecido como a ressurreição do filho da viúva de Naim. Em um primeiro momento, o trabalho trata de questões gerais do Evangelho segundo Lucas, apresentando as análises estruturais da narrativa. A perícope de Naim assume uma função literária, completando a resposta aos mensageiros enviados por João Batista (Lc 7,18-23) sobre a identidade de Jesus. Para demosntrar isso, Lucas emprega o verbo grego σπλαγχνίζομαι, “ser movido de compaixão”, para uma mulher viúva que se encontrava em situação de vulnerabilidade. Foram estudados os critérios para o emprego deste verbo na perícope, bem como sua raiz semântica e suas duas outras ocorrências no Evangelho lucano. Para a análise e interpretação de Lc 7,11-17 foram utilizados elementos analíticos da metodologia exegética bíblica contemporânea. A pesquisa valorizou os estudos diacrônicos, fazendo a interface com os estudos sincrônicos e análises intertextuais, auxiliados por textos do Magistério. Os resultados alcançados foram uma melhor compreensão do relato lucano, pois, ao empregar o verbo σπλαγχνίζομαι, o autor o faz de modo consciente e coerente para com os que se encontram em situação de vulnerabilidade e se vale de critérios literários próprios e de seu particular estilo narrativo

The TSol is a Christian composition of late antiquity which narrates the story about how King Solomon built the Temple of God with the aid of demons he subjugated. Comparative analysis between the TSol and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era), and the New Testament is primarily to establish any literary dependence and explore the nature of contact between the TSol and these materials; and also to isolate Jewish elements in the TSol. The Jewish materials discussed are the Hebrew Bible, the LXX, Tobit, Wisdom of Solomon, Pseudo-Philo, certain Qumran documents (11 PsApa and the Copper scroll), Josephus' Jewish Antiquities, Ecclesiastes, Proverbs, Song of Songs, rabbinic literature, and certain Aramaic incantation texts. My research has shown that parallels do exist between the TSol, the Jewish literature discussed and the New Testament. The parallels between the TSol and the aforementioned literature are twofold: verbal and conceptual. Verbal parallels occur in the form of technical terminology; quotations, allusions and echoes. The second type of parallels appears in the form of motifs, themes, structural elements and ideas. These parallels seem to dominate in my analysis. There is no need to explain the parallels between the TSol and the literature discussed in terms of literary dependence. I have attempted to demonstrate that these parallels in most of the literature are indicative of indirect influence through shared use of the biblical tradition: motifs, stories and themes regarding King Solomon; a common fund of oral tradition(s) regarding Solomon's magical power over demonic world; shared literary language, milieu, and cultural conventions. Moreover, the author of the TSol seems to have recycled Jewish materials pertaining to Solomon and related motifs in his work. Apart from the New Testament, the best case for a direct influence of a Jewish work on the TSol is Tobit.

Thesis (PhD)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This study examines the work of John Calvin, Jonathan Edwards, and N.T. Wright on the doctrine of Justification. As a comparative study in theology, this work aims to discover areas of continuity and discontinuity between these three theologians. Since all three are identified, or self-identity, with the Reformed theological tradition, it seeks to discern whether the Reformed tradition has been historically open to change, development and transformation in the articulation of doctrine. An underlying question in the study of Calvin, Edwards, and Wright on Justification is what it means to faithfully embody a theological tradition while standing critically within it. As this pertains to the Reformed tradition, the question is whether this robust theological tradition is in fact a “living tradition,” open to fresh insight and re-articulation from succeeding generations of scholars. In this sense, the study examines whether the Reformed tradition has been generally faithful to the principles of semper reformanda and sola scriptura. The work briefly traces the historical development of the doctrine of Justification through some of the major periods of church history. This is followed by chapters on Calvin, Edwards, and Wright, one chapter each, in order to examine their major works on the subject. This analysis takes note of how each one defines particular subjects related to Justification. These include the notions of “justification” itself, “faith,” “the righteousness of God,” “imputation,” and the place of obedience and good works in relation to justification. The sections on Calvin, Edwards, and Wright also include some discussion of scholarly response, reception, or evaluation of each one’s work. The final chapter discusses the idea of “tradition” as a dynamic, living, and on-going conversation about doctrine. This section also focuses on some of the main areas of agreement and disagreement in the views on Justification between Calvin, Edwards, and Wright. The overall aim is to take one of the principle theologians of the Protestant Reformation, and the Reformed tradition in particular – John Calvin – and to see how later theologians, in different historical contexts, develop, build upon, react to, or contribute to Calvin’s doctrine. Edwards represents 18th century Puritan-influenced American Colonialists and the Reformed theology of their day. N.T. Wright represents 20th and 21st century English Biblical scholarship. Wright approaches the subject of Justification as an Anglican New Testament specialist and historian. Since both Edwards and Wright are associated with the Reformed tradition and have found commentators and respondents within that tradition, they become important voices for discerning the direction this doctrine has taken since the time of the Reformation. Ultimately, one hopes that if a living theological tradition is discernible and demonstrable, this can contribute positively to the current debates on Justification within the Reformed churches, further encouraging the semper reformanda principle. Furthermore, one hopes that a living Reformed tradition will enable improved ecumenical relationships and lead to greater unity in the universal Church which has often been divided over the doctrine of Justification. Perhaps the work of Calvin, Edwards, and Wright can assist today’s Reformed theologians by pointing us in a constructive way forward.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die werk van Johannes Calvyn, Jonathan Edwards, en NT Wright ten opsigte van die leerstelling aangaande die regverdigmaking deur die geloof. As 'n vergelykende studie in die teologie, het hierdie studie ten doel om areas van kontinuïteit en diskontinuïteit tussen hierdie drie teoloë te vind. Aangesien al drie geïdentifiseer word, of self-identifiseer, met die Gereformeerde teologiese tradisie, poog die studie om te onderskei of die Gereformeerde tradisie histories oop was vir verandering, ontwikkeling en transformasie ten opsigte van die artikulasie van hierdie leerstelling. 'n Onderliggende vraag by die studie van Calvyn, Edwards, en Wright aangaande die leer van die regverdigmaking deur die geloof is die vraag wat dit beteken om 'n teologiese tradisie getrou te beliggaam en terselfdertyd krities binne die tradisie te staan. Aangesien hierdie studie verwys na die Gereformeerde tradisie, is die vraag of dié robuuste teologiese tradisie in werklikheid 'n "lewende tradisie" is wat oop is vir vars insigte en re-artikulasies deur opvolgende geslagte van navorsers. In hierdie opsig ondersoek die proefskrif of die Gereformeerde tradisie oor die algemeen getrou was aan die beginsels van semper reformanda en sola Scriptura. Die studie skets kortliks die historiese ontwikkeling van die leer van die regverdigmaking deur die geloof tydens enkele belangrike tydperke in die kerkgeskiedenis. Dan volg hoofstukke oor onderskeidelik Calvyn, Edwards, en Wright, waarin hulle belangrike werke oor die onderwerp ondersoek word. Hierdie analise neem kennis van hoe elkeen van hulle bepaalde onderwerpe definieer wat met die leerstelling oor die regverdiging deur die geloof verband hou. Dit sluit in die begrippe "regverdigmaking", "geloof", “God se geregtigheid", "toerekening", en die posisie van gehoorsaamheid en goeie werke in verhouding tot regverdigmaking. Die gedeeltes oor Calvyn, Edwards, en Wright sluit ook ‘n bespreking van die akademiese resepsie en evaluering van elkeen se werk in. Die laaste hoofstuk bespreek die idee van "tradisie" as 'n dinamiese, lewende, en deurlopende gesprek oor doktriene. Hierdie afdeling fokus ook op 'n paar van die belangrikste ooreenkomste en verskille in Calvyn, Edwards, en Wright se standpunte oor regverdigmaking. Die oorhoofse doel is om te kyk na die werk van een van die vooraanstaande teoloë van die Protestantse Hervorming, spesifiek in die Gereformeerde tradisie - Johannes Calvyn - en te ondersoek hoe latere teoloë, in verskillende historiese kontekste, sy artikulasie van die leerstelling oor regverdigmaking ontwikkel, daarop bou, daarop reageer, of daartoe bydra. Edwards verteenwoordig die 18de eeuse Puriteins-beïnvloede Amerikaanse kolonialiste en die Gereformeerde teologie van hul dag. N.T. Wright is gekies as verteenwoorder uit die 20ste en 21ste eeuse Engelstalige wetenskaplike wereld. Wright benader die onderwerp van regverdigmaking as 'n Anglikaanse Nuwe Testamentiese spesialis en historikus. Aangesien sowel Edwards as Wright verbonde is aan die Gereformeerde tradisie en gespreksgenote binne daardie tradisie gevind het, gee hulle ʼn belangrike aanduiding van die rigting waarin hierdie leerstelling sedert die Reformasie ontwikkel het. Ten slotte, ‘n fokus op 'n lewende teologiese tradisie kan 'n positiewe bydrae lewer tot die huidige debatte oor regverdigmaking in die Gereformeerde kerke, en die beginsel van semper reformanda verder aanmoedig. Die fokus op ʼn 'n lewende Gereformeerde tradisie kan beter ekumeniese verhoudings bevorder en tot groter eenheid in die universele (“katolieke”) kerk lei, wat dikwels oor die leer van die regverdigmaking deur die geloof verdeel is en verdeel word. Miskien kan die werk van Calvyn, Edwards, en Wright vir vandag se Gereformeerde teoloë ʼn konstruktiewe rigting vorentoe aandui.

Text in Afrikaans
Summaries in English and Afrikaans
In die veertigerjare het Robert Gordis aanhalings in die boek Prediker uitgewys. Diethelm Michel en Norman Whybray het die aanhalingshipotese ondersteun, terwyl Michael Fox nie ten gunste daarvan was nie. Whybray het kriteria saarngestel op grond waarvan hy aanhalings uit ouer wysheidsmateriaal kon onderskei. Fox kon op grond van sy eie kriteria geen aanhalings identifiseer nie. Om vas te st el of die Prediker we! uit ouer wysheidsmateriaal aanhaal, word eerstens gekyk na hoe die wysheid in Israel ontstaan het en wat die boek Prediker se verhouding tot ander wysheidsgeskrifte is. Hie ma word die histories-kritiese bestudering van die boek onder die loep geneem alvorens die navorsingsgeskiedenis van aanhalings nagegaan word. Prediker 9-11 word ondersoek om te bepaal of die Prediker we! uit vroeere wysheidsmateriaal aanhaal. Ten slotte word die vraag gevra of Bybelvertalings aanhalings moet uitlig ten einde die teks beter verstaanbaar te maak.
In the forties, Robert Gordis pointed out that quotations do occur in the book Ecclesiastes. Diethelm Michel and Norman Whybray endorsed this hypothesis of quotations, while Michael Fox has taken a stance against it. Whybray compiled criteria to distinguish older wisdom sayings in the book Ecclesiastes. Fox applied his own criteria and could not find any quotations. To determine if the author (Qohelet) does quote from older wisdom material, we take a look how the wisdom developed in Israel and what the book's relation was to other wisdom books. Then the contribution of the historical-critical methods to the understanding of the book is surveyed before die research history of quotations is discussed. Ecclesiastes 9-11 is examined to determine if Qohelet really quotes from older wisdom material. Finally, we ask the question whether quotations should be highlighted in Bible translations in order to improve understanding of the text.
Biblical and Ancient studies
M.A.(Biblical Studies)

In contemporary biblical scholarship that investigates the question of whether Jesus of Nazareth was raised from the dead, scholars generally pay some attention to the Old Testament. The first part of this chapter therefore examines the findings of the New Testament scholars Dale Allison and N. T. Wright and the Hebrew Bible scholar Jon Levenson. The chapter next examines St. Thomas Aquinas’s use of the Old Testament in commenting on John 20–1, the chapters of John’s Gospel that treat Jesus’ Resurrection appearances. In his commentary, of course, Aquinas is not attempting to investigate the historicity of Jesus’ Resurrection. Commenting on John 20–1, Aquinas includes 139 quotations from the Old Testament. The chapter argues that the verses selected by Aquinas play a valuable cumulative role in supporting the truth of the claim that Jesus rose from the dead.

Résumé Au sortir de la colonisation, la Côte d’Ivoire a eu comme héritage linguistique la langue française. Mais « le français, comme toutes les langues européennes importées sur le continent africain, n’a jamais supplanté les langues africaines avec lesquelles il se trouvait en contact au point d’entrainer l’abandon de celles-ci. » Ces propos de Jean-Louis Hattiger (1983 : 1) montrent toute la dynamique des langues africaines face au français. En Côte d’Ivoire, les langues ivoiriennes, sans statut spécifique, vont jusqu’à influencer le français, langue officielle, de sorte qu’il est né un français ivoirien, appelé nouchi, populaire et très dynamique, à côté du français central ou normatif. La cohabitation des deux types de français ne se fait pas sans effets de variation sur le français central.

Martin Oestreich of the Technische Universität Berlin developed (Eur. J. Org. Chem. 2014, 2077) the Birch reduction product 2 as a donor for the silylation of an alco­hol 1 to give 3. Atahualpa Pinto of the SUNY College of Environmental Science and Forestry devised (Tetrahedron Lett. 2014, 55, 2600) conditions for the monosilylation of the diol 4 to give 5. Quanxuan Zhang of Michigan State University reported (Tetrahedron Lett. 2014, 55, 3384) the preparation (not illustrated) of the mono-THP ethers of symmetrical diols. The product from the Mitsunobu cou­pling of an acid with an alcohol 6 can be difficult to purify. Takashi Sugimura of the University of Hyogo showed (Synthesis 2013, 45, 931) that the oxidation product from 7 and the reduction product from 8 could both be removed from the product 9 by simple extraction. David Milstein of the Weizmann Institute of Science found (Angew. Chem. Int. Ed. 2014, 53, 4685) that an Fe catalyst could be used to reduce the trifluoroacetate 10 to 11. Jean-Michel Vatèle of the Université Lyon 1 oxidized (Synlett 2014, 25, 115) the benzylidene acetal 12 selectively to the monobenzoate 13. Xinyu Liu of the University of Pittsburgh organized (Chem. Commun. 2014, 50, 3155) a family of acid-sensitive esters that can be selectively removed in the presence of other esters, as exemplified by the conversion of 14 to 15. Ryo Yazaki and Takashi Ohshima of Kyushu University observed (Angew. Chem. Int. Ed. 2014, 53, 1611) that an amine would add spontaneously to acrylonitrile 17 to give 18. In the presence of a Cu catalyst, alcohols added to 17 even more readily, allowing the preparation of 18 from 16. Diego Gamba-Sánchez of the Universidad de los Andes used (J. Org. Chem. 2014, 79, 4544) simple Fe catalysts to activate a wide range of amides, including 20, to become acylating agents, converting 19 to 21. 1,2-Addition to t-butylsulfanylimines is widely used to construct aminated stereo­genic centers. Xiaodong Yang and Hongbin Zhang of Yunnan University established (Chem. Commun. 2014, 50, 6259) a general protocol for cleaving the N–S bond in the product 22 to give the desired free amine 23.

This study is an attempt to shed light on a central and important issue in the lives of any nation or society or group of people, and it is the issue of "faith". One of the most important foundations in the Jewish faith is the "Sabbath" or day of rest for the Jews, which they respect and sanctify from all the other six days of the week. This study discusses the different representations of Saturday in Hebrew poetry. This study examined different representations of the theme of Saturday in Hebrew poetry with special emphasis on the significance of these representations shaped their worldview of the Jews on the topic flowing. Saturday is a day of rest and weekly holy people of Israel, the first deadline dates prescribed in the Torah. When there was a regular basis every seven days, on the seventh day a week. Saturday is the start of Friday's end, a little before sunset - the time called "Saturday Night", and tip the next day, with nightfall - long known as "Saturday". Jewish Saturday is considered the most sacred date. Saturday observance is one of the central commandments in Judaism; According to Judaism, this is the first commandment given to man, on the day he removed and weighed against all the commandments of the Torah. Judaism Saturday symbolizes the creation of the world by God and the holiness constant since the world was created by God. Reasons for the mitzvot and customs specific biblical command to sit origin consecrate this day and strike him from work, God's act of creation after the completion of the six days of creation. Saturday is used only for rest and refraining from doing work, and has been caught during today's Bible Holiness, pleasure, study Torah and elation. Observance of the Saturday, according to Judaism, is a practical admission creation of the world, reinforces the belief and non-observance leads to weakening of the Jewish faith, as well as keeping the Saturday brings a person to the Creator and secrete more physical nuns. Israel was set Saturday to officially rest. Sanctity of "on Saturday" is based - according to tradition - the thinking that thought that the God who created the heavens and the earth in six days, and Ahri-cc, he rested on the seventh day his work which he worked it, and he ordered them to stop all this day according craft books mentioned several books of the Bible. At the beginning of this study will be discussed at the origin of the word "Sabbath" (Saturday) in the Hebrew language, and the meaning of the word "Sabbath" in the Bible, Then, will be discussed on the types Saturday among the Jews, except they have a regular Sabbath day three ten types of Saturdays, expressing the various events and occasions and have various rituals and special customs. Too, will be discussed on the customs and rituals that the Jews do them during the entry to his departure on Saturday. Even so, it is during this study for some changes in different terms to Saturday, which the Jews call them the Sabbath. These names were used most by the Hebrew writers in modern times in their songs and stories that written in honor of this day, and Hebrew poets wrote poetry on Saturday: Bialik wrote the song "Saturday queen", poet Amir Gilboa wrote the song "Cch Cmo Sani the up" and others. By analysis of these literary works can be seen that the authors of these works depict through which all customs and ceremonies on Saturday in detail from beginning to end, especially the poet Bialik's poem "Saturday queen". And the end of the study conclusions and sources will come