À cause de son langage symbolique et de l’absence d’une trame narrative bien dessinée, l’Apocalypse de Jean constitue un gros défi pour l’exégèse, d’autant plus que ce livre réutilise un important matériel vétérotestamentaire mais sans jamais faire de citations explicites. La présente recherche se propose de traiter le chapitre 19 comme une unité littéraire significative à l’intérieur de ce livre complexe, même s’il ne montre ni un récit suivi ni une parfaite cohérence sur le plan narratif, présentant même des discordances avec d’autres parties du livre. Par contre, sur le plan théologique, un discours cohérent et significatif s’en dégage lorsqu’on joint à l’analyse narrative une analyse structurelle. La combinaison de ces deux méthodes synchroniques permet d’exposer des parallélismes frappants et de décrire une intrigue qui traite de l’accomplissement inéluctable de la justice divine, symbolisée par le contraste entre deux grands banquets, l’un festif et l’autre macabre. Enfin, cette recherche préserve le caractère évocateur des symboles et préconise une lecture ironique pour certains passages. / Due to its constant use of symbolism within a loose narrative framework, John’s Revelation poses a formidable exegetic challenge. Moreover, this book reuses a large amount of Old Testament material while never quoting from the OT. This M.A. thesis posits that Rev 19 is a significant literary unit encased in the larger context of the complex Book of Revelation, although its narrative frame is not closely argued, even displaying some contradictions with other parts of the book. However, on a theological level, a coherent, consistent message can be unveiled, when adding a structural analysis to the narrative analysis. The combination of these two synchronic approaches highlights some striking parallels and describes a plot that talks about the certain achievement of God’s justice, symbolized by the contrast of two feasts, one joyous and the other gruesome. Finally, this research leaves intact the evocative nature of the symbols and advocates an ironic reading of some passages.

Made available in DSpace on 2016-08-03T12:18:50Z (GMT). No. of bitstreams: 1 OZEIAS ROCHA JUNIOR - METODISTA_FINAL.pdf: 758088 bytes, checksum: 689930e6fc5a25337f24df135f97cf87 (MD5) Previous issue date: 2011-09-28 / Our research aims to determine the influence of Hellenistic meal in the customs of a Mediter-ranean Jewish community in the first century. We, then, a survey of contacts in the Jewish community in general had with the Greco-Roman both the diffusion and exchange of their values as in the spaces occupied by both cultures and their symbolic conceptions. Thus, we studied the influence of Greek meal in the writings of Luke and Acts. First, in exegetical reading of Luke 24.13-53, the disciples on the way to Emmaus, we see evidence that this narrative, especially in the scene of the table, the meal was marked by the inclusion of a foreigner. In a way, the constitution of the Lucan community points, especially regarding the meal for the formation of their identity. Then we find in the writings of Luke-Acts the conse-quences of contact. The material of Luke, both the Gospel and the Acts of the Apostles, presents narratives that focus on table therefore found that the act of Jesus was at table with unqualified persons, according to Jewish customs and the prospect of this material Lucan, shows the influence of Greek meal in the practice of Jewish followers of Jesus and that this practice was assimilated by this community in the early years of its formation. / Nossa pesquisa tem como meta verificar a influência da refeição helênica nos costumes de uma comunidade judaica do Mediterrâneo no primeiro século. Fizemos, então, um levantamento dos contatos em que a comunidade judaica, em geral, teve com a cultura greco-romana, tanto na difusão e troca de seus valores como nos espaços ocupados por ambas as culturas e suas concepções simbólicas. Em seguida, estudamos a influência da refeição grega nos escritos do Evangelho de Lucas e em Atos. Primeiramente, na leitura exegética de Lucas 24,13-53, os discípulos a caminho de Emmaús, percebemos nesta narrativa indícios de que, especialmente na cena da mesa, a refeição foi marcada pela inclusão de um estrangeiro. De certa forma, a constituição da comunidade lucana aponta, principalmente no que diz respeito a refeição, para a formação de sua identidade. Por fim, verificamos nos textos de Lucas-Atos as consequências desse contato. O material de Lucas, tanto o Evangelho quanto os Atos dos Apóstolos, apresenta narrativas que dão ênfase à mesa, portanto constatamos que o ato de Jesus estar à mesa com pessoas desqualificadas, segundo os costumes judaicos e na perspecti-va deste material lucano, mostra a influência da refeição grega na prática dos judeus seguidores de Jesus e que esta prática foi assimilada por essa comunidade nos primeiros anos de sua formação.

Cette thèse vise à explorer les banquets en Norvège et en Islande aux XIIe et XIIIe siècles. Le sujet de cette étude, évoqué de manière éparse par l’historiographie, a pour objectif cardinal de de contrer cette lacune en fournissant un portrait global des festins à l’époque concernée. L’approche empruntée accorde une importance particulière aux rares descriptions de banquets ainsi qu’aux détails exceptionnels contenus dans les sources historiques. Cette enquête ambitionne également d’identifier et de comprendre les divers rôles joués par les réunions festives en Norvège et en Islande selon deux axes principaux. Le premier est celui de la convivialité, de la sociabilité, faisant un usage positif de ces rassemblements. Inversement, le second voyait l’instrumentalisation du festin comme appareil de distinction sociale et d’une affirmation agressive du rang de chaque convive. Cette approche permet de formuler une ébauche de catégorisation des banquets, de leur usage et de leur richesse. De plus, l’analyse offre l’occasion de constater les dimensions uniques de ce phénomène culturel prévalent de la Scandinavie de l’Ouest, mais également d’observer les similitudes entretenues avec le reste de l’Europe. Enfin, le dernier aspect abordé dans cette thèse vise à examiner en surface la translation de coutumes festives et courtoises d’un espace à un autre en fonction des relations politiques entre la Norvège et l’Islande. Pour y arriver, nous recourrons à des textes législatifs issus des deux régions à l’étude, de sagas royales, de sagas de contemporains et de documents produits dans l’environnement de la cour norvégienne. / This thesis explores feasting in Norway and Iceland during the 12th and 13th centuries. The subject of this work, often only merely mentioned by historiography, aims to fill this need by painting a general picture of banquets during the chosen time period. We aim to specifically address the topic by garnering exceptional details present in historical documents. This study also wishes to establish the various roles played by banquets by following two main axes. The first one sees the feast serving as a conveyer of social cohesion and friendships and also as a building tool for relationships. Inversely, the second exposes how feasts could serve more hostile purposes, notably distinguishing every attendee and underlining social inequalities among a given group. We also aim to categorize feasts, to identify their uses and their breadth. Through these efforts, we also identify unique traits that define this practice around western Scandinavia, but also the differences it entertains against other European regions. Finally, this study aims to touch on the transmission of customs surrounding feasting from Norway to Iceland incidental to increasing political relationships. To achieve the aforementioned goals, we solicited the use legal texts from both regions, king sagas, contemporary sagas, as well as documents coming from the Norwegian court.

This study explores the relationship between Christianity and autochthonous (indigenous, pre-Christian) worldviews and practices amongst the Aandonga of Owamboland, Northern Namibia. Using participant contributions from a series of Contextual Bible Study (CBS) sessions (with groups of men, women, and children), and supplemented by ethnographic contextualisation, it challenges the oft-contended notion that Christian worldviews and practices have erased the significance of African Traditional Religion for Ndonga (or wider Owambo) communities. The enduring significance of autochthonous worldviews and practices is explored using responses to six biblical texts, each of which relates to at least one of three themes: bodies, spirits, and landscapes. The study examines feasting bodies (The Parable of the Wedding Banquet), bleeding bodies (The Haemorrhaging Woman), and possessed bodies (Legion). It considers possession spirits (Legion), natural spirits (the so-called ‘Nature Miracles’), and ancestor spirits (Resurrection appearances). Perspectives on landscapes are highlighted particularly in relation to aspects of the natural environment (the ‘Nature Miracles’) and the locations explored by an itinerant demoniac (Legion). Responses to the texts engender, inter alia, discussions of contemporary perspectives on diviner-healers (oonganga), witchcraft (uulodhi), the homestead (egumbo), burial grounds (omayendo, oompampa), spirits (iiluli, oompwidhuli), ancestors (aathithi), material agency (for example, apotropaic amulets), and the ‘traditional’ wedding (ohango). Having analysed the ways in which autochthonous worldviews informed participants’ interpretations of the particular texts considered (Matthew 22:1-14 & Luke 14:7-11; Mark 5:21-43; Luke 8:26-39; Mark 4:35-41 & 6:45-52; Luke 24), each set of interpretations is brought into conversation with professional biblical scholarship. The study therefore highlights the ways in which these grassroots, ‘contextual’ interpretations might nuance New Testament interpretations returned by the Academy, particularly by highlighting the highly contextual nature of the latter.