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1	Triune Elohim : the Heidelberg antitrinitarians and Reformed readings of Hebrew in the confessional age Merkle, Benjamin R. January 2012 (has links) In 1563, the publication of the Heidelberg Catechism marked the conversion of the Rhineland Palatinate to a stronghold for Reformed religion. Immediately thereafter, however, the Palatinate church experienced a deeply unsettling surge in the popularity of antitrinitarianism. To their Lutheran and Catholic opponents, this development revealed a toxic connection between Reformed theology and the tenets of antitrinitarianism. As early as 1565, for instance, the Catholic Cardinal Stanislaus Hosius argued anonymously that the Reformed principle of sola scriptura was indistinguishable from the biblicism which had led heretics to reject the doctrine of the Trinity on the grounds that it was nowhere explicitly justified in the biblical text. Seven years later, the displaced Italian theologian and Heidelberg professor, Girolamo Zanchi, countered this argument in his De Tribus Elohim (1572). This huge landmark of this early theological crisis in Heidelberg sought to oppose the biblicism of the early antitrinitarians by arguing that the doctrine of the Trinity was explicitly taught within the Hebrew divine names Jehovah and Elohim. The following year De Tribus Elohim received an Imperial Privilege from the Catholic court in Vienna, a distinction virtually unheard of for a Reformed theological text. Zanchi’s argument was then widely promulgated in the marginal notations of the tremendously influential Biblia Sacra of Franciscus Junius and Immanuel Tremellius, and became a staple of refutations of antitrinitarianism thereafter. Yet Zanchi’s confidence that trinitarian theology was contained within the Hebrew of the Old Testament was not shared by many of his own Reformed colleagues. John Calvin’s exegetical works had explicitly rejected this argument; and theologians like David Pareus (Zanchi’s younger colleague in Heidelberg) and the Dutch Hebraist Johannes Drusius preferred a more historical-grammatical reading of the Old Testament and dismissed Zanchi’s reading of the name Elohim despite the danger that this might sacrifice a valuable defence against antitrinitarianism. Complicating the picture further, the Lutheran polemicist Aegidius Hunnius directed Zanchi’s arguments against Calvin in his Calvinus Iudaizans (1593). This variety of responses to Zanchi’s argument demonstrates the diversity of assumptions about the nature of the biblical text within the Reformed church, contradicting the notion that the Reformed world in the age of “confessionalization” was becoming increasingly homogenous or that the works of John Calvin had become the authoritative touchstone of Reformed orthodoxy in this period. 231.044
2	O DEUS TRADUZIDO: UMA ANÁLISE DAS TRADUÇÕES A PARTIR DE JOSUÉ 24,15 E DEUTERONÔMIO 6,4. / The God translated: an analysis of translations from Joshua 24,15 and Deuteronomy 6.4. Santos, Douglas Oliveira dos 12 February 2016 (has links) Submitted by admin tede (tede@pucgoias.edu.br) on 2016-09-08T19:46:37Z No. of bitstreams: 1 DOUGLAS OLIVEIRA DOS SANTOS.pdf: 2100172 bytes, checksum: a1c86dc714849f689d29018fbb28c466 (MD5) / Made available in DSpace on 2016-09-08T19:46:37Z (GMT). No. of bitstreams: 1 DOUGLAS OLIVEIRA DOS SANTOS.pdf: 2100172 bytes, checksum: a1c86dc714849f689d29018fbb28c466 (MD5) Previous issue date: 2016-02-12 / In the interpretation of sacred literature, we realized that the hermeneutical Christian principles always interpret the Old Testament from its current conception of monotheism. Here, we analyze the construction of this monotheistic concept in an attempt to understand how these interpretive principles have guided the understanding of Deuteronomy and Joshua 6.4 24.15 with this monotheistic perspective. To perform this analysis, we must understand the current imagery in various processes of construction of the Western Sacred, studying these texts in the Hebrew Bible, in the monolátrica construction process and checking the Hellenistic influences in the formation of the Septuagint. That way, you can see the influences that permeate translations and interpretative methods of fundamentalist Orthodox perspective and current, and rehearse questions and critical-constructive reflections. / Na interpretação da literatura sagrada, percebemos que os princípios hermenêuticos cristãos sempre interpretam os textos do Antigo Testamento a partir da sua concepção atual de monoteísmo. Aqui, analisamos a construção desse conceito monoteísta, na tentativa de entender como esses princípios interpretativos passaram a nortear a compreensão de Deuteronômio 6,4 e Josué 24,15 com essa perspectiva monoteísta. Para realizar essa análise, foi preciso compreender o imaginário vigente em vários processos da construção do Sagrado ocidental, estudando esses textos na Bíblia Hebraica, no processo da construção monolátrica e na verificação das influências do Helenismo no processo de formação da Septuaginta. Dessa forma, é possível perceber as influências que permeiam as traduções e os métodos interpretativos de perspectiva fundamentalista e ortodoxa atuais, e ensaiar questionamentos e reflexões crítico-construtivos. CIENCIAS HUMANAS::TEOLOGIA
3	Der Gott Jonas und die Völker : Narratologische und intertextuelle Studien zur Hinwendung von Nichtisraeliten zum wahren Gott in Jona 1,4-16 und 3,3b-10 im Kontext des Jonabuches / The God of Jonah and the peoples : narratological and intertextual studies on the conversion of Non-Israelites to the true God in Jonah 1.4-16 and 3.3b-10 in the context of the book of Jonah Riebesehl, Klaus 11 1900 (has links) The goal of this study is to evaluate, in which manner the Non-Israelites turn to Yahweh. It works with a combination of narrative analysis and intertextuality. The book of Jonah contains two symmetrical parts (1-2 and 3-4), each part containing three scenes, each scene relating to a scene in the other part: 1.1-3 // 3.1-3a; 1.4-16 // 3.3b-10; 2.1-11 // 4.1-11. The structure of 1.4-16, including the inner development of the mariners, shows that a conversion of the Seamen to Yahweh is intended. In the same manner the structure of 3.3b-10 and the positive characterization of the Ninevites show that a conversion to the one true God is intended. These results are each confirmed by an intertextual analysis of 1.14 and 16 and of the faith, the repentance and the God who relents. Result: The book of Jonah teaches that Non-Israelites can have a relationship with Yahweh. This is possible through an Israelite, becoming reality by conversion of the Heathen. / Ziel der vorliegenden Studie ist zu erheben, in wieweit sich die Nichtisraeliten (Seeleute und Niniviten) dem wahren Gott zuwenden. Sie geht methodisch mit einer Kombination aus Erzähltextanalyse und Intertextualität vor. Das Jonabuch besteht aus zwei symmetrischen Hälften (Jon 1-2 und 3-4) mit je 3 Szenen, die einander gegenüberstehen: 1,1-3 // 3,1-3a; 1,4-16 // 3,3b-10; 2,1-11 // 4,1-11. Die Struktur der Seeszene (Jon 1,4-16), sowie die innere Entwicklung der Seeleute zeigen, dass eine Bekehrung zu Jahwe intendiert ist. Diese Einsicht wird von der intertextuellen Analyse von Vers 14 und 16 bestätigt. Ebenso erweist die Struktur der Niniveperikope (3,3b-10) und die positive Charakterisierung der Niniviten eine Bekehrung zum wahren Gott, ein Ergebnis, das von der intertextuellen Analyse des Glaubens, der Buße, sowie der Reue Gottes gestützt wird. Ergebnis: Das Jonabuch lehrt, dass Menschen außerhalb Israels eine Beziehung zu Jahwe haben können, vermittelt durch einen Israeliten und realisiert, wenn sich die Heiden bekehren. / Biblical and Ancient Studies / M. Th. (Old Testament) Narrative analysis Intertextuality Book of Jonah Book of Jonah structure Book of Jonah message Yahweh and the peoples Conversion Universalism Elohim Fear of Yahweh Mealoffering Vows Believing Repentance God who relents Gen 1.9-10 Gen 15.6 Ex 14.31 Ex 32.12-14 Ex 34.6 Dtn 21.8 Ps 95.5 Ps 115.3 Ps 135.6 Is 19.21 Joel 2.12-17 Narratologie Erzähltextanalyse Intertextualität Jonabuch Jona Aufbau Jona Botschaft Jahwe und die Völker Bekehrung Universalismus Elohim Jahwefucht Schlachtopfer Gelübde Glaube Buße Reue Gottes 224.92066 Bible -- Jonah -- Criticism, Narrative Forgiveness of sin God -- Mercy -- Biblical teaching. Repentance -- Christianity. Repentance -- Christianity.
4	Der Gott Jonas und die Völker: Narratologische und intertextuelle Studien zur Hinwendung von Nichtisraeliten zum wahren Gott in Jona 1,4-16 und Riebesehl, Klaus 01 1900 (has links) The goal of this study is to evaluate, in which manner the Non-Israelites turn to Yahweh. It works with a combination of narrative analysis and intertextuality. The book of Jonah contains two symmetrical parts (1-2 and 3-4), each part containing three scenes, each scene relating to a scene in the other part: 1.1-3 // 3.1-3a; 1.4-16 // 3.3b-10; 2.1-11 // 4.1-11. The structure of 1.4-16, including the inner development of the mariners, shows that a conversion of the Seamen to Yahweh is intended. In the same manner the structure of 3.3b-10 and the positive characterization of the Ninevites show that a conversion to the one true God is intended. These results are each confirmed by an intertextual analysis of 1.14 and 16 and of the faith, the repentance and the God who relents. Result: The book of Jonah teaches that Non-Israelites can have a relationship with Yahweh. This is possible through an Israelite, becoming reality by conversion of the Heathen. / Old Testament & Ancient Near Eastern Studies / M. Th. (Old Testament) Narrative analysis Intertextuality Book of Jonah Book of Jonah structure Book of Jonah message Yahweh and the peoples Conversion Universalism Elohim Fear of Yahweh Mealoffering Vows Believing Forgiveness God who relents Gen 1.9-10 Gen 15.6 Ex 14.31 Ex 32.12-14 Ex 34.6 Dtn 21.8 Ps 95.5 Ps 115.3 Ps 135.6 Is 19.21 Joel 2.12-17 224.92066 Bible -- Jonah -- Criticism, Narrative Forgiveness of sin God -- Mercy -- Biblical teaching.

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