Dissertations / Theses on the topic 'Luke 17'
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Tsang, Sam. "Is the Areopagitica derived from a Pauline source? a source critical approach of Acts 17:22-34 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
Full textPreece, Michael R. "Acts 17: Paul Before the Areopagus." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3688.
Full textLetchford, Roderick R., and rletchford@csu edu au. "Pharisees, Jesus and the kingdom : Divine Royal Presence as exegetical key to Luke 17:20-21." The Australian National University. Faculty of Arts, 2002. http://thesis.anu.edu.au./public/adt-ANU20030917.151913.
Full textTumblin, Jericha Brenn. "Paul in the Gentile Synagogue: The Areopagus Episode (Acts 17:16-34) in its Literary and Spatial Context." Ohio University Honors Tutorial College / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1556299519527043.
Full textHedin, Gunilla. "Jesus förkunnelse om Guds rike enligt Lukasevangeliet : En analys av Luk 11:1-4, 11:14-23, 17:20-21, 22:28-30." Thesis, Ersta Sköndal högskola, Institutionen för diakoni, kyrkomusik och teologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-4719.
Full textIn this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.
May, Benjamin J. "A critique of the interpretation of Matthew chapters 24-25 and Luke 17:20-37 by advocates of the A.D. 70 doctrine." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
Full textAlmeida, Filho Victor da Silva. "Σπλαγχνίζομαι: expressão do amor entranhado de Deus: uma leitura exegético-teológica de Lc 7,11-17." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20447.
Full textMade available in DSpace on 2017-09-29T12:34:58Z (GMT). No. of bitstreams: 1 Victor da Silva Almeida Filho.pdf: 1453247 bytes, checksum: 440494c02418fcfa50c70b51c2a54830 (MD5) Previous issue date: 2017-09-19
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
PERONDI, ILDO. "THE COMPASSION OF JESUS FOR THE WIDOWED MOTHER OF NAIM (LK 7:11-17): THE USE OF THE VERB SPLANGXIZOMAI IN THE PERICOPE AND IN THE GOSPEL OF LUKE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2015. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=26090@1.
Full textCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Esta pesquisa é um estudo e análise do relato de Lc 7,11-17, mais conhecido como a ressurreição do filho da viúva de Naim, procurando entender o sentimento de compaixão de Jesus ao ver a mãe viúva que estava levando seu único filho para ser sepultado. Este sentimento foi definido por Lucas com o emprego do verbo splangxizomai (ser movido de compaixão). Foram estudados os critérios para o emprego deste verbo na perícope e nas demais ocorrências no Evangelho de Lucas. Para a análise e interpretação de Lc 7,11-17 foram utilizados elementos essenciais do método histórico-crítico. Portanto, foi feita a análise diacrônica do texto e, ao analisar a forma com que Lucas emprega o verbo splangxizomai em seu Evangelho, a análise foi sincrônica, considerando o texto em sua forma final e revelando o caminho de provocação do leitor que é desenhado pela estrutura de Lc 7,11-17 ligada ao Evangelho como um todo. Nossa pesquisa valorizou os estudos diacrônicos fazendo a interface com os estudos sincrônicos e análises intertextuais. Os resultados alcançados foram uma melhor compreensão do relato, evidenciando que o fato de Jesus ter sido movido de compaixão diante da mãe viúva resultou na solução do problema. Com a sua palavra Jesus reanimou o jovem morto e o entregou à sua mãe e as multidões reconheceram o episódio co-mo uma visita de Deus ao seu povo. Demonstramos que ao empregar o verbo splangxizomai Lucas o fez conscientemente e coerentemente utilizando critérios literários e com seu próprio estilo narrativo, onde o mesmo funciona como turning point, isto é, como ponto de mutação e serve de modelo para o uso do verbo nas demais passagens do Evangelho (Lc 10,33 e 15,20).
This research is a study and analysis of Lk 7:11-17, well-known as the resurrection of the widow s son at Nain, aiming to understand the feeling of compassion felt by Jesus after seeing the widowed mother on her way to bury her only son. That feeling was well portrayed by Luke by the use of the verb splangxizomai (being moved by compassion). The criteria for the use of this verb in the pericope as well as in the other occurrences in the Gospel of Luke are studied. For the analysis and interpretation of Lk 7:11-17, essential elements of the historical-critic method are used. Thus, a diachronic analysis of the text is made and by analyzing the way Luke uses the verb splangxizomai in his Gospel, the analysis is synchronic, considering the text in its final form and revealing the elements used to provoke the reader, within the structure of Lk 7:11-17 and linked to the Gospel as a whole. Our research values the diachronic studies through their interfacing with synchronic studies and intertextual analyses. The results achieved lead to a better understanding of the narrative, highlighting that the fact of Jesus being moved with compassion by the situation of the widowed mother resulted in the solution of the problem. With his word, Jesus reanimated the dead young man and returned him to his mother. With this, the crowds recognized the episode as a visit of God to his people. We demonstrate that the use of the verb splangxizomai by Luke was conscious and consistent, using literary criteria and his own narrative style, functioning as a turning point, a point of change, and serving as a model for the further use of the verb in other passages of the Gospel (Lk 10:33 and 15:20).
Ueki, Paul Hideji. "Luke's perspective on the Holy Spirit in relation to the ministry in each period of salvation history as presented in Luke 1:13-17; 1:35; 4:16-21; and Acts 2:14-39." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
Full textDomeniconi, Giovanni <1986>. "La disciplina dei reati di corruzione, concussione ed induzione indebita alla luce della legge n. 190 del 2012." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2015. http://amsdottorato.unibo.it/7202/.
Full textThe paper, after examining the changes made by Law no. 190 of 2012, carried out a detailed analysis of the case law intervened following the approval of the reform.
SPRICIGO, BIANCAMARIA. "La "riflessione critica" sull'illecito commesso alla luce dei principi costituzionali e della teoria generale del reato: problemi e prospettive." Doctoral thesis, Università Cattolica del Sacro Cuore, 2013. http://hdl.handle.net/10280/1797.
Full textThe dissertation examines how offenders deal with “critical rethinking” on their crimes. According to art. 27 d.P.R. 30 June 2000, n. 230, it consists in a dialogical reflection on the wrongdoings they committed, their motivations, the consequences that follow on for the offenders themselves, and the possible reparations during the post-sentencing phase. The study is divided into five chapters. The first chapter focuses on the research for a constitutional basis of the “critical rethinking” and for a renewed understanding of the “finalismo rieducativo” (equivalent to the rehabilitative goal). The second chapter highlights the points of intersection between the “critical rethinking” and the “general theory of crime”. The third chapter summarizes the obstacles and the operative problems that hamper the implementation of this dialogical reflection and describes hints for a possible reform of the criminal justice system, particularly with regard to the post-sentencing phase. The fourth chapter proposes an in-depth analysis of some of the basic key-concepts for the introduction of a dialogical-restorative model of justice. Finally, the fifth chapter investigates the relationship between “rehabilitation” and “restorative justice” and takes into consideration a justice model that is inspired by “responsivity” [John Braithwaite] and “restorative justice dialogue” [Mark S. Umbreit]. By means of that, the study aims at providing a framework for an active assumption of responsibility in a more dialogical and inclusive culture.
Letchford, Roderick R. "Pharisees, Jesus and the kingdom : Divine Royal Presence as exegetical key to Luke 17:20-21." Phd thesis, 2001. http://hdl.handle.net/1885/47693.
Full textNdemuweda, Daniel Shiyukifeni. "Luke 6:12-7:17 as an ethical model for egalitarian socio-economic praxis in post-independence Namibia." Thesis, 2013. http://hdl.handle.net/10413/10788.
Full textThesis (Ph.D.)-Unviversity of KwaZulu-Natal, Pietermaritzburg, 2013.
Kuan, Tsung-Han, and 關宗翰. "Rhetorical Intent in the Parable of the Barren Fig Tree from Rhetoric Arrangement of Luke 11:37-13:17." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/9mcuu8.
Full text台灣神學研究學院
神學碩士班
107
The motivation of this paper is to respond to the questioning of the traditional interpretation in the parable of “Barren Fig Tree” (Luke 13:6-9). The researcher believes that, the gardener should not be seen as Jesus, and the main purpose of the parable is not only to appeal to the fig tree, a symbolic meaning of Israelites unwillingness to repent, but to point out the gardeners who have not done their duty to take care of the fruit trees is the main object of repentance. The researcher would like to expand the text, Luke 11:37-13:17 by locating in the literary context of the parable, and apply “Rhetorical criticism” as research method in study the text. Consequently, the “Thesis” of the main rhetorical writing structure of author Luke, intended to argue: do religious leaders need repentance? The answer is affirmative: they needed repentance and the rhetorical proposition is: alms (Luke 11:39-41) served as a way for religious leaders for repentance. When Luke edited the parable of “Barren fig tree”, he intentionally used the rhetoric of "prosopopoeia" taught by Aelius Theon in the first century rhetoric progymnasmata; to “play” the religious leader as metaphorical gardener's role, who pleaded to the owner for another chance to fulfilled his duty. Luke intended to place in a context of calling on religious leaders to repent, and thus, the unending parable also called for listeners to repent. The religious leaders depicted by Luke were still reluctant to repent in the conclusion of argument.
Garcia, João Paulino Gomes Delgado. "Misericórdia como modelo à luz do episódio de Naim Lc 7,11-17 : um estudo exegético e teológico." Master's thesis, 2019. http://hdl.handle.net/10400.14/28490.
Full textThe episode of the resurrection of the son of the widow of Naim (cf. Lk 7: 11-17), from which we have sought a better understanding throughout our research, makes it clear that mercy, which coincides with the action of Jesus, dead. By giving the living child to the mother who was dead, Jesus reveals to be the Lord of life and death. He is the new Elijah awaited by Israel, it is God who comes to visit his people, and, being God, faces death and conquers forever. In him mercy is revealed, as the principal divine attribute, which restores man to his most genuine dignity and constitutes the central nucleus of the Gospel message. The miracle of Naim is a sign of hope for all those who, like the son of the widow of Naim, who experience death, expect from the mercy of the Lord to hear that anastatic word: Arise! An order given in an imperative tone that recreates man, mortally wounded, in the most recondite dimensions of his being, reestablishes him in his capacity to relate and opens him to life. Mercy, proper to God's being and action, must be replicated in the disciple's way of being and acting, in fulfillment of Jesus' command: "Be merciful, as your Father is merciful" (Luke 6:36). It should be the expression of our fraternal koinônia and the evangelical manifestation of our adherence to the "new commandment". Recently, Pope Francis summoned the whole Church to the Extraordinary Jubilee of Mercy to bring us back to Christ, the "Face of Mercy".
Martin, David. "« Et ils prophétiseront » : la prophétie de Jl 3,1-5 reprise en Ac 2, 17-21 : clé d'interprétation du phénomène pentecostal." Thèse, 2010. http://hdl.handle.net/1866/3889.
Full textThis present research argues that the gift of the Spirit in the Pentecost account (Ac 2.1-13) is to be understood as a source of empowerment for the task of witnessing. The thesis that I defend is that the passage of Ac 2.17-21 is in fact a fundamental axis of the pneumatic theology of Luke’s work, which in turn interprets the pentecostal gift as a prophetic endowment. I will demonstrate this affirmation by performing a redactional analysis of Ac 2.17-21, which is, in fact, a citation from Jl 3.1-5 quoted in Peter’s pentecostal speech whose purpose is to interpret the pneumatic phenomenon of Ac 2.1-13. I start by examining the specific position of Ac 2.17-21 in order to assess the strategic value of its location (chapter 1). I will then carefully look at how Luke interprets this prophecy, only to conclude that he understands the work of the Spirit mainly as a source of empowerment for a prophetic task (chapter 2). I will verify this conclusion throughout the Gospel of Luke (chapter 3), and then in the Acts of the Apostles (chapter 4). This exercise will bring to light an important parallel between the circumstances surrounding the inauguration of Jesus’ ministry in the Gospel of Luke and that of the disciples in Acts, which shows that, in both cases, the Spirit is given as a source of power for a prophetic ministry. The disciples’ ministry is therefore to be understood to lie in the continuity of the one of the Master. Consequently, we will see that all of the pneumatic discourse of Luke’s Gospel converges towards the initial outpouring of the Spirit on the disciples in the Pentecost account, and that this same passage subsequently sheds light on the missionary work in Acts. In short, the interpretative passage of the pentecostal phenomenon, Ac 2.17-21, brings to light a fundamental axis of Luke’s perspectives on the Sprit; It is the prophetic Spirit. The gift of Spirit at Pentecost is then in turn to be understood primarily as a prophetic endowment enabling the disciples to witness.
Luks, Fred [Verfasser]. "Der Steady-State als Grundlage eines sustainable development / Fred Luks." 1999. http://d-nb.info/958821194/34.
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