[pt] Literatura e cultura popular no cristianismo primitivo são apresentadas como temas com o objetivo de analisar, a partir da literatura, cultura e práticas mágicas no Mundo Antigo, a inserção das comunidades cristãs nesse ambiente vital, no geral e, da comunidade de Gálatas, no particular. O objetivo é, através da transdisciplinaridade (teologia, história, antropologia e arqueologia) reconstruir o contexto mágico originário da comunidade gálata, entender as tensões em seu interior e perceber que implicações existem em vincular essa comunidade com o ambiente da magia. O elemento mágico observado é a crença e prática do mau-olhado (baskaíno) que, por conta de processos históricos, como o Iluminismo Europeu, foi obscurecido nas modernas traduções bíblicas e comentários exegéticos. Desvelar, pois, esse filtro de leitura construído pela Modernidade, consiste em redimensionar as frágeis fronteiras entre magia (primitivo) e religião (civilizado), de acordo com a leitura racionalista do século XIX em diante. / [en] Literature and popular culture on the early christianity are presented as subjects and aims to examine, from literature, culture and magical practices in the ancient world, the participation of Christian communities in this vital environment, in general, and the community of Galatians, in particular. The goal is, through transdisciplinarity (theology, history, anthropology and archaeology) to reconstruct the original magical context in Galatian’s community, understand the tensions among them and realize that there are many implications in this community link with the environment of magic. The magical element observed is the belief and practice of the evil eye (baskaíno) that, because of some historical processes, such as the European Enlightenment, was obscured in modern Bible translations and exegetical commentaries. Unveiling, therefore, this filter in built by modernity, is to resize the fragile boundaries between magic (primitive) and religion (civilized), according to the racionalist reading of the nineteenth century onwards.

Modern interpreters of Paul, confronted with the ubiquitous and enigmatic phrase “in Christ,” have generally ignored “messiah” as a determinative category for explaining the idiom. This is due in part to a scholarly tradition which holds that Paul did not use χριστός with its conventional sense of “messiah.” However, recent scholarship on early messianology, emphasizing the creative interpretation of scripture in the production of messiah texts, has found that Paul’s usage follows the conventions of ancient Jewish messiah language. Drawing upon this revisionist model, I argue that Paul’s use of the phrase ἐν χριστῷ and its variants is explicable in terms of his messianic re-appropriation of authoritative literary traditions. Put differently, Paul’s “in Christ” language is an innovation that nevertheless follows the customs of ancient Jewish messiah speculation. Chapter one, recounting modern treatments of “participationism” and associated language in Paul, illustrates a virtually uniform neglect of messiahship in describing his “in Christ” language. Chapter two reviews the rise of revisionist accounts of ancient Jewish messiah language which eschew the totalizing concept of “the messianic idea” and emphasize instead linguistic conventions common to messiah texts: the creative re-appropriation of scripture, the reuse of messiah syntagms in new literary contexts, and the frequent recourse to a relatively small pool of literary sources to generate conceptions of messiahship. Chapter three, a study of Paul’s messianic interpretation of the promises concerning Abraham’s seed, concludes that the phraseology “in Christ” derives from the Jewish scriptural words “in your seed,” and that the use of the idiom to denote Christ’s instrumentality in God’s actions and the identification of people as believers arises from this tradition. Chapter four, a study of Paul’s messianic interpretation of the victory of the Danielic heavenly man, concludes that Paul’s concept of solidarity with the messiah is based on that between Daniel’s “one like a son of man” and the people of God and is often expressed with the phrase “in Christ.” Finally, chapter five is a two-part catalog of “in Christ” language in Paul’s letters, part one consisting of a syntactical analysis of every instance and part two a conceptual analysis of every instance in light of the findings of chapters three and four. In sum, Paul’s “in Christ” language, like ancient Jewish messiah language generally, is the product of its author’s creative interpretative enterprise to understand and explain his messiah.

Made available in DSpace on 2014-06-11T19:26:34Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-02-28Bitstream added on 2014-06-13T20:15:16Z : No. of bitstreams: 1 moriya_tk_me_assis.pdf: 501928 bytes, checksum: 184bca929388b15cb10c3f08f3aaad4d (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Com a descoberta dos escritos gnósticos, popularmente conhecidos como biblioteca de Nag Hammadi, os estudos do cristianismo primitivo encontraram uma nova fonte de informações, e principalmente, de idéias. A concepção de um cristianismo homogêneo no séc. II acabou sendo ultrapassada, tendo em vista a diversidade de pensamento que o gnosticismo cristão traz em si. Formas diversas de se vivenciar a fé cristã foram encontradas em tais escritos, como é o caso do evangelho de Maria, que leva o nome de uma figura enigmática do movimento cristão, Maria Madalena. O presente trabalho procura verificar os elementos que constituem esta nova forma de se viver a práxis cristã, inclusive com a possível participação feminina. O papel social da mulher no cristianismo traz em si uma história de lutas e silêncios, vivência e exclusão. Com o auxilio do movimento feminista e seus desdobramentos nas ciências humanas, nos estudos de gênero e na teologia feminista por exemplos, procura-se reconstruir esta história, trazendo à superfície as vivências de mulheres cristãs no caminho para a realização de sua fé. / With the discover of the Nag Hammadi´s library and the gnostics writings, the Early Christianity studies had found a new information source, and specially, of ideas. The conception of a monolithic christianity in the second century, has been overpassed, in face of the variety of thoughts that the christian gnosticism brings on itself. Different ways of living the christian faith, has been found on this writings, like the gospel of Mary, who takes the name of a enigmatic character of Eartly Christian moviment, Mary Magdalene. This work intents to verify the constitucional elements of this new way of living the christian praxis, including the possibility of feminine actuation. The social role of women on christianity, brings on itself a history of silences and contests, exclusion and participation. With the assistance of the feminist moviment and it´s development on the human sciences, gender studies and feminist theology, we search to reconstruct this history, bringing to the surface, the christian women´s experiences on their path to the achievement of their faith.

Submitted by ELIÉZER SERRA BRAGA null (eliserra.unesp@gmail.com) on 2016-09-24T19:08:41Z No. of bitstreams: 1 A REPRESENTAÇÃO DA MULHER ENTRE JESUS DE NAZARÉ E PAULO DE TARSO NO CRISTIANISMO PRIMITIVO (ISéculo EC).pdf: 811229 bytes, checksum: 041a55613fa00ddaa2281d220d4bca48 (MD5) / Approved for entry into archive by Ana Paula Grisoto (grisotoana@reitoria.unesp.br) on 2016-09-27T20:50:34Z (GMT) No. of bitstreams: 1 braga_es_dr_assis.pdf: 811229 bytes, checksum: 041a55613fa00ddaa2281d220d4bca48 (MD5) / Made available in DSpace on 2016-09-27T20:50:34Z (GMT). No. of bitstreams: 1 braga_es_dr_assis.pdf: 811229 bytes, checksum: 041a55613fa00ddaa2281d220d4bca48 (MD5) Previous issue date: 2016-08-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Essa tese examina os evangelhos e as cartas do Novo Testamento como fontes documentais na busca por construir uma história da importância das mulheres para o estabelecimento bem sucedido da Igreja nos séculos I e II na Palestina e na Diáspora romanas enquanto ainda era identificado como um movimento religioso judaico. Inicia-se essa pesquisa pela obervação do contexto social e cultural mais abrangente da formação do mediterrâneo greco-romano e suas atitudes para com o feminino a partir da análise de escritos dos seus pensadores, historiadores, poetas e filósofos, expondo sua misoginia de estado e suas preocupações pela preservação de valores e tradições religiosas de sua sociedade patriarcal. No capítulo dois procura-se uma aproximação mais acurada do contexto da Judéis do primeiro século onde nasce o movimento que deu origem ao cristianismo e a atitude geral para com as mulheres, observando-se como o sincretismo cultural e religioso que reuniu tradições das culturas presentes na formação do pensamento religioso israelita e judaica influenciaou sua percepção sobre o feminino. Os capítulos três, quatro e cinco são dedicados à observação dos movimentos de Jesus e de Paulo com a peculiar e marcane presença de mulheres que tiveram participação chave para o sucesso do estabelecimento da Igreja ocupando posições de autoridade e as várias formas como sua importância foi diminuída ou apagada dos textos bíblicos e da história por uma processo não natural. Na conclusão se ressalta a realidade e a importância fundamental da mulher ocupando cargos de liderança nos cultos e no sacerdócio antes percebidos como lugares de homens, desde a fundação das comunidades cristãs, não sem incômodr sua sociedade patriarcal. Fica claro que as mulheres tiveram muita liberdade de atuação no movimento de Jesus e recebiam dele tratamento diferencial em relação à atitude geral para com elas. Paulo a principio segue essa mesma atitude para com as mulheres para em algum momento de seu ministério aderir à forma misógina de sua sociedade e estabelecer os primeiros conceitos teológicos que viriam a fundamentar os argumentos necessários para a transformação do cristianismo numa das instituições mais misóginas da história da humanidade. / This thesis examines the Gospels and the New Testament texts as documentary sources in the construction of a history about the importance of women for the successful establishment of the Church in the first and second centuries in Palestine and the Roman Diaspora while still identified as a Jewis movement. The research begins by the observation of broader social and cultural context of the formation of the Graecco-Roman Mediterran and their attitudes toward the female from the analysis of its thinkers, historians, poets and philosophers texts, exposing its state of misogyny and their concerns for the preservation of values and religious traditions of their patriarchal society. Chapter two focuses on a more accurate approximation of the context of first century Judaea where starts the movement that gave rise to Christianity and its general attitude towards women, observing the cultural and religious syncretism that gathered traditions of many cultures in the formation of the Israeli and Jewish religious thought that influenced their perception of the female. Chapters three, four and five are dedicated to the observation of the movements of Jesus and Paul with the peculiar and clear presence of women who had key contribution to the success of Church's establishment occupying positions of authority and various forms as its importance was diminished or deleted from biblical texts and history by an unnatural process. In conclusion it underscores the reality and the real importance of women occupying leadership positions in the services and the priesthood before perceived as places of men from the foundation of the Christian communities, not without distubing the patriarchal society. It is clear that women have a lot of freedom of action in the Jesus movement and received his differential treatment in the general attitud toward them. Paul at first follows the same attitud towards women to at some point in his ministry to join the misogynist form of his society and establish the first theological concepts that would substantiate the arguments necessary for the transformation of Christianity in the most misogynistic institutions in the history of humanity. / CAPES D/S: 118169-2

Orientador: Ivan Esperança Rocha / Banca: José Adriano Filho / Banca: Andrea Lúcia Dorini de Oliveira Carvalho / Resumo: Com a descoberta dos escritos gnósticos, popularmente conhecidos como biblioteca de Nag Hammadi, os estudos do cristianismo primitivo encontraram uma nova fonte de informações, e principalmente, de idéias. A concepção de um cristianismo homogêneo no séc. II acabou sendo ultrapassada, tendo em vista a diversidade de pensamento que o gnosticismo cristão traz em si. Formas diversas de se vivenciar a fé cristã foram encontradas em tais escritos, como é o caso do evangelho de Maria, que leva o nome de uma figura enigmática do movimento cristão, Maria Madalena. O presente trabalho procura verificar os elementos que constituem esta nova forma de se viver a práxis cristã, inclusive com a possível participação feminina. O papel social da mulher no cristianismo traz em si uma história de lutas e silêncios, vivência e exclusão. Com o auxilio do movimento feminista e seus desdobramentos nas ciências humanas, nos estudos de gênero e na teologia feminista por exemplos, procura-se reconstruir esta história, trazendo à superfície as vivências de mulheres cristãs no caminho para a realização de sua fé. / Abstract: With the discover of the Nag Hammadi's library and the gnostics writings, the Early Christianity studies had found a new information source, and specially, of ideas. The conception of a monolithic christianity in the second century, has been overpassed, in face of the variety of thoughts that the christian gnosticism brings on itself. Different ways of living the christian faith, has been found on this writings, like the gospel of Mary, who takes the name of a enigmatic character of Eartly Christian moviment, Mary Magdalene. This work intents to verify the constitucional elements of this new way of living the christian praxis, including the possibility of feminine actuation. The social role of women on christianity, brings on itself a history of silences and contests, exclusion and participation. With the assistance of the feminist moviment and it's development on the human sciences, gender studies and feminist theology, we search to reconstruct this history, bringing to the surface, the christian women's experiences on their path to the achievement of their faith. / Mestre

The identification of the speakers in John 3:13-21 and 3:31-36 has remained a longstanding question in biblical studies, confirmed by the difference of opinion in commentaries and the lack of agreement over the placement of quotation marks in contemporary versions of the Bible. The scholarly debate has centered on whether these passages ought to be interpreted as continuations of the words of Jesus and the Baptist, or as authorial commentary appended to their respective discourses. The purpose of this study was to remedy this interpretive difficulty by approaching the question from a wholly different angle: that of tracing the reception history of John 3 in the patristic period (up to A.D. 450). By critically surveying how these earliest readers of John’s Gospel interpreted the speakers, this thesis provides a fresh basis for evaluating the divergent theories of modern commentators and for reconsidering the placement of quotation marks in Bible versions.

Judas Iscariot has been and remains to this day one of the most hated persons in human history. The goal of this project is to examine the evolution Judas as he appears, first within the pages of the Christian canon, then moving over to literature outside the canon, into Apocrypha. Moreover, consulting ancient and modern sources allows for the ability to raise questions regarding the possibility of redemption for Judas as well as an analysis on whether this person was real or simply a literary construct by ancient authors in order to strengthen the core of the Christian belief system. With the inclusion of a clear and present villain in the narrative, the early Christians or proto-Orthodox were able to separate themselves from the initial Jewish community and labelled Judas as the ultimate example of what not to do when it came to being a “true” Christian. The discovery of the Gospel of Judas and its subsequent publication brought mainstream attention to the early years of Christianity, with its many different structures. The exploration of its pages reveal an entirely different message in which Judas Iscariot is a central figure, amidst a more “gnostic” tradition. The character of Judas Iscariot has since travelled through the centuries and it is this project’s mission to demonstrate the evolution of this character, showing how he first appears as merely one of twelve men who follow Jesus to a personification of evil. The project will also demonstrate how a possible misunderstanding of literature could have created a literary scapegoat, resulting in Judas Iscariot’s use as a tool to foster hatred and animosity towards the Jews. The end result leaves the reader with the question of whether Judas deserves absolution for his actions, who may have been an important part of God’s plan for humanity’s salvation.

The thesis presents firstly the political and historical situation in the Late Roman Empire in which the Church was granted liberty. Through the historical events is shown how the theological discussions were jointed and influenced by the contemporary political situation of the Empire. Secondly, the life of the Pope Innocent I before and during his pontificate is presented and Nachleben of Innocent as a saint man, the style of his letters is involved too. In the same chapter is his pontificate described and discussed through letters, which he sent to various groups of bishops. These are divided into the following groups: Eastern bishops, bishops in Europe, boshops of Africa and the letters as a support for his friend John Chrysostom. In all these fields Innocent treats self-confidently, with the authority of the Roman bishop, but the kinds of claims to his authority depends on geographical location in which the letters are sent. Alongside the contribution of the basic introduction to the letters of the Pope Innocent I this thesis also offers the short excursion to the philological analysis and the selected theological topics (especially liturgical) of his letters.

Athanasius of Alexandria’s list of canonical scriptures has often been taken as a natural terminus in the long, inevitable process that led to the development of a fixed “New Testament.” Recently, however, a number of scholars have challenged this point of view, arguing instead that citations, canon lists, and manuscript copies must each be placed within their own distinctive social and historical contexts before any judgment about the relationship of a given passage or book to the shifting category “sacred writing” can be made. When this careful attention to social context is applied to the use and reproduction of the work known as the Epistle to the Hebrews, a complex story of the book’s reception emerges. The Epistle to the Hebrews was written about, quoted, and reproduced to a variety of ends throughout the early Christian period. As I show, its reception was influenced not by canonical concerns per se, but instead by the utility of its theological arguments, its shifting relationship to the Pauline corpus, the history of its translation into Latin, and, to a lesser extent, its appearance in lists of sacred scripture produced by fourth- and fifth-century theologians. By placing ancient discussions of Hebrews’ status within bibliographic methodologies, assessing citation patterns in light of broader compositional and citational practices, and situating Christian manuscript evidence within the editorial customs of the time, I argue that the “canonicity” of Hebrews was never seriously questioned. Instead, historical accident, late antique book cultures, changing attitudes toward the function of apostolic authorship, and the varying transmission of scriptures in Greek and Latin conspired to produce a complex textual and material record. As the reception of even this one book shows, the transmission of early Christian writings rarely conformed to the supposedly rational decisions of church leaders about the inclusion or exclusion of certain works.

The object in writing this thesis has been to pursue the theological development of the doctrine of the trinity in the Church of the early centuries through the writings of the Church fathers. It is a continuation of a former study, A New Testament Study of Trinity, a thesis submitted for the Bachelor of Divinity degree, which was received in July, 1952. This entire study has been an attempt to soak the self in the patristic writings and to arrive at a first-hand conception of the classical doctrine of the trinity, which we believe, is a creation of the fourth century.