Dissertations / Theses on the topic 'Historical Jesus'
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Edwards, John C. "Jesus' atoning death as a probable teaching of the historical Jesus." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1179.
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Smith, David E. "The historical nature of Luke's virgin birth account an apologetic /." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.
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Davis, Hudson Russell. "The historical interpretation of Christ's fourth cry from the cross." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Thompson, J. Dusty. "A redemptive-historical Old Testament sermon series." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1545.
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Lee, Moonjang. "Historical Jesus and Mokmin hermeneutics with reference to the description of Jesus in Minjung theology in Korea." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/7668.
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The quest for the contextual meaning of the life and teaching of the historical Jesus seems to be a perennial question. Given the religious, cultural and social situation in Korea as well as in Asia generally, any theological reflection should be both contextually relevant and faithful to the Gospels. This thesis attempts to articulate the Jongshin ('Spirit or Teaching') of the historical Jesus, the Master of Christianity, using the concept of mokmin ('to serve the people'), which comes from the intellectual heritage of the Korean people, as a hermeneutical key. In the endeavour to present a mokmin perception of the historical Jesus, it is necessary to respond to minjung theology in Korea. Developed in the 1970s and 1980s in Korea when people suffered under political oppression and economic exploitation, minjung theologians found the biblical basis for their theology of liberation in their description of the historical Jesus. They perceived Jesus' status as a minjung, who identified himself with the minjung and denied himself any leadership role among the minjung. This thesis argues that we should not confuse Jesus' being and the character of his ministry. Jesus was not a minjung, but a royal figure. The perception of Jesus' mission as a minjung movement or as a minjung revolt is also refuted. Jesus' mission is characterised by his mokmin praxis in that a royal figure sided with the lowest people in the society. The mokn1in praxis of Jesus is grasped in three aspects: solidarity with the poor min ('people'), awakening the social responsibility in Jesus' community and pedagogy of the oppressors, i.e., the Jewish religious leaders and the rich in the society. First, we observe that there should be no question about Jesus' mission for the poor min. Jesus broke the social and religious barriers in Judaism to reach out and side with the poor and suffering min, which is most dramatically demonstrated in his healing ministry. Jesus became the source of hope for the poor min by taking the initiative in releasing the han ('the accumulated grief') of the people. Secondly, Jesus envisioned a society in which no status distinction among its members exists and social justice is established. For this, Jesus selected the twelve disciples as representatives of the community and as transmitters of Jesus' Jungshin, and inculcated them to embody mokmin praxis. Thirdly, Jesus demonstrated his intention to be the pedagogue of the oppressors. Jesus consistently challenged the Jewish religious leaders and the rich members of the society to accept his teaching and side with him for mokmin praxis. We perceive that Jesus' mission as the pedagogue of the oppressors was even more radical than his gesture to side with the poor min, for the cost of Jesus' pedagogy of the oppressors was his life. What we attempt to demonstrate in the thesis is not only to present an authentic and contextual perception of the Jongshin of the historical Jesus but also to expose the failure of minjung theology to present a holistic image of the historical Jesus to the Korean people. (Its historical contribution in Korea to the democratisation movement in the 1970s and 1980s is beyond the scope of our discussion.) The theological significance of this study is that the perception of the historical Jesus as mokmin Jesus provides both a biblically faithful and a contextually relevant understanding of the historical Jesus. The broader theological implication of this study is linked with the concerted effort to discover Korean questions and, furthermore, to build a Korean and an Asian way of doing Christian theology.
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Ensor, Peter W. "Jesus and his 'works' : the Johannine sayings in historical perspective." Thesis, University of Aberdeen, 1993. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU051764.
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The thesis examines those sayings attributed to Jesus in the Fourth Gospel in which he is represented as speaking about his 'works', 'work' or 'working'. The 'historical perspective' in which they are seen refers primarily to their relationship with the historical Jesus and their use in the patristic era. As far as their relationship with the historical Jesus is concerned, the thesis affirms that these sayings express motifs which can be traced back to the time of his ministry and that some of them may well stand in a particularly close relationship with his original words. As part of the argument, traditional objections to finding 'authentic' sayings of Jesus in the Fourth Gospel are discussed, and a new model for 'authenticity' is offered, which recognises the complexity of the concept and finds support from the manner in which the author of the Fourth Gospel handles his Old Testament quotations. Suggestions are made in the textual studies as to the ways in which the author may have moulded the traditions at his disposal. aAs far as the patristic use of these sayings is concerned, the thesis illustrates the variety of ways in which they were understood and in particular shows how they were used to support the doctrine of the deity of Christ and his unity in nature and being with the Father. Thus the Fourth Gospel is shown to be at a mid-point in a trajectory of understanding of Jesus as a 'doer of the works of God' in that it both transmits material which has a foundation in the ministry of the historical Jesus and also provides a launching pad for the more developed doctrine of the patristic era.
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Heinrich, William H. "A commentary on the historical and cultural background of the early ministry and Passion Week of Jesus Christ." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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au, M. Marshall@murdoch edu, and Mary Jeanette Marshall. "Jesus and the banquets : an investigation of the early Christian tradition concerning Jesus' presence at banquets with toll collectors and sinners." Murdoch University, 2002. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20051110.163641.
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The topic is approached from the perspective of table fellowship, the primary focus being Jesus' commensality with toll collectors and sinners. The fundamental hypothesis is that Jesus typically arrived akletos at meals as an itinerant stranger, and that this explains the epithet "glutton and drunkard."
Part One sets the parameters, and delineates the materials, methods, and approach adopted in the study. In Part Two, ancient traditions of hospitality and feasting are examined, providing the background material for exegesis of relevant NT texts in Part Three.
It is found that toll collectors represent hosts to Jesus, while "sinners" gain entry to meals as his umbrae. Both groups are eligible for the kingdom, as are paidia (young slaves/servants), who exemplify humility. Some possible reasons are advanced for Jesus' criticism of Pharisees, but it is emphasised that they are not implicated in his death. The importance of hospitality is indicated by the fact that reception of Jesus and/or his disciples necessarily entails an invitation to a shared meal. In contrast, merely giving alms to strangers/wayfarers who seek hospitality signifies rejection. Any such breach of hospitality mores will incur harsh punishment at the final judgment.
The supposition that Jesus was a guest at the Last Supper allows for an innovative interpretation of his words and actions, particularly since it is proposed that as well as the Twelve, akletoi were present, viz. women, slaves/servants, and possibly Gentiles. It is suggested that the depiction of Jesus in the Synoptics may have been influenced by a pre-existing literary archetype that facilitated the combination of some fictional characteristics with historical elements. The proposed reconstruction of the historical Jesus demonstrates the centrality of hospitality, commensality, and humility in his teaching and practice, a finding that is consistent with the ideals and table fellowship of early Christian communities. The apparent dichotomy between hospitality and hostility indicates a need to follow Jesus' injunction to love one's enemies, i.e. to practise philoxenia.
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Roddy, Nicolae G. "The Christology of St. Maximus the Confessor its historical-theological setting /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Csertháti, Márta. "Methods and models in the third quest of the historical Jesus." Thesis, Durham University, 2000. http://etheses.dur.ac.uk/4369/.
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In this thesis I examine some of the major contributions to current historical Jesus research, now commonly known as the third quest of the historical Jesus. As most of the participants in the third quest define their work primarily as historiography, in Chapter 11 situate these reconstructions in the landscape of present-day historiography, with special attention to the reaction of the authors in question to the challenge of postmodernism. In view of the methodological diversity of the third quest as well as the lack of consensus about the criteria to be used in the reconstructions or in their evaluation, after a brief survey in Chapter 2 of the history of "criteriology" in life-of-Jesus research, I found It necessary to devise my own list of evaluative criteria in Chapter 3. The general criteria are to do with the overall shape and style of the reconstructions, while the criteria of historical reasoning evaluate them in terms of their presentation as historiography. Finally, a modified version of the "traditional" criteria of the historical-critical method is designed to evaluate the text-related arguments within the reconstructions. In chapter 4 I analyse some selected contributions from the standpoint of the most hotly debated issue within the third quest, eschatology.
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Elenäs, Arvid. "Jesus, en skattemotståndare." Thesis, Enskilda Högskolan Stockholm, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1134.
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The objective of this study is to investigate if the historical Jesus was a tax resister and what the motives may have been for that. The study presents a survey of the ancient Galilean economy, with a focus on the taxes paid by the general population, and looks at ancient tax resistance movements in the Galilean community and nearby. Three gospel texts containing accusations of Jesus for tax resistance are analyzed in detail. The study shows that it is reasonable to suggest that the historical Jesus resisted the payment of taxes to the Roman (and possibly Herodian) authorities, based on that Jesus sympathized with the same agendas as the fourth philosophy did, and that Jesus had a compassion for the peasants who lived under an exploiting taxation.
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Booth, Bernard. "The Paradox of Bultmann’s Historical Jesus for Faith: A Question of History." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/23642.
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Rudolf Bultmann created an individualist theology of existentialism to replace the ethical-moral theology of the liberal tradition. The impact of Bultmann’s theology, which privileged post-Easter church kerygma over the historical Jesus, is the core of the problem and is situated in Bultmann’s existentialist view of history, derived from Martin Heidegger’s Being and Time. His theology derived additional, important support from the findings of Hans Jonas’ dissertation on Gnosticism. Bultmann divided history into two components, positivist history (Historie), and individualised history (Geschichte). The study examines strengths and weaknesses in Bultmann’s historical epistemology, with respect to conflict between the historical Jesus and the post-Easter kerygmatic faith of the disciples, the social and cultural spin-offs of alienation and anti-Judaism, and the resulting conflict with former students and foreign scholars. The conclusion is that Bultmann was so opposed to liberal historiography that he was willing to construct a theology of individual existence, devoid of social responsibility to the world at large, and replete with inconsistency regarding continuity between the historical Jesus and the kerygma. Nevertheless, Bultmann is credited with awakening the need to examine the authenticity of the gospels and New Testament message in a new light.
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Aplin, Max. "Was Jesus ever a disciple of John the Baptist? : a historical study." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5467.
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This study asks if the historical Jesus was ever a disciple of John the Baptist, where by ‘disciple’ is meant someone who would have been in a close personal relationship to John as their leader and teacher, and who would have spent considerable time in his presence. The current majority view of scholars is that Jesus is likely to have been John’s disciple at some time before beginning his own ministry (and in the opinion of some, during the early part of his ministry too). However, this study argues that, although we cannot be sure, he is actually unlikely to have chosen to submit himself to John in this way. Reasons are provided for believing that, even early in his ministry, Jesus had a profound confidence in his (sometimes distinctive) beliefs across a range of religious issues, including those beliefs that had to do with his own extremely important place in God’s plan. It is argued too that if Jesus was ever John’s disciple, he would very probably have to have first become his disciple no more than a matter of months before beginning his own ministry. The shortness of the time in which his confidence in his religious beliefs could have developed means that, during the period in which any potential discipleship would have begun, it is probable that Jesus had at least a fairly deep assurance about what he believed in religious matters, including what he believed concerning his own crucial place in God’s plan. This assurance makes it unlikely that he would have wished to become John’s disciple. Further – related – reasons for thinking that Jesus’ discipleship is historically unlikely are also provided. These are (a) that Jesus may well have had a spiritual experience at the time of his baptism (before any discipleship could have occurred), something that would not have cohered well with a decision then to become John’s disciple; and (b) that Jesus may have spent time alone in the wilderness very soon after his baptism. In addition to presenting these arguments against Jesus’ discipleship, most of the study involves detailed examination of the most cogent arguments that have been used to support the view that Jesus was once John’s disciple. It finds that even the strongest of these are relatively weak.
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Ingolfsland, Dennis. "The historical Jesus as a test case for censorship in American academic libraries." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Zolondek, Michael Vicko. "We have found the Messiah : the Twelve and the historical Jesus' Davidic messiahship." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9462.
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One of the most long-standing and controversial questions in historical Jesus research is that of whether Jesus was a Davidic messianic figure. This question is part of the broader ‘messianic question’, i.e., the question of whether Jesus thought of himself as a messiah and, if so, in what sense. Virtually every comprehensive work on the historical Jesus addresses this more focused Davidic messianic question at some point, as do numerous journal articles and essays in edited volumes. However, detailed studies devoted to this particular question are lacking. This dissertation is my attempt at such a study. I will divide this dissertation into two parts, each of which I believe offers a significant contribution to scholarship. The first, ‘Challenging the Status Quo’, will highlight three trends that I believe have dominated recent research on the Davidic messianic question with the aim being to demonstrate that the manner in which scholars have gone about answering this question is significantly problematic and that a fresh approach is therefore needed. I will then offer an approach that I believe will meet this need. The second part of this study, ‘The Making of Jesus the Davidic Messiah’, is where I will attempt to implement the fresh approach that I will have offered. More specifically, I will attempt to determine whether Jesus’ inner circle of disciples, i.e., the Twelve, viewed him as the Davidic Messiah and how Jesus behaved in response to this view. This group dynamic of which Jesus was a part will then serve as the basis on which I will offer my answer to the Davidic messianic question. In the end, examining this interplay between Jesus and the Twelve leads me to conclude that the historical Jesus was, in fact, a Davidic messianic figure. It would be ideal if I could convince others of this and perhaps move scholars closer to a consensus. However, even if I cannot accomplish this, it is my hope that this study will at least continue to move research on the Davidic messianic question forward.
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Skinner, Christopher W. "Did John the Baptist call Jesus the "lamb of God," and if he did what did he mean? a historical and exegetical study of John 1:29, 36 /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Szypula, Wojciech. "Rationalism and miracle the influence of rationalism on the treatment of miracles in the quest for the historical Jesus /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Thesis (M.A.)--Catholic Theological Union at Chicago, 1999.Vita. Appendix I.A brief history of the quest for the historical Jesus -- Appendix II. Historiography of the new quest and the third quest. Includes bibliographical references (leaves 170-176).
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Aloisi, John. "The use of Psalm 110:1 in the early church to A.D. 220 an exegetical-historical argument for a directly messianic interpretation /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p086-0038.
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Kim, Dong-Kun. "The significance of the historical Jesus in contemporary Christologies : European, Latin American and Asian." Thesis, University of Edinburgh, 1992. http://hdl.handle.net/1842/30352.
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The purpose of this thesis is to examine the significance of the historical Jesus in contemporary Christologies. Since the Enlightenment the quest of the 'historical Jesus' has influenced the shape of Christology not only in Europe but also in the Third World. We deal with the Christologies which have been formed in different backgrounds so that the roles of the historical Jesus in the Christologies of different cultures could be clear and comparable. Chapter I concentrates on Bultmann's Christology; firstly it approaches the figue of the historical Jesus reconstructed by authentic sayings based on form criticism, secondly it seeks to grasp the exact meaning of the kerygma of the death and resurrection of Christ based on the demythologizing programme. It compares the content of the message of the historical Jesus and that of the post-Easter Church, and examines whether there is any real continuity between the two. Chapter II is confined to examining how Kasemann, Fuchs and Ebeling have developed these issues which have been left unexplained in Bultmann; e.g. for Kasemann we look at how much and in what manner Paul and John were interested in the historical Jesus, and for Fuchs and Ebeling at the faith of Jesus and its meaning in the primitive Church. Focus is given solely to the relationship between the history of Jesus and the Christ of faith. In Chapters I and II, the guiding principle is to see whether there is a contact point between history and faith. Chapter III deals with the Christologies of Boff and Sobrino in Latin America. Through the figure of the historical Jesus in their Christologies, the perspective of liberation Christology and the role of the historical Jesus in society are examined.
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Villamar, Winston. "Jesus Christ as the perfect model of spiritual wholeness an approach to personal spirituality from the model of Jesus Christ through historical archetypes /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Kwon, JongHyun. "The historical Jesus' death as 'forgiveness of sins' : a comparative study of Paul and Matthew." Thesis, University of Nottingham, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.716845.
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This thesis aims to discover whether the historical Jesus understood his death as a means of forgiveness by comparing Paul and Matthew's treatment of these themes. Despite the strong tie between Jesus' death and forgiveness of sin in nascent Christianity, the close connection of the two themes is treated as a subsidiary issue in much historical Jesus research. This obvious attenuation of the significance of their close relationship leads us to question whether their close relationship originated with the historical Jesus: is this interpretation a true understanding of the historical Jesus, or a post-Easter theology? This central question demands an in-depth examination of their relationship in the historical Jesus' mind. The investigation will be conducted through a comparison of the earliest Christian documents written by Paul and the Gospel of Matthew. The result will then be compared against Jewish writings contemporary to Jesus, to uncover whether any martyrdom accounts attribute an expiatory effect to the deaths of the martyrs. Therefore, the aim is twofold: (1) to trace the historical Jesus' understanding of his own death, and (2) to compare Paul and Matthew's treatment of Jesus' forgiving death. Just as current scholars express a diverse range of views on the relationship between Jesus' death and the forgiveness of sins, scholarly comparisons between Paul and Matthew yield diverse results. More importantly, none deals with the connection between Jesus' death and remission in Paul and Matthew as a discussion topic. Through comparing the views of Paul and Matthew on this specific issue, this thesis aims to show that Paul and Matthew correspond to one another on the issue of the strong affinity between Jesus' death and forgiveness, and that the historical Jesus may have understood his death as a means of forgiveness, as they describe.
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Shin, Hyeon Woo. "Textual criticism and the synoptic problem in historical Jesus research : the search for valid criteria /." Leuven : Peeters, 2004. http://catalogue.bnf.fr/ark:/12148/cb40998825c.
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Brown, Kristin Alexis. "The Political, Social, Historical, and Literary Significance of the Writings of Carolina Maria de Jesus." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2598.
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The writings of Carolina Maria de Jesus, specifically Quarto de despejo, Casa de alvenaria, Diario de Bitita, and poetry selections from her collection Minha antologia are oft times excluded from "canonical" literature. Many critics both in the press and in academic circles refuse to recognize her writings and story as works of merit, focusing primarily on surface issues without addressing the content of her works. The reason for this is complex, spanning the issues of race, education, socio-economic status, and gender. Contrary to the arguments of many critics over the past sixty years, Carolina's writings are valuable in a political, social, historical, and literary sense. She wrote of her fight against hunger, poverty, and prejudice, and spoke out against the practices of politicians and members of the middle and upper classes towards the poor. Her works contain experiences from a member of Brazil's marginalized population during the mid-twentieth century, something that had never before been published.
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Brenton, Robert M. "Calvin's confession of Christ's descent into hell in the context of the doctrine of redemption an historical and hermeneutical inquiry /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Kim, Young Jin. "Jesus and the gentiles in the Gospel of Matthew a historical study of the redemption motif /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Marsh, Clive. "Albrecht Ritschl and the problem of the historical Jesus : a study in the relationship between historical-critical research into the canonical gospels and Christian theology with special reference to the theological method of Albrecht Ritschl." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670379.
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Schoberg, Gerald Robert Cormack. "Perspectives of Jesus in the writings of Paul : an historical examination of shared core commitmments with a view to determining the extent of Paul's dependence on Jesus." Thesis, University of Bristol, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540876.
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Sefa-Dapaah, Daniel. "An investigation into the relationship between John the Baptist and Jesus of Nazareth : a socio-historical study." Thesis, Coventry University, 1995. http://curve.coventry.ac.uk/open/items/c882b9b9-f1d9-e999-ebf8-c97928f7a66f/1.
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The aim of this thesis is to examine and critically evaluate the relationship between John the Baptist and Jesus of Nazareth, with special reference to baptism and to the question of whether Jesus practised a baptising ministry in Galilee. This involves us taking a fresh look at the Gospel texts on John and Jesus and considering the possible relevance of the Dead Sea Scrolls. Part I provides a preliminary examination of our sources. Part II focuses on possible links between John, the Essenes and the early Church. We argue: (i) that after his birth into a priestly family, John was probably brought up by the Essenes at Qumran, whom he later left to conduct an independent prophetic and baptising ministry by the Jordan; (ii) that the Qumran immersions provide the matrix to John's baptismal rite; (iii) that the affinity between the Essenes and the early Church in ideology and praxis may be owing to the influence of the former upon the latter, with John as the mediator between the two. Against this background, John and Jesus are directly related to each other in Part III. We conclude: (i) that after his baptism by John, Jesus remained a follower of John for a time, and practised a baptising ministry concurrent with that of John in Judea (John 3.22-26; 4.1-2); (ii) that Jesus continued this ministry in Galilee; (iii) that the synoptists' silence about Jesus' baptising (e.g. Mk 6.7-13 and par; Matt 10.5-16; Q=Matt 9.37-38//Lk 10.1-12) may indicate that they took it for granted, or that they were embarrassed by it; (iv) that unlike fasting, sabbath observance, tithes and offerings, purity, etc, baptism was not among the contentious issues relating to Jewish law; (v) that the emphasis on baptism in the post-Easter context of the Church was necessitated by its redefinition in the name of Jesus (Acts 2.38; 19.1-7; Rom 6.3; Gal 3.27; cf. the Trinitarian formula in Matt 28.19 [cf. Mk 16.15-16]); and (vi) that perhaps the strongest argument for John as mediator between the Essenes, Jesus and the early Church is precisely the ambivalence of the New Testament writers' attitude toward him.
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Harrison-Mills, Douglas John. "Hearing about Jesus, but thinking about Joel : exploring the biblical and historical relationship between spiritual and economic transformation." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3864/.
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The salvation-restoration oracle in Joel 1 and 2 depicts the four phases of a spiritual cycle that has economic consequences: backsliding causes Yahweh to progressively remove His blessing, thus creating economic “recession”; disobedience (i.e. deliberate, blatant sin) leads to “depression”; true, heart-felt repentance causes Yahweh to reinstate His blessing, which kick-starts the process of “recovery”; and increasing levels of obedience lead ultimately to full blessing, resulting in “prosperity”. In particular, Joel 2:28 suggests that the outpouring of economic blessing will either precede or occur in close proximity to the outpouring of the Holy Spirit. And since the apostle Peter used this passage to introduce his Pentecost sermon, I would argue that, when the devout Jews in his audience were hearing about Jesus, they were also thinking about Joel; or, to be more precise, the promises of economic transformation outlined in that book. Furthermore, the early chapters of Acts contain sufficient evidence to suggest that the economic prosperity promised in the OT salvation-restoration oracles was actually experienced by the Primitive Church in the post-Pentecost period. Consequently, it is possible that the persecution experienced by the Hellenistae was motivated primarily by economic factors, although doctrinal issues obviously provided a convenient excuse.
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Johnston, Jeremiah J. "‘The Resurrection of Jesus in the Gospel of Peter : a tradition-historical study of the Akhmîm Gospel Fragment’." Thesis, Middlesex University, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.582146.
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The resurrection of Jesus lies at the very heart of the Christian faith. Apart from its proclamation the movement would have never continued after Jesus’ crucifixion. Belief in the resurrection of Jesus initiated an interesting and developing history of interpretation that entailed clarification, elaboration, and apologetic, usually in response to scepticism and sometimes severe criticism. The present thesis focuses on the history of the understanding of Jesus’ resurrection, particularly as it came to expression in the second century, especially in reference to a work known as the Gospel of Peter. Such critical study is necessary, for the resurrection account in this gospel text has been neglected. Even in Paul Foster’s recently published major study, the resurrection is not discussed to any significant degree. This investigation, however, cannot simply begin with the early Church’s proclamation of the resurrection of Jesus; it must investigate the antecedents of this idea, for these antecedents shaped in important ways how the idea was understood. The thesis proper devotes two chapters (Chapters Two and Three) to the discovery and early assessment of the Akhmîm gospel fragment, a fragment scholars at once assumed was the Gospel of Peter, a writing that was condemned by Bishop Serapion at the end of the second century. An important purpose of the thesis is to test this assumption, show how tenuous it is, and to propose better criteria for determining the date and location of the text, of which the Akhmîm fragment is a part. But before directly addressing this difficult question it is necessary to review the emergence of the resurrection idea. This will allow us with greater nuance to place the Akhmîm gospel fragment in its context. Two chapters (Chapters Four and Five) are devoted to the emergence of the resurrection idea in Israel’s antiquity and in the Second Temple (or intertestamental) period. Chapter Four traces the emergence of afterlife ideas in the old Scriptures of what now constitute the Hebrew Bible. Special attention is given to texts that may hint at bodily resurrection. Chapter Five traces the emergence of resurrection ideas in texts that begin to circulate in the two centuries or so before the time of Jesus. In these texts the hope of bodily resurrection is explicit. Chapter Six examines the resurrection idea in the writings of the New Testament looking at teaching about the resurrection, stories of resuscitation, and the resurrection of Jesus himself. Special attention is given to the New Testament’s interpretation of passages from the Hebrew Bible in support of the resurrection idea. Chapters Seven and Eight return to the question of the Akhmîm gospel fragment inquiring on what basis this fifth-century text can be identified with the second-century Gospel of Peter and, apart from such identification, can be dated to the second century. It is argued that the Akhmîm fragment can be dated to the second half of the second century not by appeals to the Oxyrhynchus texts 2949 and 4009 but by a comparative analysis of a number of texts and writers from the second century. This analysis demonstrates that the Akhmîm fragment exemplifies an apologetic that addresses second-century Jewish and pagan criticisms of the resurrection narratives of the older New Testament gospels. Comparative analysis also demonstrates that the apologetic of the Akhmîm gospel fragment was also intended to assure second-century Christians that the proclamation of the resurrection of Jesus rested upon actual eyewitness testimony of the resurrection event itself, not merely the discovery of the empty tomb and later reports of resurrection appearances. The Akhmîm fragment does this by asserting that hostile witnesses—Roman guards and Jewish elders—observed the risen Jesus emerge from the tomb. The resurrection narrative of the Akhmîm fragment is thus unique, for the New Testament gospels say nothing about humans—believers or sceptics— observing the resurrection of Jesus. The apologetic of the Akhmîm gospel narrative is designed to counter the scepticism and polemic that emerged in the second century. It also reflects Roman anti- Semitism that intensified in the aftermath of the great Jewish revolt that ended in 135 CE. The thesis also shows that both the polemic and the apologetic originated for the most part in the eastern Empire, most likely Syria itself, where the Gospel of Peter probably originated (and where Serapion lived). All pertinent elements point to a date of composition in the second century and probably in the east. It also is shown that the Akhmîm fragment’s greatly embellished scene at Jesus’ tomb coheres with the Scheintod (“apparent death”) device that became very popular in Greek romantic novels in the second century. The thesis provides a critical foundation on which scholarship concerned with the Akhmîm gospel fragment may build, for heretofore this scholarship has for the most part merely assumed that this important fragment dated to the second century. It is concluded that the Akhmîm gospel constitutes a fragment of a second-century gospel text that probably circulated under the name of Peter. This conclusion critically supports the long-held assumption that the Akhmîm text is a fragment of the Gospel of Peter condemned by Bishop Serapion
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Erickson, Andrea. "Doctrinal and Historical Analysis of Young Women's Education in The Church of Jesus Christ of Latter-day Saints." Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd2834.pdf.
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Isaacs, Edwin. "The parousia-expectation: does it have any effect on mission? A historical-missiological perspective of the pentecostal movement." University of Western Cape, 1997. http://hdl.handle.net/11394/7354.
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Magister Theologiae - MThAlthough there were various small Pentecostal experiences (like baptismsin the Holy Spirit accompanied by glossolalia utterances) just before and after the beginning of the twentieth century, the origin of the Pentecostals is generally traced back to two incidents very early in this century (Frodsham 1946:15-17; Kendrick 1961 :34-36). Some writers prefer to linkthe origin of the Pentecostal Movement to Charles Parham's Bible Collegeat Topeka (Kansas) (Nichol 1966: 26). Others prefer to link thisMovement's origin to the Azusa Street revival of William J.Seymour (Nichol 1966: 32).
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Paim, Noêmia da Silva Veloso. "O movimento de Jesus e a doutrina dos apóstolos." Faculdades EST, 2015. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=666.
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Esta pesquisa busca identificar se a doutrina dos apóstolos mencionada em At 2.47 reflete os ensinamentos obtidos pelos apóstolos a partir do Movimento de Jesus, à luz do contexto canônico e extracanônico dos períodos do Antigo Testamento, Intertestamentário e do Novo Testamento, e se esses ensinos refletiram o processo formativo dos ensinos legados por Jesus no decorrer do período de três anos e meio de vida terrena do Mestre, resultando no Cristianismo. A primeira parte revela como Deus se comunica com seu povo. Para isso, entra em cena a figura do profeta, que vai discursar em favor de uma reaproximação do povo com o Deus da aliança. A promessa dada é no sentido de restaurar a comunhão desde que sejam abandonadas as práticas cultuais das nações vizinhas a Israel. A trilogia castigo-arrependimento-perdão é anunciada como condição de restauração da nação assolada por invasores. A segunda parte mostra como, ao serem removidos da terra, os israelitas passaram a ansiar pela restauração do reino de Israel e como o retorno do exílio é marcado pela esperança de um recomeço, no qual as promessas anunciadas pelos profetas se cumpririam e como o Senhor dos Exércitos novamente pelejaria por seu povo, tendo à frente um Libertador nos moldes de Moisés. Mostra como o Messias é aguardado com ansiedade e como o jugo romano acirra os ânimos nacionalistas. É o contexto em que surge na Palestina a figura de Jesus, em meio a um caldo cultural e a diversos segmentos religiosos que tinham uma interpretação própria das Escrituras judaicas. O Movimento de Jesus nasce na Galileia e, após a morte de seu líder, seus seguidores recebem a incumbência de prosseguir a mobilização em prol da implantação do Reino de Deus, e não se dirige mais apenas aos nacionais de Israel, mas a todos os povos e a todas as nações. A terceira e última parte revela como os seguidores de Jesus levaram adiante suas propostas: como se estabeleceram, como se organizaram e como disseminaram o legado de Jesus. Revela também os personagens que se destacaram após a ascensão de Jesus, e o papel de cada um na propagação do evangelho e na consolidação do Cristianismo, estrutura que se seguiu ao Movimento de Jesus.This research seeks to identify if the doctrine of the apostles mentioned in Acts 2:47 reflects the teachings received by the apostles from the Jesus Movement, in the light of the canonical and extra canonical context of the Old Testament, Intertestamental and New Testament periods, and if these teachings reflected the formative process of the teachings left by Jesus during the three and a half year period of terrestrial life of the Master, resulting in Christianity. The first part reveals how God communicates with his people. For this, the figure of the prophet comes into play, which will discourse in favor of a re-approximation of the people with the God of the covenant. The promise given is in the sense of restoring the communion if the worship practices of Israels neighboring nations are abandoned. The trilogy punishment-repentance-forgiveness is announced as a condition for the restauration of the nation assailed by invaders. The second part shows how, upon their being uprooted from the land, the Israelites come to yearn for the restauration of the kingdom of Israel and how the return from the exile is marked by the hope for a new beginning, in which the promises announced by the prophets would be fulfilled and how the Lord of Hosts would once again fight for his people, having at the fore a Liberator in the patterns of Moses. It shows how the Messiah is anxiously awaited and how the Roman yoke exacerbates the nationalist tempers. It is in this context that the figure of Jesus emerges in Palestine in the midst of a cultural mix and various religious segments which had their own interpretation of the Jewish Scriptures. The Jesus Movement is birthed in Galilee and after the death of its leader, its followers receive the task of continuing the mobilization in favor of the implantation of the Kingdom of God, and it is no longer directed only toward the nationals of Israel but to all peoples and all nations. The third and last part reveals how the followers of Jesus carried on his proposals: how they established themselves, how they organized themselves and how they propagated the legacy of Jesus. It also reveals the characters which stood out after the ascension of Jesus and the role of each one in the propagation of the Gospel and in the consolidation of Christianity, the structure that followed the Jesus Movement.
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Whitehead, Kevin D. "Historical Analysis of Leadership Theory in the Church of Jesus Christ of Latter-Day Saints and Its Educational System." DigitalCommons@USU, 2018. https://digitalcommons.usu.edu/etd/7186.
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An organization’s leadership theory acts as a collection of primary guiding characteristics which influence its identity and direction. Developing leaders has always been important for The Church of Jesus Christ of Latter-day Saints. Historically, the Church has promoted leadership ideals for all its members through various aspects of its doctrine and organization. This study provides an analysis of multiple leadership texts produced by the ecclesiastical and educational wings of The Church of Jesus Christ of Latter-day Saints. The study helps to reveal how Latter-day Saint leadership theory has developed over time. This study considers the unfolding of Latter-day Saint leadership theory from 1900 to 2017. The analysis provides greater understanding of how ecclesiastic leadership theory relates to leadership theory provided for the Church’s religious educators. Additionally, this study considers how themes in Latter-day leadership theory developed in relationship to other contemporary historical and theoretical trends. Data derived from this analysis are used to answer the following three questions: (1) How has the idea of leadership changed over time in The Church of Jesus Christ of Latter-day Saints and in its educational system? (2) What are the enduring themes and distinctive concepts of Latter-day Saint leadership theory? (3) What differences exist between the leadership constructs provided for ecclesiastical leaders in The Church of Jesus Christ of Latter-day Saints and those of its educational system?
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Howes, Llewellyn. "The sayings gospel Q within the contexts of the third and renewed quests for the historical Jesus : wisdom and apocalypticism in the first century." Thesis, University of Pretoria, 2012. http://hdl.handle.net/2263/23913.
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This study examines the occurrences of wisdom and apocalypticism in Q, and then draws conclusions from the latter about the historical Jesus. Important questions are addressed: Did Q think of Jesus as a wisdom teacher, an apocalyptic prophet, or both? If Q associated both wisdom and apocalypticism with Jesus, what was the interrelationship between these two? Did either enjoy preference, or were they equally important to the person and message of Jesus? A concerted effort is made to let Q speak for itself. If the latter were possible, how would Q and the people behind it respond to the Renewed and Third Quests for the historical Jesus? This question basically sums up the research gap, which is to provide the Sayings Gospel with an opportunity to respond to these reconstructions of Jesus. Hence, there are two levels to the present work. The first level focuses on Q in order to determine the roles of both wisdom and apocalypticism in Q. This exercise constitutes the focal point and bulk of the study, leading to the central theory: The Q people remembered and described Jesus as a sage who made use of apocalyptic eschatology to motivate and support his moral message. The acceptance or rejection of this theory will naturally have an impact on our understanding of the historical Jesus, which represents the second level of inquiry. The second level focuses on the historical Jesus, and our understanding of him, given the results obtained in this investigation of Q. The high regard for Q and the propensity to regard Q as a stratified document places this study squarely in the camp of the Renewed Quest. However, there are two aspects of the study that have affinities with the Third Quest as well. The first is the inclination to question the noneschatological image of Jesus proffered by the Renewed Quest. The second is the synchronic manner in which the study approaches Q. By preferring to ask how Q remembered and described Jesus, Q is approached in a manner reminiscent of the Third Quest’s historical method. The research gap is addressed in a systematic way. Chapter one provides a focused overview of historical Jesus research from Reimarus to the present – an endeavour that naturally leads in to a discussion of the dissertation’s research gap, focal point and central theory. In chapter two, Q is considered in its entirety, including its documentary status, its stratification, its genre, its ethnic colouring and its eschatology. Chapter three zooms in on Q’s apocalyptic-judgment and Son-of- Man sayings specifically. An exegetical examination of these logia concentrates particularly on the focal point: the interrelationship between wisdom and apocalypticism in Q. Chapter four zooms in further on a single Q saying: Q 6:37-38. The purpose remains to determine the relationship between wisdom and apocalypticism in Q. The study moves in a centripetal direction, from historical-Jesus research in general (chapter 1), to the Q document (chapter 2), to the Son-of-Man and apocalyptic-judgment logia within Q (chapter 3), to one specific logion about judgment (chapter 4). Chapter five pulls everything together by (1) assessing the central theory, (2) responding to both the Third and Renewed Quests, (3) suggesting ways to reconcile these two currents, (4) commenting on the relevance of Jesus’ wisdom and morality for today, and (5) highlighting avenues for further study. The central theory is ultimately confirmed, albeit with an important qualification: Apocalyptic eschatology also formed an integral part of the sapiential message of Q’s Jesus. In response to the Renewed Quest, it is found that apocalyptic eschatology can not and should not be divorced from the message of Q’s Jesus. In response to the Third Quest, it is found that Q’s Jesus was primarily a sage, and that his apocalyptic eschatology was not imminent in nature. Regarding the wisdom and morality of Q’s Jesus, it is found that the essence of his message remains valid. This is particularly true of the way in which he used apocalyptic eschatology to motivate and buttress his moral message.Thesis (PhD)--University of Pretoria, 2012.
New Testament Studies
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Buglass, Anthony Edward. "The historicity of the resurrection of Jesus : a study of the New Testament evidence / by Anthony E. Buglass." Thesis, North-West University, 2008. http://hdl.handle.net/10394/4291.
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If Jesus's resurrection did not happen, the Christian faith is falsified. The question is therefore raised as to whether it is possible to prove the historicity of the resurrection, and thus verify the Christian faith. The problem is first historical (what is the nature of the evidence for the resurrection?) and secondly apologetic (how does the resurrection help in communicating the Christian faith?); this thesis aims to address the historical question, and introduce apologetics as a future concern.
The work is set in context by a survey of approaches to the historical Jesus through the centuries, culminating in the "Third Quest for the Historical Jesus." The origins of the idea of resurrection are sought in an examination of ancient Hebrew ideas about death, exploring the development of hope from the survival of the community rather than the individual, through the awareness of the need for justice and the continuing relationship with God, through a range of metaphors to the first explicit hope of resurrection from the dead. The influence of Hellenism and ideas of immortality in the intertestamental period are noted, but these ideas were not adequate to explain the experience of Jesus's disciples.
The New Testament is then surveyed to identify all resurrection traditions. Some traditions are theological and metaphorical, but some are narrative or apparently derived from a historical event. It is noted that some canonical books make relatively little of the resurrection, and that extracanonical books such as the Gospel of Thomas ignore it completely. A study of the extracanonical texts suggests that omission of resurrection tradition is due to later theological preference, rather than indicating early tradition implying that passion-resurrection tradition was a later innovation. Where there is extracanonical resurrection tradition, it is dependent upon canonical tradition. There follows a discussion of the various criteria which have been used to examine New Testament tradition for historicity, examining the strengths and weaknesses of each. It is concluded that no single criterion is adequate, but that it is possible to achieve a satisfactory degree of historical plausibility. The discussion returns to the New Testament traditions to identify where they purport to be historical, and then explored in the light of the historical criteria for plausibility. While there is clear theological development and interpretation, there is a persistent core tradition deriving from an original event. Alternative explanations, that the disciples invented resurrection to explain other experiences, are dismissed as resurrection is the least likely explanation for them to offer. The historical event itself is irrecoverable, but may be discerned by its effects. The most plausible explanation for the testimony underlying New Testament tradition, celebration on the first day of the week, and the explosive growth of the Jesus movement, is that the resurrection actually happened. Brief consideration is given to the implications of the resurrection for theology, eschatology, apologetics and engagement with postmodernism.Thesis (M.A. (New Testament)--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2009.
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Pimentel, Ivany Dantas. "Aspectos histórico-teológicos da pregação de Jesus sobre o Reino de Deus." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/18278.
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Previous issue date: 2011-02-22The aim of this work is to show the life and the achievements of Jesus from Nazareth within the historical context of the society of his time, as a real person who assumes the human condition to insert the principles of the coming kingdom in the society, forging with his words and actions a new kind of existence based on brotherhood, solidarity, justice and, love. According to the synoptic tradition, Jesus has come to establish the kingdom of God not as a landlord of men over men, but as a landlord of service, a good news for the poor people who are the recipients of this kingdom. The idea of the kingdom of God, which is present in the beliefs of the people of Israel since its origins, becomes the center of Jesus activities and teachings, as described in the Gospels. Its approach permeates distinct periods of the History, nevertheless the rescue of its centrality will occur only after the Vatican Council II within the emergence of the liberation theology. In this period, the contributions of Latin American theologians stood out, mainly those of Jon Sobrino. The Liberation Theology aims the society´s commitment with a social transformation of the reality, based on the belief that it is possible to have a world where there is a place for everyone and the human dignity is preserved. The struggle for a fair world (without oppression and servitude) is a sign of the coming of the kingdom. In this sense, Jesus, the ultimate mediator of the Kingdom of God, brings within his message the offer of salvation to all humanity in all its dimensions. Jesus frees the mankind from the negative situations of ignorance, sin, suffering and death
Este trabalho tem como objetivo mostrar a vida e a atuação de Jesus de Nazaré no contexto histórico da sociedade de seu tempo, como um personagem real que assume a condição de criatura para introduzir nela os princípios do reino que se aproxima, forjando com seu exemplo e sua palavra um novo tipo de existência que se firma na fraternidade, na solidariedade, na justiça e no amor. Segundo a tradição sinótica, Jesus veio estabelecer o reino de Deus não como o senhorio de homens sobre homens, mas senhorio de serviço, uma boa notícia para os pobres que são os destinatários do reino. A idéia do reino de Deus, que faz parte das convicções do povo de Israel desde as suas origens, torna-se o centro da atuação e dos ensinamentos de Jesus narrados nos Evangelhos. Sua abordagem permeia os diferentes períodos da história, mas o resgate de sua centralidade ocorrerá somente após o Concílio Vaticano II com o surgimento da teologia da libertação. Nesse período, destacam-se as contribuições de teólogos latino-americanos, em especial as de Jon Sobrino. A Teologia da Libertação busca na sociedade o compromisso com a transformação social da realidade mediante a crença de que é possível a existência de um mundo onde há lugar para todos e a dignidade humana seja preservada. A luta por um mundo justo sem opressão nem servidão é um sinal da vinda do reino. Neste sentido Jesus, mediador definitivo do Reino de Deus traz em sua mensagem a oferta de salvação para toda a humanidade em todas as suas dimensões, libertando-a das situações negativas de ignorância, de pecado, de sofrimento e de morte
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Stevens, Jennifer. "Faith, fiction and the historical Jesus : theological revisionism and its influence on fictional representations of the Gospels (c. 1860-1920)." Thesis, University of London, 2006. http://sas-space.sas.ac.uk/355/.
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This thesis is concerned with the stimulus and influence of studies of the historical Jesus on literary depictions of Christ. It examines imaginative reconstructions of the Gospels, alongside significant works of Biblical scholarship, and seeks to establish the role played by fiction in promulgating ideas of the Higher Criticism in Britain. At the same time, it considers how far the demands of working with a sacred source encouraged or restricted literary innovation. The contextual aspects of the study underline how advances in disciplines such as psychology, anatomy, and archaeology informed writers’ conceptions of the New Testament. The Introduction traces changing perceptions of the relationship between fiction and faith in the light of contemporary developments in Biblical interpretation. Chapter One examines a representative selection of Lives of Jesus, looking specifically at their affinities with fiction. The following chapter explores the kind of prose-fiction writing that developed in response to these Lives and to theological revisionism generally. The second part of the thesis focuses on two Anglo-Irish writers: Oscar Wilde and George Moore. Their transformations of the Gospels are analysed in the context of some of their other literary works, their attitudes to Christianity, and their engagement with theology. Chapter Three considers Wilde’s New Testament oral tales, looking especially at their treatment of current theological debates. Chapter Four considers the reappearance of these tales in the writings of Wilde’s contemporaries, and links the study’s two major authors through its discussion of Frank Harris, an acquaintance of them both. The final two chapters deal with Moore’s abiding interest in the religious temperament, following through the development of his drama, The Apostle, into the novel, The Brook Kerith. The Conclusion considers the aesthetics of Biblical fiction and its contribution to the religious discourses of the late nineteenth and early twentieth centuries.
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Stringham, Ray W. "Family Life Education in The Church of Jesus Christ of Latter-Day Saints in the 20th Century: A Historical Review." Diss., CLICK HERE for online access, 1992. http://patriot.lib.byu.edu/u?/MTNZ,22843.
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Du, Toit Marietjie. "A study of 1 Peter 3:18-4:6 an investigation into the historical background of the doctrine of Christ's descent into Hades /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-08112008-094957/.
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Pritchett, Megan. "“I’m a Jesus feminist”: Understandings of Faith, Gender, and Feminism Among Christian Women." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/459.
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The emergence of the Christian Right and the feminist movement in the mid-to-late 20th century have had a significant impact on the political, psychological, and social landscape of the U.S., and this is especially true for Christian women who sit at the cross-roads of these movements. To understand the context surrounding this group, I examine different areas of sociological literature: the primacy of gender and religion in identity formation, Christian marriage and gender roles, the “culture wars” of the Christian Right, and a brief overview of feminist theory. Utilizing qualitative research methods, I interviewed 13 self-identified Christian women to learn how they understood their female and Christian identities, as well as how they negotiated gender roles. Participants were also asked to share their definition and identification with feminism (or lack of identification). A short quantitative survey followed the interview. Themes that emerged from this research include idealized understandings of faith and self, complex and contradictory practice, and rejection of labels. Through self-definition, participants were able to navigate away from stereotypes and communicate their beliefs as they related to their experience.
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Stewart, Bruce G. "Hiram Page : an historical and sociological analysis of an early Mormon prototype /." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTNZ,22835.
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Rohde, Marina Luísa. "Anita Garibaldi: de heroína à mulher – a trajetória das imagens ficcionais de Ana Maria de Jesus Ribeiro." Universidade Estadual do Oeste do Paraná, 2017. http://tede.unioeste.br/handle/tede/3468.
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Based on the studies of fictional narratives that re-read the historical past, the research in question analyzes different modalities of historical novels from the representation of Anita Garibaldi (1821–1849), in perspectives that may vary, from the corroboration of the official discourse to its refutation. Such images of this personality, therefore, extend from the perception that she was only a young woman in love and so as to live a great love she would face any obstacle, to the perception of an idealistic and questioning woman, who would take part in wars for political conviction regardless of his loving involvement with a revolutionary sailor. The corpus that provides us with the basis for the study comes from three different contexts: The United States, Brazil and Argentina. The selection of this material considered criteria such as: the belonging of one of the works to the traditional modality of the genre, whose discourse linked to Anita and Giuseppe Garibaldi (1807–1882) is apologetic; a deconstructive perspective of this character hitherto idealized, in a critical production that presents the protagonist who sees in his partner someone to share ideals and for this reason does not accept to be relegated to live in the shadow of that relationship; and also a modality of historical novel whose ideology is mediative in comparison with these two previous productions, aiming at a configuration of Anita that conjugates the representation of both facets commonly evidenced: the lover and the politics. In this sense, each author, through the specificity of his chosen language and modality, approaches the character of historical extraction by a singular prism - the uncritical, the critical and the mediative. To make this analysis possible, in an interamerican dimension, the works selected are: I Am My Beloved: The Life of Anita Garibaldi (1969), written by the American Lisa Sergio, A Guerrilheira (1979), by the Brazilian João Felício dos Santos and Anita cubierta de arena (2003), by the Argentinian Alicia Dujovne Ortiz. Therefore, we show that the fictional images of Anita Garibaldi also trace a historical and sequential trajectory of the hybrid genre of history and fiction. Hence, the theoretical support of this approach, both to the character and to the different modalities of historical romance, finds support in the studies of Aínsa (1991), Menton (1993), Rodríguez (1996), Esteves (2010), Fleck (2011; 2017), Fernández Prieto (2003), to name but a few.
Com base nos estudos das narrativas ficcionais que releem o passado histórico, a pesquisa em questão analisa distintas modalidades de romances históricos a partir da representação de Anita Garibaldi (1821–1849), em perspectivas que buscam ora corroborar o discurso oficial, ora desconstruí-lo. Tais imagens dessa personalidade se estendem, portanto, da percepção de que ela era apenas uma jovem apaixonada e que, para viver um grande amor, enfrentaria qualquer obstáculo, até a percepção de uma mulher idealista e questionadora, que participaria de guerras por convicção política independentemente de seu envolvimento amoroso com um marinheiro revolucionário. O corpus que serve de base para o estudo parte de três contextos diferentes: Os Estados Unidos, o Brasil e a Argentina. A seleção desse material considerou critérios como: o pertencimento de uma das obras à modalidade tradicional do gênero, cujo discurso vinculado à Anita e Giuseppe Garibaldi (1807–1882) é apologético; uma perspectiva desconstrucionista dessa personagem até então idealizada, em uma produção crítica que apresenta a protagonista que vê em seu companheiro alguém para partilhar ideais e que não se deixa viver à sombra desse relacionamento; e, ainda, uma modalidade de romance histórico cuja ideologia é mediativa em comparação com essas duas produções anteriores, atentando para uma configuração de Anita que conjuga a representação de ambas as facetas comumente evidenciadas: a amante e a política. Nesse sentido, cada autor, por meio da especificidade de sua linguagem e modalidade escolhida, aborda a personagem de extração histórica por um prisma singular – o acrítico, o crítico e o mediativo. Para tornar essa análise possível, em uma dimensão interamericana, as obras selecionadas são: I Am My Beloved: The Life of Anita Garibaldi (1969), escrita pela estadunidense Lisa Sergio, A Guerrilheira (1979), do brasileiro João Felício dos Santos e Anita cubierta de arena (2003), da argentina Alicia Dujovne Ortiz. Desse modo, evidenciamos que as imagens ficcionais de Anita Garibaldi traçam, também, uma trajetória histórica e sequencial do gênero híbrido de história e ficção. A sustentação teórica dessa abordagem, tanto à personagem como às diferentes modalidades de romance histórico, encontra respaldo nos estudos de Aínsa (1991), Menton (1993), Márquez Rodríguez (1996), Fernández Prieto (2003), Esteves (2010), Fleck (2011; 2017), entre outros.
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Campbell, Dwight. "The Historical Development and Theological Foundations of Devotion to the Immaculate Heart of Mary in Relation to the Sacred Heart of Jesus." IMRI - Marian Library / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1263502333.
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Lenhard, Katie Marie. "The Historical Debate Among Leaders of The Church of Jesus Christ of Latter-Day Saints on the Topic of the United Nations." BYU ScholarsArchive, 2002. https://scholarsarchive.byu.edu/etd/4875.
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Since the inception of the United Nations in 1945, leaders of The Church of Jesus Christ of Latter-day Saints have made public statements regarding the international peace and security organization. To the confusion of many Church members, who often look to their leaders for prophetic guidance on numerous spiritual and temporal topics, these statements have been conflicting. Some Church leaders have clearly opposed the United Nations and others have openly supported it, offering various ideological explanations for their beliefs. Yet, it is evident that The Church of Jesus Christ of Latter-day Saints has never made an official position on the topic of the United Nations. Church members are free to exercise their agency and either oppose or support the organization as they deem necessary. Regardless of personal opinions, a relationship has emerged between the Church and the United Nations in the past few decades through joint humanitarian efforts, as well as official and unofficial interactions. Since the United Nations is most likely a permanent fixture of the political world, and The Church of Jesus Christ of Latter-day Saints is concerned with topics of international importance, it appears this relationship will continue to blossom throughout the future.
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Ramey, Margaret E. "The quest for the fictional Jesus : Gospel rewrites, Gospel (re)interpretation, and Christological portraits within Jesus novels." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1861.
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Jesus' story has been retold in various forms and fashions for centuries. Jesus novels, a subset of the historical fiction genre, are one of the latest means of not only re-imagining the man from Galilee but also of rewriting the canonical Gospels. This thesis explores the Christological portraits constructed in four of those novels while also using the novels to examine the intertextual play of these Gospel rewrites with their Gospel progenitors. Chapter 1 offers a prolegomenon to the act of fictionalizing Jesus that discusses the relationship between the person and his portraits and the hermeneutical circle created by these texts as they both rewrite the Gospels and stimulate a rereading of them. It also establishes the "preposterous" methodology that will be used when reexamining the Gospels "post" reading the novels. Chapters 2 to 5 offer four case studies of "complementing" and "competing" novels and the techniques they use to achieve these aims: Anne Rice's Christ the Lord: Out of Egypt; Neil Boyd's The Hidden Years; Nino Ricci's Testament; and José Saramago's The Gospel according to Jesus Christ. Chapter 6 begins an examination of a specific interpretive circle based upon Jesus' temptation in the wilderness. Beginning with the synoptic accounts of that event, the chapter then turns to how Jesus' testing has been reinterpreted and presented in two of the novels. Returning to the Gospel of Matthew's version of the Temptation, chapter 7 offers a "preposterous" examination of that pericope, which asks novel questions of the text and its role with Matthew's narrative context based on issues raised by the Gospel rewrites. The thesis concludes by suggesting that Jesus novels, already important examples of the reception history of the Gospels, can also play a helpful role in re-interpreting the Gospels themselves.
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Ostby, Dana Keith. "The historical Jesus and the supernatural world a shift in the modern critical worldview with special emphasis on the writings of Marcus Borg /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Oliveira, Davi da Silva. "As falas do silêncio das personagens Sebastiana Maria de Jesus, D. Maria Ana Josefa e Blimunda de Jesus no romance Memorial do Convento de José Saramago." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/14871.
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Previous issue date: 2008-10-06Centro Universitário Adventista
In this dissertation, an analysis was carried out concerning the speeches of silence performed by women characters in the novel Memorial do Convento, written by José Saramago. The characters are: D. Maria Ana Josefa, Sebastiana de Jesus and Blimunda de Jesus. The inductive methodology was used, starting from the particular premises while we observed the incidences of the discourse of silence in the corpus, with the purpose of reaching another premise, which is the identification and characterization of this phenomenon in the literary discourse. The research has a qualitative and phenomenological nature, since we believe that the knowledge of the problem is the result of the vision we have about what is perceived: the speech of silence of the characters. This perception reveals us that the absence of voices does not mean a gap in the saying, taking into account that the silence of women has a meaning. The silence of characters is one recorded by the author and has a resounding of the story as a determining ingredient for the behavior of such characters. Therefore, the construction of the saying of the silence has a structure based on the conception the society had regarding women and witches. In order to cover the problem thoroughly, our starting point was a careful reading of the novel, looking at the behavior of the characters under consideration, considering not only the historical and social circumstances that impacted the women of the 18th century, period covered by the narrator, but also the lines of literary discourse in the novel. For the theoretical underpinning of this study, we researched intensively the postulates of the Literary Theory about novels related to History and Fiction, focusing mainly on the concepts of characters and narrator
Nesta Dissertação, fizemos uma análise das falas do silêncio das personagens femininas do romance Memorial do Convento de José Saramago: D. Maria Ana Josefa, Sebastiana de Jesus e Blimunda de Jesus. Utilizamos o método indutivo, ou seja, partimos das premissas particulares na observação da incidência do discurso do silêncio no corpus, em direção a outra premissa que é o nosso objeto, isto é, a identificação e caracterização da existência deste fenômeno no discurso literário. A pesquisa é de caráter qualitativo e fenomenológico, pois o conhecimento do problema é o resultado da visão que temos sobre o percebido: a fala do silêncio das personagens. Esta observação nos garante revelar que a ausência da voz não significa a lacuna do dizer, pois o silêncio das mulheres tem um significado. O calar das personagens é um calar registrado pelo narrador e tem uma ressonância da história como ingrediente determinante para o comportamento das mesmas. Portanto, a construção do dizer do silêncio tem uma estrutura alicerçada na concepção que a sociedade tinha das mulheres e bruxas. Para cobrirmos o problema cabalmente, partimos da leitura atenta, analisando os atos das personagens focalizadas, no estudo, desde as circunstâncias históricas e sociais que marcaram as mulheres no período contemplado pelo narrador, século XVIII, até as linhas do discurso literário no romance. Para o suporte deste estudo, nos debruçamos nos postulados da Teoria Literária sobre o romance (enfocando principalmente os conceitos de personagens e narrador), da História e da ficção
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Ribeiro, Luiz Felipe Coimbra. "O IMAGINÁRIO DO TEMPLO CELESTE E O ATO SIMBÓLICO DE JESUS EM JERUSALÉM (MC 11:15-19): A VARIAÇÃO DE ESCALAS NA BUSCA PELO JESUS HISTÓRICO." Universidade Metodista de São Paulo, 2005. http://tede.metodista.br/jspui/handle/tede/183.
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Previous issue date: 2005-03-16Conselho Nacional de Desenvolvimento Científico e Tecnológico
The proposal of the dissertation is an interchange between the New Cultural History and the Search for the Historical Jesus. The problems presented to the contemporary historiography by the Postmodernity, the question of subjectivity in the epistemological processes of historic construction and the recognition of the complexity of social actions, ask for a methodology that would find a way out of the dualism rationalism- irrationalism, the opposition between positivists approaches and the refusal to interpret historic objects. The project presents the Italian Microhistory as a solution to these Chimeras. Thus, the question for Jesus of Nazareth wont be initiated by theoretical schemes such as the permanent structures of the Mediterranean, the so called common Judaism , or the ethos of Lower Galilee but by the intensive, detailed observation of a significant microphenomenon of Jesus life, his symbolic demonstration at the Temple (Mk 11:15-19 and parallels). The microanalysis will skillfully multiply the symbolic action s causal relations and from them infer Jesus religious outlines and his relationship towards the Great Spiritual Center, Herod s Sanctuary. The variation between the macroscopic and microscopic observation scales will also be fundamental to the construction of plausible images of Jesus. Inferences on the cultural and religious context of Galilee will be experimented from Jesus micro-action the understanding that individuals are, in one way or another, representatives of whole historical periods and cultural layers won t be taken for granted. This project hypothesizes that Jesus demonstration at the Temple, far from being an attempt of purification, was the actualization of a mythic structure centered on Jeremiah 7 (a mitopraxis) guided by an archaic imaginary that pictures heaven as a temple. This imaginary was abundant in the literary images of apocalypticism and in the incipient mysticism that will lead to Hekhalot literature. As a final experiment, it will be proposed a connection between Jesus heaven-temple imaginary and his alleged visionary experiences of heavenly ascent.
A dissertação tem como proposta um intercâmbio entre a Nova História Cultural e a Pesquisa pelo Jesus Histórico. Os problemas colocados à historiografia atual pela pósmodernidade, a questão da subjetividade nos processos epistemológicos de construção histórica e a necessidade de reconhecimento da complexidade das ações sociais, pedem por uma metodologia que encontre uma saída à contraposição entre racionalismo e irracionalismo, entre o positivismo e a recusa em interpretar os objetos históricos. O projeto propõe a Micro- história italiana como tentativa de superar estas quimeras. A busca pelo Jesus de Nazaré funcionará assim não a partir de esquemas teóricos ge rais as estruturas permanentes do Mediterrâneo, o common judaism , ou o ethos da Baixa Galiléia mas pelo estudo fino, detalhado de um microfenômeno bastante representativo de Jesus, a sua demonstração simbólica no Templo narrada em Mc 11:15-19 e paralelos. A microanálise tratará de controlar a multiplicação da grande teia de relações causais da ação simbólica em Jerusalém e inferirá a partir delas que tipo de religioso foi Jesus e como se relacionou ao grande centro religioso do Santuário de Herodes. A variação entre as escalas microscópicas e macroscópicas de observação será também fundamental na construção das imagens plausíveis de Jesus. Inferências sobre o contexto cultural e religioso da Galiléia também serão experimentadas a partir da microação analisada o corolário de que os indivíduos são, de uma forma ou de outra, representativos de períodos históricos e de estratos culturais será levado bastante a sério. A hipótese do presente trabalho é a de que a demonstração de Jesus no Templo, longe de uma tentativa de purificação, fora a atualização de um estrutura mítica centrada em Jeremias 7 (uma mitopráxis) orientada pelo imaginário plurissecular do céu-templo, abundante nas imagens literárias da apocalíptica e no misticismo incipiente que culminará na literatura Hekhalot. Como experimento final, propor-se-á uma conexão entre supostas experiências visionárias de ascensão aos céus de Jesus de Nazaré e o seu imaginário do céu-templo.
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Silva, Hamilton Castro da. "JESUS DE NAZARÉ E A TRIBUTAÇÃO ROMANA: EMPOBRECIMENTO, ENDIVIDAMENTO E O IMPACTO NO AMBIENTE DOS CAMPONESES A PARTIR DE MARCOS 12,13-17." Pontifícia Universidade Católica de Goiás, 2017. http://tede2.pucgoias.edu.br:8080/handle/tede/3910.
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HAMILTON CASTRO DA SILVA.pdf: 1323368 bytes, checksum: 488dbbec295ae1d1acec471993abe009 (MD5)Made available in DSpace on 2018-04-11T14:04:36Z (GMT). No. of bitstreams: 1 HAMILTON CASTRO DA SILVA.pdf: 1323368 bytes, checksum: 488dbbec295ae1d1acec471993abe009 (MD5) Previous issue date: 2017-12-15
This dissertation was carried out with the objective of presenting the sociohistorical environment of Palestine in the first century, in which Jesus of Nazareth lived, in order to perceive its impacts on the praxis of Jesus, specifically in relation to Roman taxation. We will observe the dominant elites, represented by the Roman Empire, by the family of Herod and by the high priests of the Temple in Jerusalem. These elites, through a system of patronage, exerted a strong economic domination by means of a high tax burden on the peasants. With this, they produced, within the peasantry environment, great indebtedness, loss of property and the destruction of the family. The research sought to demonstrate that historical Jesus is the result and a proposed solution to a situation of economic exploitation in rural villages and towns of Palestine in the first century. The dissertation seeks to present the reaction of Jesus of Nazareth to Roman taxes, analyzing the text of Mark 12: 13-17, specifically the saying of Jesus in v. 17, which states: "Return to Caesar the things of Caesar and to God the things of God." The research shows that this saying indicates that Jesus took a critical stance regarding the payment of taxes to the Romans in favor of the removal of the Roman Empire coins from the lands of Israel. The research shows that the attitude of the historical Jesus against Roman taxes is motivated by a nationalistic and scriptural zeal based on the biblical statement in Leviticus 25:23: "The land [Israel] is mine, says the Lord." In this way, Jesus of Nazareth, guided by this nationalistic zeal, presents an ethical proposal based on biblical and apocalyptic traditions, confronting the tyrannical control and abuse of power by the Roman Empire, that is: The ethics of presenting a praxis of option for the little ones, surpassing the regimes of oppression and tyranny.
Esta dissertação foi realizada com o objetivo de apresentar o ambiente sóciohistórico da Palestina no século I, no qual viveu Jesus de Nazaré, a fim de perceber seus impactos nas práxis de Jesus, especificamente em relação à tributação romana. Observaremos as elites dominantes, representadas pelo Império Romano, pela família de Herodes e pelos sumos sacerdotes do Templo em Jerusalém. Estas elites, mediante um sistema de patronagem, exerciam forte dominação econômica por meio de uma alta carga tributária sobre os camponeses. Com isto, produziam, dentro do ambiente do campesinato, grande endividamento, perda das propriedades e desestruturação da família. A pesquisa procurou demonstrar que Jesus histórico é o resultado e uma proposta de solução para uma situação de exploração econômica nas aldeias rurais e vilas da Palestina no século I. A dissertação procura apresentar a reação de Jesus de Nazaré aos impostos romanos, analisando a perícope de Marcos 12,13-17, especificamente o dito de Jesus no v.17, que afirma: “Devolvei a César o que é de César e a Deus o que é de Deus”. A pesquisa mostra que este dito indica que Jesus assumiu uma postura crítica em relação ao pagamento de impostos aos romanos, em favor da remoção das moedas do Império Romano das terras de Israel. A pesquisa apresenta que a atitude do Jesus histórico contra os impostos romanos é motivada por um zelo nacionalista e escriturístico, fundamentado na afirmação bíblica em Levítico 25,23: “ A terra [Israel] é minha: diz o Senhor”. Dessa maneira, Jesus de Nazaré, orientado por este zelo nacionalista, apresenta uma proposta ética pautada nas tradições bíblicas e na apocalíptica, confrontando o controle tirano e o abuso de poder por parte do Império Romano, ou seja: A ética de apresentar uma práxis de opção pelos pequenos, ultrapassando os regimes de opressão e tirania.