Plusieurs textes du Nouveau Testament permettent d’envisager une forme de généralisation de la prophétie au sein du christianisme naissant. Cela tranche avec l’absence relative d’une attente similaire au sein du judaïsme intertestamentaire, mise en évidence par une enquête au sein des littératures juives antiques. Une analyse des sources chrétiennes permet de constater la pratique d’un prophétisme communautaire au sein du christianisme primitif. Ces éléments d’arrière-plan pris en compte, il est démontré comment trois textes néotestamentaires envisagent, chacun à leur manière, le déploiement de la généralisation de la prophétie. Pour l’auteur des Actes, les croyants en Jésus-Christ forment un peuple prophétique qui est au bénéfice du déversement eschatologique de l’Esprit de prophétie annoncé par Joël 3. En 1 Corinthiens 12 à 14, Paul propose un ensemble de régulations concernant la mise en œuvre communautaire de la généralisation de la prophétie. L’Apocalypse invite à considérer le peuple de l’Agneau comme étant porteur d’un témoignage prophétique dans ce monde. L’analyse de ces textes prête une attention particulière aux enjeux sociologiques liés à la généralisation de la prophétie. / Several New Testament texts reflects a certain form of generalization of prophecy within early Christianity. This belief contrasts with the relative absence of a similar expectation within intertestamental Judaism, brought to light through an investigation of ancient Jewish literature. An examination of Christian sources reveals the practice of congregational prophecy within early Christianity.In light of these background elements, it is shown how three New Testament texts view, each in its own way, the deployment of the generalization of prophecy. For the author of Acts, believers in Jesus-Christ constitute a prophetic nation who is experiencing the eschatological outpouring of the Spirit of prophecy announced in Joel 3. In 1 Corinthians 12-14, Paul offers a set of regulations regarding the implementation of the generalization of prophecy in the Christian community. The book of Revelation invites to consider the people of the Lamb as bearers of a prophetic testimony in this world. The analysis of these texts pays attention to sociological issues related to the generalization of prophecy.

This paper attempts to explore the creation of Satan as an embodiment of evil in Early Christian theodicy. I use Greco-Roman myth and the Old Testament Book of Job to explore "duality," a system in which good and evil are encapsulated in gods or God. I attempt to trace the trajectory of a shift from this duality to a system of Christian cosmic "dualism," in which good and evil are separated as opposing forces. This shift is explored through the intertestamental Pseudepigrapha of 1 Enoch and Jubilees, towards the New Testament story of the Temptation of Christ in Matthew, Mark, and Luke. Finally, exploring post-New Testament Christian ideas with Origen's seminal work On First Principles and the martyr text of Perpetua to investigate the Early Christian community's ideas of good, God, evil, and Satan.

The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?

The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?

Originally presented as the author's Thesis (doctoral)--Universität Trier, 2002. / Includes bibliographical references (p. [295]-328) and indexes.

Originally presented as the author's thesis (doctoral)--Universität Trier, 2002. / Includes bibliographical references (p. [295]-328) and indexes.

La diuisioapostolorum (« dispersion apostolique ») est un thème apocryphe qui traverse l’ensemble des lettres et des arts chrétiens de l’Antiquité et du Moyen Âge. Dans sa plus large acception, il désigne tout ce qui se rapporte au partage du monde entre les apôtres (réunion, tirage au sort), à son évangélisation (envoi et réalisation de la mission), à la fondation de sanctuaires ainsi qu’à la mort et au tombeau de ces prestigieuses figures, amiciDei. En se plaçant au niveau des représentations chrétiennes du temps et de l’espace, l’analyse de la documentation textuelle grecque et latine entre le Ier et le IXe siècle – en particulier des catalogues d’apôtres et de disciples – nous a permis de montrer que l’usage de ce thème par les lettrés témoigne à la fois de la diffusion universelle du projet chrétien de société et d’un processus double de spatialisation et de temporalisation du sacré, en ce qu’il promeut un certain nombre de loci en rapport avec la mémoire d’une communauté. Par l’établissement de parallèles entre les catalogues et d’autres genres de textes (acta, historia, gesta episcoporum), nous avons souligné que ce processus, du fait qu’il bénéficie d’abord à l’autorité dont dépend le locus valorisé, est potentiellement soutenu par elle : on a donc traité également la question de l’accaparement de l’identité civique par l’évêque. / Diuisioapostolorum (« Apostles’ dispersion ») is a recurrent apocryphal theme throughout ancient and medieval Christian humanities and arts. In the widest sense, it refers to everything concerning the division of the world between the Apostles (reunions, draws), the evangelization of the world (sending and mission), and the foundation of sanctuaries, as well as the death and tombs of these prestigious figures: amici Dei. With a focus on Christian representations of time and space, our analysis of 1st-9th Century Greek and Latin Textual documentation – in particular, lists of Apostles and disciples – has enabled us to show that the use of this theme is a testimony to both the universal dissemination of the Christian vision of society, and a dual process of spatialization and temporalization of the sacred, as it promotes a number of loci linked to the memory of a community. Paralleling the lists with other types of written works (acta, historia, gestaepiscoporum), we have highlighted the fact that this process, by benefiting in the first place the authority under which the locus is placed, was potentially supported by said authority. For this reason, we have also dealt with the question of the monopolizing of civil identity by the bishops.

The thesis describes the relationship between the ancient Gnosticism as we know it from the Nag Hammadi library and as it is described in the works of early church fathers and New Testament. It outlines basic topics similar to all versions of a classical cosmogenic Gnostic myth. The subject of the faith in the resurrection of Jesus Christ and its relationship to the establishing a Church structure is discussed. Another topic is the problem of human free will and that of good and evil and its consequences for human morale. The ways of different understanding to it are presented, based on Old Testament story of Adam and Eve as reffered to in the book of Genesis.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-01-25T17:03:24Z No. of bitstreams: 1 Denilson Matos.pdf: 754229 bytes, checksum: 8558b47d13c368319d34b07f0d57a4b5 (MD5) / Made available in DSpace on 2017-01-25T17:03:24Z (GMT). No. of bitstreams: 1 Denilson Matos.pdf: 754229 bytes, checksum: 8558b47d13c368319d34b07f0d57a4b5 (MD5) Previous issue date: 2016-10-03 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The purpose of this research is to analyze the Passio Sanctorum Perpetuae et Felicitatis, highlighting how this martyrdom report presents its main characters, that is, as the martyrs are built narratively. The research works martyrdom in early Christianity as a discursive phenomenon, that is, as a practice that emerges from a discursive interaction between the main cultures in constant dialogue in the early centuries of the Christian era, Greco-Roman, Jewish and Christian. For this analysis, we will dialogue with the works of Judith Perkins and Candida Moss, Christine Trevett, William Tabbernee, Rex D. Butler, among others, as well as we will use the dialogic concept of Mikhail Bakhtin. The research also discusses the latest research about the martyrdom theme. By examining this ideology developed in early Christianity could identify the discursive construction of a character linked to the practice martyrdom, the martyr. We present the various characteristics attributed to the martyr in a corpus of early Christian texts known as Acts of the martyrs, highlighting the high status achieved by these men and women who faced death. The martyr, to face and experience death receives invaluable powers, which makes it a special person, an ideal Christian who is above the ecclesiastical hierarchy and even the heavenly hierarchy. The Passio Sanctorum perpetuae et Felicitatis is an example of early Christian literature that shares these ideas that pervade the early centuries of the Christian era. By analyzing the plot of the narrative composition of martyrdom report identified traces of the discourse on martyrdom and the martyr present in early Christianity. / O propósito desta pesquisa é analisar a Passio Sanctorum Perpetuae et Felicitatis, destacando como este relato de martírio apresenta suas personagens principais, isto é, como os mártires são construídos narrativamente. A pesquisa trabalha o martírio no cristianismo primitivo como um fenômeno discursivo, ou seja, como uma prática surge de uma interação discursiva entre as principais culturas em constante diálogo nos primeiros séculos da era cristã, a greco-romana, judaica e cristã. Para tal análise, dialogaremos com as obras de Judith Perkins e Candida Moss, Christine Trevett, Willian Tabbernee, Rex D. Butler, entre outros, bem como nos utilizaremos do conceito de dialogismo de Mikhail Bakhtin. A pesquisa discute, também, as mais recentes pesquisas acerca do tema do martírio. Ao examinar esta ideologia desenvolvida no cristianismo primitivo pôde-se identificar a construção discursiva de uma personagem atrelada à prática martírio, o mártir. Apresentamos as diversas características atribuídas ao mártir num corpo de textos do cristianismo primitivo conhecidos como Atas dos mártires, destacando o status elevado alcançados por esses homens e mulheres que enfrentaram a morte. O mártir, ao enfrentar e experimentar a morte recebe poderes inestimáveis, que o torna uma pessoa especial, um cristão ideal que se encontra acima da hierarquia eclesiástica e até mesmo da hierarquia celestial. A Passio Sanctorum Perpetuae et Felicitatis é um exemplo de literatura cristã primitiva que partilha dessas ideias que perpassam os primeiros séculos da era cristã. Ao analisar o enredo da composição narrativa deste relato de martírio identificamos traços do discurso sobre o martírio e sobre o mártir presentes no cristianismo primitivo.

Written in c. 700 at the island monastery of Iona, Adomnán’s Vita Sancti Columbae (VSC) is an important source for the study of early medieval Scotland and Ireland. This thesis analyses the text as a literary work, seeking to understand more about its internal logic and the ways in which it relates to other kinds of literary texts. These include Biblical texts, other early insular, continental and late antique hagiographies, vernacular secular sagas, legal texts, scholarly literature and wisdom literature. Adomnán did not necessarily know all of these texts, and some of them post-date him, but they provide a wider interpretative context for VSC. Adomnán’s other known work, De Locis Sanctis, and texts connected to him, such as Cáin Adomnáin, will also be considered. I look for points of similarity and divergence between Vita Sancti Columbae and these other texts, which I term “adjacent literature”, looking to see how the text relates to its wider literary and intellectual context. By taking this approach, we are able to understand the text better on its own terms, making it more useful as a source for historical study. The text is studied, and set within its wider context, with respect to the following main areas: The Manuscripts of Vita Sancti Columbae: the visual construction of the text: Considering the five surviving manuscripts of the first recension of VSC, but focussing especially on the earliest (Schaffhausen Stadtbibliothek Generalia 1, of near authorial date and Ionan provenance), this chapter considers how the visual presentation of VSC relates to its production and reproduction as a literary text. Page layout, illumination, the use of the Greek alphabet and different colours of ink and manuscript context are all discussed. Structure and Narrative Sequencing in Vita Sancti Columbae: VSC is not a chronologically-structured account of Columba’s life, but rather a hagiography made up of many short narratives that demonstrate his sanctity and power in different ways. These narratives are arranged thematically, with a basic tripartite structure, with one book concerned with prophecies, one with miracles and one with visions. The narratives within the three books are often arranged into small, tightly constructed clusters of related stories. This chapter is an investigation of both the overall structure of the work and the “micro-structure” of the sequencing of narratives. Language and Vita Sancti Columbae: This chapter explores Adomnán’s style as a Hiberno-Latin writer, including discussions of such techniques as hyperbaton, alliteration and variatio. Adomnán’s use of and attitudes to Greek and Hebrew are also explored, as is his use of and attitudes to Old Irish. Sex, Women and Violence in Vita Sancti Columbae: This chapter investigates Adomnán’s presentations of sexual behaviour, the role of women as givers of advice, and the violence inflicted on the innocent. Several of the narratives about violence clearly have a strong gendered dimension, and relate in interesting ways to Cáin Adomnáin, and they are discussed in this light. Dangerous Beasts in Vita Sancti Columbae: VSC contains several encounters with dangerous beasts of various kinds, some of which are not unambiguously identifiable. These episodes are studied in turn, including discussions about identifying the beasts, and investigating the functions that they have within the text. Vita Sancti Columbae and Cult Practice: The thesis concludes with an exploration of the roles VSC might have played in the life of the Columban familia. The use of blessed objects and relics within the text is studied, with suggestions as to their relation to cult practice. The final section concerns the possibility that certain parts of VSC were intended to be used in processions, or to be read with the active participation of an audience.