No description available.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-10-23T11:04:49Z No. of bitstreams: 1 A narrativa de Deus - MARIA GORETTI DE OLIVEIRA - DEFINITIVO 2 (22 JULHO 18).pdf: 586810 bytes, checksum: 76bea7a8f5dda7ee1d6677e145c7a403 (MD5) / Made available in DSpace on 2018-10-23T11:04:49Z (GMT). No. of bitstreams: 1 A narrativa de Deus - MARIA GORETTI DE OLIVEIRA - DEFINITIVO 2 (22 JULHO 18).pdf: 586810 bytes, checksum: 76bea7a8f5dda7ee1d6677e145c7a403 (MD5) Previous issue date: 2018-08-29 / This research aims to demonstrate the strength of narrative language in Theology and how Christianity salvation's message is transmitted through this literary genre. The study was conducted from the method of narrative analysis which considers the narrative strategies in order to reach the author's Theology. Therefore, the literary categories are identified with the purpose of presenting how the biblical narrative becomes Theology with the intention to express the communities' faith experience. For that purpose it is identifies how the narrator constructs the narrative and are analyzes the strategies used with the intention the provocating the construction of meaning while reading. The creation of the plot, the narrator, the characters, the time, the space and the narrative focus are literary components used to represent the theology of the author and his confession of faith. T his analysis Will demonstrate which theological contents comes up from the narrative at Acts 9:1-19a. The hypothesis defended that the practice of literary genre has a fundamental importance in Theology. The nature of this research is theoretical and bibliographical. Its itinerary was developed by readings, reflections and analysis. All of this was supported by a selected bibliography about the subject. It gathered publications about the narrative literary genre, and the narrative analysis. In addition, in this study, were chosen biblical commentaries about the text / Esta pesquisa pretende demonstrar a força da narrativa na teologia e como a mensagem de salvação do cristianismo é transmitida por meio desse gênero literário. O estudo é feito a partir do método de análise narrativa que leva em consideração as estratégias narrativas, a fim de se chegar à teologia do autor. Portanto, são identificadas as categorias literárias com a finalidade de apresentar como a narrativa bíblica se constitui como teologia com o propósito de expressar a experiência de fé das comunidades. Para isso, verifica-se como o narrador construiu a narração e analisam-se as estratégias usadas com o intuito de provocar a construção de sentido durante a leitura. A criação do enredo, o narrador, os personagens, o tempo, o espaço e o foco narrativo são componentes literários usados para representar a teologia do autor e a sua confissão de fé. A análise demonstra quais conteúdos teológicos emergem da narrativa de Atos 9,1-19a, defendendo a hipótese de que o uso desse gênero literário tem fundamental importância na teologia. A natureza desta pesquisa é de caráter teórico e bibliográfico. O itinerário será percorrido com o auxílio de leituras, reflexões e análises apoiadas na bibliografia levantada sobre o tema. Foram reunidas obras que tratam do genero literário narração e da análise narrativa, além de comentários bíblicos da perícope selecionada

Thesis (MPhil)--Stellenbosch University, 2002 / On title page: Master of Philosophy (Bible Skills) / ENGLISH ABSTRACT: The apostle Paul was called and commissioned to the city centres of the eastern Mediterranean world. These city centres were places of power, trade, wealth and travel. They were the nerve centres of civilisation in the East. People from various parts of the Roman Empire were found in these major cities. The city was therefore a highly significant institution in the Roman Empire. The governing authorities wanted hellenization and romanization to spread from these cities. The Christian leaders also decided that Christianity had to spread in the Roman Empire from its city centres. The apostle Paul's Christian mission was therefore to the various cities in the Roman Empire. The sociohistorical realities in these cities therefore formed the context of Paul's life and apostolic work and determined his relation to a city. The political, social, cultural and religious factors in a city could therefore impinge on his life and work. The apostle Paul was usually drawn to these large cities where he could find Jewish communities. As Christianity was resting on a Jewish foundation, his initial strategy was his work in the synagogues amongst the Jews. Paul also needed an alternative venue for his Christian work in the city. These alternate venues were usually the private homes of individuals who had become Christians. In these homes Paul established his church in a city. The hosts in these homes would usually become the benefactors and leaders in the church. Paul's apostolic work in a city was also done in the city streets. His church therefore became thoroughly mixed in terms of social status, however, the church gave all equal rights and privileges. When Paul left a city, he also placed on them the responsibility to reach their surrounding regions and provinces with the Christian message. These cities therefore had to be strategically located. The apostle Paul chose five specific cities that had an advantageous geographical position in the Roman provinces to complete his apostolic work in the eastern Mediterranean world. / AFRIKAANSE OPSOMMING: Die apostel Paulus was geroep en opgedrag vir die stedelike sentrums van die ooste Middellandse wereld. Hierdie stedelike sentrums was plekke van invloedryke mag, ekonomiese handel, rykdom en reis aktiwitiete. Hulle was ook die kern van menslike beskawing in die Ooste. Bevolkings groepe vanuit verskeie dele van die Romeinse ryk was in hierdie groot stede te vinde. Stede was 'n hoogs betekensvolle instelling in die Romeinse ryk. Die politieke owerhede wou he dat hellenization en romanization moes sprei van hierdie stede. Die Christelike leiers het ook besluit dat Christendom moes in die stede van die Romeinse ryk sprei. Die apostel Paulus se Christelike sending was dus tot die verskillende stede in die Romeinse ryk. Die sosio-historiese realiteite in hierdie stede was die samehang van Paulus se apostoliese werk en het ook sy verhouding met die betrokke stede bepaal. Die politieke, maatskaplike, kulturele en godsdienstige faktore in 'n stad kon dus 'n invloed uitoefen op sy lewe en werk. Paulus was gewoonlik aangetrokke tot hierdie groot stede waar Joodse gemeenskappe te vinde was. Aangesien Christendom in die Joodse geloof gegrondves was, was sy aanvanklike strategie om sy werk te loots in sinagoge waar Joode te vinde was. Paulus het ook 'n alternatiewe ontmoetings plek vir sy Christelike werk in die stede nodig gehad. Hierdie alternatiewe ontmoetingsplekke was gewoonlik in die huise van indiwidue wat Christene geword het. Die eienaar van hierdie huishouding het gedien as gasheer, weldoener en leier in die kerk. Paulus het ook sy apostoliese werk voortgesit in die stedelike strate. Sy kerke het as gevolg hiervan 'n gemende samelewing status gehad, nogtans het hy gepoog om alle Christene gelykwaardig te stel. Wanneer Paulus 'n stad verlaat het, het hy het ook aan hulle die verantwoordelikheid gegee om uit te reik na hulomliggende streke en provinsies met die Christen boodskap. Hierdie stede moes dus strategies gelee wees. Paulus het vyf spesifieke stede wat 'n voordelig geologiese posisie in die Romeinse provinsies uitgeken om sy apostoliese werk te voltooi in die ooste Middellandse wereld.

Text in German / Diese Studie untersucht den so genannten “antiochenischen Zwischenfall” (Gal 2:11-14) im Blick auf die Geschichte des Urchristentums und das Verhältnis zwischen Paulus und Petrus. Eingeleitet von einem Forschungsüberblick, konzentriert sich die Studie auf die exegetische Untersuchung von Gal 2:11-14 mit dem Ziel, den Konflikt zwischen Paulus und Petrus in seiner Ursache, seinem konkreten Verlauf und den daraus resultierenden Konsequenzen für die Entwicklung des Frühchristentums neu zu bewerten. Neben dem Kontext und der rhetorischen Funktion von Gal 2:11-14, findet dabei der Vergleich zwischen der paulinischen Schilderung und Bewertung des antiochenischen Zwischenfalls und der Darstellung der Entwicklung des Urchristentums der Apostelgeschichte besondere Beachtung. Dadurch soll die auf F. C. Baur zurückgehende und bis in die Gegenwart einflussreiche Rekonstruktion des Urchristentums als zweigeteilte und theologisch gegensätzliche Bewegung kritisch hinterfragt und Alternativen aufgezeigt werden. / This thesis examines the so called “Antiochene Incident” (Gal 2:11-14) as it relates to the proclamation of Christ in early Christianity and the relationship between Paul and Peter. After a broad survey of research, the thesis focuses on the exegetical study of Galatians 2:11-14 with the goal of analyzing the encounter between Paul and Peter in its cause, its detailed course and the resulting consequences for the development of early Christianity. In addition to the context and the rhetorical function of Gal 2:11-14, we compare Paul's description and assessment of the Antioch incident and the portrayal of the history of early Christianity in the book of Acts. In doing so, we critically question the reconstruction of early Christianity by F. C. Baur as a divided theological movement which has influenced theology to this day and offer alternatives to that view. / New Testament / M. Th. (New Testament)

Text in German with summaries in German and English / Includes bibliographical references (leaves 197-211) / Biblical studies in New Testament are generating considerable interest in the investigation of historical groups, for example by using prosopographic approaches. This thesis presents a new approach to reconstruct the early Christian network in Acts 1-12. We consider the social network analyses (SNA), critical spatiality and Proximal Point Analyses (PPA). Although these approaches show interesting results, they suffer from a global distance measure. Thus, we introduce a novel approach combining SNA and critical spatiality to analyse geographic and social distances. This method represents a valuable alternative to traditional theological tools for answering exegetical questions concerning the social network in Acts 1-12 offering ways for re-thinking and re-interpretation. The network represents the first fulfillment of the promise given in Acts 1:8. Moreover, it allows us to distinguish between protagonists and their influence. Using different distance measurements, we were not only able to describe the high level of solidarity in this network but could also find strong evidences for Peter, Philip and Barnabas being key figures. Acts 1-12 describes mission as led by God and performed by different people with Jerusalem as the centre of activity. This mission is both peripheral and open to people with diverse social, religious and geographic backgrounds. In the novel network of people belonging to the body of Christ human leadership is not important. It was not possible to apply this method to all exegetical questions due to the fact that there are only limited historic sources available. / In der neutestamentlichen Wissenschaft wurden verschiedene Methoden wie die Prosopographie zur Erforschung bestimmter Personenkreise verwendet. Diese Arbeit beschäftigt sich mit der Rekonstruktion des frühchristlichen sozialen Netzwerks nach der Darstellung in Apg 1-12. Dazu wird die Methode der sozialen Netzwerkanalyse (SNA), der critical spatiality sowie die Proximal Point Analyse (PPA) verwendet. Dabei werden die methodischen Ansätze von verschiedenen historischen Netzwerkanalysen zusammengetragen und durch eine Verknüpfung von SNA und critical spatiality eine einheitliche Herangehensweise hergeleitet, die auch geographische wie soziale Distanzen darstellen kann. Dabei finden sich in Apg 1-12 sowohl exegetische Fragestellungen, auf die diese Methode aufgrund der schlechten Quellenlage nicht angewendet werden kann, als auch Fragestellungen, die mit dieser Methode unter neuen Gesichtspunkten interpretiert werden kann. So lässt sich im rekonstruierten Netzwerk von Apg 1-12 der erste Abschnitt der Erfüllung der Verheißung aus Apg 1,8 erkennen. Außerdem hilft die SNA, die einzelnen Akteure und ihr Handeln in der Apg besser zu würdigen. So ist ein eigenes Kapitel nicht nur Petrus, sondern auch Philippus und Barnabas gewidmet. Apg 1-12 stellt eine Mission dar, deren alleiniger Urheber Gott ist und die von verschiedensten Menschen mit der Stadt Jerusalem als Zentrum überwiegend dezentral und offen für verschiedene soziale, religiöse und geographische Hintergründe ausgeführt wird. Sie zeichnet ein besonderes Bild vom urchristlichen sozialen Netzwerk, das wenig menschliche Leitung beinhaltet und sich qualitativ unterscheidet. Die Analyse mit verschiedenen Zentralitätsmaßen zeigt ebenfalls die starke Verbundenheit der urchristlichen Gemeinschaft und den signifikanten Beitrag mehrerer Personen / New Testament / M. Th. (New Testament)