Дисертації з теми "Romanzo testamento"

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The writer José Saramago published his last novel, Caim, in 2009. This narrative exemplifies the books of the Portuguese writer who has as thematic axis the religion, connected, in this case to the Judeo imaginative of the Old Testament. The aesthetical construction of his work has the logical purpose of making a critical review of the biblical episodes that re-build, after all when casting as protagonist in his plot the character Caim , who in his wandering destiny, sentenced after his brother s murder, visits endless episodes of tradition of the Old Testament, in which encounter several god s oppressors, which make him rebel against the divine tyranny. This fictional procedure is stylized through an omniscient narrator that launch constantly over the mythical plot that rebuild critical-ironic comments, modern linguistic-allegorical suggestions, meta-linguistic digressions and sociological connotations of Marxist impressions. This constant intrusion in the enunciation plan about the declared plot is a diegetic transgression that putting in evidence the judgments of value of this contemporary narrator, possible intends to arouse in the reader a depreciative sense about the Judeo-Christian religion contradictions. Therefore, with the purpose of contributing with the critical wealth about the author and the work in question e promoting an interpretative quest of academic relevance about the textual implications of stylistic use of this resource, this dissertative work has as a study proposal, the analysis of the obtrusion of the voice announcer in this parodistic plot, starring by the shock between the first humankind murderer and the Israel sovereign divinity, through the basement in theoretical-critical that traverse about José Saramago s work, the narrator aesthetical positioning in the Romanesque narratives, the literary archetypes and the Marxist conceptualizations upon the religious ideology, class struggle and alienation.
O escritor José Saramago publicou o seu último romance, Caim, em 2009. Essa narrativa exemplifica os livros do escritor português que tem como eixo temático a religião, ligada, nesse caso, ao imaginário judaico do Velho Testamento. A construção estética da obra tem o claro propósito de elaborar uma revisão crítica dos episódios bíblicos que reconstrói, sobretudo ao elencar como protagonista de seu enredo a personagem caim , que, no cumprimento do seu destino errante, sentenciado após o assassinato do seu irmão, visita inúmeros episódios da tradição veterotestamentária, nos quais se depara com vários atos opressores de deus , que o fazem se rebelar contra a tirania divina. Esse procedimento ficcional é estilizado através de um narrador onisciente que, constantemente, lança sobre o enredo mítico que recria comentários crítico-irônicos, sugestões linguístico-alegóricas modernas, digressões metalinguísticas e conotações sociológicas de cunho marxista. Essa constante intrusão do plano da enunciação sobre o enredo enunciado é uma transgressão diegética que, colocando os juízos de valor desse narrador contemporâneo em evidência, possivelmente pretende despertar no leitor um senso depreciativo sobre as contradições da religião judaicocristã. Portanto, com o intuito de contribuir com a fortuna crítica sobre o autor e a obra em questão e promover uma investigação interpretativa de pertinência acadêmica sobre as implicações textuais do uso estilístico desse recurso, este trabalho dissertativo tem como proposta de estudo a análise do intrometimento da voz locutora nesse parodístico enredo, protagonizado pelo embate entre o primeiro assassino da humanidade e a divindade soberana de Israel, através do embasamento em referências teórico-críticas que versem sobre a obra de José Saramago, o posicionamento estético do narrador nas narrativas romanescas, os arquétipos literários e as conceituações marxistas acerca da ideologia religiosa, da luta de classes e da alienação.

Memoria (licenciado en ciencias jurídicas y sociales)
No autorizada por el autor para ser publicada a texto completo
El objetivo del trabajo consistirá pues en otorgarle al codicilo un tratamiento y una importancia que ha sido relativamente desconocida; reconocer el real aporte que la institución introdujo al Derecho Romano. El poco tratamiento a que nos hemos referido, por supuesto cuenta con ciertas excepciones referidas a autores que tendrán bastante consideración en el desarrollo de estas páginas En este trabajo procuraremos abordar el máximo de aspectos relacionados con el codicilo dividiéndolos en distintos capítulos, comenzando con el origen mismo de la institución, pese a que previamente debemos reconocer que, dentro de todos las dificultades que se nos pueden presentar, es particularmente en lo que respecta al tema del origen donde deberemos salvar los mayores escollos sin que podamos dar una conclusión definitiva en tal sentido y con la absoluta convicción de que tal definitiva conclusión es imposible. Abordaremos también el tema del concepto, desde una perspectiva que ante todo pretenderá evitar cualquier tipo de confusión, para alcanzar una información más acertada acerca de esta institución. Un tema bastante interesante estará constituido por la clasificación del codicilo, materia que, junto al contenido del mismo, nos abrirá una amplia gama de posibilidades y pondrá en evidencia el enorme valor práctico que tuvo el codicilo. En el capítulo referido a los requisitos de la institución nos encontraremos con la mayor cantidad de innovaciones con relación a lo que tradicionalmente y pobremente se ha afirmado, constituyendo este tema uno de los más importantes en el sentido de demostrar la evolución a la que hemos estado haciendo referencia. Por último trataremos de la eficacia del codicilo y, dentro de ella, abordaremos un tema ajeno a ésta y que en cambio, está ligado a la eficacia del testamento, cual es la cláusula codicilar, la que tal vez constituye uno de los aspectos más interesantes no sólo en el estudio del codicilo sino también en el del testamento dado que pone de manifiesto el ingenio romano y revela desde antiguo la existencia de una fórmula de conversión de un acto nulo. Comenzaremos ahora el estudio del codicilo, pero de una forma previa e introductoria, destacaremos algunos aspectos generales de lo que fue la Sucesión Testamentaria en el Derecho Romano de modo de establecer un cuadro jurídico que nos facilite el desarrollo de esta materia

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Esta pesquisa propone una lectura de la obra Caim (2009), del escritor português José Saramago, y objetiva analisar de que modo son revisitadas las narrativas del Antiguo Testamento, por intermédio de un narrador onisciente intruso. Se percibe que Saramago pasea por los episódios bíblicos de modo cómico e irônico, a través de la paródia y de la ironia. En esa perspectiva, el narrador pone el personaje que nombra el romance en los principales episódios que envuelven el texto bíblico, que se suceden de modos inesperados. Caim, personaje sentenciado a un destino errante por ter asesinado a su hermano Abel, es, por lo tanto, presentado por ese narrador como un sujeto cuestionador, que se choca ante la maldad divina en diversos episódios del romance. Se evidencia el hecho de que personaje representa la voz de los que fueron repudiados en los escritos religiosos. Se destacan el vocabulário moderno y el uso de la oralidade popular, en los cuales el narrador aproxima eventos de un passado distante al presente del lector, en un incansable juego temporal, al passo que resinifica los símbolos canónicos. Como aporte teórico, se toma como base, principalmente, las contribuciones de Salma Ferraz (1998), Beth Brait (1996), Linda Hutcheon (1985), Gérard Genette (2006), Dominique Maingueneau (2009), entre otros
Esta pesquisa propõe uma leitura da obra Caim (2009), do escritor português José Saramago, e objetiva analisar de que modo são revisitadas as narrativas do Antigo Testamento, por intermédio de um narrador onisciente intruso. Percebe-se que Saramago passeia pelos episódios bíblicos de modo cômico e irônico, através da paródia e da ironia. Nessa perspectiva, o narrador põe o personagem que nomeia o romance nos principais episódios que envolvem o texto bíblico, que se sucedem de modos inesperados. Caim, personagem sentenciado a um destino errante por ter assassinado o seu irmão Abel, é, portanto, apresentado por esse narrador como um sujeito questionador, que se choca diante da maldade divina em diversos episódios do romance. Evidenciase o fato de que o personagem representa a voz dos que foram repudiados nos escritos religiosos. Destacam-se o vocabulário moderno e o uso da oralidade popular, nos quais o narrador aproxima eventos de um passado distante ao presente do leitor, num incansável jogo temporal, ao passo que ressignifica os símbolos canônicos. Como aporte teórico, toma-se como base, principalmente, as contribuições de Salma Ferraz (1998), Beth Brait (1996), Linda Hutcheon (1985), Gérard Genette (2006), Dominique Maingueneau (2009), entre outros.

La presente tesis doctoral pretende dar luz acerca de la autoría, orígenes y formulación de la Cautela Socini, así como establecer si éstos pueden encontrarse en el derecho romano en el que parece justificarse. Todo ello sin perder de vista su evolución y posterior inserción en nuestro ordenamiento jurídico.

Le miracle marial est l’histoire d’une rencontre entre l’homme et la sainte, le récit du miracle le partage avec la communauté des lecteurs de cette expérience. Dans l’expérience première comme dans sa mise en forme poétique, un rôle essentiel est joué par la vision, ou plus exactement par les trois visions définies par saint Augustin : visio corporalis, visio spiritalis, visio intellectualis. Les frontières sont labiles entre ces trois niveaux, mais on peut leur associer trois types d’images mariales : les images cultuelles, les mariophanies, les épithètes qui se substituent au nom de la sainte. Toutes sont nécessaires au portrait d’une héroïne dont la perfection ne peut être chantée que par l’abondance du verbe et sa variété. L’étude analyse la part respective et les relations de chacune des trois visions, et se focalise sur trois constellations métaphoriques : les fleurs (fleurs végétales ou fleurs poétiques), l’or (attribut régalien et divin), le lait (emblème de la figure maternelle). Elle montre enfin que par ces trois visions se tisse une relation de douceur et de joie destinée à rivaliser avec le joi du grand chant d’amour courtois
Miracles of the Virgin tell the story of encounters between human beings and the saint, and in the telling the encounter is shared with the community of those whose access to the experience is via reading. In the initial experience as well as in its subsequent re-telling in poetic form, vision, or more precisely the visio corporalis, the visio spiritalis and the visio intellectualis, as defined by St Augustine, has an important role to play. The dividing line between these three levels is a shifting one, but it is possible to see them as corresponding to three types of image associated with the Virgin: those pertaining to her worship, to her visionary appearances, and to epithets used as replacements for her name. All three are necessary components in the portrayal of a heroine whose perfection can be celebrated only in the exuberance of the spoken word and in its variety. The present study analyses the respective contribution of each of these three types of vision by focusing on three clusters of metaphors: flowers (of the fields or of rhetoric), gold (both a regal and a divine attribute), and milk (emblematic of the maternal). It shows how these three combine together to produce a relationship of sweetness and joy which is the counterpart to the joi celebrated in the lyrics of courtly love

Questo lavoro intende analizzare il Testamento di Zuan Polo e gli strambotti del XVI sec. scritti nel linguaggio schiavonesco a Venezia. Si offrirà un'analisi linguistica per capire i fenomeni più caratteristici dello schiavonesco, e un'edizione commentata dei testi presi in questione. Si offrirà, inoltre, una panoramica sull'arte buffonesca dell'epoca e uno studio introduttivo per capire il contesto storico veneziano.

La presente ricerca mira ad analizzare la genesi e lo sviluppo della successione necessaria materiale nell'ordinamento romano, attraverso lo studio delle querelae di inofficiosità, ossia la querela inofficiosi testamenti, la querela inofficiosae donationis e la querela inofficiosae dotis. Mentre la prima costituisce uno strumento di impugnazione dei testamenti inofficiosi, quelli cioè redatti in spregio dell'officium pietatis (in cui il defunto ingiustamente disereda o pretermette i più stretti congiunti, non lasciando loro alcunchè ovvero beneficiandoli di un lascito esiguo), le ultime due querelae consentono l'impugnazione di donazioni o doti effettuate in vita dal de cuius, che siano lesive degli interessi successori dei più stretti congiunti. Il lavoro è strutturato in sei capitoli, nei quali si delineano gli aspetti principali dei mezzi giudiziari in parola: peraltro, l'alta risalenza nel tempo, la più radicata attestazione nelle fonti e la maggior importanza hanno determinato una più ampia analisi della querela inofficiosi testamenti, che del resto costituisce pure la matrice delle altre due azioni. Nel primo capitolo si indaga l'origine del rimedio avverso l'inofficiosità testamentaria: origine ricondotta all'attività giudicante del collegio dei centumviri. Il secondo capitolo è dedicato alla ricostruzione della disciplina processuale dell'azione di inofficiosità del testamento, esperibile sia davanti ai centumviri con il rito dell'agere sacramento, sia davanti al iudex extra ordinem. Nel terzo capitolo si analizzano le principali caratteristiche dell'impugnazione del testamento inofficioso: il suo carattere personale, i legittimati attivi, il regime della prescrizione, la sussidiarietà, la retroattività dell'efficacia rescindente, la possibilità di intervento e di appello autonomo da parte dei legatari e degli altri beneficiari di disposizioni a titolo particolare, la subordinazione al mancato conferimento della porzione di legittima, il suo carattere dichiarativo o costitutivo. Gli sviluppi postclassici del rimedio di inofficiosità testamentaria sono scrutati nel quarto capitolo, attraverso lo studio delle costituzioni imperiali dall'età dioclezianea sino alle soglie dell'età giustinianea. Nel quinto capitolo si considera la legislazione di Giustiniano in tema di querela inofficiosi testamenti, suddividendo le costituzioni a seconda che esse siano confluite nel Codex repetitae praelectionis ovvero nelle Novellae. Il sesto capitolo ospita, infine, le riflessioni in tema di querela inofficiosae donationis e querela inofficiosae dotis.
The aim of the research is the analysis of the rise and the development of forced heirship in roman law through the study of "actions on inofficiosity", i.e. querela inofficiosi testamenti, querela inofficiosae donationis and querela inofficiosae dotis. The first one is a remedy against wills written in breach of officium pietatis: the deceased does not mention or disinherits unfairly the closest relatives, by bequeathing them nothing or less more. On the contrary, the other querelae are remedies against donations or dowries which de cuius made during his life and which violate the succession interests of the closest relatives. The work is designed in six chapters, where the main characters of the above remedies are described: querela inofficiosi testamenti is the main subject due to its ancient origin, the most frequent confirmation in the sources and its prominent role. The querela inofficiosi testamenti itself is also the matrix of the other two legal actions. The first chapter is intended to inquire the origin of the remedy against inofficiosum testamentum, which is related to the judging activity of centumviri. The second chapter is entirely dedicated to tracing the judicial discipline of querela inofficiosi testamenti, which could be proposed both to the centumviri through the agere sacramento rite or before the extra ordinem judge. The main features of inofficiosum testamentum are analysed in the third chapter: the active entitled, the statute of limitations, the subsidiarity, the retroactivity of rescinding effectiveness, the possible intervention and independent appeal by legatees and other beneficiaries of singular inheritance, the subordination to the failure to confer the legitime and its declaratory or constitutive nature. The postclassical developments of querela inofficiosi testamenti are examined in the fourth chapter by studying imperial constitutions from Diocletian age to Justinian age. The fifth chapter is focused on Justinian legislation about querela inofficiosi testamenti through the partition between the constitutions included in Codex repetitae praelectionis and the ones coming from Novellae. Ultimately, the sixth chapter describes querela inofficiosae donationis and querela inofficiosae dotis.

Studio della tradizione, manoscritta e a stampa, ed edizione critica degli Actus Apostolorum volgarizzati da Domenico Cavalca da Vicopisano. L'edizione è accompagnata una postilla linguistica e da un glossario.

L’In epistulas Pauli de Théodoret de Cyr (Ve siècle) est le plus ancien commentaire en grec des épîtres de Paul conservé dans sa langue originale. Cette thèse propose l’édition critique du Prologue et de l’In Romanos, à partir de l’examen de tous les manuscrits de la tradition directe ainsi que d’un manuscrit de chaîne. Elle offre aussi la première traduction de cette œuvre en français. Alors que de nombreux travaux se sont penchés sur les principes et les méthodes de l’exégèse antiochienne de l’Ancien Testament, celle du Nouveau Testament est encore assez mal connue. À travers différentes études thématiques, on tente de caractériser la démarche exégétique propre à ce corpus en analysant les éléments structurant le discours ainsi que certaines particularités sémantiques : on met ainsi au jour les lignes de force de l’interprétation à l’œuvre dans un commentaire dont la distance par rapport au texte commenté est minimale. Par ailleurs, on met en lumière le travail de l’exégète par rapport à la source chrysostomienne. Enfin, on étudie les articulations entre exégèse et polémique – discours sur les Juifs, cible marcionite, échos des controverses trinitaires et christologiques – en cherchant des rapprochements avec la tradition exégétique et théologique en ce qui concerne l’argumentation scripturaire. L’analyse de la démarche argumentative aussi bien que la recherche des sources permet de mettre en relief les richesses d’une œuvre qui, à première lecture, semble être une simple paraphrase du texte biblique
Theodoret of Cyrrhus’s In epistulas Pauli (5th c.) is the oldest surviving Greek commentary that has been preserved in the original language. This dissertation presents a critical edition of Theodoret’s prologue and commentary on the Epistle to the Romans based on all the extant direct manuscripts as well as one catena manuscript. It also offers the first translation of the work into the French language. While many scholars have studied the principles and methods of Antiochene exegesis for the Old Testament, the methods used for the New Testament remain largely unexamined. Through different thematic studies, the dissertation explores the exegetical approach which deals with and is shaped by this latter corpus specifically. By analyzing the elements that structure its discourse as well as its semantic tendencies, it sets out to reveal the central features of Theodoret’s exegetical approach despite the minimal distance which he maintains between the Biblical text and his commentary. Special attention is also paid to Theodoret’s use of the works of John Chrysostom in his own writing. Finally, the dissertation explores the relationship between Theodoret’s biblical exegesis and the rich tradition of scriptural quotation both in a historical and theological context. The main focus is on his polemical discourses on the Jews and the Marcionites and also in his writings on the Trinitarian and Christological controversies. Through a careful analysis of the exegete’s approach to scriptural argumentation and his use of sources, we hope to reveal the richness and versatility of a work which, at first glance, appears to be little more than a simple paraphrase of the biblical text

Thesis (DTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: This study aims to interpret Romans 7 with special reference to the law. Both Romans 7 and the law in Paul are very difficult to understand. However, both are important for an understanding of Pauline theology and the gospel. In the past historical critical analyses were usually done in order to solve problematic passages like Romans 7 in Paul's letters. In this study a socio-rhetorical analysis is utilized. To start with, previous research is briefly dealt with in order obtain an overall picture of the understanding of the law in the past. From this overview more than ten problem areas are identified. Then, socio-rhetorical analysis is briefly explained. This is a multi-dimensional and multi-disciplinary method developed by Vernon Robbins, which sees the text as having various textures. In this research the method is utilized with some modifications. In chapter 4 the macrostructure of Romans is established by means of epistolary analysis and rhetorical analysis. Next, Rom. 7 is established as a rhetorical unit within Rom. 5-8 as the broader co-text of Rom. 7. After that the rhetorical situation of Romans is discussed, as well as some of Paul's rhetorical devices and styles. Finally, the rhetorical species of Romans is determined as deliberative rhetoric. From chapters 5 to 7, Rom. 7 is analyzed, using different textual analyses. In an analysis of inner texture repetitive-progressive texture, opening-middle-closing texture, and argumentative texture are discussed. Here an enthymemic analysis is used in order to chart Paul's argumentative flow of thought. From this it is concluded that Rom. 7: 1-6 is an analogy, which is an important tool for argumentation, and that the present tense in Rom. 7:14-25 functions as part of a combination of autobiographical-typical-rhetorical features for the purpose of argumentation. In the analysis of intertexture the scriptural intertexture is investigated: recitation with omission and thematic elaboration. In the cultural intertextual analysis some Jewish cultural intertextures are noted, namely, Rom. 7:8-10 as an allusion to both Gen. 3 and Exod. 3, Paul's usage of the "1," the law, slavery image, and the evil inclination. It is also interesting that Rom. 7: 15 & 19 and the "I" are allusions to Greek tragedy, sin as power, and slavery as Greco-Roman cultural intertexture. In analyzing the social intertexture it can be concluded that the marriage analogy is closer to Jewish marriage than to Greco-Roman marriage. The final analysis is an investigation of the theological texture. Here salvation history and the covenant of God are first dealt with in order to get to grips with Paul's theological world. Then, Pauline hamartiology, anthropology, and finally, nomism are investigated. The conclusion is that VOl-lOS' in Rom. 7 mostly denotes the universal moral law of God, both written and unwritten, not just the Mosaic law; though in some cases it denotes "principle" or "rule" as in vv. 21-25. Rom. 7 as a whole is a refutation of the objection or misunderstanding that might be raised regarding Paul's statements of the law in previous chapters. In Rom. 7 Paul elaborates the relationship between believers and the law, and the function of the law in relation to sin in an unregenerate person. In so doing, he vehemently denies that the law is sin, and vividly indicates the function of the law using his own experience.
AFRIKAANSE OPSOMMING: Hierdie navorsing fokus op Rom. 7 met spesifieke verwysing na die wet. Hoewel sowel die wet by Paulus en Rom. 7 moeilike onderwerpe is om te verstaan, is beide van besondere belang vir In verstaan van die teologie van Paulus en die evangelie. In die verlede is gewoonlik van histories-kritiese studies gebruik gemaak in die bestudering van sulke probleme. Hier word van In sosio-retoriese benadering gebruik gemaak. Daar word eers aandag gegee aan vorige navorsing om In beeld te kry van die wyse waarop die wet in die verlede verstaan is. Na aanleiding van hierdie oorsig word meer as tien probleemareas geidentifiseer. Vervolgens word In kort uiteensetting van sosio-retoriese analise gegee. Dit is In multidimensionele en multidissiplinere benadering wat deur Vernon Robbins ontwikkel is en wat In teks as In hegte eenheid van verskillende teksture sien. In hierdie studie word hierdie metode gebruik, ofskoon met In paar aanpassings. Die makrostruktuur van Romeine word in hoofstuk 4 met behulp van In epistolere en retoriese analise nagegaan. Daarna word Rom. 7 as In retoriese eenheid binne Rom. 5-8 as die breer ko-teks van Rom.7 aangedui. Vervolgens word die retoriese situasie van Romeine asook bepaalde retoriese tegnieke en strategiee van Paulus bespreek. Die standpunt word ingeneem dat Romeine as deliberatiewe retoriek beskou moet word. In hoofstukke 5 tot 7 word die verskillende teksture van Rom. 7 aan die orde gestel. Die herhalend-progressiewe tekstuur, begin-middel-slot tekstuur en die argumentatiewe tekstuur word ondersoek om die interne tekstuur vas te stel. In Analise van die ethumeme in die teks lewer ook In bydrae om die vloei van die argument te kan volg. Hieruit volg dat Rom. 7:1-6 as In analogie beskou moet word, wat In belangrike rniddel in argumentasie was. Verder kan afgelei word dat die teenswoordige tydsvorm in Rom. 7: 14-25 In onderdeel is van die kombinasie van outobiografies-tipies-retoriese kenmerke wat in argumentasie gebruik word. In die bestudering van die intertekstuur word aandag aan die volgende voorbeelde van skriftelike intertekstuur gegee: resitasie (met weglatings) en die uitbou van In tema. By die bestudering van die kulturele intertekstuele analise kom voorbeelde van Joodse intertekstuur aan die orde: Rom. 7:8-10 as toespeling op Gen. 3 en Eks. 3, Paulus se gebruik van die "ek", die wet, die beeld van slawe en die bose begeerte. Verder kan Rom.7:15, 19 en die "ek" as toespelings op Griekse tragedies, die sonde as mag, en slawemy as Grieks-Romeinse kulturele intertekstuur gesien kan word. Wat die sosiale intertekstuur betref word bevind dat die analogie van die huwelik meer verwantskap met die Joodse huwelik as met die Grieks- Romeinse huwelik vertoon. Ten slotte word die teologiese tekstuur ondersoek. Eers word aandag gegee aan die heilsgeskiedenis en die verbond van God om In begrip van die teologiese wereld van Paulus te verkry. Daama word die hamartologie, antropologie en ten slotte die wet by Paulus ondersoek. Daar word bevind dat VOl-lOS" in Rom. 7 meestal die universele morele wet van God, geskrewe en ongeskrewe, en nie net die wet van Moses nie, aandui. In bepaalde gevalle, soos in Rom.7:21-25, beteken dit "beginsel" of reel." Rom.7 is in sy geheel'n verwerping van die beswaar of misverstand wat na aanleiding van Paulus se uitsprake oor die wet in die vorige hoofstukke kon ontstaan het. Paulus stel in Rom.7 die verhouding tussen gelowiges en die wet aan die orde asook die funksie van die wet met betrekking tot sonde by die onbekeerde. Op hierdie wyse ontken hy ten sterkste dat die wet sonde is terwyl hy ook die funksie van die wet met behulp van sy eie ervaring uitbeeld.

This thesis is an exploration of the extent to which Paul�s terminology of Inheritance [(...)] in Romans, and its associated imagery, logic and arguments, functioned to evoke socio-political expectations that were alternative to those which prevailed in contemporary Roman imperial discourse. There are two parts to this study. The first is to take seriously the context of Empire and the claims being made by the Roman Empire in the first century. In particular, what were some of the messages conveyed by the Roman Empire with regard to the structure and purpose, the hopes and expectations, of first-century society? The Christians in Rome were daily exposed to the images and message of Caesar and his successors and there is therefore a need to consider how Paul�s language of Inheritance would have sounded within this environment. Second, this study gives attention to the content of Paul�s use of the word "inheritance" as it occurs in Romans. In order to address this question, three interrelated ideas are explored. First, for Paul, what does the inheritance consist of? The traditional understanding is that the concept is an entirely spiritualised or transcendent reality. This study proposes a more this-worldly, geographical nature to the word. Second, there is the closely related question of the political nature of inheritance. If it is the case that the language of inheritance has to do with the renewal of the land, then who inherits this land? These two questions raise a third issue-how will the inheritance transpire? Paul�s inheritance language contributes to notions of lordship, authority and universal sovereignty for the people of God. Conceivably, the path to this dominion could mirror the hegemonic intentions of imperial Rome which envisages the triumph of one group of people (the strong) over another (the weak). Is this the case with Paul�s inheritance language, or does it somehow undermine all claims to power and control? There are five undisputed uses of [...] and its cognates in Romans-Rom 4:13, 14; Rom 8:17 (three times) and there is one textual variant in Rom 11:1 where the word [...] is used in place of [...]. This study finds that, to varying degrees in each of these texts, the inheritance concept is not only a direct confrontation to other claims to rule, it is also simultaneously a reversal of all other paths to lordship and rule. This study then considers the use of the concept in the two other undisputed Pauline letters where it occurs (Galatians and 1 Corinthians) and also in the disputed letter to the Colossians. The overriding impression is that there is nothing in Galatians, 1 Corinthians or Colossians which significantly challenges the this-worldly, political nature of the language of inheritance in Romans. In these epistles and in Romans Paul employs the language and politics of inheritance in order to subvert the message of Empire.

This dissertation argues that Paul’s apostolic mission to the Gentiles was the definitive expression of his divine vocation as an Israelite, and thus of his Jewish identity. For many of Paul’s Jewish contemporaries, Israel’s divine vocation was to keep and to teach the precepts of the Law of Moses as an exemplary witness to God’s power and wisdom. For Paul, however, Jewish identity was expressed primarily by preaching the gospel of Christ, as the fulfilment of the Law of Moses, to the Gentiles. This is seen most clearly in Paul’s letter to the Romans. In chapter 1, we summarize our methodology: we are seeking to examine Paul’s Jewish identity by reading Paul’s letters (especially Romans), in light of other second-temple Jewish texts, using certain insights from social identity theory. We show that the concept of vocation is an important dimension of Jewish identity, especially in Paul’s letters. We also discuss some prior approaches to the question of Paul’s Jewishness, demonstrating both their value and also their limitations for our purposes. In chapter 2, we survey three key aspects of Paul’s explicit language of Jewish identity in his letters: Jewish distinctiveness, divine revelation and divine vocation. In chapter 3, we demonstrate that Paul deliberately frames his letter to the Romans (Rom 1:1–15, 15:14–33) by presenting his apostolic ministry as the fulfilment of positive scripturally-based eschatological expectations concerning Israel’s divine vocation with respect to the nations. We also compare Paul’s self-presentation in the outer frame of Romans with other first-century expressions of Jewish vocation. In chapter 4, we concentrate on Rom 2:17–29. Contrary to most interpretations which read this passage as a discussion about the nature of (Jewish or Christian) salvation, we argue that Paul deliberately sets this passage in the context of the mainstream Jewish synagogue, in order to contest the nature of Jewish vocation. In chapter 5, we examine Rom 9–11 from the perspective of Jewish vocation. We demonstrate that in Rom 9–11, Paul presents his own apostolic vocation, in various ways, as a contrast to, a fulfilment of, and a means of hope for Israel’s place and role in God’s worldwide purposes.

Cette thèse porte sur l’usage du terme σήμερον (« aujourd’hui ») en Luc-Actes (vingt-deux occurrences), dans la correspondance paulinienne (Romains 11.8 ; 2 Corinthiens 3.14, 15) et dans l’épître aux Hébreux (1.5 ; 3.7, 13, 15 ; 4.7 [à deux reprises] ; 5.5 ; 13.8). Elle accorde une importance particulière à la possibilité de l’influence de l’ « aujourd’hui » du Deutéronome dans le Nouveau Testament. Deux hypothèses principales sont au cœur de cette étude. D’une part, celle de la thématisation, dans le Deutéronome comme dans les trois corpus néotestamentaires envisagés, du mot « aujourd’hui » : dans chaque cas, ce terme acquiert le statut de thème théologique à part entière. En effet, ses divers emplois démontrent un travail de réflexion sur « l’aujourd’hui ». D’autre part, celle d’une influence deutéronomique commune : les trois écrivains néotestamentaires sont conscients des attaches théologiques de l’aujourd’hui deutéronomique. Ils transposent volontairement et diversement ce motif vétérotestamentaire à la lumière de l’événement Jésus-Christ. En fin d’enquête, on constate que l’aujourd’hui lucanien, l’aujourd’hui paulinien et l’aujourd’hui de l’épître aux Hébreux, tout en conservant des accents qui leur sont propres, contribuent tous à mettre en valeur les mêmes concepts théologiques clés, parmi lesquels figurent l’accomplissement de l’Écriture, l’eschatologie en cours de réalisation, l’avènement du salut, l’annonce de la bonne nouvelle et la proclamation de la parole de Dieu
This dissertation examines the use of the term σήμερον (“today”) in Luke-Acts (22 occurrences), the Pauline letters (Romans 11:8; 2 Corinthians 3:14, 15) and the Epistle to the Hebrews (1:5; 3:7, 13, 15; 4:7 [twice]); 5:5; 13:8). It gives special attention to the possible influence of the Deuteronomic “today” in the New Testament. Two main hypotheses are at the heart of this study. First, the word “today,” in Deuteronomy as well as the three New Testament corpora under consideration, becomes a theological theme of its own. In effect, it is argued that its various occurrences reveal the presence of reflective work on “the today.” Second, in the minds of the three New Testament authors who give attention to this motif, there seems to be an awareness of certain theological associations that are bound up with the Deuteronomic “today.” In diverse manners, they intentionally transpose this Old Testament motif in the light of the Christ event. By the end of this investigation, it becomes apparent that Luke’s today, Paul’s today and the today of the Epistle to the Hebrews, while each possessing unique characteristics, all contribute to emphasize the same key theological concepts, such as the fulfillment of Scripture, an inaugurated and progressively realized eschatology, the coming of salvation, the heralding of the good news and the proclaiming of God’s Word

La tesi si propone di individuare e di definire una sorta di (sotto)genere letterario fin qui mai trattato, quello del romanzo-testamento. Con questa definizione mi riferisco a tutte le opere scritte all’interno della “dimensione della morte”, ovvero la fase della vita in cui il pensiero della morte diviene dominante. Questo accade solitamente per tre possibili motivi: per l’età avanzata, per una grave malattia o per una precisa volontà suicida; a queste tre motivazioni corrispondono altrettanti capitoli, ognuno dei quali approfondisce quattro diversi testi (romanzi, racconti o fumetti che siano). La situazione nelle quali gli autori realizzano le rispettive opere è estremamente differente: chi affronta la morte in tarda età può permettersi di scrivere con una certa serenità, nella consapevolezza di avere completato naturalmente il proprio percorso; chi muore anzitempo, per malattia, rimpiange gli anni che non potrà vivere e realizza opere animate da una notevole tensione narrativa; chi sceglie di darsi volontariamente la morte si rivolge al mondo con atteggiamento di sfida, per quanto il suo sguardo si dimostri freddo e distaccato. Segue quindi un’appendice nella quale si analizzano altri tre romanzi: originariamente contenuti nei tre capitoli iniziali, essi sono stati successivamente stralciati in quanto sfuggivano a una precisa categorizzazione e male si amalgamavano agli altri; peraltro, tali romanzi erano troppo pertinenti per ignorarli, per cui sono stati trattati in un’apposita sezione. Capitolo 1. Il vecchio scrittore e la morte. I romanzi analizzati sono Deux anglaises et le continent (Henri-Pierre Roché, 1956), Mercy of a Rude Stream (Henry Roth, 1994-1998), The Captain Is Out to Lunch and the Sailors Have Taken Over the Ship (Charles Bukowski, 1998) e Ravelstein (Saul Bellow, 2000). Quattro opere realizzate da autori piuttosto avanti con l’età (si va dai 72 anni di Bukowski agli 89 di Roth) che si rivelano interamente o parzialmente autobiografiche: Roché rivive una fase della propria giovinezza, romanzandola; Roth ripercorre i tredici anni vissuti ad Harlem tra il 1914 e il 1927 dedicandovi ben quattro volumi (per un totale di circa 1500 pagine); Bukowski tiene un vero e proprio diario in cui racconta le proprie esperienze quotidiane; Bellow narra la propria amicizia con Abe Ravelstein, intellettuale ebreo morto qualche anno prima. L’unico dei quattro a usare il proprio vero nome è Bukowski; gli altri tre ricorrono ad altrettanti alter-ego che peraltro nascondono poco o nulla della reale identità dei personaggi. Capitolo 2. Lo scrittore e la malattia. Il capitolo si apre con l’analisi degli ultimi romanzi di Leonardo Sciascia, Il cavaliere e la morte (1988) e Una storia semplice (1989). Si prosegue con il testo più breve esaminato nella presente ricerca: “Nel frattempo”, racconto a fumetti di sei pagine realizzato da Magnus (nome d’arte di Roberto Raviola) nel 1996; si termina quindi con Le soleil des mourants, scritto da Jean-Claude Izzo nel 1999. Si tratta di opere realizzate nell’imminenza della morte (Una storia semplice, “Nel frattempo”) o comunque nella piena consapevolezza che la vita sta per giungere al termine (Il cavaliere e la morte, Le soleil des mourants). Nonostante ognuno dei quattro scritti contenga elementi autobiografici, nessuno di essi è puramente autobiografico: Sciascia scrive due polizieschi, Magnus una commedia, Izzo un dramma on the road. I quattro protagonisti sono accomnati da un fatto: tutti loro si confrontano con la malattia, reale (Il cavaliere e la morte, Le soleil des mourants) o metaforica (Una storia semplice, “Nel frattempo”) che sia. L’unico a uscire vincitore da questo confronto è il personaggio di Magnus; gli altri risultano tutti sconfitti, seppure in misura diversa (la sconfitta è totale per Izzo e lo Sciascia del Cavaliere e la morte, mentre è solo parziale in Una storia semplice). Capitolo 3. Lo scrittore e il suicidio. I testi analizzati nel terzo capitolo sono Le feu follet (Pierre Drieu la Rochelle, 1931), Dissipatio H.G. (Guido Morselli, 1973), “Good Old Neon” (David Foster Wallace, 2004) e Suicide (Édouard Levé, 2008). Realizzate da autori poi suicidatisi, queste quattro opere narrano le storie di altrettanti suicidi: tre sono biografie che ricostruiscono l’esistenza di persone realmente vissute (Feu follet racconta, romanzandola, la fine di Jacques Rigaut; “Good Old Neon” e Suicide si ispirano alla scomparsa di due conoscenti dei rispettivi autori), mentre la quarta (Dissipatio H.G.) è una vicenda di pura invenzione. Nonostante la presenza dei suddetti rimandi biografici, i quattro protagonisti sono caratterizzati in modo tale da divenire dei parziali alter-ego degli scrittori: la fedeltà biografica non è mai una priorità. Due di queste opere (Feu follet e Suicide) hanno uno sfondo estremamente realistico, mentre le altre due (Dissipatio H.G. e “Good Old Neon”) si svolgono in suggestivi scenari fantastico/fantascientifici, come a suggerire la volontà di abbandonare questo mondo che contraddistingue gli autori. Appendice. (In)consapevolezza di morire. I romanzi qui raccolti sono tre: Palomar (Italo Calvino, 1983), Gli ultimi giorni di Pompeo (Andrea Pazienza, 1987) e Camere separate (Pier Vittorio Tondelli, 1989). L’ultimo è stato scritto da un autore che sapeva di essere affetto da AIDS e che, pertanto, era consapevole che non sarebbe sopravvissuto molto (per quanto la natura della malattia lo autorizzasse a sperare che la fine fosse ancora lontana); gli altri due sono invece opera di scrittori che erano in buone condizioni di salute e non sospettavano che di lì a poco sarebbero morti; eppure, al termine dei rispettivi romanzi, essi uccidono i propri protagonisti (entrambi alter-ego). Il capitolo si occupa appunto di individuare la connessione, evidente o sotterranea che sia, tra il destino del personaggio e quello del suo autore. La condizione nella quale si giunge al termine della vita influenza inevitabilmente l’approccio alla scrittura. La relativa serenità che contraddistingue chi si avvia a morire in tarda età fa sì che il vecchio scrittore si dedichi principalmente a una narrativa apertamente autobiografica che ricorda il passato, in modo che egli lo possa rivivere ancora una volta prima di andarsene. Chi muore anzitempo e incolpevole, a causa di una malattia, guarda con rimpianto agli anni futuri che non avrà la possibilità di vivere: scrivere in questo stato d’animo conduce alla realizzazione di opere con una componente didattica, che mirano a trasmettere un messaggio universale. Il desiderio di raggiungere un ampio numero di lettori fa sì che l’autore ricorra alla narrativa di genere; alla base di tale atteggiamento c’è la volontà di esercitare una forma di controllo su un futuro a cui non si potrà assistere in prima persona. Lo scrittore suicida, infine, realizza con il proprio ultimo romanzo una lunga lettera d’addio: egli dimostra la propria volontà di evadere dal mondo dando vita a elaborati scenari di fantasia oppure descrivendo una realtà all’interno della quale si trova spaesato, fuori posto. In un caso come nell’altro, egli vuole fuggire da questo mondo per andare alla scoperta dell’altro. A prescindere dal tipo di morte che li attende, gli scrittori che hanno raggiunto l’ultima fase della propria vita non usano metafore o giri di parole: nelle proprie opere, essi presentano direttamente la propria situazione. Pertanto, i protagonisti dei loro romanzi-testamento sono anziani che riflettono sulla loro prossima morte, oppure persone mortalmente malate, oppure giovani uomini dalle chiare tendenza suicide: in poche parole, personaggi che sono alter-ego totali o parziali dei rispettivi creatori.
The aim of this doctoral thesis is to identify and to define a new and previously unseen literary sub-genre: the “testamentary novel”. By saying so, I embrace all the works of literature that have been written by an author who is living within the “dimension of death”, that is to say the stage of life in which the idea of death has become overwhelming. This may happen because of three main reasons: old age, severe illness or suicidal tendencies. Three different situations that originate three different kinds of narratives: a man who faces death in his old age writes relatively peacefully, knowing that he has naturally come to the end of his life; a man who dies prematurely, by illness, regrets all the future years that he won’t be able to live and writes works of literature that vibrate with narrative tension; a man who voluntarily gives an end to his own life addresses the whole world as if to defy it, and yet writes in a cold and detached style. After these three chapters there is an appendix in which I analyze three other novels: they were initially meant for the already existing chapters, but then I realized that they didn’t belong there, being quite eccentric and avoiding every clear classification, so I left them out. However, they were too pertinent to be totally ignored, so I put them in this separate section (that so became a sort of fourth chapter). Chapter 1. The old writer and death. In this first chapter I analyze the following novels: Deux anglaises et le continent (Henri-Pierre Roché, 1956), Mercy of a Rude Stream (Henry Roth, 1994-1998), The Captain Is Out to Lunch and the Sailors Have Taken Over the Ship (Charles Bukowski, 1998) and Ravelstein (Saul Bellow, 2000). Written by aged authors (spanning the age range 72 to 89, Bukowski being the “youngest” and Roth the oldest), these four narratives are either entirely or partially autobiographical: Roché tells a story about his long gone youth; Roth retraces (in a four-volumes and 1500 pages novel) the thirteen years he lived in Harlem as a kid, between 1914 and 1927; Bukowski keeps an actual diary in which he writes about his daily life; Bellow gives an accout of his friendship with the recently deceased Abe Ravelstein. The only writer who uses his real name in the narrative is Bukowski, whereas the other ones adopt three well recognizable alter-egos. Chapter 2. The writer and the illness. The second chapter begins with the last two novels written by Leonardo Sciascia, Il cavaliere e la morte (1988) and Una storia semplice (1989). These novels are followed by the shortest story analyzed in this thesis: “Nel frattempo”, a six-pages graphic novel that Magnus (Roberto Raviola’s nom de plume) wrote and drew in 1996; the second chapter is completed by Le soleil des mourants, a novel by Jean-Claude Izzo (1999). These narratives have been written by authors who were severely ill and were fully aware that they would die shortly. Each one of the four stories is partly autobiographical, but no one of them is completely autobiographical: Sciascia writes two detective novels, Magnus writes a sort of dark comedy and Izzo writes an extremely dramatic story which resembles a classic tragedy. The four protagonists have one thing in common: they all face illness, sometimes actual (Il cavaliere e la morte, Le soleil des mourants) and sometimes metaphorical (Una storia semplice, “Nel frattempo”). The only one of them who clearly wins this peculiar battle is Magnus’ character; the other ones all suffer a defeat (a total defeat in Le soleil des mourants and Il cavaliere e la morte, a partial defeat in Una storia semplice). Capitolo 3. The writer and suicide. The four works of literature analyzed in the third chapter are the following ones: Le feu follet (Pierre Drieu la Rochelle, 1931), Dissipatio H.G. (Guido Morselli, 1973), “Good Old Neon” (David Foster Wallace, 2004) and Suicide (Édouard Levé, 2008). Written by authors who have actually committed suicide, these narratives tell the stories of four suicidal men: three of them are biographical accounts (Feu follet tells about Jacques Rigaut’s suicide, while “Good Old Neon” and Suicide are inspired by the suicides committed some years before by two acquaintances of the authors), the fourth one is entirely fictional. However, these biographical accounts are deliberately inaccurate, so the characters portrayed by the writers become eventually their partial alter-egos. Two of the four narratives take place in a completely realistic setting; on the other hand, the background of the other two is imaginary and fantastic, as if to suggest the authors’ desire to leave the world he’s still living in. Appendix. (Un)aware to die. In this appendix, which is a sort of fourth chapter, three novels are analyzed: Palomar (Italo Calvino, 1983), Gli ultimi giorni di Pompeo (Andrea Pazienza, 1987) and Camere separate (Pier Vittorio Tondelli, 1989). The third one has been written by a man who was suffering from AIDS and was therefore aware that he wouldn’t survive much longer (even if he couldn’t foresee the specific moment of his future demise, of course); on the contrary, the two other novels have been written by two healthy men who couldn’t imagine that they would die a few months after having completed their works; nevertheless, at the end of their narratives they both kill their main character (who is clearly their alter-ego). There is indeed a connection between the death of the character and the death of the author, and this appendix aims to identify it. After having analyzed these fifteen narratives I realized that different kinds of death originate different kinds of writing. The man who dies in the relative peacefulness of his old age is naturally encouraged to write about his past life, so he can relive it one last time. When a man dies prematurely, because of an incurable disease, he regrets all the future years that he won’t be able to live: he writes a somehow educational work of literature, a novel containing a universal message that aims to teach something to the ones who will survive him; in order to reach the maximum amount of readers, he makes use of an “easy” genre, such as comedy or detective novel. He does so because he wants to use his narrative in order to exert a sort of influence over the future (even if, or just because, he knows that he won’t be there in person). The suicidal man writes his final novel as if it were a long suicide letter: he shows off his strong desire to leave this life by making up imaginary worlds or else describing a reality that doesn’t fit him, a world in which he just can’t find his proper place. Apart from the kind of death that awaits them, the writers who have reached the final stage of their life don’t use metaphors or circumlocution: in their novels, they plainly present their own situation. So, the main characters of their testamentary works of literature are old men who muse about dying, or persons severely ill, or young men with suicidal tendencies: in short, these characters are total or partial alter-egos who have the specific duty of standing in for their creators.

A presente dissertação procura desvelar uma hermenêutica do conceito de esperança em Rm 4, 18. Para isso, começa-se por situar o versículo paulino no capítulo quatro da Carta aos Romanos. Com efeito, nesta passagem bíblica, Paulo serve-se de Abraão como paradigma para falar de uma esperança paradoxal, «uma esperança para além de qualquer esperança». Na tentativa de compreender e aprofundar este conceito, investiga-se, primeiramente, o que os comentadores de Paulo foram refletindo sobre o versículo em questão. De seguida, adentra-se no mundo de Paulo. Como é que os contemporâneos de Paulo declinavam este conceito? Neste ponto, concentramo-nos no ambiente (Umwelt) paulino, ou seja, o paganismo greco-romano, e o judaísmo bíblico e extrabíblico. Como é que o apóstolo vai desenvolvendo este conceito ao longo dos seus escritos considerados autênticos? No fundo, visa-se compreender qual a semântica da esperança para o apóstolo. Com esta informação recolhida, delineia-se uma compreensão bíblico-teológica da esperança em Rm 4, 18. Tendo em conta o conteúdo do versículo, analisa-se a relação da esperança com a vida de Abraão, estuda-se a sua formulação paradoxal, investiga-se a sua contiguidade com a fé, relaciona-se a esperança com a generatividade do patriarca (ser pai de muitos povos), e, por fim, faz-se uma releitura cristológica do versículo e do conceito. Isto porque apesar do paradigma de esperança, em Rm 4, 18, ser o patriarca Abraão, os exegetas apontam para a importância de compreender este versículo numa perspetiva cristã, e não meramente veterotestamentária.
The present dissertation seeks to unveil a hermeneutic of the concept of hope in Romans 4:18. For this purpose, we begin by situating the Pauline verse in chapter four of the Letter to the Romans. Indeed, in this biblical passage, Paul uses Abraham as a paradigm to speak of a paradoxical hope, "a hope beyond all hope." In an attempt to understand and deepen this concept, we first investigate what Paul's commentators were reflecting on the verse in question. Then we enter the world of Paul. How did Paul's contemporaries decline this concept? At this point, we focus on the Pauline environment (Umwelt), that is, Greco-Roman paganism, and biblical and extra-biblical Judaism. In addition, how does the apostle develop this concept throughout his writings which are deemed authentic? In the background, it is intended to understand the semantics of hope for the apostle. With this information collected, a biblicaltheological understanding of hope is outlined in Romans 4:18. Taking into account the content of the verse, the relationship between hope and Abraham's life is analysed, its paradoxical formulation is studied, his contiguity with faith is investigated, hope is related to the generative nature of the patriarch (being the father of many people), and, finally, we make a Christological re-reading of the verse and the concept. This is because, although the paradigm of hope in Romans 4:18 is the patriarch Abraham, the exegetes highlight the importance of understanding this verse from a Christian perspective, and not merely with the Old Testament.

Text in German
An drei Stellen im Römerbrief verweist Paulus auf die Vergangenheit Israels: auf Abraham in Röm 4,1–25, auf Abrahams Nachkommen, Mose und Pharao in Röm 9,6–18 und auf Elija in Röm 11,1–10. Gegenstand der Untersuchung ist die Bedeutung dieser Verweise auf die Vergangenheit Israels für die Argumentation des Römerbriefs. Nach der Analyse der rhetorischen Situation und der Einordnung der relevanten Stellen in die rhetorische Makrostruktur des Briefs werden alttestamentlicher Kontext und frühjüdische Rezeption der rezipierten Ereignisse untersucht. Auf diesem Hintergrund werden die drei Passagen detailliert betrachtet, indem der Argumentationsgang untersucht und die mögliche rhetorische Wirkung auf die Adressaten aus sechs unterschiedlichen Perspektiven analysiert wird: mit hoher Schriftkenntnis, mit geringer Schriftkenntnis, aus jüdischer, nichtjüdischer, christlicher und stadtrömischer Perspektive. Auf diese Weise können unterschiedliche Aspekte der leserseitigen Rezeption differenziert wahrgenommen werden, bevor sie zu einem Gesamtbild zusammengeführt werden.
New Testament

Anyone familiar with the Rastafari movement and its connection with the Bible is struck by the prevalence of I-locution found in them both. Because the phenomenon is important in the canonical Testaments, more so the New, this study seeks to investigate its significance in certain epistolary pieces (Romans 7 :14-25 ; 15 :14-33), the bio-Narratives and the Apocalypse, in their historical and cultural milieu. The next stage of the investigation then compares the findings of the aforementioned New Testament books with corresponding statements of the Rasta community to determine their relevance for the ongoing Anglophone theological discussion. In this connection, the following questions are addressed: (1) what are the inter-textual link(s) and function(s) of the `I' statements in Romans? (2) How do they relate to similar dominical sayings? And (3) can any parallel be established between the language of Rastafari and these? In sum, the study seeks to bring into critical dialogue the permutative `I' of the NT with the self-understanding of Rastafari.
NEW TESTAMENT
DTH (NEW TESTAMENT)

In the presentation of his Gospel in his letter to the Romans Paul often quotes from the Old Testament. This indicates the functional significance of the OT as the foundation of Paul´s argumentation. However, is Paul´s use of Scripture legitimate? Does Paul change and misinterpret Scripture to fit his own ends? If Paul´s argumentation with Scripture follows contemporary, legitimate early Jewish methods of interpretation, then he could be cleared of the charge of manipulatively changing and interpreting Scripture. This thesis examines the textual basis of these quotations, the interpretive methods employed and the function of such quotations for Paul´s argumentation. The results suggest that Paul has not manipulated the textual basis. He employs the interpretive techniques of early Judaism and refers to Scripture mainly to affirm his presentation of the Gospel. A final section raises the issue what contemporary Biblical studies might learn from Paul´s use of Scripture.
Biblical & Ancient Studies
M.Th.(New Testament)

Text in German with summaries in German and English
Die Kreuzestheologie erlebt seit Beginn des 20. Jahrhunderts eine anhaltende Renaissance. Die vorgelegten Beiträge gehen zwar von gemeinsamen Wurzeln aus, verzweigen sich jedoch in vielfältige, teilweise disparate Entwürfe. Deshalb ist neu zu fragen, was Kreuzestheologie ist. Die Antwort wird in sieben Schriften des Corpus Paulinum gesucht, welche auf ihren kreuzestheologischen Gehalt befragt werden. Dabei zeigt sich trotz unterschiedlich häufiger Verwendung der kreuzestheologischen Begriffe durchwegs die entscheidende Bedeutung des Kreuzes Jesu in den theologischen Grundlinien. Kreuzesaussagen erscheinen immer im Zusammenhang mit den zentralen Thesen der paulinischen Briefe. Der exegetische Befund führt zum Schluss, dass bei der paulinischen Kreuzestheologie von einem theologischen Ansatz zu sprechen ist, der zurecht umfassenden und kritischen Anspruch auf christliche Theologie und kirchliche Praxis erhebt.
The “theology of the cross” has seen a remarkable come-back since the beginning of 20th century. While the various contributions share similar roots, they differ widely in their approaches and constructions. Therefore, the simple question regarding the nature of a theology of the cross has to be raised again. This study seeks answers in seven writings of the Corpus Paulinum, which will be examined for their use of references to Jesus’ death on the cross. Although these letters differ significantly in their use of crossrelated terminology, they consistently testify to the crucial significance of the cross of Jesus in their theological paradigm. Statements about the cross are always an essential ingredient in the argumentation of these letters. The exegetical survey leads to the conclusion that Pauline theology of the cross is an all-encompassing and critical approach and principle for Christian theology and ecclesial practice.
New Testament
M. Th. (New Testament)

By quoting Deuteronomy 30:12–14 as the content of the message of the righteousness of faith over against Leviticus 18:5 and the righteousness of the law in Romans 10:5–8, Paul proclaims a promise fulfilled in accord with the original meaning of the text written by Moses in Deuteronomy. More precisely, Paul reads Deuteronomy 30:11–14 as an extension of the reality foretold in Deuteronomy 30:1–10, which points forward to the new covenant experience of faith-empowered obedience, or heart circumcision, which includes the internalization of the word of God—the eschatological torah—by the Spirit of God. What Paul has found in Deuteronomy 30:11–14 is a prophetic promise of righteousness which he declares fulfilled in the gospel of the Lord Jesus, the message of the righteousness of faith.

Text in English
The purpose of this dissertation was to establish the rhetorical function of Romans 7 within the context of Romans 5-8. Chapter 1 involved a survey of the problem that led to the investigation and a discussion of a number of approaches offered as an interpretation for understanding Romans 7. Chapter 2 centred on an investigation into the nature of Paul's audience in Rome. Chapter 3 investigated the purpose of the letter as a help to understanding the rhetorical function of Romans 7. Chapter 4 dealt with the rhetorical function of Romans 7. The causa underlying Paul's rhetoric in Romans 7 was a tendency among Gentile Christians to want to return to the law. Paul set out strongly to counter this tendency because it was incompatible with their position in Christ and would foil his plans in respect of the Gentile Christians in Rome and of the Gospel to the West.
Biblical & Ancient Studies
M.A. (Biblical Studies)