Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-09-29T12:34:58Z No. of bitstreams: 1 Victor da Silva Almeida Filho.pdf: 1453247 bytes, checksum: 440494c02418fcfa50c70b51c2a54830 (MD5) / Made available in DSpace on 2017-09-29T12:34:58Z (GMT). No. of bitstreams: 1 Victor da Silva Almeida Filho.pdf: 1453247 bytes, checksum: 440494c02418fcfa50c70b51c2a54830 (MD5) Previous issue date: 2017-09-19 / Pontifícia Universidade Católica de São Paulo - PUCSP / This study is an analysis of the account of Luke 7, 11-17 better known as the resurrection of the son of the widow of Naim. In a first moment the work deals with general questions of the Gospel according to Luke, presenting the structural analyzes of the narrative. So, the pericope of Naim assumes a literary function, serving to complete the answer to the messengers sent by John the Baptist (Lk 7, 18-23) about the identity of Jesus. To prove this, Luke employs the Greek verb σπλαγχνίζομαι, to be moved with compassion, to a widowed woman who was in a situation of vulnerability. We studied the rule for the use of this verb in the pericope as well as its semantic root and its two other occurrences in the Lucan Gospel. For the analysis and interpretation of Lk 7,11-17, analytical elements of contemporary biblical exegetical methodology were used. The research valorized the diachronic studies by making the interface with the synchronic studies and intertextual analyzes, aided by texts of the Magisterium of Pope Francis. The results achieved were a better understanding of the Lucan account, because in using the verb σπλαγχνίζομαι the author does so in a conscious and coherent way towards those who are in a situation of vulnerability and uses their own literary criteria and their particular narrative style / Este estudo é uma análise do relato de Lc 7,11-17, mais conhecido como a ressurreição do filho da viúva de Naim. Em um primeiro momento, o trabalho trata de questões gerais do Evangelho segundo Lucas, apresentando as análises estruturais da narrativa. A perícope de Naim assume uma função literária, completando a resposta aos mensageiros enviados por João Batista (Lc 7,18-23) sobre a identidade de Jesus. Para demosntrar isso, Lucas emprega o verbo grego σπλαγχνίζομαι, “ser movido de compaixão”, para uma mulher viúva que se encontrava em situação de vulnerabilidade. Foram estudados os critérios para o emprego deste verbo na perícope, bem como sua raiz semântica e suas duas outras ocorrências no Evangelho lucano. Para a análise e interpretação de Lc 7,11-17 foram utilizados elementos analíticos da metodologia exegética bíblica contemporânea. A pesquisa valorizou os estudos diacrônicos, fazendo a interface com os estudos sincrônicos e análises intertextuais, auxiliados por textos do Magistério. Os resultados alcançados foram uma melhor compreensão do relato lucano, pois, ao empregar o verbo σπλαγχνίζομαι, o autor o faz de modo consciente e coerente para com os que se encontram em situação de vulnerabilidade e se vale de critérios literários próprios e de seu particular estilo narrativo

The TSol is a Christian composition of late antiquity which narrates the story about how King Solomon built the Temple of God with the aid of demons he subjugated. Comparative analysis between the TSol and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era), and the New Testament is primarily to establish any literary dependence and explore the nature of contact between the TSol and these materials; and also to isolate Jewish elements in the TSol. The Jewish materials discussed are the Hebrew Bible, the LXX, Tobit, Wisdom of Solomon, Pseudo-Philo, certain Qumran documents (11 PsApa and the Copper scroll), Josephus' Jewish Antiquities, Ecclesiastes, Proverbs, Song of Songs, rabbinic literature, and certain Aramaic incantation texts. My research has shown that parallels do exist between the TSol, the Jewish literature discussed and the New Testament. The parallels between the TSol and the aforementioned literature are twofold: verbal and conceptual. Verbal parallels occur in the form of technical terminology; quotations, allusions and echoes. The second type of parallels appears in the form of motifs, themes, structural elements and ideas. These parallels seem to dominate in my analysis. There is no need to explain the parallels between the TSol and the literature discussed in terms of literary dependence. I have attempted to demonstrate that these parallels in most of the literature are indicative of indirect influence through shared use of the biblical tradition: motifs, stories and themes regarding King Solomon; a common fund of oral tradition(s) regarding Solomon's magical power over demonic world; shared literary language, milieu, and cultural conventions. Moreover, the author of the TSol seems to have recycled Jewish materials pertaining to Solomon and related motifs in his work. Apart from the New Testament, the best case for a direct influence of a Jewish work on the TSol is Tobit.

This study analyses the social function of glossolalia in the narrative world of the book of Acts. In so doing, it addresses the lack of scholarship related to treating glossolalic references from social scientific perspectives. Particularly noted is the absence in the literature of adequate treatments of the Ephesian disciples pericope in Acts 18:24–19:7, which this study seeks to correct. Through application of Berger and Luckmann’s sociology of knowledge models, this study argues that reading Luke-Acts as the author’s legitimation of the Jesus movement’s social world is a valid, even preferred reading of the literature. Tracing the development of Luke’s legitimation conceptual machinery reveals the social conflict background that to a large degree motivated its writing and organized its content. The purity-related conflicts between circumcision loyalists and Jesus followers from the Gentile world that dominate the second half of Acts is of particular interest to this research. This study demonstrates how Luke uses glossolalia as a divinely initiated marker of Gentile purity status to legitimate new social boundaries that supersede circumcision. These new social boundaries, marked by glossolalia, represent an integral component of the Jesus movement’s revised purity map, relative to temple-centred Yahwism. The legitimation reading, including Luke’s construction and validation of the Jesus group’s symbolic universe and its conclusions regarding the social function of glossolalia, is applied to the Ephesian disciples pericope. This study argues that the events narrated in this passage represent a continuing social conflict between circumcision loyalists and Gentile converts. Luke narrates the events in Acts 18:24–19:7 in order to correct a deviant baptism teaching (John’s baptism) that was propagated with the intent, based on purity concerns and prejudice, to marginalize Gentiles from full social integration into the Jesus community. Demonstrating that glossolalia functions as a social boundary marker that supersedes circumcision and that this best informs our interpretation of the Ephesian disciples pericope fully integrates this narrative event into Luke’s literary programme. / New Testament / D. Th. (New Testament)

Made available in DSpace on 2016-08-03T12:19:02Z (GMT). No. of bitstreams: 1 Lech Leszek Antoni.pdf: 1063520 bytes, checksum: 6ca5632790d5fbff138bcc7cf04d0538 (MD5) Previous issue date: 2006-03-09 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / John of Patmos, using literary and dramatic elements and the scenic and liturgical structure, created in his Book of Revelation a specific symbolic universe. The protagonists of this universes images are divine beings as well as humans that are present among them, exaltedly singing and praising God. During the process of composition, the author inspired himself by the apocalyptic and eschatological traditions of the merkavah vision traditions present in the books of Ezechiel, Daniel and 1 Henoch, and made his own reading of these traditions that complies with his own literary objectives and the needs of the readers / auditors of his writing. The celestial and human beings emphasized in the images, and the presence of merkavah traditions, indicate that Revelation is part of a certain current of the contemporary apocalyptic literature. It is noteworthy that in apocalypticism, Qumran, and the hekhalot literature, as well as in Revelation, there are evidences of an intense ecstatic experience of heavenly cult groups. The scenery of these visions is mainly liturgical, located inside a heavenly temple. The images, produced by interpretations of mystical experiences in Ezechiel, 1 Henoch, and other mystic writings, were meditated and enriched by experiences of heavenly journeys which prophetic groups experimented during their earthly cults. In the mystical experiences registered in the analyzed parts of the Revelation of John could be perceived certain characteristics of the heavenly voyagers. In the discourse about the vision of universe they see and describe, they reveal their beliefs, challenges and expectations; this means: they reveal their religious self-understanding. Beyond the identity of the heavenly cults performers, we also perceive the highly creative character and function of the ecstatic phenomena in general and specially in the Revelation of John. The writing reveals and promotes the structure of a perfect and complete divine-human world which is in permanent move. By means of its inherent symbolism, this world manifests the idea of creating, recreating and governing the entire universe. The human beings participate actively in this universe and cooperate with its reconstitutive function. This cooperation with the reconstitution of the universe is present and actual, even though the plenitude of this reconstitution is reserved for the future. / João de Patmos, através de elementos literários e dramáticos e da estrutura cênica e litúrgica, criou no Apocalipse um universo simbólico específico. As imagens deste universo são protagonizadas tanto por seres divinos como também por pessoas humanas que se encontram exaltadas entre os seres celestiais, cantando e louvando a Deus. Durante o processo da composição, o autor da obra se inspirou na tradição apocalíptica e escatológica das tradições visionárias merkavah presentes em Ezequiel, Daniel e 1 Enoque, e fez uma leitura própria destas tradições que obedece aos seus próprios objetivos literários e às necessidades dos leitores / ouvintes do escrito. Os seres celestiais e humanos destacados nas imagens, e a presença de várias confluências de tradições merkavah indicam que o Apocalipse se insere numa vertente da literatura apocalíptica contemporânea do escrito. É notável que, tanto na apocalíptica, em Qumran, na literatura hekhalot como no Apocalipse, há indícios de uma intensa experiência extática de grupos de culto celestial. O cenário de visões é prioritariamente litúrgico, dentro de um templo celestial. As imagens geradas pela leitura das experiências místicas de Ezequiel, 1 Enoque e outros escritos místicos eram contempladas e enriquecidas pelas experiências de viagens celestiais de grupos proféticos durante cultos terrestres. Nas experiências místicas registradas nos fragmentos analisados do Apocalipse de João podem ser percebidas certas feições dos viajantes celestiais. Nos seus discursos sobre a visão do mundo que contemplam e definem, eles revelam suas crenças, desafios e expectativas, a sua auto-compreensão religiosa. Além da identidade dos protagonistas dos cultos celestiais percebe-se também o caráter e a função altamente criadores do fenômeno extático em geral, como também, em particular, no Apocalipse de João. O escrito revela e promove uma estrutura do mundo divino-humano completo e perfeito que está num movimento contínuo, um mundo que, com toda a simbologia inerente, expressa a idéia de criar, recriar e governar o universo inteiro. Os seres humanos participam ativamente deste universo e cooperam com a função reconstituinte dele. Essa cooperação na reconstituição do mundo tem um caráter presente e atual, embora a plenitude desta reconstituição esteja reservada para o futuro.

Made available in DSpace on 2017-06-01T18:12:24Z (GMT). No. of bitstreams: 1 dissertacao_ednaldo_vieira.pdf: 384253 bytes, checksum: c1967ae4d490ec61b280ae77cf574efa (MD5) Previous issue date: 2007-12-01 / This research project aims to study the relation between social commitment, departing from Jesus movement. Through historical and sociological bibliography, one seeks identifying the great problems of the society which Jesus lived in, (first-century Palestine under Roman empire s domination). Departing from the actual biblical bibliography, one makes a incursion in Mark s text in order to identify Jesus actuation, motivated by the compassion that he Jesus − demonstrated to excluded regarding to excluded crowds. This research shows up that Jesus, in his words and, over all, presents clear orientations to his discipleship so that they − his disciples themselves − also sympathize with the excluded crowds cause each one person, in particular this research also reveals that Jesus actuation and his movement´s that one beyond discipleship so that they-his disciples-themselves should also sympathize with the excluded crowds cause and each one´s in particular this research also reveals that Jesus actuation and his movement´s, beyond denouncing the profound social injustice which the excluded, marginalized crowd, were subdued to suggest a compromised practice with effective changes in social rapports, motivated by religious principles / Esta pesquisa tem como objetivo estudar a relação entre Religião e Compromisso Social a partir do movimento de Jesus. Por meio da bibliografia histórica e da sociológica, procura-se identificar os grandes problemas da sociedade em que Jesus estava inserido (Palestina do século I, sob a dominação do Império Romano). Utilizando a bibliografia bíblica atual, faz-se uma incursão no texto de Marcos para identificar a atuação de Jesus, motivada pela compaixão que demonstrou pelas multidões excluídas. A pesquisa revela que Jesus, em suas palavras e, sobretudo em seu testemunho pessoal, apresenta orientações claras ao discipulado para que também se sensibilize com a causa das multidões excluídas e de cada pessoa em particular. A pesquisa mostra também que a atuação de Jesus e do seu movimento, além de denunciar a profunda injustiça social a que estavam submetidas as multidões marginalizadas, sugere uma prática comprometida com mudanças efetivas nas relações sociais, motivada por princípios religiosos

Avec les récentes réformes, dont la loi Hôpital, Patient, Santé et Territoires (HPST) de Juin 2009, l’hôpital s’est transformé non seulement dans sa forme organisationnelle par la mise en oeuvre des pôles mais aussi dans son rapport à son environnement. Cette organisation polaire vise à rechercher une performance par une approche médico-économique. Ainsi les dispositifs de gestion ont été mis en place et cherchent à rendre compte de cette performance. Dans ce contexte, comment peuvent travailler des professionnels de champs aussi différents que celui de la gestion et celui du soin ? La gestion sous-entend une optimisation des moyens, alors que le service public défend en priorité des valeurs d’utilité sociale et d’attention aux usagers. Les acteurs du soin ont une forte identification professionnelle à cette mission d’utilité sociale. Dans ce travail, nous proposons d’identifier en quoi les décalages culturels au sein des pôles hospitaliers, participent à une perte de sens et de reconnaissance des agents à leur travail. Ces écarts culturels seront appréciés plus précisément au travers de l’appropriation des outils de gestion. Cette étude se base sur des entretiens réalisés au sein de différents hôpitaux (CHU et CH) et de secteur Médecine, Chirurgie, Obstétrique (MCO) et psychiatrie. Elle révèle lanécessité de pratiques managériales innovantes tournées notamment vers la gestion interculturelle afin que chaque acteur de ces nouvelles structures hospitalières se sente compris et intégré dans cette dynamique. L’étude proposée peut constituer un retour d’expérience intéressant pour mieux comprendre et améliorer l’utilisation des nouveaux outils de gestion. Des préconisations sont proposées et peuvent constituer des pistes de réflexion afin de répondre aux défis actuels de l’hôpital public. / With the latest reforms, among which the Hospital, Patient, Healthcare and Territory (HPST) Law, the French Hospital has changed not only the form of its organisation through the implementation of a polar organisation, but also its environmental concern. This polar organisation aims to strive for performance and efficiency via an managerial and medical approach. Thus, some management tools have been set up aimed in particular at giving feedback on such performance. In this context, how can professionals from such distinct fields as management and healthcare work? Management implies the optimization of resources when the public sector above all upholds values of social usefulness and patient care. Healthcare actors feel very much involved in this mission of social usefulness. In this work we propose to identify how cultural gaps within hospital poles contribute to a loss of meaning and acknowledgment among healthcare agents. Those cultural gaps will be examined more particularly through management tool appropriation. This study relies on interviews conducted in various healthcare facilities (PCO and psychiatric hospitals of various capacities such as CHU and CH). It reveals the need for innovative managerial practices, especially designed for intercultural management, so that every actor of these new hospital facilities may feel that they are understood and integrated in this dynamic process. The proposed study can make up interesting feedback to better understand and improve the use of these new management tools. Recommendations are issued that can be food for thought to meet the current challenges of public hospitals.

I denna uppsats har jag studerat Konflikten i Antiochia, utifrån två aktuella perspektiv på Paulus - ”Nya Perspektivet på Paulus” och ”Paulus inom judendomen”. Syftet har varit att definiera och klarlägga den huvudsakliga innebörden i de två respektive perspektiven samt att utifrån den förståelsen göra en jämförande analys med hjälp av den valda perikopen. Jag har också sökt analysera vilka konsekvenser perspektiven kan få för vår förståelse av Paulus. För att avgränsa uppgiften har jag utgått från ett urval av forskare inom respektive perspektiv. Dessa är för NPP: E. P. Sanders, James D. G. Dunn och N.T. Wright. För PIJ har jag främst utgått från material av Mark Nanos och Magnus Zetterholm. För att kunna göra perspektiven rättvisa presenterar jag också en kort beskrivning av det ”Traditionella Perspektivet på Paulus” eftersom det är det perspektiv som i lite varierande form har varit det dominerande genom historien. Jag har också gjort några förhoppningsvis förtydligande utvikningar kring hur det gick till när judendom och kristendom skiljdes åt samt ett kort avsnitt kring begreppet bordsgemenskap. Slutsatsen i uppsatsen är att perspektiven förvisso skiljer sig åt på flera punkter men att de till övervägande del ligger nära varandra. Detta är särskilt tydligt vad gäller de vetenskapliga drivkrafterna och metoderna som respektive perspektiv använder sig av.

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)

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study examines the work of John Calvin, Jonathan Edwards, and N.T. Wright on the doctrine of Justification. As a comparative study in theology, this work aims to discover areas of continuity and discontinuity between these three theologians. Since all three are identified, or self-identity, with the Reformed theological tradition, it seeks to discern whether the Reformed tradition has been historically open to change, development and transformation in the articulation of doctrine. An underlying question in the study of Calvin, Edwards, and Wright on Justification is what it means to faithfully embody a theological tradition while standing critically within it. As this pertains to the Reformed tradition, the question is whether this robust theological tradition is in fact a “living tradition,” open to fresh insight and re-articulation from succeeding generations of scholars. In this sense, the study examines whether the Reformed tradition has been generally faithful to the principles of semper reformanda and sola scriptura. The work briefly traces the historical development of the doctrine of Justification through some of the major periods of church history. This is followed by chapters on Calvin, Edwards, and Wright, one chapter each, in order to examine their major works on the subject. This analysis takes note of how each one defines particular subjects related to Justification. These include the notions of “justification” itself, “faith,” “the righteousness of God,” “imputation,” and the place of obedience and good works in relation to justification. The sections on Calvin, Edwards, and Wright also include some discussion of scholarly response, reception, or evaluation of each one’s work. The final chapter discusses the idea of “tradition” as a dynamic, living, and on-going conversation about doctrine. This section also focuses on some of the main areas of agreement and disagreement in the views on Justification between Calvin, Edwards, and Wright. The overall aim is to take one of the principle theologians of the Protestant Reformation, and the Reformed tradition in particular – John Calvin – and to see how later theologians, in different historical contexts, develop, build upon, react to, or contribute to Calvin’s doctrine. Edwards represents 18th century Puritan-influenced American Colonialists and the Reformed theology of their day. N.T. Wright represents 20th and 21st century English Biblical scholarship. Wright approaches the subject of Justification as an Anglican New Testament specialist and historian. Since both Edwards and Wright are associated with the Reformed tradition and have found commentators and respondents within that tradition, they become important voices for discerning the direction this doctrine has taken since the time of the Reformation. Ultimately, one hopes that if a living theological tradition is discernible and demonstrable, this can contribute positively to the current debates on Justification within the Reformed churches, further encouraging the semper reformanda principle. Furthermore, one hopes that a living Reformed tradition will enable improved ecumenical relationships and lead to greater unity in the universal Church which has often been divided over the doctrine of Justification. Perhaps the work of Calvin, Edwards, and Wright can assist today’s Reformed theologians by pointing us in a constructive way forward. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die werk van Johannes Calvyn, Jonathan Edwards, en NT Wright ten opsigte van die leerstelling aangaande die regverdigmaking deur die geloof. As 'n vergelykende studie in die teologie, het hierdie studie ten doel om areas van kontinuïteit en diskontinuïteit tussen hierdie drie teoloë te vind. Aangesien al drie geïdentifiseer word, of self-identifiseer, met die Gereformeerde teologiese tradisie, poog die studie om te onderskei of die Gereformeerde tradisie histories oop was vir verandering, ontwikkeling en transformasie ten opsigte van die artikulasie van hierdie leerstelling. 'n Onderliggende vraag by die studie van Calvyn, Edwards, en Wright aangaande die leer van die regverdigmaking deur die geloof is die vraag wat dit beteken om 'n teologiese tradisie getrou te beliggaam en terselfdertyd krities binne die tradisie te staan. Aangesien hierdie studie verwys na die Gereformeerde tradisie, is die vraag of dié robuuste teologiese tradisie in werklikheid 'n "lewende tradisie" is wat oop is vir vars insigte en re-artikulasies deur opvolgende geslagte van navorsers. In hierdie opsig ondersoek die proefskrif of die Gereformeerde tradisie oor die algemeen getrou was aan die beginsels van semper reformanda en sola Scriptura. Die studie skets kortliks die historiese ontwikkeling van die leer van die regverdigmaking deur die geloof tydens enkele belangrike tydperke in die kerkgeskiedenis. Dan volg hoofstukke oor onderskeidelik Calvyn, Edwards, en Wright, waarin hulle belangrike werke oor die onderwerp ondersoek word. Hierdie analise neem kennis van hoe elkeen van hulle bepaalde onderwerpe definieer wat met die leerstelling oor die regverdiging deur die geloof verband hou. Dit sluit in die begrippe "regverdigmaking", "geloof", “God se geregtigheid", "toerekening", en die posisie van gehoorsaamheid en goeie werke in verhouding tot regverdigmaking. Die gedeeltes oor Calvyn, Edwards, en Wright sluit ook ‘n bespreking van die akademiese resepsie en evaluering van elkeen se werk in. Die laaste hoofstuk bespreek die idee van "tradisie" as 'n dinamiese, lewende, en deurlopende gesprek oor doktriene. Hierdie afdeling fokus ook op 'n paar van die belangrikste ooreenkomste en verskille in Calvyn, Edwards, en Wright se standpunte oor regverdigmaking. Die oorhoofse doel is om te kyk na die werk van een van die vooraanstaande teoloë van die Protestantse Hervorming, spesifiek in die Gereformeerde tradisie - Johannes Calvyn - en te ondersoek hoe latere teoloë, in verskillende historiese kontekste, sy artikulasie van die leerstelling oor regverdigmaking ontwikkel, daarop bou, daarop reageer, of daartoe bydra. Edwards verteenwoordig die 18de eeuse Puriteins-beïnvloede Amerikaanse kolonialiste en die Gereformeerde teologie van hul dag. N.T. Wright is gekies as verteenwoorder uit die 20ste en 21ste eeuse Engelstalige wetenskaplike wereld. Wright benader die onderwerp van regverdigmaking as 'n Anglikaanse Nuwe Testamentiese spesialis en historikus. Aangesien sowel Edwards as Wright verbonde is aan die Gereformeerde tradisie en gespreksgenote binne daardie tradisie gevind het, gee hulle ʼn belangrike aanduiding van die rigting waarin hierdie leerstelling sedert die Reformasie ontwikkel het. Ten slotte, ‘n fokus op 'n lewende teologiese tradisie kan 'n positiewe bydrae lewer tot die huidige debatte oor regverdigmaking in die Gereformeerde kerke, en die beginsel van semper reformanda verder aanmoedig. Die fokus op ʼn 'n lewende Gereformeerde tradisie kan beter ekumeniese verhoudings bevorder en tot groter eenheid in die universele (“katolieke”) kerk lei, wat dikwels oor die leer van die regverdigmaking deur die geloof verdeel is en verdeel word. Miskien kan die werk van Calvyn, Edwards, en Wright vir vandag se Gereformeerde teoloë ʼn konstruktiewe rigting vorentoe aandui.

Text in German with summaries in German, English and Afrikaans / Includes bibliographical references (leaves 138-144) / In dieser Masterarbeit wird die Korrelation zwischen der Narrativität des Reich Gottes und missiologischen Ansätzen untersucht. Am Beispiel von N.T. Wright wird ermittelt, welche Bedeutung Narrative des Reich Gottes in der Theologie haben und wie diese für einen narrativ-missiologischen-Ansatz nutzbar gemacht werden können. Die Untersuchung wird von der Forschungsfrage geleitet: Welche Bedeutung haben Reich Gottes Narrative von N.T. Wright für die Missiologie? Im ersten Kapitel werden die Rahmenbedingungen dieser Thesis dargelegt. Im zweiten Kapitel wird das Werk und die Person von N.T.Wright untersucht. Das dritte Kapitel widmet sich der inhaltlichen Untersuchung und der Herausarbeitung eines Metanarratives des Reich Gottes bei Wright. Im vierten und letzten Kapitel werden die Ergebnisse dieser Untersuchung zusammengetragen. Diese münden in einen Entwurf eines narrativ- missiologischen- Ansatzes. Des Weiteren werden einige Aspekte von Wrights Ansatz kritisch reflektiert. Die Ergebnisse werden in den deutschen Kontext eingeordnet und darauf aufbauend erfolgt dann noch ein Ausblick auf weitere Forschungsmöglichkeiten. / Hierdie meesterstesis bestudeer die verband tussen die teorie van die verhaal van die hemelse koninkryk en die missiologiese aanpassings daarvan. Op grond van die werke van N.T. Wright, is die doel van hierdie werk om te bepaal watter tipe belang die teorie van die verhaal van die hemelse koninkryk vir die teologie kan hê en hoe dit in missiologie toegepas kan word. Hierdie ontleding handel oor die hoofvraag: Watter belang moet in missiologie aan die verhale oor die hemelse koninkryk geheg word? Die eerste hoofstuk handel gevolglik oor die basiese raamwerk van hierdie werk. Hoofstuk twee fokus dan op die studie van die basiese inhoud van Wright se werk en hoe hy 'n metaverhaal kan skep op grond van die benadering van die hemelse koninkryk. Die derde hoofstuk is gewy aan die substantiewe ondersoek en verwerking van Wright se metaverhaal oor die koninkryk van God. Die vierde en laaste hoofstuk van hierdie werk bevat die hoofresultate van hierdie tesis voor dit na 'n konsep van 'n benadering tot verhalende missiologie lei. Verder word verskeie aspekte van Wright se benadering krities bespreek. Die resultate is dan in 'n Duitse konteks vasgelê wat tot 'n vooruitsig van toekomstige navorsingsgeleenthede kan lei. / This master thesis examines the correlation between the narrative of the kingdom of heaven theory and its missiological adaptations. Based on examples from the works of N.T. Wright, the purpose of this paper is to ascertain what kind of relevance narratives of the kingdom of heaven theory might have for theology and how they could be applied in missiology. This analysis revolves around the main question: What importance should be awarded to the kingdom of heaven narratives in missiology? Consequently, the first chapter deals with the basic framework of this paper. Chapter two then focuses on examining the basic contents of Wright’s work and how he is able to create a meta-narrative based on the kingdom of heaven approach. The third chapter is devoted to the substantive investigation and elaboration of a metanarrative of the kingdom of God defined by Wright. The fourth and last chapter of this paper is presenting the main results of this thesis before leading up to a draft of a narrative-missiological approach. In addition, various aspects of Wright’s approach are critically discussed. The results then are embedded in a German context which leads to a prospect of future research opportunities. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)