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The Gospel According to Thomas: Authoritative or Heretical?Remson III, Richard Elmer 04 January 2007 (has links)
The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?
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Die implikasie van die diakonia van Jesus in woord- en daadverkondiging in die Markusevangelie : 'n eksegetiese studie / Gert Jacobus van WykVan Wyk, Gert Jacobus January 2009 (has links)
Many Christians, including Christian leaders, are spiritually blind. They do not
understand the purpose and implication of Jesus' Coming for each of His followers. So
often Christians seek self-interest and their own honour and are not in the least
concerned about their fellow believers and fellow man. They do not live up to God's
purpose with them. The main research problem of this study is: "What is the implication
of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The
main objective of this study is to determine what the implication is of the ? of
Jesus in word- and deed proclamation in the Gospel of Mark.
The specific question posed. in Chapter 2 is the following: "What research has been
done with reference to the implication of the ? of Jesus in word and deed
proclamation in the Gospel of Mark?" Research has shown that the disciples are
portrayed negatively in the Gospel of Mark. Researchers offer different explanations for
this negative portrayal of the disciples. There is concensus among researchers that this
specific portrayal of the disciples should be explained from the angle of Christology and
discipleship. This study examines the negative portrayal of the disciples focusing on the
? of Jesus and the discipleship of His followers. The intention is to propose an
answer to the calling of each follower in the missionary church. Research has further
shown that discipleship is not limited to the twelve disciples only, but includes all
followers of Jesus.
The specific question posed in Chapter 3 is the following: "What is the relevance of the
socio-historic and literary context of the Gospel of Mark for this study regarding the
implication of the ? of Jesus in word and deed proclamation in the Gospel of
Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark
probably suffered persecution. The relevance of the socio-historic context can be read
from the fact that the author of the Gospel of Mark encourages the adressees in their
unique situation(s) en guides them on their response as followers. This corresponds
with Jesus' discipleship calling to bear one's own cross. From the literary context it
becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural
unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27-
10:52. These two themes are directly related to the implication of the ? of Jesus
in word- and deed proclamation in the Gospel of Mark?" The literary context also shows
that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a
biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject
who serves, but also on his disciples who must deny themselves and serve God.
The specific question posed in Chapter 4 is the following: "What is the relevance of the
revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the
implication of the ? of Jesus in word and deed proclamation in the Gospel of
Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood
within the revelation-historical relation between the Old and the New Testament. Jesus
proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The
Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure
who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to
realize that there is a relationship between the Messiah and His servants in the Old
Testament and the Son of man and his followers in the Gospel of Mark.
The specific question, posed in Chapter 5 is the following: "What is the implication of the
? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown
from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as
judgemental implication. Following Jesus means to serve Him as believer and saved
person. Following Jesus is to serve Jesus and God with the same attitude as Jesus
served His Father and people. It is shown from Mark 9:30-37 that humble and loving
service is necessary between leaders and all followers. This service should be
specifically aimed at the least ones in the community of faith. Humble service towards
one another and the least ones is not degraded. It is extremely important work because
it is at the same time service towards Jesus and God. At the feet of the least in church
and society we receive the most humble Servant and our Supreme God, the most
important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among
leaders must be replaced with a humble attitude and submission to God, fellow believers
and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is
shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along
the road to call them to Him. His aim is to save them that they may join and serve Him
and others.
In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark
a specific purpose with the ? of Jesus in word and deed proclamation. Through
His word proclamation Jesus reveals the will of His Father who sent Him to earth. This
message of the Kingdom of God is a message of hope. Through His deed proclamation
Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing
and loving service. His service makes their service possible. He calls all His followers to
serve God until! He comes again. Every believer is a follower of Jesus and part of the
missionary church as fishers of men. Each believer is sent out in the world with the
sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the
least ones and those who suffer. Leaders and followers should live according to the
same principle: Follow Jesus by serving God and your fellow man. Every follower is a
servant not only at the feet of the least ones and those who suffer, but also at the feet of
the greatest Servant and our Supreme God. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010
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Die implikasie van die diakonia van Jesus in woord- en daadverkondiging in die Markusevangelie : 'n eksegetiese studie / Gert Jacobus van WykVan Wyk, Gert Jacobus January 2009 (has links)
Many Christians, including Christian leaders, are spiritually blind. They do not
understand the purpose and implication of Jesus' Coming for each of His followers. So
often Christians seek self-interest and their own honour and are not in the least
concerned about their fellow believers and fellow man. They do not live up to God's
purpose with them. The main research problem of this study is: "What is the implication
of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The
main objective of this study is to determine what the implication is of the ? of
Jesus in word- and deed proclamation in the Gospel of Mark.
The specific question posed. in Chapter 2 is the following: "What research has been
done with reference to the implication of the ? of Jesus in word and deed
proclamation in the Gospel of Mark?" Research has shown that the disciples are
portrayed negatively in the Gospel of Mark. Researchers offer different explanations for
this negative portrayal of the disciples. There is concensus among researchers that this
specific portrayal of the disciples should be explained from the angle of Christology and
discipleship. This study examines the negative portrayal of the disciples focusing on the
? of Jesus and the discipleship of His followers. The intention is to propose an
answer to the calling of each follower in the missionary church. Research has further
shown that discipleship is not limited to the twelve disciples only, but includes all
followers of Jesus.
The specific question posed in Chapter 3 is the following: "What is the relevance of the
socio-historic and literary context of the Gospel of Mark for this study regarding the
implication of the ? of Jesus in word and deed proclamation in the Gospel of
Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark
probably suffered persecution. The relevance of the socio-historic context can be read
from the fact that the author of the Gospel of Mark encourages the adressees in their
unique situation(s) en guides them on their response as followers. This corresponds
with Jesus' discipleship calling to bear one's own cross. From the literary context it
becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural
unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27-
10:52. These two themes are directly related to the implication of the ? of Jesus
in word- and deed proclamation in the Gospel of Mark?" The literary context also shows
that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a
biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject
who serves, but also on his disciples who must deny themselves and serve God.
The specific question posed in Chapter 4 is the following: "What is the relevance of the
revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the
implication of the ? of Jesus in word and deed proclamation in the Gospel of
Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood
within the revelation-historical relation between the Old and the New Testament. Jesus
proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The
Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure
who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to
realize that there is a relationship between the Messiah and His servants in the Old
Testament and the Son of man and his followers in the Gospel of Mark.
The specific question, posed in Chapter 5 is the following: "What is the implication of the
? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown
from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as
judgemental implication. Following Jesus means to serve Him as believer and saved
person. Following Jesus is to serve Jesus and God with the same attitude as Jesus
served His Father and people. It is shown from Mark 9:30-37 that humble and loving
service is necessary between leaders and all followers. This service should be
specifically aimed at the least ones in the community of faith. Humble service towards
one another and the least ones is not degraded. It is extremely important work because
it is at the same time service towards Jesus and God. At the feet of the least in church
and society we receive the most humble Servant and our Supreme God, the most
important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among
leaders must be replaced with a humble attitude and submission to God, fellow believers
and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is
shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along
the road to call them to Him. His aim is to save them that they may join and serve Him
and others.
In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark
a specific purpose with the ? of Jesus in word and deed proclamation. Through
His word proclamation Jesus reveals the will of His Father who sent Him to earth. This
message of the Kingdom of God is a message of hope. Through His deed proclamation
Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing
and loving service. His service makes their service possible. He calls all His followers to
serve God until! He comes again. Every believer is a follower of Jesus and part of the
missionary church as fishers of men. Each believer is sent out in the world with the
sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the
least ones and those who suffer. Leaders and followers should live according to the
same principle: Follow Jesus by serving God and your fellow man. Every follower is a
servant not only at the feet of the least ones and those who suffer, but also at the feet of
the greatest Servant and our Supreme God. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010
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The Gospel According to Thomas: Authoritative or Heretical?Remson III, Richard Elmer 04 January 2007 (has links)
The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?
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Discipulado sob a cruz: um convite ao antitriunfalismo a partir do evangelho de MarcosUelton Aguiar Ricardo 26 August 2013 (has links)
O presente trabalho tem por objetivo comparar a teologia do evangelho de Marcos
com a neopentecostal. Enquanto a teologia marcana é interpretada como
antitriunfalista, conduzindo as comunidades a perceberem o Cristo da cruz, o
movimento neopentecostal faz o caminho oposto. Sua ênfase é o caminho
triunfalista/sem cruz. Num primeiro momento, será abordado o ambiente das
primeiras comunidades cristãs, que surgiram após a paixão, morte e ressurreição
de Jesus. Posteriormente, serão apresentadas algumas considerações sobre a
intenção do evangelista Marcos ao escrever seu evangelho. Por fim, será tratado
ainda o tipo de enfoque bíblico-doutrinário do movimento neopentecostal. Já os
principais resultados da pesquisa foram: a) incompatibilidade entre a ideologia
neopentecostal com a abordagem teológica do evangelho de Marcos; e b) a
perspectiva/ideologia triunfalista não é inerente apenas ao movimento
neopentecostal. Já na época em que Marcos escreveu seu evangelho, a
comunidade para quem ele destina sua obra também adotou essa postura
triunfante sobre a figura de Jesus. / This dissertation compares the theology of the Gospel of Mark with that of the
neopentecostal movement. While Markan theology is interpreted as antitriumphalist,
leading faith communities to recognize the Christ of the cross, the
neopentecostal movement takes the opposite path. Its emphasis is on triumph, the
way without the cross. I begin by considering the environment of the first Christian
communities that arose after Jesus passion, death, and resurrection. I then present
several reflections on the intention of the evangelist Mark when he wrote his
Gospel. Finally, I deal with the particular biblico-doctrinal focus of the
neopentecostal movement. The main findings of this research were: a) there is a
fundamental incompatibility between the neopentecostal ideology and the
theological approach of the Gospel of Mark; and b) the triumphalist
perspective/ideology is not inherent only to the neopentecostal movement. Even at
the time when Mark was writing his Gospel, the faith community for which he
intended his work had also adopted a triumphalist view of the figure of Jesus.
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The concept of faith in the Gospel of MarkIonov, Sergey 11 1900 (has links)
This research has the objective to explore the concept of faith in the Gospel of Mark.
An exegetical investigation of the faith terminology (pist-word group) in the Gospel
is required for that. An analysis of the model passages with occurrences of the motword
group shows the variety of possible connotations of the term. The most
paradigmatic of them are in the sense of trust in God [which means to be open
towards the highest reality]. Comparison of the results of the analysis with the
concept of faith in the Old Testament, Classical Greek, and Hellenistic Greek is
helpful to understand the etymology of the Markan use of the pist-word group and to
make clear the conceptual meaning of faith in the Gospel which is closer to the Old
Testament idea of an active commitment to God expressed in a continuous existence
in the presence of Him. / New Testament / M. Th. (New Testament)
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O DEMONÍACO EM MARCOS 3,20-35 / The Demonic in Mark 3,20-35Cardoso, Regina Aparecida Lourenço 13 April 2015 (has links)
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Previous issue date: 2015-04-13 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The ancient thought had interpreted all harmful events or personal and psychological illnesses as satanic influence. Regarding this background the purpose of this work is to analyze the imagery of Markan community concerning the demonic and how this reading would have impacted the lives of people in that context. In order to carry this out we shall seek to identify, in the passage of Mark 3.20-35, demonic mechanisms of that society and how this imaginary was reflected in the community quotidian. In addition we shall verify the reason why the practices of Jesus involving exorcism caused such a disconfort, leading to his identification as a demon. We regard as necessary to evaluate the thaumaturgical activity of Jesus and its representativeness at the time, as well as the social effect it produced and its reception by Markan community. / O pensamento antigo interpretava todas as manifestações danosas ou enfermidades pessoais e psíquicas como influência satânica. Considerando esse pano de fundo, a proposta deste trabalho é analisar o imaginário da comunidade marcana em relação ao demoníaco e como esse tipo de leitura impactava a vida das pessoas naquela conjuntura. Para tanto, buscaremos identificar na perícope de Mc 3,20-35 os mecanismos demoníacos daquela sociedade e como esse imaginário se refletia no cotidiano da comunidade. Além disso, verificaremos por que as práticas de Jesus envolvendo o exorcismo incomodavam, levando à sua identificação como demônio. Entendemos ser necessário avaliar a atividade taumatúrgica de Jesus e a representatividade que ela tinha em seu contexto, bem como o efeito social que produzia e a sua recepção pela comunidade marcana
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Mapping Mark: Quantitative Study of Clause Thematization as a Means of Illuminating the Gospel GenreBrown, Nathan L 11 1900 (has links)
This project exhaustively examines the first element (theme) of each clause in Mark and in samples from other roughly contemporaneous Jewish writings. The comparative documents are divided into two categories, referential and non-referential narratives. Then statistical analyses ( 2 and t-test) are used to determine with which category of comparative documents Mark more closely aligns. The raw results of these hypothesis tests were equivocal, but their corresponding effect sizes (Cramer's V and Cohen's d, respectively) clearly demonstrate that Mark more closely resembles referential narrative, although the difference is small.
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Laying Aside the Elder Wand: Resisting Empire and Tyranny in Mark 10:32-45Cutler, Caroline A. 11 1900 (has links)
Jesus as portrayed in the Gospel of Mark is someone who would resonate with readers of Harry Potter because of his words and acts of resistance and justice. However, for many of them there are obstacles to even reading the Markan Gospel. Some of them are unfavourable perceptions of Christianity and the Bible. Others are merely uninterested or are unfamiliar with what the Markan story really is. The purpose of this study is to explore how Mark can be read using a popular culture reading lens, like the Harry Potter literature, to expand the horizons of the Harry Potter audience. An examination of the social and historical background will provide a first-century context of resistance to oppression. Using the Harry Potter lens, I will juxtapose that text with the Gospel of Mark as a whole to show that there is a pattern of resistance enacted by Jesus throughout. I will then carry out an exegetical analysis of Mark 10:32 45, again juxtaposing it with the Harry Potter text. The intertextual connections drawn from this analysis will be considered in terms of how they can impact the Harry Potter audience and provide them with new horizons. This project will therefore be given a reading strategy to help them read Mark 10:32 45 through the lens of the Harry Potter novels. This lens allows the reader to both transform and be transformed by the Markan text and will highlight how Jesus acts to resist and subvert the role of tyrannical rule in the lives of his followers, much like the resistance and subversion seen in the story of Harry Potter.
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Hur tolkar präster i Svenska kyrkan liknelserna i Markusevangeliets fjärde kapitel?Stambro, Fredrik January 2024 (has links)
The purpose of this master's thesis is to explore how priests interpret the parables in the fourth chapter of the Gospel of Mark using a hermeneutic qualitative approach and semi-structured interviews. The aim is to shed light on a selected group of priests in their roles within the context of the Church of Sweden, where interpretation is a part of their work, primarily focusing on the parables in the fourth chapter of Mark's Gospel and how this is done in interpretation, both in encounters with individuals and in preaching. An inductive approach has influenced the study, which also permeates the qualitative method with a focus on creating understanding to gain knowledge about the nature of these various phenomena among four priests. Generalization is not possible due to the small number of informants for making overall generalizations. Nor is it what has been sought. The aim of qualitative research is to gain a deeper understanding of a phenomenon and to illuminate how individuals experience it in their context. The study aims to understand how a specifically selected group of individuals, namely priests who have worked for an extended period within the Swedish Church, interpret the parables in Gospel of Mark.
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