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Kell, J. Garrett. "Prophets on trial judging 'words from God' today with the model found in 1 Corinthians 14:29-33 /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1108.
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Crockett, Rhonda Mary. "Prophecy and the prophetic in Dickens." Thesis, Queen's University Belfast, 2007. https://pure.qub.ac.uk/portal/en/theses/prophecy-and-the-prophetic-in-dickens(d13a2aab-2c01-4678-acc1-494ca8c95169).html.
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Hagan, Justice M. "Desert Enlightenment: Prophets and Prophecy in American Science Fiction." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1366729757.
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Watson, Khalilah Tyri. "Literature as Prophecy: Toni Morrison as Prophetic Writer." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/english_diss/50.
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From fourteenth century medieval literature to contemporary American and African American literature, researchers have singled out and analyzed writing from every genre that is prophetic in nature, predicting or warning about events, both revolutionary and dire, to come. One twentieth-century American whose work embodies the essence of warning and foretelling through history-laden literature is Toni Morrison. This modern-day literary prophet reinterprets eras gone by through what she calls “re-memory” in order to guide her readers, and her society, to a greater understanding of the consequences of slavery and racism in America and to prompt both races to escape the pernicious effects of this heritage. Several critics have recognized and written about Morrison’s unique style of prophetic prose. These critics, however, have either taken a general cursory analysis of her complete body of works or they are only focused on one of her texts as a site of evidence. Despite the many critical essays and journal articles that have been written about Morrison as literary prophet, no critic has extensively investigated Morrison’s major works by way of textual analysis under this subject, to discuss Morrison prophetic prose, her motivation for engaging in a form of prophetic writing, and the context of this writing in a wider general, as well as an African-American, tradition. This dissertation takes on a more comprehensive, cross-sectional analysis of her works that has been previously employed, concentrating on five of Morrison’s major novels: The Bluest Eye, Song of Solomon, Beloved, Jazz and Paradise, in an order to assess how Morrison develops and infuses warnings and admonitions of biblical proportions. This investigation seeks to reveal Morrison’s motivation to prophecy to Americans, black and white, the context in which she engages with her historical and contemporary subjects, and the nature of the admonitions to present and future action she offers to what she sees as a contemporary generation of socially and historically oblivious African Americans, using literary prophecy as the tool by which to accomplish her objectives. This dissertation also demonstrates—by way of textual analysis and literary theory—the evolution through five novels of Morrison’s development as a literary prophet.
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Esterhuizen, Liza. "The so-called Isaiah- "Denkschrift" (6:1-9:6) : an exegetical-historical study /." Thesis, Link to online version, 2007. http://hdl.handle.net/10019/424.
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Berlogea, Ana. "Un prophète à Tophet : August Strindberg relit Jérémie." Thesis, Université de Lorraine, 2018. http://www.theses.fr/2018LORR0162.
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Un geste accompli au cours d’une représentation théâtrale et un geste prophétique peuvent-ils se rejoindre ? Un texte dramatique peut-il avoir lui-même vocation « prophétique », dans le sens où il éveille la conscience de ses destinataires, leur montrant le chemin de la vie et de la mort ? Telle est la question au centre de cette recherche. Pour l’aborder on propose d’étudier la manière dont l’auteur dramatique suédois August Strindberg (1849-1912), un des pères du théâtre moderne, reçoit et relit dans son dernier écrit pour le théâtre, La Grand-route (1909), la prophétie de Jérémie à Tophet (Jr 7, 31.32 ; 19, 6.11.12.13.14). Proclamant la parole divine essentiellement à Jérusalem à la fin du 6ème siècle av. J. C., Jérémie est aussi envoyé par Dieu à Tophet, pour poser un acte prophétique particulier – qui unit le geste à la parole pour renforcer cette dernière : Jérémie doit briser un vase pour annoncer la destruction de Jérusalem (19,11-12). Dans le dernier drame strindbergien, un prédicateur arrive dans une ville nommé Tophet, où il reçoit un vase japonais qui devient urne funéraire. Associé à un discours critique envers les perversions d’une société matérialiste, l’objet devient signe de la fin tragique d’un homme, associée au destin de sa ville, Hiroshima. À travers l’analyse comparative de la mission des sujets, des fonctions du lieu et du vase, objet empreint de la vie humaine, la thèse traite de la relation entre théâtre et prophétie, domaines abordés utilisant l’analyse performative et les principes de la grammaire narrative et structuraleCan a gesture made during a theatrical performance and a prophetic gesture be compared? Can a dramatic text itself have a "prophetic" vocation, in the sense that it awakens the consciousness of its audience? This is the central question of this research. To approach it, we propose to study the way in which the Swedish playwright August Strindberg (1849-1912), one of the fathers of modern theatre, interprets in his last drama, The Great Highway (1909), the prophecy of Jeremiah. Proclaiming the divine word essentially in Jerusalem, at the end of the 6th century BC, the prophet Jeremiah is also sent to Tophet (Jr 7: 31.32; 19, 6.11.12.13.14), a place that alone symbolizes the perversion of the Israelites (Jr 19:1-20:2). It is here that Jeremiah is invited to perform a prophetic act, which unites gesture with words to strengthen the latter: Jeremiah must break a vessel to announce the destruction of Jerusalem. In Strindberg’s drama, a preacher arrives in a town calls Tophet, where he receives a Japanese vase in order to turn it into a funeral urn. Associated to a critical speech against a materialistic society, the object becomes a sign of a merchant’s tragic life, linked to the destiny of his hometown, Hiroshima. Through a comparative analysis, that focuses on the mission of the hero, the functions of the place and of the vase – an object imprinted of man’s life and choices, the theses addresses the relationship between theatre and prophecy. The two domains are approached through a performative analyse, but also with the help of narrative and structural grammar
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Cornell, Caitlin Marie. "To err in the eyes of the authorities : Lady Eleanor Davies and the reclamation of prophetic speech." Online access for everyone, 2007. http://www.dissertations.wsu.edu/Thesis/Spring2007/c_cornell_042407.pdf.
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Ott, Katrin. "Die prophetischen Analogiehandlungen im Alten Testament /." Stuttgart : W. Kohlhammer, 2009. http://deposit.d-nb.de/cgi-bin/dokserv?id=3302571&prov=M&dok_var=1&dok_ext=htm.
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Brown, Diane M. "The New Testament prophet a charismatic and social voice /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0349.
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Park, Hyondo. "Muḥammad's call revisited : a critical approach to Muslim tradition." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=24100.
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This thesis is an examination of Muslim traditions concerning Muhammad's call to prophethood. Although Muhammad's initial prophetic call is one of the most crucial events in the history of Islamic religious tradition, Muslim records of the event are too inconsistent to be reconciled. At the expense of sound source criticism, some influential modern Islamicists, like Tor Andrae and W. M. Watt, have tried to reconstruct Muhammad's call from inconsistent hadiths. Drawing on the works of four Muslim traditionists, i.e. Ibn Ishaq, Ibn Sa'd, al-Bukhari and al-Tabari this thesis points out that, other than the fact that Muhammad must have gone through a fundamental religious experience, Muslim traditions do not permit a reconstruction of the historical event of Muhammad's call; they do provide, however, evidence of the complex ways in which Muslims understood the event, suited to their religio-theological interpretation of the Qur'anic allusions to the modes of Muhammad's religious experiences.
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Hilber, John Walter. "Cultic prophecy in the psalms in the light of Assyrian prophetic sources." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.615877.
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Muldoon, Catherine Lane. "'îr hayyônâ: Jonah, Nineveh, and the Problem of Divine Justice." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3406.
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Thesis advisor: David S. VanderhooftConventional interpretations of Jonah hold that the book's purpose is to endorse the power of repentance in averting divine wrath, or to promote a greater appreciation among readers for divine mercy rather than justice, or to dispute "exclusivist" attitudes that would confine divine grace to the people of Israel/Judah. This dissertation argues, in contrast to these interpretations, that the book of Jonah should best be understood as an exploration of the problem of a perceived lack of divine justice. In light of the Jonah's composition well after the historical destruction of Nineveh, the use of Nineveh in Jonah as an object of divine mercy would have struck a discordant note among the book's earliest readers. Elsewhere in the prophetic corpus, Nineveh is known specifically and exclusively for its international crimes and its ultimate punishment at the hands of Yhwh, an historical event (612 B.C.E.) that prophets took as a sign of Yhwh's just administration of the cosmos. The use of Nineveh in Jonah, therefore, is not intended to serve as a hypothetical example of the extent of Yhwh's mercy to even the worst sinners. Rather, readers of Jonah would have known that the reprieve granted Nineveh in Jonah 3 did not constitute "the end of the story" for Nineveh. To the contrary, the extension of divine mercy to Nineveh in Jonah, which is set in the eighth century B.C.E., would have been seen as only the first of Yhwh's moves in regard to that "city of blood." The central conflict of the book resides in Jonah's doubt in the reliability of divine justice. In the aftermath of Nineveh's reprieve in Jonah 3, the prophet complains that the merciful outcome was inevitable, and had nothing to do with the Ninevites' penitence. The episode of the growth and death of the qiqayon plant in Jonah 4:6-8, and its explanation in 4:10-11 comprise Yhwh's response to Jonah's accusation. The images employed in the growth and death of the plant, and in the events that follow its demise, connote destruction in the prophetic corpus. When Yhwh explains the meaning of the qiqayon to Jonah in 4:10-11, the deity makes no mention of either penitence or mercy. Rather, having established that the qiqayon represents Nineveh, Yhwh asserts that, although he has spared Nineveh at present, he will not regret its eventual destruction in the future
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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BERSANO, ANDREA. "Analysis of natural circulation and passive systems phenomenology in nuclear plants." Doctoral thesis, Politecnico di Torino, 2020. http://hdl.handle.net/11583/2829632.
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Kelly, William Lawrence. "How prophecy works : a study of the semantic field of נביא and a close reading of Jeremiah 1.4–19, 23.9–40 and 27.1–28.17." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23433.
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There is a longstanding scholarly debate on the nature of prophecy in ancient Israel. Until now, no study has based itself on the semantics of the Hebrew lexeme nābîʾ (‘prophet’). In this investigation, I discuss the nature and function of prophecy in the corpus of the Hebrew book of Jeremiah. I analyse all occurrences of nābîʾ in Jeremiah and perform a close reading of three primary texts, Jeremiah 1.4–19, 23.9–40 and 27.1–28.17. The result is a detailed explanation of how prophecy works, and what it meant to call someone a nābîʾ in ancient Israel. Chapter one introduces the work and surveys the main trends in the research literature on prophecy. First I describe scholarly constructs and definitions of the phenomenon of prophecy. I then survey contemporary debates over the meaning of nābîʾ and the problem of ‘false’ prophecy. I also describe the methods, structure, corpus and aims of the investigation. In part one, I take all the occurrences of the lexeme nābîʾ in Jeremiah and analyse its relations to other words (syntagmatics and paradigmatics). For nābîʾ, the conceptual fields of communication and worship are significant. There is also a close semantic relation between nābîʾ and kōhēn (‘priest’). Part two analyses prophecy in the literary context of three key texts. Chapter three is a close reading of Jeremiah 1.4–19. Chapter four is a close reading of Jeremiah 23.9–40. Chapter five is a close reading of Jeremiah 27.1–28.17. In my analysis I situate these passages in the wider context of an ancient cultural worldview on divine communication. This brings to light the importance of legitimacy and authority as themes in prophecy. Chapter six concludes the work. I combine the results of the semantic analysis and close readings with conclusions for six main areas of study: (1) the function and nature of prophecy; (2) dreams and visions; (3) being sent; (4) prophets, priests and cult; (5) salvation and doom; and (6) legitimacy and authority. These conclusions explain the conceptual categories related to nābîʾ in the corpus. I then situate these findings in two current debates, one on the definition of nābîʾ and one on cultic prophecy. This thesis contributes to critical scholarship on prophecy in the ancient world, on the book of Jeremiah, and on prophets in ancient Israel. It is the first major study to analyse nābîʾ based on its semantic associations. It adds to a growing consensus which understands prophecy as a form of divination. Contrary to some trends in Jeremiah scholarship, this work demonstrates the importance of a close reading of the Masoretic (Hebrew) text. This study uses a method of a general nature which can be applied to other texts. Thus there are significant implications for further research on prophecy and prophetic literature.
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Costa, José Carlos de Lima. "JESUS, PROFETA DE PALAVRA E AÇÃO: A FUSÃO DOS TIPOS PROFÉTICOS WEBERIANOS NA PRÁXIS DE JESUS." Pontifícia Universidade Católica de Goiás, 2016. http://tede2.pucgoias.edu.br:8080/handle/tede/3609.
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This dissertation attempts to interpret and explain the impact of the historical Jesus on the life of his first disciples, as well as on the communities that came about around him. It is argued that the reason of Jesus‟ impact has to do with the fact that he merged the two types of the prophetic weberian sociology, namely, the exemplary prophet and the emissary prophet. In order to do that, the synoptic Gospels are taken as the main sources for the knowledge of the perception the first communities had of Jesus. Through research in these sources, it is observed that the prophetic characteristics are verified both in the deeds and in the words of Jesus. Indeed, Jesus understood himself as God‟s prophet. Additionally, both his disciples and those who met him, perceived him first and foremost as a prophet. Furthermore, his actions in the synoptic Gospels are strongly marked by the prophetic tradition. This thesis also reveals that the preaching of Jesus is shaped by that tradition in form and content. Finally, through the exegetical narrative of the temptation in the desert, it is demonstrated that the first communities formed around him perceived Jesus as both an exemplary prophet and as an emissary prophet. In this sense, the narrative presents the merging of the mystical experience, typical of the exemplary tradition with the ascetic practices and the ethical radicalism, characteristic of the emissary tradition. Therefore, the disciples and the first Christian communities perceived in Jesus a charismatic power which permeated his life and word, being that fact the reason of the great impact Jesus exerted over their lives and, in turn, over entire communities and, eventually, over the whole society.
A presente pesquisa propõe-se interpretar e explicar o impacto que a figura histórica de Jesus exerceu na vida de seus primeiros discípulos e discípulas, bem como nas comunidades que se formaram ao seu redor. Defende-se que a razão do impacto que Jesus provocou foi por haver fundido os dois tipos proféticos da sociologia weberiana: o profeta exemplar e o profeta emissário. Para tal, considera-se os Evangelhos Sinóticos como as fontes principais para o conhecimento da percepção que as primeiras comunidades cristãs tiveram de Jesus. Através da pesquisa destas fontes, verifica-se que a característica profética se manifesta tanto nas ações quanto nas palavras de Jesus. Ele se compreendeu fundamentalmente como um profeta de Deus. Além disso, tanto os seus discípulos e discípulas quanto aqueles que o conheceram, perceberam-no primeiramente como profeta. Ademais, sua atuação nos Evangelhos Sinóticos se manifesta fortemente marcada pela tradição profética. Averígua-se também que a pregação de Jesus se apresenta moldada por esta tradição, tanto na forma quanto em seu conteúdo. Por fim, através da análise exegética do relato da tentação de Jesus no deserto, constata-se que as primeiras comunidades formadas ao seu redor o perceberam tanto como profeta exemplar quanto como profeta emissário. Neste sentido, o relato se apresenta como a fusão da experiência mística, típica da profecia exemplar com as práticas ascéticas e o radicalismo ético, característicos da profecia emissária. Portanto, os discípulos e discípulas e as primeiras comunidades cristãs perceberam em Jesus um poder carismático que perpassava tanto sua vida quanto suas palavras, sendo esta a razão do grande impacto que exerceu sobre suas vidas e, por conseguinte, sobre comunidades inteiras e sobre a sociedade em geral.
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Collett, Donald C. "Prophetic intentionality and the Book of the Twelve : a study in the hermeneutics of prophecy." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/527.
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Tarrer, Seth Barclay. "The law and the prophets : a Christian history of true and false prophecy in the book of Jeremiah." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/776.
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The present study is a history of interpretation. In that sense it does not fit neatly into the category of Wirkungsgeschichte. Moving through successive periods of the Christian church’s history, we will select representative interpretations of Jeremiah, Ezekiel, and theological works dealing explicitly with the question of true and false prophecy in an effort to present a sampling of material from the span of the church’s existence. This study seeks to function as a hermeneutical guide for the present interpretive problem of interpreting true and false prophecy in the Old Testament/Hebrew Bible by displaying ways various interpreters have broached the subject in the past. In this way it may prove useful to the current impasse concerning the notion of false prophecy in the Old Testament/Hebrew Bible. Seeing continuity, or a family resemblance, in the Christian church’s interpretation of true and false prophecy in relation to the law’s role amongst exilic and post-exilic prophets, we will observe those ways in which a historically informed reading might offer an interpretive guide for subsequent interpretations of true and false prophecy.
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Nazareth, Lisa Michelle. "'Hers is a body in trouble with language' : seventeenth-century female prophecy as text and experience." Thesis, Queen Mary, University of London, 1998. http://qmro.qmul.ac.uk/xmlui/handle/123456789/28963.
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This thesis is an analysis of female prophecy as it is constituted, represented or performed in seventeenth-century texts. I consider both the way in which prophecy is socially constructed and the role of prophetic experience in the development of feminine subjectivity. I argue that interpreting prophecy within the context of psychopathology or feminism (to take two examples of critical practice) colludes in the early modern objectification of women's speech and somatic experience. Using an interdisciplinary approach, I argue that prophecy needs to be understood as a media event and as a site of discursive proliferation. In this study, I examine texts which participate in the explication of a prophetic event and interrogate their intentions and functions. I suggest that an inclusive reading of prophecy allows the critic to recuperate women's agency. My study of prophecy combines the seventeenth-century notion of prophecy as a category for diverse linguistic and bodily manifestations with an analysis of the rhetorical strategies of the prophetic text. In the course of this thesis I consider: 1. the work of various scholars who have attempted to explicate the relations between gender and radical religiosity; 2. how a comparison between hysteria and prophecy illuminates the primacy of psychopathology in the interpretation of seventeenth- and nineteenth-century women's experience; 3. the interplay between scriptural models of prophecy and early modern biblical exegesis; 4. the role of texts in (in)validating female bodily experience and 5. how seventeenth century antisectarian texts attempt to police the female creative imagination.
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Then, Reinhold. "" Gibt es denn keinen mehr unter den Propheten ?" : zum Fortgang der alttestamentlichen Prophetie in frühjüdischer Zeit /." Frankfurt am Main : P. Lang, 1990. http://catalogue.bnf.fr/ark:/12148/cb355191984.
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Tiemeyer, Lena-Sofia. "Priestly rites and prophetic rage : post-exilic prophetic critique of the priesthood /." Tübingen : Mohr Siebeck, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2838710&prov=M&dok_var=1&dok_ext=htm.
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Tarrer, Seth B. "The law and the prophets : a Christian history of interpretation of true and false prophecy in the Book of Jeremiah /." St Andrews, 2009. http://hdl.handle.net/10023/776.
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Weyde, Karl William. "Prophecy and teaching : prophetic authority, form problems, and the use of traditions in the "Book of Malachi /." Berlin : W. de Gruyter, 2000. http://catalogue.bnf.fr/ark:/12148/cb39901349k.
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Ingalls, Alan Dean. "Jeremiah's condemnation of false prophets and the tests of a prophet Deuteronomy (Jer. 23:9-40; Deut. 13:1-5; 18:9-22) /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Downing, Jonathan Philip. "Prophets reading prophecy : the interpretation of the Book of Revelation in the writings of Richard Brothers, Joanna Southcott and William Blake." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:76ab3c3f-eb74-4bd8-b970-89113dddc39f.
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This thesis examines the use and interpretation of Revelation in the writings of the contemporary prophets Richard Brothers, Joanna Southcott and William Blake. Contributing to an emerging scholarly interest in the reception of biblical texts within marginalised interpretative traditions, the thesis offers a detailed exploration of how Revelation is incorporated into these authors' prophetic texts, and how it informs the identity of readers who see their activities as bringing about the fulfilment of the text's visions on the historical plane. This aim is achieved by engaging with extant comparative studies of Brothers, Southcott and Blake within historical and literary studies; a comparison with similar contemporary prophetic figures and the contribution of Revelation to their prophetic self-understandings; and contextualising these figures against contemporary constructions of Revelation as a prophetic text, and the recognition of the poetic nature of biblical prophecy in the eighteenth century. In particular, the thesis advocates for the continued exploration of "emic" approaches to these figures, a process started by members of Oxford's Prophecy Project. The thesis thus argues that "prophecy", rather than "millenarianism," is the most appropriate way of characterising these authors' scriptural engagement, and explores how prophecy is understood in their writings to delineate commonalities in their understanding of the prophet's role. Finally, it surveys how Revelation is interpreted within the respective works of the writers who are the focus of this thesis. The conclusion offers a hermeneutical reflection on the relationship between the prophetic interpreter and the texts they engage with. It suggests that the reader who claims to be "inspired" faces a tension between offering an interpretation of the authoritative text, and claiming an equivalent level of authority for their own works. The thesis makes three contributions to existing scholarly debates. Firstly, it demonstrates that attention to these three authors' interpretations of Revelation shows how attention to neglected voices illuminates the history of interpretation of this biblical book. Secondly, it justifies comparing these three authors under the framework of "prophecy", rather than the anachronistic terminology of "millenarianism." Thirdly, it explores their readings of Revelation to shed light on how interpretation of a scriptural text such as Revelation is key to the evolution of prophetic vocation; how Revelation’s images are developed and transformed in their own prophetic texts; and finally, their sensitivity to hermeneutical questions raised by Revelation’s relationship to other biblical texts and the problems posed by its eschatology.
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Brown, B. Kevin. "Beloved Disciples in Mission to the World: The Contribution of Sandra M. Schneiders, I.H.M., to the Theology of the Prophetic Nature of the Church." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108208.
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Thesis advisor: Richard R. GaillardetzThis dissertation argues that Sandra Schneiders’ work lays the groundwork for a robust theology of the church’s prophetic nature and builds upon her work by proposing the beginnings of a critical prophetic ecclesiology. This ecclesiological method seeks to articulate how the church might live more fully into its prophetic nature both through its mission in the world and in its ordered life of communion. This dissertation proceeds in an introduction, five chapters, and a conclusion. The introduction argues that the tensions in the Second Vatican Council’s treatment of the church’s share in Christ’s prophetic work call for the development of a theology of the church’s prophetic nature. Moreover, it proposes that Schneiders’ work is poised to help theologians respond to that call. The first chapter highlights Schneiders’ fundamental theology and hermeneutical theory, in order to draw out her claim that Christians respond to God’s salvific invitation to share in God’s life by appropriating the paschal imagination—the ideal meaning of scripture and tradition’s witness to God’s self-revelation—into the world in which they live. The second chapter draws out Schneiders’ understanding of the paschal imagination, which is rooted in her theology of the paschal mystery. It demonstrates that in the paschal mystery Jesus is revealed to have incarnated God’s unceasing invitation for creation to share in the life of God and the fullness of the response humanity is called to offer through its cooperation with the Spirit’s salvific initiative in his prophet life, ministry, and death. The church manifests the presence of the risen body of Jesus in history through its ongoing cooperation with the indwelling Spirit, through whom the risen Jesus returns to his disciples. The third chapter illustrates that Christian spirituality, which Schneiders suggests must be feminist in nature, is the life project of responding to God’s salvific initiative by participating in the life of the risen body of Jesus. Such participation necessarily entails sharing in the prophetic life through which he was glorified in the life of God in the paschal mystery. Sharing in this life involves attending to the laments of the oppressed, announcing God’s vision of salvific communion revealed in Jesus and the Spirit, working to deconstruct structures of domination, and seeking to build up structures that make the shalom of God’s life manifest. The fourth chapter reviews developments in the theology of the church’s share in the prophetic identity of Christ since Vatican II. It argues that Schneiders’ work, drawn out in the first three chapters, provides a framework for a robust theology of the church’s prophetic nature by rooting the prophetic character of the church in the paschal mystery and implicitly calling the church to adopt a prophetic ecclesial spirituality. The fifth chapter develops the beginnings of a critical prophetic ecclesiology, an ecclesiological method that seeks to articulate how the church might live into its prophetic nature more fully, particularly in light of the ways it has failed to do so. It puts this method into practice by examining how the U.S. Catholic Church has failed to embody the prophetic life of Jesus in its ordered life through its participation in clericalism, patriarchy, and White racist supremacy. In response to the church’s participation in these structures of domination, it develops theologies of ordered evangelical relationality, charismatic discipleship, and a recovered sense of the church’s Gentile identity that calls the church to transform the wounds it has inflicted upon its body into sites of Christ’s glorification. The dissertation’s conclusion argues that ordering the church around base ecclesial communities would allow it to live into its prophetic identity by providing a practical means for these theologies to take root and empowering the church to continue the mission of Jesus in the world through practices of radical solidarity
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Aernie, Jeffrey W. "Is Paul also among the prophets? : an examination of the relationship between Paul and the Old Testament prophetic tradition in 2 Corinthians." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=167027.
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Despite a broad consensus within Pauline scholarship that Paul develops certain aspects of his apostolic self-understanding and argument with reference to the OT prophetic tradition, there has been little systematic analysis of the ways in which the material in canonical 2 Corinthians contributes to this facet of Pauline studies. The present study seeks to elucidate the prophetic dimensions of both Paul’s self-presentation and rhetoric in this portion of the Corinthian correspondence. An initial attempt is made (chapter two) to define the parameters of the OT prophetic tradition through an examination of prophetic material in the OT and its relationship with the prophetic material in Second Temple Judaism, Hellenistic prophetic traditions, and the prophetic dimensions of the early Christian movement. The subsequent analysis of material in 1 Corinthians (chapter three) constitutes an investigation of the effect of the OT prophetic tradition on Paul’s selfpresentation in 1 Cor 9:15-18 and rhetorical framework in 1 Cor 14:20-25 as a methodological foundation for the exegetical analysis of 2 Corinthians. The study then turns to an extensive exploration of the influence of the OT prophetic tradition on both Paul’s apostolic self-presentation (chapter four) and rhetoric (chapter five) in 2 Corinthians. The analysis of Paul’s self-presentation examines the apostle’s relationship with particular prophetic figures (Moses, the Isaianic servant, and Jeremiah) in order to define Paul’s position with regard to the preceding prophetic tradition. The analysis of Paul’s argument at certain points of the epistle (2 Cor 2:14-16; 4:1-6; 6:14-7:1; 12:1-10) then seeks to examine the influence of the OT prophetic tradition on the formation of Paul’s rhetorical framework. The intention within this argument is to provide support for the notion that the particularly prophetic nature of Paul’s apostolic persona affects both his self-presentation and rhetorical agenda in 2 Corinthians.
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Simbandumwe, Samuel S. "Israel in two African prophet movements : an inquiry into the Mount Zion-Jerusalem concept and the Prophet's role as reflected in the aspects of hymns and prayer-songs of the Kimbangu and Shembe Prophet movements." Thesis, University of Edinburgh, 1990. http://hdl.handle.net/1842/30755.
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When the profane world and secular society threaten man's socio-religious life, he takes refuge in the centre of the world of his religion. This centre for the Israelite, Kimbangu and Shembe Prophet Movements is the cosmic mountain. The phenomenon of theophany on it characterises the genesis of earth's unpolluted life, through which they try to transcend the profane world. In such a situation the Israelite, Kimbangu and Shembe Prophet Movements were born and emerged in protest against colonisation and corruption. The prophets of these Afro-Israel movements claimed to be under the control of the Spirit. They were compelled to deliver a divine message of both condemnation and redemption through the spoken and sung word. With their prophecies, hymns and prayer-songs they attempted to reform the evil systems of their societies, they questioned the right of the oppressor and led pilgrims to the road of the New Jerusalem, the place of comfort and liberation. The thesis analyses the cosmological significance of the sacred mountain and discusses what Zion-Jerusalem is believed to have in common with Nkamba-Jerusalem of the Kimbanguists, Nhlangakazi and Ekuphakameni of the Shembeites. It observes parallels between the three Prophet Movements in their socio-religious traditions. The research was conducted within the guideline of a major research question and four subsidiary questions. The answers to the questions were reached through the interpretation of the socio-religious traditions and analysis of prophecies, hymns and prayer-songs of the prophet Movements. As a result, the thesis concludes that the cosmic mountain in the Prophet Movements is pre-eminently the centre of the pilgrim's world of socio-religious life. Through the phenomenon of theophany on the cosmic mountain, the pilgrim re-enters into the realm of the primal instant perfection of nature and foretastes the paradisiacal life. He feels the need to be and stay always at the centre of this life-giving force. It is his sanctuary, the centre of divine powers and axis mundi where he meets his ancestors and God. The reading of the Bible opened the eyes of the prophets Kimbangu and Shembe to see the sacred symbols of Zion-Jerusalem in their holy mountains, the rich heritage of their traditional religion and values of their socio-cultural traditions. Thus they established Churches based authentically on African Christianity.
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Wustmann, Claudia. "Die "begeisterten Mägde" : mitteldeutsche Prophetinnen im Radikalpietismus am Ende des 17. Jahrhunderts /." Leipzig ; Berlin : Ed. Kirchhof & Franke, 2008. http://d-nb.info/990722120/04.
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Ibrahim, Mohammed Zakyi. "Prophecy of women in the holy Qur'ān with a special focus on Ibn Ḥazm's theory." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82896.
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This dissertation offers an analysis of the exegetical treatment of the Qur'anic evidence for the prophecy of women. Specifically, it tries to answer contentious questions whether or not there were women prophets according to the Qur'an, and whether or not women were regarded as eligible for this office. Scholars are sharply divided in their opinions on these issues, and the majority rejects both possibilities. This study will show that even though their conclusions happen to coincide with that of the Qur'an, their arguments lack genuine Qur'anic support.For they failed to consider the fact that, one has to identify, first and foremost, the Qur'anic concept of prophecy, which, through juxtaposition of its verses, can be identified as "God's sending of a human being with a book/scripture in order to deliver a message of glad tidings and warnings to people." To evaluate this, certain important scenarios have to be addressed in searching for the concept of prophecy; namely, the purpose of the prophecy; the question of God sending the individuals; and the idea of sending down books/scriptures.
At the same time another group of scholars who argue in favor of women's prophecy have concentrated on the fact that certain women, such as the mothers of the Prophets Isaac, Moses and Jesus, have actually received inspiration from God; a fact that makes them, in their opinion, prophets. The Spanish-born theologian Ibn Ḥazm (d.1064) belongs to this group, and he is considered their chief representative. Thus, this study focuses on him and his theory. He tried to prove women's prophecy through a philological approach and by establishing how communication did take place between God and certain women. Despite the conclusion of this study (using the Qur'an as a measure of prophet/messenger) that the Qur'an does not recognize the prophecy of women, it nonetheless, finds no credible proof that women, in consequence, are debarred from any other type of leadership in Islam.
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Kayrouz, Victor. "Jeremias God's reluctant prophet /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Shamsuddin, Talbani Abdulaziz. "The debate about prophecy in "Kitab aʻlam al-nubūwah" : an analytic study." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=64001.
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Diemling, Patrick. "Neuoffenbarungen : religionswissenschaftliche Perspektiven auf Medien und Texte des 19. und 20. Jahrhunderts." Phd thesis, Universität Potsdam, 2012. http://opus.kobv.de/ubp/volltexte/2012/6183/.
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In diesem Buch geht es um ein Phänomen, das als konstantes Element in der Geschichte des Christentums bezeichnet werden kann: Neuoffenbarungen. Denn der Kanonisierung der Bibel und dem kritischen Blick der kirchlichen Orthodoxie zum Trotz gab und gibt es immer wieder Menschen, die behaupten, dass sich ihnen Gottvater, Christus, der Heilige Geist oder andere Wesenheiten (Maria, Engel, Verstorbene) offenbart haben.
Religionswissenschaftler haben das Thema bislang weitgehend ignoriert. Sie haben den Bereich des Christentums den Theologen überlassen und sich allenfalls mit frei flottierender Esoterik befasst. Theologen neigen ihrerseits dazu, Neuoffenbarungen apologetisch zu bekämpfen. Die vorliegende Untersuchung leistet daher einen wichtigen Beitrag zur religionswissenschaftlichen Erforschung des Themas.
Im ersten Teil des Buches wird der Begriff „Neuoffenbarung“ aus verschiedenen religionswissenschaftlichen Perspektiven betrachtet. Zunächst wird untersucht, was die christliche Theologie unter „Offenbarung“ versteht. Danach werden die verschiedenen Termini analysiert, die für das Feld der außer- und nachbiblischen Offenbarungen kursieren (Neuoffenbarung, Privatoffenbarung, Channeling, Spiritismus, Prophetie u. v. m.). Anschließend werden jene Argumente referiert, die von Neuoffenbarungsanhängern bzw. kirchlichen Apologeten ins Feld geführt werden, um die Legitimität von Neuoffenbarungen zu behaupten bzw. zu bestreiten. Dass Neuoffenbarungen gar nicht so neu sind, zeigt ein religionshistorischer Überblick. Denn der Anspruch, besondere Offenbarungen empfangen zu haben, lässt sich in jeder Epoche des Christentums nachweisen. Nachdem einige Exponenten des prophetischen Charismas als ideengeschichtliche Vorläufer und Geistesverwandte der modernen Neuoffenbarungen vorgestellt wurden, werden diese schließlich selbst in den Fokus genommen. Das disparate Feld der Neuoffenbarungsträger des 19. und 20. Jahrhunderts wird anhand exemplarischer Gestalten in einer Typologie geordnet dargestellt. Um den Zitationszirkel zu durchbrechen, der sich offensichtlich im Diskurs etabliert hat, werden darin auch bislang weniger bekannte Neuoffenbarer vorgestellt.
In einer Art Tiefenbohrung werden diese religionsphilosophischen, semantischen, historischen und systematischen Zugänge im zweiten Teil an der mexikanischen Neuoffenbarung „Das Buch des Wahren Lebens“ exemplifiziert. Die analysierende Darstellung beschränkt sich jedoch nicht auf ein isoliertes Objekt, sondern dies wird in einen komparatistischen Kontext gestellt: Zentrale Topoi des „Buches des Wahren Lebens“ (Christologie, Reinkarnationslehre, Kirchenkritik u. v. m.) werden zum einen in einer Synopse mit anderen Neuoffenbarungen dargestellt und zum anderen an der orthodoxen Theologie gespiegelt. Damit wird eine doppelte Differenz gezeigt: die Nähe/Ferne zu ähnlichen Phänomenen und die Nähe/Ferne zum kirchlichen Christentum.This book deals with a phenonmen that counts as a constant feature in the history of Christianity: New Revelations. Despite the canonization of the Bible and despite the critical look of the Church, there are and always have been people who claim that they have received a revelation by God, Christ, the Holy Spirit or other beings (such as Mary, angels or spirits). Scientists of religion have largely ignored this topic up to now. They have relinquished Christianity to theologians and have at best dealed with free-floating esotericism, while theologians on their part tend to fight New Revelations apologetically. The present study, however, sets out to investigate New Revelations from a Religious Studies perspective and will therefore address this neglect. In the first part of the book, different perspectives common in Religious Studies are applied to the investigation of the notion “revelation“. After first having outlined Christian theology’s understanding of revelation, different terms are being analysed, which are in use for post-Biblical revelations (such as New Revelation, Private Revelation, Channeling, Spiritism, Prophecy and more). This is followed by the presentation of arguments against and in favour of the legitimacy of New Revelations as they are being urged by adherents of New Revelations on the one hand and Clerical apologetics on the other hand. A historical survey then demonstrates that New Revelations are in fact not new at all. The claim of people, who are supposed to have received a special revelation, can be found at all times in Christian history. After having presented some exponents of the prophetic charisma as spiritual soulmates and precedesors of the modern New Revelations, those texts themselves become the focus of attention. With the help of a typology, the disparate array of recipients of revelation in the 19th and 20th century is being outlined based on several exemplary figures. To break through a circle of quotation, which has apparently established in the discourse, the typology also contains some New Revelationists who are yet relatively unknown. Based on the Mexican New Revelation “The Book of the True Life“, the second part of the book exemplifies these religio-philosophical, semantic, historical and systematical approaches. This analysis, however, is not limited to an isolated object but it is put into a comparative context: central topics of “The Book of the True Life“ (Christology, Doctrine of Reincarnation, Church criticism and many more) are presented in a synopsis with other New Revelations, as well as mirrored at orthodox theology. With this, a twofold difference is being demonstrated: the closeness/distance to similar phenomena and the closeness/distance to clerical Christianity.
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Tallián, Tibor. "The Prophet in the province." Musikgeschichte in Mittel- und Osteuropa ; 5 (1999), S. 117-126, 1999. https://ul.qucosa.de/id/qucosa%3A15628.
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The première of Meyerbeer\''s Le Prophète in the Hungarian National Theatre on June 12th 1850 was an event of unprecedented importance in the short history of professional opera in the Hungarian language. In my paper I am going to demonstrate the role of the orchestra in the
success of this work. I shall combine this with the presentation of other outstanding aspects of the performance so that we shall be able to fairly judge the orchestra\''s contribution to the success.
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Tallián, Tibor. "The Prophet in the province." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-224633.
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The première of Meyerbeer\'s Le Prophète in the Hungarian National Theatre on June 12th 1850 was an event of unprecedented importance in the short history of professional opera in the Hungarian language. In my paper I am going to demonstrate the role of the orchestra in the
success of this work. I shall combine this with the presentation of other outstanding aspects of the performance so that we shall be able to fairly judge the orchestra\'s contribution to the success.
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Graff, Warren. "The intercession of the prophet." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Sabanal, Annelle G. "The motif of 'shepherd' and politics in the Hebrew prophets." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/22960.
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The shepherd metaphor is used in the Hebrew Bible to refer to kings or leaders of the Israelite community. It belongs to the larger group of pastoral metaphors which are used to convey ideas about governance and politics. This is especially apparent in how the Hebrew prophets have utilized pastoral imagery in their rhetoric about politics. Specifically, the imagery occurs in Micah 2:12-13; 5:1- 5; 7:14-20; Isaiah 40:9-11; 44:24-45:7; 56:9-12; 63:7-14; Jeremiah 3:15-20; 10:19- 21; 22:18-23; 23:1-8; 25:30-38; 31:10-14; Ezekiel 34 and Zechariah chs. 10, 11, 13. This study is an analysis of these passages. It investigates the political processes depicted in the text and describes the political ideas that they express. In order to show that pastoral metaphors are powerful rhetorical devices for revealing political ideas, Chapter 1 provides a survey of metaphorical theories that are relevant to the exegesis of the shepherd texts. Particularly useful is Janet Soskice’ notion of ‘metaphorical modeling’ which leads to the overarching metaphorical assumption in the use of pastoral metaphors, that ‘Political governance is shepherding.’ New meanings are created by mapping out the structures of shepherding onto the domain of governance. Secondly, the chapter also examines the sociological background of pastoral metaphors in their wider Mesopotamian context to show that the shepherd metaphor is a political metaphor. Lastly, it explores ideas in political theology that might enhance the exegesis of the text from the perspective of politics. Particularly, the study draws upon the conceptions in political theology proposed by Oliver O’Donovan, Walter Brueggeman and Dale Launderville, who all base their theories on the notion of the ‘authority’ of God. O’Donovan suggests four organizing concepts for doing political theology, namely, salvation, judgment, possession, and praise. On the other hand, Brueggeman intimates a reading that uses the ‘politics of Yahweh vs. politics of Pharaoh’ as a paradigm. As for Launderville, he explores the idea of authority through the notion of legitimation by the gods and by the people. Each of the subsequent chapters (2-6) will offer a detailed exegetical analysis of the prophetic books containing shepherd texts. These close readings result in variety of political implications based on the interactions of three main players, Yahweh who is the owner of the flock and sometimes also portrayed as the Great Shepherd, the human shepherd, and the flock. The web of relationship and interaction of these three players affirms the centrality of the ‘authority of God’ in the politics of the shepherd texts. Moreover, five aspects of politics arise and consistently thread their way across the five chapters. Primary among these is [1] the different manifestations of the dynamics of relations of power between different entities such as: Yahweh, the Great Shepherd and the supreme king of the flock, the human shepherd-rulers who are considered as vicegerents and are under the jurisdiction of the Great Shepherd, and the flock who are subordinate to both the Great Shepherd and the human shepherd-rulers. Consequent to this notion are the following ideas: [2] the need for the human-shepherd to be attentive to divine sanction; [3] the human-shepherd as the chief redistributor of material and symbolic goods in the community; [4] the shepherd-leader, whether referring to Yahweh or to the human shepherds, as the centralizing symbol in the community; and [5] justice as a central aspect of governance within the shepherding-governance framework.
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Hill, Bradley N. "Kings and prophets sermons from Africa /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Thesis (D. Min.)--Western Conservative Baptist Seminary, 1987.Typescript. Part II, The product, has text of sermons in Lingale and English on facing pages. Includes bibliographical references (leaves 115-117).
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Beyer, Jürgen. "Lutheran lay prophets (c.1550-1700)." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/275248.
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During the sixteenth and seventeenth centuries some 300 Lutheran lay people claimed to have met angels who admonished them to act as preachers of repentance. Such prophets can be found in all occupations, in all age groups, in all types of settlements and among both sexes from the entire Lutheran area (Scandinavia, parts of Germany and parts of the Baltic states). The main medieval antecedent to the Lutheran prophets was the apparition of saints in conjunction with the establishment of pilgrimage sites. Prospective prophets could get to know about other prophets through various channels: cheap print, sermons and oral communication about current events. Prophets copied many traits of their performances from the way pastors delivered their sermons. The main difference was the way in which prophets used their body (e.g. fasting or ecstasy) to authenticate their calling. The established pattern of lay prophets allowed ordinary people to speak out, claiming that their message had come from God's angel. Their utterances allow modern scholars to look into lay people's beliefs, practices and concerns as well as their perceptions of local politics. Many Lutheran lay prophets can be seen as living saints, i. e. extraordinarily gifted religious specialists. The prophets also testify to the importance of saintly living to lay people. Students of Lutheranism generally associate godliness with the pietism of the late seventeenth century and some of its precursors, but the large number of prophets rather suggests that calls for reform already started in the sixteenth century and had a much wider appeal to lay people than hitherto assumed.
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Klaus, Nathan. "Pivot patterns in the former Prophets /." Sheffield (GB) : Sheffield academic press, 1999. http://catalogue.bnf.fr/ark:/12148/cb37102682t.
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Choi, Jung Hyun. ""Earn the Grace of Prophecy": Early Christian Prophecy as Practice." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:32108298.
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This dissertation explores discussions of prophecy in early Christianity focusing on Origen of Alexandria’s works. It argues that Origen engages the contested terms of prophetic activity to persuade his audience(s) toward the cultivation of a particular moral self.
The dissertation situates early Christian discourse on prophecy within a larger philosophical conversation in the Greco-Roman world from the first to fourth centuries C.E., in which cultivating a properly religious self involves discipline or askēsis. Some early Christian debates about prophecy are predicated on the idea that certain practices are necessary to be considered worthy of the indwelling of the divine/the Holy Spirit. Using Pierre Hadot’s insights, the dissertation contends that discourses on prophecy in early Christianity call for training in a particular way of living, and thus could be influential to early Christians regardless of whether they would ever attain the status of prophet or not.
By encouraging his Christian readers to participate in reading and studying the Scripture as a way to purify their souls, Origen argues that everyone needs to cultivate himself or herself to be worthy to receive spiritual gifts such as prophecy. In his Commentary on Romans, Origen turns Paul’s exhortation to “strive for spiritual gifts, and especially that you may prophesy” (1 Cor 14:1) into a more general call to cultivate virtue through scriptural study. In Contra Celsum and the Homilies on Numbers, Origen invites the readers to participate in disciplined training so that they may become worthy instruments of the divine, just as the prophets are. The dissertation also compares Origen’s arguments with those of the Shepherd of Hermas and Iamblichus’s De Mysteriis, demonstrating that the ancient discussions of prophecy deploy similar strategies to persuade the audiences to participate in particular disciplined training, even if they have different ideas about what the best form of prophecy may be.
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Dannhauser, Estelle Henrietta. "Jesus the prophet maps and memories /." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-09292006-135199/.
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Toler, John. "Per Jönson Rösiö : "the agrarian prophet /." Stockholm : Almqvist & Wiksell, 1992. http://catalogue.bnf.fr/ark:/12148/cb37017702v.
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Neves, Rosemary Francisca. "MISSÃO PROFÉTICA: UMA EXPERIÊNCIA DE LIBERTAÇÃO E ESPERANÇA NO EXÍLIO DA BABILÔNIA A PARTIR DO SEGUNDO CANTO DO SERVO DE YHWH (Is 49,1-6)." Pontifícia Universidade Católica de Goiás, 2007. http://localhost:8080/tede/handle/tede/987.
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ROSEMARY FRANCISCA NEVES.pdf: 508145 bytes, checksum: 88df5e6a8fef56827a528403c273b3a1 (MD5)
Previous issue date: 2007-12-14This study deals with the pericope Is 49,1-6, which is known as the Second Song of the Servant of JHWH and which is inserted into Deutero-Isaias. We affirm that there is a cohesive unity within this block of text even though there is no unanimity among scholars with respect to the unity of the Song and with respect to the analysis of the structure of the same text. This being the case, we will work within that area where there is general agreement among scholars; that is, with respect to the parallelism contained in the Song. The literary genre is that of an autobiographical narrative which tells of the vocation of the Servant from his existence within his mother's womb up to the time of the call to actualize his mission. The Servant responds to God's call and proclaims himself as the one chosen to free the people of Israel. In order to concretize his mission the prophet-servant takes on the experience of suffering within the midst of a suffering people. The Servant is a prophet because he enters into the daily life of the exiles, participating in their gatherings and in their farm activities. Within community they were able to support one another through the practice of solidarity and of sharing, while affirming their identity and faith in the one God. Through this exegesis grounded in the historic-critical method, one grasps that the Servant is a prophet. The prophet-servant has the mission to be a light for the nations, and a bearer of salvation to the people of God by means of freeing them from their oppressors.
O objeto de estudo desta pesquisa é a perícope de Is 49,1-6, conhecida como o Segundo Canto do Servo de YHWH que está inserida no Dêutero-Isaías. Defendemos que a partir desta delimitação há uma coesão textual, embora não haja, entre os pesquisadores, uma unanimidade acerca da delimitação do Canto e acerca da relação de análise da estrutura do texto. Com isso, trabalharemos a partir da proximidade que há entre os estudiosos, que é o paralelismo existente no Canto. O gênero literário é de narrativa autobiográfica, que narra a vocação do servo desde o ventre materno ao chamado à realização de sua missão. O Servo responde ao chamado de Deus e se auto-proclama como o escolhido para libertar o povo de Israel. Para concretizar sua missão o profeta-servo fez a experiência de sofrimento no meio do povo sofrido. O Servo é um profeta porque esteve inserido no cotidiano dos exilados, participando das reuniões e das atividades agrícolas. Juntos, o Servo e o povo se reuniam em comunidades para cantar e ler a Palavra de YHWH. Esta experiência só foi possível por eles terem vivido em pequenas colônias. Em comunidade puderam apoiar um ao outro na prática da solidariedade e da partilha, afirmando sua identidade e fé no Deus Uno. A partir da exegese norteada pelo método histórico-crítico, compreende-se que o Servo é um profeta. O profeta-servo possui a missão de ser luz das nações, levando ao povo de Deus a salvação por meio da libertação dos opressores.
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Hubbard, Greg H. "The Characterization of false prophets in Jeremiah 23." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Lanir, Shoshana. "Biblical prophets who resisted their divine missions." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23339.
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Kahne, Bruno. "In search of Max Weber's new prophets." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/72393.
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One hundred years ago, Max Weber postulated in his seminal work The Protestant Ethic and the Spirit of Capitalism that after a tremendous development, capitalism would either reach a dead end, or would enter a new era of development through the guidance of new prophets (Weber, [1904] 2003:182). The tremendous development foreseen has occurred but have Weber’s new prophets appeared? Through a close analysis of the context in which the word prophet is found in the Bible and through the description that Weber gave to the concept of prophet in The Sociology of Religion (Weber, 1963) a prophet’s ideal type was constructed with fourteen specific characteristics. This ideal type was then used as a grid of analysis to put to the test the nineteen most renowned leadership gurus, potential candidate to the title of prophet.
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Mabona, Mongameli. "Diviners and prophets among the Xhosa : 1593-1856 : a study in Xhosa cultural history /." [S.l.] : [s.n.], 2001. http://www.ub.unibe.ch/content/bibliotheken_sammlungen/sondersammlungen/dissen_bestellformular/index_ger.html.
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Wood, Marcus Edward Michael. "History and prophecy in the Qumran Pesharim : an examination of the key figures and groups in the Dead Sea Scrolls by way of their prophetic designations." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/3874/.
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The thesis examines the Qumran pesharim and seeks to test the claim that these texts are solely 'historically' based. Instead, it finds that the interpretations are driven by prophetic concerns, founded on and guided by the biblical concept of 'pesher' as dream-interpretation. The study concentrates on the various sobriquets in the pesharim, and is loosely divided into two main parts. Part one examines those designations of groups, including the Kittim, Ephraim and Manasseh, and the Seekers of Smooth Things. Part two, meanwhile, focuses on the interrelationship between the Teacher of Righteousness, the Wicked Priest, and the Man of Falsehood. One of the dominating themes of the thesis is the stress laid on the relationship between the Teacher and the Man of Falsehood, while the thesis also proposes that 'Ephraim' and 'Seekers of Smooth Things' are an offshoot of the Man of Falsehood's original followers. This allows the opposition to this group in 4QpNahum to be properly understood, and suggests a lurk between the Qumran group and the proto-Pharisaic movement. In concluding, the study condemns the suggestion that the 'masking' by sobriquets intentionally conceals these subjects' identity. Rather, such masking links the intended target with prophetic expectations. In short, the thesis finds that although the two are often distinguished in modem scholarship, the correct interpretation of any aspect of the 'historical' pesharim inevitably relies on the understanding of the prophetic term 'pesher' - and vice versa. The thesis does not tackle the issue of the dating of these texts. Rather, it assumes the consensus view that the pesharim were composed during the first century BCE. Occasionally, it will be evident that a text requires a composition before or after a particular date or event, or even that it must postdate another Qumran text, but in general the question has not been an overriding concern.
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Weinberg, S. Matthew (Seth Matthew). "Matroid prophet inequalities and Bayesian mechanism design." Thesis, Massachusetts Institute of Technology, 2012. http://hdl.handle.net/1721.1/78473.
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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Electrical Engineering and Computer Science, 2012.Cataloged from PDF version of thesis.
Includes bibliographical references (p. 42-44).
Consider a gambler who observes a sequence of independent, non-negative random numbers and is allowed to stop the sequence at any time, claiming a reward equal to the most recent observation. The famous prophet inequality of Krengel, Sucheston, and Garling asserts that a gambler who knows the distribution of each random variable can achieve at least half as much reward, in expectation, as a "prophet" who knows the sampled values of each random variable and can choose the largest one. We generalize this result to the setting in which the gambler and the prophet are allowed to make more than one selection, subject to a matroid constraint. We show that the gambler can still achieve at least half as much reward as the prophet; this result is the best possible, since it is known that the ratio cannot be improved even in the original prophet inequality, which corresponds to the special case of rank-one matroids. Generalizing the result still further, we show that under an intersection of p matroid constraints, the prophet's reward exceeds the gambler's by a factor of at most 0(p), and this factor is also tight. Beyond their interest as theorems about pure online algoritms or optimal stopping rules, these results also have applications to mechanism design. Our results imply improved bounds on the ability of sequential posted-price mechanisms to approximate optimal mechanisms in both single-parameter and multi-parameter Bayesian settings. In particular, our results imply the first efficiently computable constant-factor approximations to the Bayesian optimal revenue in certain multi-parameter settings. This work was done in collaboration with Robert Kleinberg.
by S. Matthew Weinberg.
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