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Thesis (Ph.D.)--Murdoch University, 2005. / Thesis submitted to the Division of Arts. English and Greek text. CD-ROM contains the colour-coded Greek texts in PDF format. Bibliography: p. 297-310.

HOLANDA, Samuel Freitas. A construção biográfica nos evangelhos como fiadora da imagem soteriológica de Jesus. 2015. 96f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Departamento de Letras Vernáculas, Programa de Pós-graduação em Linguística, Fortaleza (CE), 2015. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-02-01T16:37:47Z No. of bitstreams: 1 2015_dis_sfholanda.pdf: 1503217 bytes, checksum: 89124eb89dca9fce147ea21b5b8ada89 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2016-02-03T12:25:29Z (GMT) No. of bitstreams: 1 2015_dis_sfholanda.pdf: 1503217 bytes, checksum: 89124eb89dca9fce147ea21b5b8ada89 (MD5) / Made available in DSpace on 2016-02-03T12:25:29Z (GMT). No. of bitstreams: 1 2015_dis_sfholanda.pdf: 1503217 bytes, checksum: 89124eb89dca9fce147ea21b5b8ada89 (MD5) Previous issue date: 2015 / The objective of this research is to analyze how the set of narrative constructions of the Gospels of Matthew and John consolidates a heterobiographic saying project that legitimizes soteriological ethos of Jesus. We take the notion of ethos as an image that the subject undertakes discursively, closely linked to speech without reserving it to judicial eloquence or orality, but considering that any written speech has a specific voicing, which would relate it to an enunciative source (MAINGUENEAU, 2010). In order to analyze this Jesus’ discursive ethos, we chose three objectives that allowed the implementation of the research, which are to identify the characteristics of the narrative saying project, to describe the linguistic mechanisms for constructing the ethos and to analyze how Jesus’ ethos built by the writers in each gospel is used as guarantor of these persuasive narratives. Our methodological approach presents the criteria adopted for the selection, organization and corpus analysis. It uses a qualitative approach of interpretation, since our interpretation obeys Maingueneau’s perspective. Then, the presentation of the results shows that, despite the Gospels demonstrate that there are many similar characteristics to biographical texts, their purpose goes beyond the narrative act, for the disciples building a soteriological ethos of Jesus in an attempt to persuade the largest number of people being devout Christianity. / O objetivo dessa pesquisa é analisar como o conjunto das construções narrativas dos Evangelhos de Mateus e João consolida um projeto de dizer heterobiográfico, que legitima o ethos soteriológico de Jesus. Tomamos a noção de ethos como uma imagem que o sujeito empreende discursivamente, ligado de modo estrito ao discurso, sem reservá-lo à eloquência judiciária ou à oralidade, mas considerando que qualquer discurso escrito possui uma vocalidade específica, que permitiria relacioná-lo a uma fonte enunciativa (MAINGUENEAU, 2010). Assim, elegemos para a análise desse ethos discursivo de Jesus três objetivos específicos que permitiram a operacionalização da pesquisa, os quais são: identificar as características do projeto de dizer narrativo, descrever os mecanismos linguísticos para a construção do ethos e analisar de que maneira o ethos de Jesus construído pelos escritores em cada evangelho é usado como fiador dessas narrativas persuasivas. Nosso percurso metodológico apresenta os critérios adotados para a seleção, organização e análise do corpus e utiliza uma abordagem qualitativa de natureza interpretativa, tendo em vista que a nossa interpretação obedecerá a perspectiva de Maingueneau. Em seguida, a apresentação dos resultados aponta que, apesar de demonstrarem que possuem muitas características semelhantes aos textos biográficos, o objetivo dos evangelhos ultrapassa o ato narrativo, pois os discípulos constroem um ethos soteriológico de Jesus, na tentativa de persuadir o maior número de pessoas a serem devotas do cristianismo.

This thesis is a critique of the theory of Western non-interpolations' propounded by Westcott and Hort, the famous British scholars in the Introduction to their critical edition of the Greek New Testament, 1881. The theory concerns eight cruces interpretum in the concluding section of Luke's Gospel and one in the last but one chapter of Matthew's Gospel. The eight Lukan passages, though missing from Codex Bezae (D) and its allies ('Western' family), are read by Codex Vaticanus (B) and Codex Sinaiticus (א) as well as by (p⁷⁵ and) the vast majority of the other ancient witnesses. (The pattern of the textual evidence for the Matthaean passage is rather different, although B and א are ranged against the omission shown by D). In these contexts Westcott-Hort decided to apply the principle of brevior lectio potior. This was indeed a radical departure from their low estimation of the 'Western' group in general vis-a-vis the B א (Alexandrian) group which they idealised as 'neutral' and as having a very high degree of purity. Having once rated the latter so high it was too awkward for our editors to admit that their favourite Text had gone corrupt at those crucial points. Hence they devised the face-saving term 'Western non-interpolations to emphasize that while their characterisation of the 'Western' Text as containing numerous 'interpolations' still held good, in the eight cases listed the 'Western' omissions were to be reckoned as real 'non-interpolations'. This 'writer believes that although Westcott-Hort's intuition regarding the eight passages was correct (except in one instance), the premise from which they started needs to be revised. Omissions of NT texts including the above were caused by various factors. They are confined neither to one family, nor to a single Gospel, nor even to one particular area of a Gospel. Westcott-Hort's inclusion of one Matthaean passage in the above 'classic' (the designation is mine)' category speaks for itself. Moreover, they also called attention to eighteen other ‘Western' ‘omissions' scattered 'across all the Gospels although they attached only a secondary degree of suspicion to the longer texts. I submit that it was our editors' creation of this subtle distinction between these two categories of readings, as also their exaggerated delineation of the 'purity' of the Alexandrian family as against the 'Western' that has given rise to various other theories regarding the editorial vicissitudes of the Third Gospel. In my first volume I examine the twenty-seven passages in question and conclude that out of the eighteen 'non-classic' ones, at least five in Mt represent genuine omissions. In volume II, seven other passages where Westcott-Hort detected the characteristic tendency of 'Western' witnesses, viz., that of 'expansion', are examined. Of these I recommend two for full reinstatement, two for partial reinstatement arid a fifth one for full reinstatement, though not in its traditional position. If these findings have any credibility, then Westcott-Hort's depiction of the 'Western' Text was indeed a gross exaggeration as far as the Gospels are concerned. The Methdology of this thesis consists in a judicious application of the 'eclectic' principle. Each passage is studied on its own merits under three main heads: 1. External Evidence (Inferences to be drawn from MS data). 2. Internal Evidence: a) Transcriptional Probability (The possible attitude of a scribe in inserting or rejecting a passage as the case may be; also the probabilities of accident behind a reading). b) Intrinsic Probability (Considerations such as vocabulary, style and theological propensity of an author; also his general handling of his sources. In fact the application of the principles of Source Criticism, Form Criticism and Redaction Criticism in deciding whether a reading suits its context or not). 3. Conclusion: It is emphasised that the External Evidence is to be carefully balanced against the Internal Evidence in establishing the authenticity or otherwise of a given text rather than reading one's pre-conceived notions into it. The contributions of outstanding commentators and textual critics over the span of about 90 years since Westcott-Hort's time have been critically examined in drawing the inferences of each section. The concluding chapter which is a summation of the above inference serves to highlight the fallacy of Westcott-Hort's pre-suppositions and of certain subsidiary theories and demonstrates why the theory, of' Western non-interpolations' should be discarded as a principle of Textual Criticism.

No abstract available / Dissertation (MA (Science of Religion and Missiology))--University of Pretoria, 2007. / Science of Religion and Missiology / unrestricted

The study of the family in the classical period is gaining momentum and continues to engage amongst others, biblical scholars. This mounting interest by biblical critics is indicative of the fact that the family as reality and imagery could be a hermeneutical procedure and methodology through which the Gospels and other New Testament texts and message could be interpreted. The researcher has chosen the Roman, Jewish, African and New Testament families to substantiate this assertion. The contribution of the social-scientific scholars to an understanding of how the family could be utilised as a paradigm in biblical criticism, is the first aspect to be stated and discussed. Their major thrust as far as the family is concerned is that the New Testament is both a reflection of and a response to the social and cultural setting in which the text was produced. Therefore, meanings explicit and implicit in the text are determined by the social and cultural systems inhabited by both authors and intended readers. The researcher goes beyond the contribution of the Western and North American scholars by postulating what he calls the African social-descriptive approach. It is an attempt to appropriate the results of the social-scientific biblical critics from an African perspective. It is therefore, contended that the concept and experience of the African family is closer to the narratological symbolic world of the Gospels during the Graeco-Roman era. As a result, the New Testament message can be proclaimed and interpreted in the context of the cultural milieu already experienced in Africa. Concerning the Roman and Jewish families, it is asserted that when Christianity entered these cultures, a negotiation of meaning was necessary. To the Romans the Christian faith was to a large extent presented in a language of something valued by the Romans, the family. Whatever the obstacles in other respects to accepting the new religion, the Romans would find the Christian symbolism of the family recognisable and intellectually comprehensible. They would therefore, understand something new, Christianity by means of something old, the family. The Jewish tradition was also indelibly interwoven into family life. Although at that time the Gentile converts were welcomed, Palestine Judaism remained fundamentally an ethnic tradition fostering a conception and praxis of religion, which was bound up with Jewish ethnic identity. The family symbolism in the Gospels had much affinity with the Old Testament. For instance, God as the Father had converted Israel from a barren couple (Abraham and Sarah) and adopted them as his own. The New Testament message of the church as a family consisting of those redeemed and born in God's family was not to be new to the Jews. The New Testament perspectives of family is also discussed by referring to the synoptic gospels and John. These New Testament writers use many analogies to describe the nature and identity of the church. One of the most common analogies was that Jesus came and altered the existing conceptions and experience of family ties. Those he called his disciples, the propagators of the post-Easter faith subordinated their natural family ties in order for them to be with Him and to be engaged in his mission for the sake of the gospel. They obeyed Jesus, even at the cost of household based security and identity - the family. In line with the New Testament family, the African family values are brought to the fore. The two are compared and contrasted. The areas of convergence are indicative of the fact that the New Testament could be appropriated in an African family context. There are also differences. These dissimilarities illustrate that the New Testament can impact the family values in compliance with the biblical text and message. The research closes with a suggestion that at the threshold of the new millennium, where the family institution is tremendously under stress, the New Testament family is an ideal model. / Thesis (PhD (NT Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

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The following thesis examines the way “revelatory acts of God” in each of the canonical Gospels engender reverence for Jesus. “Revelatory acts of God” are disclosures of God by vision or audition (also called, “revelatory experiences”). Thus, any event in which characters hear a voice from heaven or see a vision from heaven is a “revelatory experience.” But what role do these accounts have in the four Gospel for engendering reverence for Jesus? That is, how do God’s direct interventions within these narratives inspire characters to respond to Jesus? The answer to this question is the focus of this thesis. Scholars have noted the power of revelatory experience to “drive and shape” the veneration of Jesus in early Christian devotional practices. Hurtado notes the “demonstrable efficacy of such experiences in generating significant innovations in various religious traditions” (Hurtado, Lord Jesus Christ, 65). However, one wonders what “faith-producing” role revelatory experiences actually have in the Gospels. The Synoptic Gospels include revelatory experiences as a distinguishing feature of their accounts, with the baptism and transfiguration being two of the most commented-on passages of Matthew, Mark, and Luke. However, such revelatory acts of God are curiously rare in John prior to Jesus’ resurrection. This thesis will analyze the role of revelatory experiences for producing reverence for Jesus in each Gospel and explore the differences between the Gospels in how these accounts are employed. This research focuses primarily on the responses of characters to the revelatory in the Gospel narratives. The purpose of this thesis is to highlight the way audiences in the four Gospels are or are not “shaped” by such revelatory experiences and what implications these findings may have for the interpretation of each Gospel.