This dissertation consists of an interpretation of the Parable of the Prodigal Son (Luke 15: 11-32) from the perspective of Greco-Roman moral philosophy. It is divided into three parts. Part 1 traces the history of relating the New Testament to Greco-Roman literature and philosophy. Despite the importance of this perspective for the study of Luke-Acts, the relationship between Luke 15: 11-32 and Greco-Roman moral philosophy has not been investigated before. The legitimacy of this approach is demonstrated by a literary analysis of the parable, which demonstrates the formal emphasis placed upon the liberal and compassionate words and actions of the father. The strong moral orientation of the parable is further illustrated by the formal, linguistic and thematic features which it shares with the other L parables. Part 2 consists of a study of the Greco-Roman moral topos On Covetousness. The use of the Greco-Roman topos as a critical tool for the study of the New Testament is evaluated, the term is defined, and the influence of the topos On Covetousness upon representative works of moral philosophy is studied. This part ends with a summary of the characteristic features of the topos and its use by writers with differing philosophical affiliations. Part 3 reads the whole parable in terms of the topos On Covetousness,with the emphasis being placed on the relationship between the Lukan text and works of Greco-Roman moral philosophy. The parable is seen to be structured according to the influential Peripatetic doctrine of the mean, with the father representing the virtue of liberality, and his two sons the opposing vices of prodigality and meanness. The comparison with the topos reveals Luke's strong rejection of the two vices, and his endorsement of the Greco-Roman virtue of liberality, which is modified by his emphasis upon the Christian virtue of compassion. The approach affirms and demonstrates the internal unity of the parable and its close relationship to the Lukan theme of the correct use of possessions.

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Without rejecting the general consensus among scholars that Luke emphasizes the humanity of Jesus, this dissertation attempts to contribute to the field of Lukan Christology by contending that there is more to the Lukan portrait of Jesus than what is generally acknowledged. Through his particular presentation of Jesus as the Spirit-Giver, Luke unveils the divine identity of the Messiah. Chapter 1 provides a history of research of Lukan Christology and highlights the various controlling categories scholars have proposed for analyzing Lukan Christology. It concludes that there is a need for a study on Luke's Spirit-giver motif and its contribution to Lukan Christology. Because the OT provides the conceptual world from which Luke develops his Spirit-Giver motif, chapter 2 examines the eschatological passages in Ezekiel, Isaiah, Joel, and Zechariah to see how that act of giving the Spirit is linked with the unique identity of Yahweh. The primary claim in this chapter is that the OT consistently presents the act of giving the eschatological Spirit as an act unique to the divine identity of Yahweh. This claim is supported in three ways: first, the primary metaphors employed to describe the giving of the Spirit are new creation and new exodus; second, the prophets explicitly link the act of giving the Spirit with Yahweh's identity as Israel's God; third, the act of giving the Spirit is reserved for Yahweh alone. Chapter 3 explores how the act of giving the eschatological Spirit was understood in Second Temple and Rabbinic Judaism. This chapter highlights the continuity between the OT and Jewish literature: the act of giving the Spirit is linked with God's identity as the creator and redeemer. Despite its diversity, early Judaism associated the act of giving the Spirit with the unique identity of God and no other figure is ever presented as sharing this role. Chapters 4 and 5 examine Luke's Gospel and Acts respectively in the attempt to understand how Luke himself has uniquely developed the Spirit-Giver motif. In drawing upon the OT promise of the outpouring of the Spirit, Luke presents Jesus as participating in a role that was reserved exclusively for Yahweh and unique to his identity as Israel's creator and covenant God. As the Spirit-Giver theme unfolds, the identity of Jesus and the Father overlap in their shared role as the Spirit-Giver. This theme is thus evidence of Lukan divine identity Christology. Chapter 6 concludes the argument and explores implications for Lukan Christology.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: A biblical truth tends to function in the politics of meaning formation, where cultural norms and values of society direct a biblical reading, which in turn further affirms and constructs social ideals. Specific to this study is the problem of the patriarchal framework that has shaped the prophetic reading of the Magnificat (Luke 1:46-55). Feminist scholars problematize patriarchal characteristics of the text and question religious formulations of gender norms that create unequal gender relations in society. This study presents a prophetic-critical reading of the Magnificat in light of the rhetorical functions of the text. To this end, chapter two evaluates Elisabeth Schüssler Fiorenza‘s theories of feminist praxis to sharpen a reading lens for the exegetical chapter which follows. In chapter three, it illustrates a propagandistic character of the text, intended by the implied author, in order to free the text from a patriarchal reading. Chapter four illustrates the rhetorical functions of the text in a new contemporary context of HIV/AIDS in South Africa. This is accomplished by means of a variety of social, political, economic and religious systems of meaning formation, in the form of a letter, hypothetically addressed to a contemporary benefactor, Queen Elizabeth II. / AFRIKAANSE OPSOMMING: Bybelse waarheid is geneig om te funksioneer in die politiek van meningsvorming, waar kulturele norme en sosiale waardes die lees van die Bybel lei, wat op sy beurt sosiale ideale verder bevestig en vorm. Hierdie studie fokus spesifiek op die probleem van die patriargale raamwerk wat die profetiese lees van die Loflied van Maria (Luke 1:46-55) tot op hede gevorm het. Feminsitiese teoloë problematiseer die patriargale karaktertrekke van die teks en bevraagteken godsdienstige formuleringe van gender wat ongelyke geslagsverhoudings in die samelewing skep. Hierdie studie bied 'n profeties-kritiese lees van die Loflied van Maria in die lig van die retoriese funksies van die teks. Gevolglik evalueer hoofstuk twee Elisabeth Schüssler Fiorenza se teorië van feministiese praksis, om sodoende die lens vir die volgende eksegetiese hoofstuk te verskerp. Hoofstuk drie illustreer die propagandistiese karakter van die teks, soos bedoel deur die geïmpliseerde skrywer, om sodoende die teks te bevry van patriarchal, profetiese lees. Die laaste hoofstuk illustreer die retoriese funksies van die teks via lae van sosiale, politiese, ekonomiese en godsdienste sisteme van betekenisvorming, in 'n nuwe kontemporêre konteks van MIV/VIGS in Suid-Afrika, in die vorm van 'n brief, gerig aan 'n hipotetiese, kontemporêre weldoener, Koningin Elizabeth.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-01-22T11:34:16Z No. of bitstreams: 1 Renato Gonçalves da Silva.pdf: 1769090 bytes, checksum: 5cf45322c59b7a6eeb3eee12d2f3a476 (MD5) / Made available in DSpace on 2018-01-22T11:34:16Z (GMT). No. of bitstreams: 1 Renato Gonçalves da Silva.pdf: 1769090 bytes, checksum: 5cf45322c59b7a6eeb3eee12d2f3a476 (MD5) Previous issue date: 2017-12-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present work aims to understand the intertextuality present in the Lucan account concerning the temptations of Jesus in the desert. In addition, to emphasize the importance of reading the Scriptures in canonical form, without reductionism or fundamentalisms, vices of understanding that generate errors and even conflicts between people very influenced by extremist ideologies, therefore, closed in their understandings referring to the complex and difficult realities of the current time. An appreciation for the tradition of the Scriptures is advocated, so that a correct understanding of the biblical text can be reached, avoiding, as it were, any effort to "twist" the Word of God, in order to make it say what, perhaps, never meant to say. By interpreting exegetically the teachings transmitted according to the Tradition of the inspired text, a new consciousness can be reached and it will allow an effective behavior in the fight against all that can represent evil and injustice / O presente trabalho visa entender a intertextualidade presente no relato lucano referente às tentações de Jesus no deserto. Além disso, ressaltar a importância de ler as Escrituras de forma canônica, sem reducionismo ou fundamentalismos, vícios de compreensão que geram erros e até mesmo conflitos entre pessoas muito influenciadas por ideologias extremistas e, por isso, fechadas em suas compreensões referentes às realidades complexas e difíceis do tempo atual. Defende-se um apreço pela tradição das Escrituras, para que assim se chegue a uma reta compreensão do texto bíblico, evitando, por assim dizer, todo e qualquer esforço em “torcer” a Palavra de Deus, visando fazer com que esta diga o que, talvez, nunca se pretendeu dizer. Ao interpretar exegeticamente os ensinamentos transmitidos segundo a Tradição do texto inspirado, pode-se alcançar uma consciência nova e que permitirá um comportamento eficaz na luta contra tudo aquilo que possa representar o mal e a injustiça

This dissertation proposes that secular paradigms of servant leadership, rooted in the writings of Robert Greenleaf, are deficient theologically based on their humanistic presuppositions and deficient biblically based on their misunderstanding of the biblical language of service. This study proposes a model of slave leadership articulated in seven principles which are rooted in the slave language employed in Luke-Acts. First, the slave leader becomes God's own possession through redemption and therefore the leader belongs to God and is placed under the Lord's absolute authority. Second, the leader's identity is found exclusively in his relationship to the Master which entails great responsibility as the leader represents God in his service. Third, a slave leader exercises delegated authority from the Master, therefore his words and actions carry weight, not because of who he is, but because of whom he serves. The leader is both in authority and under authority, accountable to the master and responsible for the people he serves. Fourth, the slave leader focuses on pleasing the Master by subordinating his own will to that of the Master. The slave leader is expected to internalize the will of the Master so that he demonstrates the character and priorities of the Master in every leadership situation, even in the absence of explicit commands. Fifth, the leader as slave is compelled to give complete and unconditional obedience to God as Master. The leader may not pick and choose which of the master's commands to obey. The faithful slave carries out the will of the master, calling Him Lord and living it out. Sixth, just as a slave was entirely dependent upon the master for provision and direction, so a slave leader is constantly dependent upon the Lord and His indwelling presence for empowerment and discernment. Finally, the slave may be susceptible to abuse or mistreatment as a result of his unconditional obedience to the Master's will.

This thesis examines Luke-Acts to explore if, how, and in what ways Jesus and early church leaders intentionally shaped the culture of their followers. In Luke, table fellowship was the primary means Jesus used to shape the culture of his followers, as demonstrated through the prominence of eleven meal scenes. In Acts, teaching was the primary means early church leaders used to shape the organizational culture of the early church, as demonstrated through five paraenetic sermons addressed to the church. Table fellowship and teaching affected the behavior, values, and underlying beliefs of the early church related to Jew/Gentile relations (Acts 11; Acts 15), who should be considered as insiders/outsiders (Luke 5:29-39; Luke 7:36-50, Luke 19:1-10), hypocrisy (Luke 11:37-54), Sabbath regulations (Luke 6:1-5), status and humility (Luke 14:1-24; Luke 22:14-34), Jesus' identity (Luke 9:10-17; Luke 24:13-43); the disciples' obedience (Luke 9:10-17; Luke 10:38-42), and leadership (Acts 1:15-26; Acts 20:17-38).

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This study identifies a theological trajectory of first generation “believers” – those who allow the biblical text to speak authoritatively into their lives – within the Sindhi community of Pakistan. A passage from a contemporary translation of the New Testament in the Sindhi language – Luke 15:11-32, Jesus’ Parable of the Two Lost Sons – was presented in interview settings to discover how Sindhis express their faith as they consider the message of the parable. Culture texts generated by believers are compared to those generated by “traditional” Muslim Sindhis who do not accept the Bible as authoritative. Twenty–eight people identified as Sindhi believers were interviewed as well as twenty traditional Sindhi Muslims. Similarities and contrasts between the two groups are used to discover how the theological praxis of the believers is being impacted and how they are adjusting their view of God as they engage scripture. The description of theological trajectories that diverge from accepted traditional convictions is referred to as “mapping.” Six themes were identified from the interviews that are important for both groups while demonstrating distinct contrasts and similarities. The themes are (1) God is compassionate/kind/merciful/loving beyond our imagination, (2) God forgives his servants who repent, (3) Concepts of rewards, punishment and the fear of God, (4) The relationship of human beings with God (child versus servant), (5) Issues of justice, honor and status, and (6) The importance of obedience to God. An evaluation of the six themes revealed one overarching trajectory: a shift from a dominant master–servant view of the Divine–human relationship to a father–child paradigm. The research affirms that the shift to a biblically shaped view of God is not disconnected from previous beliefs, but is based on and shaped by a priori assumptions held by members of society. Commitment to the Bible as God’s word speaking authoritatively to believers creates a shift or trajectory of faith so that current perspectives, symbols and metaphors of God are being reformed and reconfirmed through the believers’ interaction with the Sindhi translation of scripture. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

This study identifies a theological trajectory of first generation “believers” – those who allow the biblical text to speak authoritatively into their lives – within the Sindhi community of Pakistan. A passage from a contemporary translation of the New Testament in the Sindhi language – Luke 15:11-32, Jesus’ Parable of the Two Lost Sons – was presented in interview settings to discover how Sindhis express their faith as they consider the message of the parable. Culture texts generated by believers are compared to those generated by “traditional” Muslim Sindhis who do not accept the Bible as authoritative. Twenty–eight people identified as Sindhi believers were interviewed as well as twenty traditional Sindhi Muslims. Similarities and contrasts between the two groups are used to discover how the theological praxis of the believers is being impacted and how they are adjusting their view of God as they engage scripture. The description of theological trajectories that diverge from accepted traditional convictions is referred to as “mapping.” Six themes were identified from the interviews that are important for both groups while demonstrating distinct contrasts and similarities. The themes are (1) God is compassionate/kind/merciful/loving beyond our imagination, (2) God forgives his servants who repent, (3) Concepts of rewards, punishment and the fear of God, (4) The relationship of human beings with God (child versus servant), (5) Issues of justice, honor and status, and (6) The importance of obedience to God. An evaluation of the six themes revealed one overarching trajectory: a shift from a dominant master–servant view of the Divine–human relationship to a father–child paradigm. The research affirms that the shift to a biblically shaped view of God is not disconnected from previous beliefs, but is based on and shaped by a priori assumptions held by members of society. Commitment to the Bible as God’s word speaking authoritatively to believers creates a shift or trajectory of faith so that current perspectives, symbols and metaphors of God are being reformed and reconfirmed through the believers’ interaction with the Sindhi translation of scripture. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)