Dissertations / Theses on the topic 'Pharisees'
To see the other types of publications on this topic, follow the link: Pharisees.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 29 dissertations / theses for your research on the topic 'Pharisees.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Ratcliffe, Kenneth David. "Matthew and the Pharisees." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
2
Mlay, Joel J. "The Pharisees in the Second Temple Period pietists or legalists? /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Full text
3
Bruxvoort, Russell. "Luke's presentation of the Pharisees in Luke-Acts." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
Full text
4
Westmoreland, Charles Raymond. "Southern Pharisees : prayer, public life, and politics in the South /." Full text available from ProQuest UM Digital Dissertations, 2008. http://0-proquest.umi.com.umiss.lib.olemiss.edu/pqdweb?index=0&did=1853258071&SrchMode=1&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1279222959&clientId=22256.
Full textAbstract:
Thesis (Ph.D.)--University of Mississippi, 2008.Typescript. Vita. "May 2008." Major professor: Ted Ownby Includes bibliographical references (leaves 413-427). Also available online via ProQuest to authorized users.
5
Marshall, Mary. "The portrayals of the pharisees in the gospels and acts." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.508376.
Full text
6
Jones, Harvey. "Counseling the modern day pharisee." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p091-0039.
Full text
7
Hagedon, G. Michael, and G. Michael Hagedon. "PORTRAYALS OF THE PHARISEES AND SADDUCEES IN JOSEPHUS AND THE NEW TESTAMENT." Thesis, The University of Arizona, 2011. http://hdl.handle.net/10150/621279.
Full textAbstract:
The first-century Jewish sects of the Pharisees and Sadducees have been the subject of much scholarly attention, mainly because of their role in the New Testament. The works of Flavius Josephus provide critical information about these two groups, and it is sometimes supposed that the two portrayals should not be reconciled. This paper supports the argument that the two positions are in basic agreement.
8
English, David J. "The identity of the 'amartoloi in the Pharisees' criticism of Jesus' table-fellowship." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full text
9
Letchford, 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 textAbstract:
The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such conflicts afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶
One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the kingdom of God. Indeed, kingdom of God formed the very foundation of Jesus preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶
The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶
Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶
Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶
Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶
Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.
10
Silva, Jonas Euflausino da. "Jesus e sua relação com os fariseus: um estudo a partir da pesquisa histórica e do Evangelho segundo Mateus." Universidade Católica de Pernambuco, 2016. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=1207.
Full textAbstract:
A relação entre Jesus e os fariseus sempre foi encarada como conflituosa, de forma a estabelecer a compreensão que ela respaldou o sentimento de ruptura entre o cristianismo e o judaísmo. O presente trabalho tem como objetivo estudar a figura do Jesus histórico, em sua relação com o farisaísmo de seus dias, a partir do evangelho segundo Mateus e das fontes históricas. A abordagem metodológica utilizada será o paradigma judaico da terceira busca pelo Jesus histórico, que consiste em reconhecer que Jesus era um judeu típico do século I, portanto, conectado com o seu contexto social e religioso. A partir de uma análise dos desenvolvimentos histórico e ideológico do partido dos fariseus, bem como de suas crenças distintivas, far-se-á um comparativo entre os ensinamentos de Jesus com as diversas crenças farisaicas, tendo como fonte, os escritos teológicos judaicos que transitavam no século I e o Evangelho segundo Mateus, aplicando a eles o critério da hermenêutica histórica crítica.The relationship between Jesus and the Pharisees was always seen as confrontational, in order to establish the understanding that it endorsed the sense of rupture between Christianity and Judaism. This work aims to study the figure of the historical Jesus in his relationship with the self-righteousness of his days, from the Gospel of Matthew and historical sources. The methodological approach will be the Jewish paradigm of the third quest for the historical Jesus, which is to recognize that Jesus was a typical first-century Jew therefore connected with their social and religious context. From an analysis of the historical and ideological developments of the party of the Pharisees, as well as their distinctive beliefs, far It will be a comparison between the teachings of Jesus with the various self-righteous beliefs, with the source, the Jewish theological writings transiting in the first century and the Gospel of Matthew, applying to them the criterion of historical criticism hermeneutics.
11
Scott, Kevin R. "Subverting the Pharisaic agenda Jesus, Matthew 23, and the Sanders-Wright debate /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
Full text
12
McCuistion, Paul Raymond. "Covenant, Christology, and kingdom as context in Matthew's use of Plēróō / Paul R. McCuistion." Thesis, North-West University, 2013. http://hdl.handle.net/10394/9175.
Full textAbstract:
Matthew’s Jewish audience was looking for continuity in the newly revealed kingdom.Thus, Matthew needed to connect faith in Jesus to the covenant ideal that was the foundation of their heritage. However, the Matthean community was blended to include formative, common, and Hellenized Jews along with non-Jewish believers. Within this context, Matthew used the concept of plēróō to connect this varied audience to the Jewish heritage. An examination of Matthew’s use of plēróō determines that it reveals the Christological characteristics that endorse Jesus’ divine initiative of proclaiming the coming reign of heaven within the hermeneutics of covenant.
After the introduction to the aim, objectives, and methodology, chapter two evaluated the cultural influences on the form and structure of Matthew’s Gospel, demonstrating how this may have motivated his use of plēróō to support the Jewish heritage of covenant, Christology, and kingdom. This study contends that the concept and historical background of Greek drama is the most suitable structure for Matthew to relate the story of Jesus. The Matthean community would be familiar with this literary form and its capacity to depict the drama of Jesus’ life. Chapter three sets the story of Jesus in the dramatic context of his contemporary, Jewish culture. The drama builds on conflict, with many characters taking part in the story. The most prominent is the conflict between Jesus and the Pharisees that demonstrates Matthew’s intent that Jesus is the only logical choice to satisfy (fulfil) the requirements of righteousness, law, and prophecy.
Prior to the investigation of the plēróō statements, chapter four examines the foundation of the cultic background for the Matthean milieu through the study of the prophets to whom Matthew referred in his plēróō statements. The final chapter is an exegesis of the plēróō statements, dividing them into contextual and prophetic perspectives. The former are statements regarding righteousness and law (Matthew 3:15 and 5:17-20, respectively) in which Matthew speaks to Jesus’ ontological essence set in the events of his baptism and the Sermon on the Mount. The latter reveals the key prophetic fulfilment passages (2:17, 8:17, 12:17, 13:35, 21:14), supporting the Matthean them of Jesus, son of David, son of Abraham.
This study concludes that Matthew structured his Gospel like a Greek drama in order to attract both Jew and Gentile to Jesus, who is God’s anointed for both groups. Matthew uses the plēróō statements to confirm Jesus’ ontological nature, which was important to his Hellenized audience, and to confirm Jesus as the fulfilment of the Jewish (messianic) hope of Israel. This bonded both elements of the Matthean community to the nature and purpose of Jesus.Thesis (PhD (New Testament))--North-West University, Potchefstroom Campus, 2013.
13
Schach, Vanderlei Alberto. "Fariseus e Jesus : teologia e espiritualidade em relação ao sábado a partir de Mc 3:1-6 : características e avaliação crítica." Faculdades EST, 2007. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=43.
Full textAbstract:
Uma análise de um grupo político-religioso do judaísmo em confronto com os ensinamentos de Jesus Cristo. Primeiramente são analisados as origens e pressupostos da teologia farisaica, envolvendo uma caracterização geral do grupo fariseu e uma breve descrição de outros grupos competidores. Num segundo momento se trata do conflito de Jesus com os fariseus em relação ao sábado, partindo de uma exegese de Mc 3:1-6. Também são traçados paralelos entre os fariseus e seu relacionamento com Jesus nos evangelhos sinóticos, bem como apresentado um excurso sobre o sábado judaico. A última parte, finalizando a pesquisa, envolve continuidade e descontinuidade da lei por parte de Jesus e o seu posicionamento diante do sábado e ainda pontos convergentes e divergentes de Jesus com os fariseus.An analysis of a political-religious group in first-century Judaism, i.e. the Pharisses, in confrontation with the teachings of Jesus Christ. Firstly, the origin and presuppositions of the theology of the Pharesees are analyzed, involving a general characterization of the group of the Pharisees and a brief description of competing groups (Sadducees, Essenes, etc.). Then, the focus is the conflict between Jesus and the Pharisees in relation to the Sabbath, with Mark 3:1-6 as the point of departure. At the same time, parallels are drawn between the Pharisees and their relationship with Jesus. An excursus on the Jewish Sabbath is also included. In the last part of the paper, the main topic is the continuity and discontinuity on the part of Jesus and his position vis-à-vis the Sabbath, as well as points of convergence and points of divergence between Jesus and the Pharisees.
14
Wu, Huihua. "Lü fa yu en dian : lun Lujia ji Yesu yu Falisai ren chong tu zhi yi yi = Law and grace : the significance of the conflicts between Jesus and Pharisees in the gospel of Luke /." click here to view the abstract and table of contents, 1997. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b15646257a.pdf.
Full text
15
吳慧華. "律法與恩典 : 論路加記耶穌與法利賽人衝突之意義 = Law and grace : the significance of the conflicts between Jesus and Pharisees in the gospel of Luke." HKBU Institutional Repository, 1997. https://repository.hkbu.edu.hk/etd_ra/195.
Full text
16
Lévy, Benny. "Philon en regard des pharisiens de l'intériorité." Paris 1, 1985. http://www.theses.fr/1985PA01A029.
Full text
17
Lévy, Benny. "Philon en regard des pharisiens de l'intériorité." Lille 3 : ANRT, 1986. http://catalogue.bnf.fr/ark:/12148/cb37594493z.
Full text
18
Botha, P. D. (Pieter Daniël). "Essene sectarianism as a Judaic alternative to Pharisaism and Sadduceanism." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53414.
Full textAbstract:
Thesis (MPhil)--Stellenbosch University, 2003.ENGLISH ABSTRACT: Essenism is, according to the data being discussed in this thesis, closely associated with the Dead Sea Scrolls material and had alienated itself from Second Temple Judaism as manifested through both Pharisaism and Sadduceanism. The problem that presents itself is the fact that Essenism is sometimes seen, with Pharisaism and Sadduceanism, as one of the three major trends within Second Temple Judaism, albeit schismatic in origin and nature. With Sadduceanism deriving its authority from the Temple and written Torah, and with Pharisaism its authority from both the written Torah as well as the oral tradition of the Sages, this thesis attempts to determine the criteria to be applied to cults of the Second Temple period in order for them to be classified as being Judaic. This is done in order to be able to establish what, in their own minds, set the Essenes apart from the other two prominent groups. That their motivation for exclusiveness must have been very strong becomes clear through the fact that, in their writings, the Essenes did not see themselves as just another group within Judaism, but as the only true and legitimate group. The ultimate aims of this thesis therefore are, firstly to find out exactly what constituted mainstream Second Temple Judaism according to certain historical and religious factors as well as Judaic ha/achic interpretation. Secondly, the thesis attempts to ascertain if Essenism met the determined criteria to be regarded as part of mainstream Judaism, and if not, if it can be regarded as sectarian Judaism, or as a separate religion altogether. In view of all the abovementioned criteria discussed, the probable conclusion would be that the sectarians from Qumran never thought of themselves as anything other than Jews within the ha/achic tradition, even though it may have been a ha/acha that may in certain respects have radically deviated from that of their fellow Jews. They can therefore rightly be regarded as part of the Judaic tradition of the Second Temple period.
AFRIKAANSE OPSOMMING: Essenisme is, volgens die data bespreek in hierdie tesis, nou geassosiëer met die materiaal van die Dooie See Rolle, en die eksponente daarvan het hulself vervreem van Tweede Tempel Judaïsme soos gemanifesteer deur beide Fariseïsme en Sadduseïsme. Die probleem wat homself voordoen, is dat Essenisme, saam met Fariseïsme en Sadduseïsme, somtyds gesien word as een van die drie hoofstrominge binne Tweede Tempel Judaïsme, alhoewelskismaties van aard. Met Sadduseïsme wat sy outoriteit aan die Tempel en geskrewe Tora ontleen, en Fariseïsme sy gesag van beide die geskrewe Tora en die mondelinge tradisie van die Wyses, probeer hierdie tesis die kriteria bepaal wat toegepas kan word op kultusse van die Tweede Tempel tydperk, om sodoende as Judaïsties geklassifiseer te kan word, al dan nie. Dit word gedoen om vas te stel wat, in hul eie oë, die Esseners onderskei het van die ander twee prominente groepe. Uit hul geskrifte kan 'n mens aflei dat die Esseners se dryfveer vir eksklusiwiteit baie sterk moes gewees het, aangesien hulle hulself nie net as nog 'n verdere groep binne die Judaïsme gesien het nie, maar in der waarheid as die enigste ware en legitieme groep. Die uiteindelike doel van hierdie tesis is dus eerstens, om vas te stel presies wat verstaan kan word as Tweede Tempel Judaïsme, aan die hand van sekere historiese en religieuse faktore, asook ha/aehiese interpretasie. Tweedens, probeer dit vasstelof Essenisme aan die vasgestelde kriteria voldoen het om as deel van die hoofstroom Judaïsme gesien te kan word, en indien nie, of dit gesien kan word as sektariese Judaïsme, of as 'n heeltemal aparte godsdiens. In die lig van al die bogemelde bespreekte kriteria, sal die waarskynlike gevolgtrekking wees dat die sektelede van Qumran hulself nooit gesien het as enigiets anders as Jode binne die ha/aehiese tradisie nie, alhoewel dit 'n ha/aeha was wat in sekere opsigte radikaal verskil het van die van hul mede-Jode. Hulle kan gevolglik met reg gesien word as deel van die Judaïstiese tradisie van die Tweede Tempel tydperk.
19
Waubke, Hans-Günther. "Die Pharisäer in der protestantischen Bibelwissenschaft des 19. Jahrhunderts /." Tübingen : Mohr Siebeck, 1998. http://catalogue.bnf.fr/ark:/12148/cb392411996.
Full textAbstract:
Texte remanié de: Diss.--Evangelisch-Theologische Fakultät--Göttingen--Georg-August-Universität, 1994. Titre de soutenance : Pharisäerdarstellungen in der deutschen protestantischen Bibelwissenschaft des 19. Jahrhunderts-Metamorphosen eines theologischen Symbols im Zeitalter historischer Kritik.Bibliogr. p. 343-348. Index.
20
Mayers, Simon. "From "the Pharisee" to "the Zionist Menace" : myths, stereotypes and constructions of the Jew in English Catholic discourse (1896-1929)." Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/from-the-pharisee-to-the-zionist-menace-myths-stereotypes-and-constructions-of-the-jew-in-english-catholic-discourse-18961929(8d51f9e6-a0e9-4e56-ab33-ad1f8e0b61d9).html.
Full textAbstract:
This thesis is the result of an investigation into the representations of the Jew that existed in the English Catholic discourse during the final years of the nineteenth- and the early decades of the twentieth-century (1896-1929). As very little has been written about English Catholic representations of the Jew during this timeframe, the primary aim of this project has been to excavate a layer of discourse which, with the exception of the published works of a few prominent individuals, has hitherto remained largely unexamined. In order to increase our understanding of the English Catholic discourse as much as possible, a wide range of sources have been examined, including the published works of prominent, obscure and anonymous authors, the pastoral letters and sermons of cardinals, bishops and priests, articles and editorials in English Catholic newspapers and periodicals, pamphlets, personal correspondence, letters to the editors of newspapers, unpublished documents and a small number of oral testimonies. Three main types of representation of the Jew have been uncovered in this project: the roles assigned to the Jew in traditional Christian myths, contemporary stereotypes of the Jew, and composite constructions which combine themes drawn from myths and stereotypes. Representations of the Jew which originated in traditional Christian myths include the Jew as Pharisee, Christ-Killer, fanatical murderer, diabolic sorcerer and Antichrist. Contemporary stereotypes portray the Jew as usurious, cowardly, unpatriotic and secretive. Composite constructions combining themes from traditional myths and contemporary stereotypes include the Jew-Freemason conspirator and the Zionist Menace. The material examined reveals that representations of the Jew in the late nineteenth- and early twentieth-century were not always modern in character. In the case of the English Catholic discourse, they were often pre-modern or anti-modern. Many existing studies of English antisemitism argue that by the late nineteenth century, constructions of the Jew based on traditional Christian myths had largely, though not entirely, been replaced by modern socio-political and racial forms of antisemitism. This study however demonstrates that traditional religious myths about the Jews continued to thrive and function in the English Catholic discourse. Their continued existence was not confined to a handful of narrative artefacts from a bygone era. English Catholic constructions of the Jew combined these persistent Christian myths with other more contemporary social stereotypes, though surprisingly, the one element that was usually absent from these constructions was "race." Jews were rarely denigrated as racially inferior in the English Catholic discourse and there were few references to biology or pseudo-scientific "race" theories. They were however portrayed as greedy, cowardly, disloyal and secretive villains and diabolized as Pharisees, Christ-Killers, fanatical murderers, sorcerers and Antichrists. In some cases the language used to describe the Jew, the Pharisee, the Zionist and the Jew-Freemason, drew upon a vocabulary which suggested an apocalyptic conflict between the forces of good and evil.
21
Tarasenko, Alexander. "The opposition of the pharisees to Jesus as teacher and messiah." Diss., 2000. http://hdl.handle.net/10500/16170.
Full text
22
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 textAbstract:
The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.
23
Muderhwa, Barhatulirhwa Vincent. "A comprehensive reading of John 9: a socio-rhetorial perspective of discipleship in the Gospel of John." Thesis, 2008. http://hdl.handle.net/10500/2537.
Full textAbstract:
Chapter 9, interpreted in terms of its macro-micro structure, fits into the
overall literary and theological framework of the Book of Signs. The controversy
between Jesus and the Jewish leaders depicted in chapters 7-10 is taken up by
Chapter 9 in a particular manner.
This study employs the socio-rhetorical perspective to critically investigate
the notion of discipleship. It differs from previous studies as they were undertaken
from the historical, socio-scientific and narrative perspectives, and Robbins' sociorhetorical
methodology is applied to the Chapter 9 in order to dissect the notion of
discipleship as a theological problem. In Chapter 9, the blind man emerges as the
paradigm of the disciple as he exemplifies the principle of John 8.12.
The `Jews', concerned with their need both for self-definition and the
survival of Judaism, attempt to contain the growth of Christianity. The conflict is
conceived as a `conflict between darkness and light' and the healed man emerges as
a hero of the community. His triumph over darkness contrasts him with the Pharisees
who misguidedly follow the way of darkness and reject God's self-revelation. To
summarize, by applying for the first time a multidimensional and comprehensive
approach to John 9, three important characteristics of discipleship in the Fourth
Gospel emerge: (1) it is not just simple enthusiasm and zeal, but rather a firm
commitment, and strong and courageous determination to bear witness based upon
an experience of the divine. Disciples are required to maintain their readiness for
struggles, even death, for the sake of their faith; (2) discipleship is conceived as
redefining the believer's covenant relationship with God which takes place through
Jesus' identity and work. Therefore, the notion of `disciples of Moses' is no longer
defensible; (3) discipleship is nothing less than a `discipleship into light' since it
implies a duty to plead everywhere and always the cause of the Light in the sphere of
darkness and in the world dominated by many kinds of ideologies (religious, cultural,
political, etc.). The disciple must be prepared to be marginalized, not only by the
dominant society, but also by his/her own family and familiar world.NEW TESTAMENT
DTH (NEW TESTAMENT)
24
Bradford, Johnnie Edgar. "Halakic (legal) controversies between Bet Hillel, Bet Shammai and Jesus." Thesis, 2004. http://hdl.handle.net/2152/30177.
Full textAbstract:
The synoptic gospels of Matthew, Mark and Luke are commonly regarded as biographical in nature in their presentation of the life and teachings of Jesus. The gospels of Matthew and Luke report that Jesus was born a Hebrew among Hebrews, raised as a Jew within the Jewish nation, and functioned a first century Rabbi in a completely Jewish context during which time he started his own movement called the kingdom of heaven. The Rabbis of that day commonly enlisted a group of followers or disciples. The combination of a Rabbi and his students constituted an academy. Two schools or academies existed during the time of Jesus and were contemporary with him, the school of Shammai and the school of Hillel. The Babylonian Talmud dating from 500 C.E. records exactly three hundred and sixteen legal controversies between these two schools. Legal disputes between Jesus and representatives of one or the other existing schools of thought are recorded in the synoptic gospels. Each record clearly identifies the subject under dispute and the positions of the disputing parties. Nevertheless, the incomplete information provided in the synoptic gospels is not sufficient to allow readers to understand the dispute at hand. For example, a group of unidentified Pharisees approach Jesus with a specific question regarding the legalities of divorce. They ask the following question: "Is it lawful to divorce one's wife for any cause (Matthew 19:3)?" This question can raise these questions in the readers minds: Why was this question presented to Jesus? What is the background of this legality? What is the actual law regarding this matter? Is this an unresolved issue? Who are the parties involved in resolving this issue? Is there more detailed information regarding this issue? Ancient Jewish sources provide answers to all of these questions. This dissertation provides the material lacking in the synoptic gospels to enable one to understand the controversy and Jesus' interpretation. This will be accomplished through use of Jewish sources that provide the details of the disputes recorded in the synoptic gospels as well as identifying the various parties involved. Behind the process of presenting background information in this dissertation lies the premise that any study of the life and teachings of Jesus performed without consulting ancient Jewish sources will result in confusion and misunderstanding. This dissertation highlights information relating to these controversies that is lacking in the synoptic gospels and will enable the reader to understand the nature of the controversy and Jesus' conclusions.text
25
Beyer, Hartmut. "Pharisäer in der Darstellung des Lukasevangeliums : eine Charakterisierung unter Anwendung der Methoden der narrativen Exegese." Thesis, 2005. http://hdl.handle.net/10500/1091.
Full textAbstract:
ABSTRACT
(deutsch)
Das Lukasevangelium ist ein literarisches Werk in Form einer Erzählung. Die Pharisäer spielen
darin eine zentrale Rolle als wichtigste Gruppe der Gegenspieler Jesu. Die Methode der narrativen
Exegese ist daher geeignet, die Darstellung der Pharisäer zu analysieren und eine literarische
Charakterisierung vorzunehmen. Eine Untersuchung aller Texte des Lukasevangeliums, in denen
Pharisäer erwähnt werden, ergibt ein komplexes und facettenreiches Pharisäerporträt. Die Pharisäer
werden primär negativ dargestellt, als religiöse Führer, die die göttliche Sendung Jesu, seine
Vollmacht und seinen Auftrag, nicht erkennen und ablehnen. Die Pharisäer haben eine
Kontrastfunktion innerhalb der Gesamterzählung des Lukasevangeliums. Sie dienen als
Negativfolie, auf der die Bedeutung der Hauptfigur Jesus umso heller aufleuchtet.
Ein Merkmal des Lukasevangeliums ist jedoch, dass dieses primär negative Bild durch die
erzählerische Darstellung mehrfach abgeschwächt wird. Der Erzähler zeichnet kein einseitiges
Pharisäerbild (flat character), sondern differenziert deutlich (mehr als die anderen Synoptiker). Er
verzichtet bei der Präsentation ihres Verhaltens und ihrer Worte weitgehend auf explizit feindliche
Aspekte. Er deutet eine relative Nähe zwischen Jesus und den Pharisäern an. Eine abschließende
negative Wertung oder Verurteilung der Pharisäer unterbleibt. Auffällig ist die komplette
Auslassung der Rolle der Pharisäer beim Prozess gegen Jesus. Die Reaktion Jesu auf die Pharisäer
ist geprägt von Milde und Hoffnung, trotz vereinzelter scharfer Auseinandersetzungen. Jesus ist bei
allen Begegnungen mit den Pharisäern bemüht, ihnen zur Erkenntnis seiner Person als göttlichem
Gesandten zu verhelfen und sie zur Umkehr zu bewegen.
ABSTRACT
(english)
The Gospel of Luke is a literary work in narrative form in which the Pharisees play a central role as
the most important group in opposition to Jesus. Thus narrative exegesis is an appropriate method to
analyse the presentation of the Pharisees and to undertake a literary characterisation of their role.
An examination of all the texts in Luke's Gospel which mention the Pharisees yields a complex,
multi-facetted portrait of the Pharisees. The Pharisees, characterised primarily negatively as
religious leaders, neither recognise nor acknowledge the divine mission of Jesus, nor his authority
nor mandate. Rather the Pharisees function in juxtaposition to Christ and his ministry within the
overall narrative of Luke's Gospel. They serve as a negative backdrop against which the central
figure of Jesus appears all the more significant, indeed even radiant.
However, it is one trait of Luke's Gospel that this primarily negative picture is repeatedly softened
by the narrative presentation. The narrator does not paint a one-sided picture of the Pharisees (flat
character) but differentiates clearly in his presentation (more than the other Synoptic Gospels do).
In his presentation of the Pharisees' behaviour and words the author to a large extent forgoes
mentioning explicitly hostile aspects, but rather intimates the relative proximity between Jesus and
the Pharisees. There is no final negative evaluation or judgement passed on the Pharisees. It is
noteworthy that there is a complete omission of the role of the Pharisees in the legal proceedings
and court trials against Jesus. Jesus' reaction to the Pharisees is nevertheless one of gentleness and
hope, despite a few acrimonious conflicts recounted in the narrative. In all of his encounters with
Pharisees Jesus endeavours to help them recognise himself as divine envoy and to move them to
repentance.New Testament
M.Th.
26
Kadlec, Tomáš. "Ježíš uzdravuje v sobotu: Mk 3,1-6." Master's thesis, 2021. http://www.nusl.cz/ntk/nusl-448934.
Full textAbstract:
There are several references to the passion of Jesus Christ in the Gospels even before the Crucifixion narrative. The diploma thesis discusses the first reference to Jesus' suffering in the Marcan version (Mark 3:1-6). It narrates the healing of a man with withered hand, which Jesus performed in the synagogue on the day of Sabbath before the eyes of Pharisees and Herodians. This is the last one in series of five Galilean conflicts. The importance of the passage is among others in its context with the crucifixion. The thesis starts with examination of the text from a perspective of textual criticism, context, and synoptic comparison. It also discusses the themes of the passage from the perspective of biblical symbolism: synagogue, Sabbath, hand, dry/withered, healing, Pharisees, and Herodians. The last chapter focuses on the revelation of Jesus' power, which approves him as the Lord of the Sabbath here and at the same time functions as a reference to his future crucifixion and resurrection.
27
"From Prophet to Pharisee: An Analysis of Arizona Christian Politicians, Political Theory, and Theology." Doctoral diss., 2014. http://hdl.handle.net/2286/R.I.24830.
Full textAbstract:
abstract: Contemporary Christian American politicians have diverse identities when integrating their faith with their political ideology and have developed their worldviews and interpretive schemas and have defended, enacted, and given meaning to their positions, knowingly or unknowingly. There are two distinct theoretical clusters which are a result of an already existing dichotomy. This ideological divide happens along the philosophical notions of individualism or communitarianism, libertarianism or egalitarianism, capitalism or collectivism, literalism or hermeneutics, orthodoxy or praxis. One cluster, Institutional Christianity, exerts a dominating influence on the political and cultural landscape in the US, particularly during the last ten years, and could be considered a hegemonic discourse; while the other, Natural Christianity, serves as the counter-hegemony within a political landscape characterized by a two party system. This study explores the relationship of these dichotomous clusters with contemporary Arizona Christian politicians. Using a phenomenological, qualitative study, interviewing sixteen Arizona Christian politicians, this study yielded ten themes, and binary meaning units within each theme, that describe the essence of politicians' faith and political behavior as they intersect. Finally, this study found, as reported by each subject, what political perspectives generally created a sense of dissonance with one's faith and what perspective exhibited a unified sense of congruence with their faith and political behavior.Dissertation/Thesis
Ph.D. Justice Studies 2014
28
Muderhwa, Barhatulirwa Vincent. "Jesus or Moses? on how to know the manifestation of God in John 9:24-41." Thesis, 2005. http://hdl.handle.net/10500/1471.
Full textAbstract:
This study investigates, via the socio-rhetorical approach, how the Jewish-Christian conflict that occurred during the formative period of early Christianity, and the environment contemporary to the writing of John, took shape around three main questions to which the researcher's answers are given. The event described in John 9 is an historical and significant illustration of the conflict. Jesus is shown rhetorically, by the writer, as the Son of Man, in whom "divine reality" operates away from the temple or other traditionally sacred places like the synagogue, and finds a new locality in the persona of Jesus himself. From a polemical view, John endeavours to portray Jesus as holy man, the only one to mediate heavenly and earthly realities, and that is why Jesus is presented as the real locus of the encounter between God and human beings, a locus of the divine presence, or "the conduit for the transmission of the divine."New Testament
MTH (NEW TESTAMENT)
29
Tarasenko, Olexandr. "Úzkost židovského světa v <> Epištole Jakuba v kontextu náboženských a politických konfliktů epochy Druhého chrámu." Doctoral thesis, 2017. http://www.nusl.cz/ntk/nusl-368455.
Full textAbstract:
This dissertation explores the value system held by the author of the Epistle of James. Most likely, this interesting Epistle of a former Galilean peasant is a collection of his sermons or discourses gathered and edited by one of his followers. The Epistle does not relate to any specific problems of concrete communities or persons and, therefore, it may be viewed as an encyclical letter. The author's main tone is: «you must act in this way and only this way». Therefore this document is a type of «halakhah», a literary form used by the sages of Israel before the Common Era. «Halakhah», as well as the Greek literary form paraenesis, does not imply any discussion of the material, but rather calls the readers to submission. The author of this «halakhic» encyclical shifts the attention of his readers from their realities to his idealistic world. He omits many aspects of Second-Temple-Period Jewish life, focusing his attention instead on the rules of spiritual life common for both Judeans and Christians. This focus explains why the Epistle has only two brief and indirect references to Jesus Christ, who as the hero surprisingly does not play a distinctive role. for several reasons the Messiah is replaced by famous characters from the Tanakh (i. e., Abraham, Rahab, Job, and Elijah) as being the best examples for...