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The protreptic-paraenetic purpose of Augustine's Confessions and its Manichean audienceKotze, Annemare 03 1900 (has links)
Thesis (DLitt)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: In this dissertation I attempt to open up new perspectives on the literary qualities and the
unity of Augustine's Confessions by reading the work in the light of the context within which it
first functioned. Part 1, Prolegomena, consists of a survey of secondary literature (in chapter
1) that focuses on research on the literary characteristics of the work, followed by a
theoretical exploration of the two aspects that constitute the focus of this study, the genre
and the audience of the Confessions. Chapter 2.1 examines how the literary practices and
generic conventions of late Antiquity should inform our reading of the work. This is achieved
through a discussion of the implications of genre analysis in general (2.1.1), followed by an
examination of the conventions of the ancient protreptic genre (2.1.2), a look at the parallels
between the Confessions and three of its literary antecedents and between the Confessions
and Augustine's Contra Academicos (2.1.3), and an evaluation of the perspectives offered on
the unity of the work by this procedure (2.1.4). Chapter 2.2 starts with a discussion of the
concept of intended audience (2.2.1) and proceeds to provide the background needed to
follow the arguments on the specific segment of Augustine's audience that I consider here,
the Manicheans (2.2.2).
Part 2 of the dissertation consists of the analyses of selected passages but attempts at the
same time to give an accurate account of how genre and intended audience are embodied in
the text as a whole. In chapter 3 I show that Augustine's meditation on Ps 4 in the central
section of the Confessions (9.4.8-11) is a protreptic that targets a Manichean audience (3.1)
through Augustine's identification with this audience (3.2) and the prevalent use of
Manichean terminology and categories (3.3). In chapter 4 I analyse in a more systematic way
the expression of protreptic purpose through various devices throughout the Confessions:
foreshadowing in the opening paragraph (4.1), the use of a shifting persona (4.2), allusion to
Matt 7:7 (4.3), and the theme of the protreptic power of reading and listening (4.5). I evaluate
how pervasive the expression of protreptic intent is (4.4) and end with an examination of the
protreptic-paraenetic purpose of the first section of the allegorical exposition of the creation
story in book 13 (4.6). Chapter 5 examines the degree to which the Manicheans are targeted
by the text as a whole as an important segment of its intended audience. I examine the use
of the theme of friendship to evoke Augustine's erstwhile Manichean friendships and the
history of failed communication with this group (5.1), the role Augustine intends curiositas to
play in coaxing the Manicheans into reading yet another attempt to convert them (5.2), and
once again how pervasive the concerns with a Manichean audience is (5.3). I conclude this
chapter, like the previous one, with an analysis of the last section of the allegory in book 13, where I discern towards the end an intensification of indications that Augustine is
preoccupied with his Manichean audience (5.4). / AFRIKAANSE OPSOMMING: Hierdie proefskrif probeer om nuwe perspektief te bied op die literêre eienskappe en die
eenheid van Augustinus se Confessiones deur die werk te lees in die lig van die konteks
waarbinne dit aanvanklik gefunksioneer het. Deel 1, Prolegomena, is In oorsig oor die
sekondêre literatuur (in hoofstuk 1) wat fokus op studies van die literêre tegnieke in die werk,
gevolg deur In teoretiese verkenning van die twee aspekte wat die fokuspunt van die studie
vorm, naamlik die genre en die gehoor van die Confessiones. Hoofstuk 2 ondersoek hoe
literêre praktyke en genre-verwante konvensies van die laat Antieke die lees van die werk
behoort te beïnvloed. Dit word gedoen aan die hand van In bespreking van die implikasies
van genre-analise in die algemeen (2.1.1), gevolg deur In oorsig oor die konvensies van die
antieke protreptiese genre (2.1.2), In bespreking van die paraIIele tussen die Confessiones
en drie literêre voorlopers daarvan asook tussen die Confessiones en Augustinus se Contra
Academicos (2.1.3) en In evaluering van die perspektiewe wat hierdie werkwyse bied op die
eenheid van die werk (2.1.4). Hoofstuk 2.2 behels In bespreking van die konsep
teikengehoor (2.2.1), gevolg deur In opsomming van die agtergrondinligting wat nodig is om
die argumente oor die spesifieke segment van Augustinus se gehoor wat hier oorweeg word
(die Manicheërs), te volg (2.2.2). Deel 2 van die proefskrif bestaan uit die analises van
geselekteerde passasies maar probeer terselfdertyd om In getroue weergawe te bied van
hoe genre en gehoor in die teks as geheel beliggaam word. Hoofstuk 3 toon dat Augustinus
se oordenking van Ps 4 in die sentrale gedeelte van die Confessiones (9.4.8-11) In
protreptiese werk gerig op In Manichese gehoor is (3.1). Augustinus vereenslewig hom met
sy teikengehoor (3.2) en gebruik deurgaans Manichese terminologie en kategorieë (3.3).
Hoofstuk 4 ondersoek hoe die protreptiese doelwit in die Confessiones uitgedruk word deur
die gebruik van verskeie tegnieke: voorafskaduing in die aanvangsparagraaf (4.1), die
gebruik van In verskuiwende persona (4.2), verwysing na Matt 7:7 (4.3) en die tema van die
protreptiese uitwerking van lees en luister (4.5). Ek evalueer hoe verteenwoordigend ten
opsigte van die geheel die uitdrukking van die protreptiese doelwit is (4.4) en sluit met In
analise van die protrepties-paranetiese funksie van die eerste deel van die allegoriese
interpretasie van die skeppingsverhaal in boek 13 (4.6). Hoofstuk 5 ondersoek die mate
waarin die teks as geheel die Manicheërs as die teikengehoor van die werk aandui. Dit toon hoe Augustinus die tema van vriendskap gebruik om sy vroeëre Manichese vriendskappe op
te roep en verwys na die geskiedenis van onsuksesvolle kommunikasie met hierdie groep
(5.1); dit toon hoe curiositas 'n rol speel om die Manicheërs oor te haalom nog 'n poging om
hulle te bekeer te lees (5.2) asook hoe verteenwoordigend ten opsigte van die geheel die
bemoeienis met 'n Manichese gehoor is (5.3). Die hoofstuk sluit af, soos die vorige een, met
'n analise (nou van die tweede deel) van die allegorie in boek 13, met klem op die sterker
wordende aanduidings dat Augustinus hier 'n Manichese gehoor in die oog het (5.4).
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Paul's preaching in the Epistle to the Ephesians and its homiletical implicationsRyoo, David Eung-Yul 26 June 2003 (has links)
The purpose of this dissertation was to explore Paul's preaching of the significant theological themes in Ephesians in an attempt to establish a model of expository preaching for modern preachers. The study comprised five chapters. The introduction justified the investigation, explained and evaluated the New Homiletic, and summarized the history of the studies of Paul's preaching and Paul's use of the Old Testament in Ephesians.
Chapter 2 examined Paul's preaching on the triune God against the Old Testament backdrop. God has provided the spiritual blessings of unity and reconciliation to humanity by the work of Christ's death and resurrection through the Holy Spirit. The investigation demonstrated that Paul's preaching of God the Father, Jesus Christ, and the Holy Spirit reflects his eschatological perspective that believers have already experienced the salvation but they still anticipate its consummation.
Chapter 3 surveyed Paul's preaching on the Christian life as a new creation primarily dealing with the latter three chapters. Paul's imperative messages, emphasizing on how newly created believers should live a Christian life in conformity of their calling, are grounded on his indicative messages, focusing on what God has done for humans through the sacrificial death and resurrection of Christ. In Paul's preaching there is no dichotomy between the internal work of the Holy Spirit for the believer's redemption and His external ethical exhortation for the believer's life. Paul's preaching of the believer's life also reflected an eschatological dimension. The believer has experienced an ultimate triumph over the evil powers in Christ, but the fruits of that victory have not yet been fully realized.
Chapter 4 studied homiletical implications of Paul's preaching in Ephesians and proposed a model of expository preaching. First, expository preaching should be the indicative-grounded and the imperative-oriented. Second, expository preaching should be Christ-centered preaching, focusing on the redemptive work of the triune God in the canonical context. The conclusion summarized the main results of the investigation and suggested Paul's preaching in Ephesians and proposed a future direction for expository preaching. / This item is only available to students and faculty of the Southern Baptist Theological Seminary.
If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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耶穌運動: 社會學理論與經典文獻之互釋. / Jesus movement: mutual interpretation of sociological theory and scriptures / CUHK electronic theses & dissertations collection / Yesu yun dong: she hui xue li lun yu jing dian wen xian zhi hu shi.January 2011 (has links)
王學晟. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 200-221) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Wang Xuesheng.
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Valentinian ethics and paraenetic discourse : determining the social function of moral exhortation in Valentinian ChristianityTite, Philip L., 1969- January 2005 (has links)
This dissertation sets out to determine the social function of paraenesis ("moral exhortation") within Valentinian Christianity. In order to explicate this social function, this study places the discussion within the context of ancient rhetorical practices of ethical admonition; i.e., how did paraenetic discursive practices act as rhetorical devices for affecting social formation? In order to establish the function of paraenesis, it is necessary to engage both literary and social aspects of the paraenetic genre. The latter is most challenging, given the methodological difficulties inherent in moving from textual context to socio-historical reconstruction of the situation behind a text. To address this problem, a method is adapted from sociology (interactionism) and social psychology (positioning theory) in order to critically gauge the social idealization of the sources. Special attention is given to the paraenetic contours of the Gospel of Truth (NHC I,3) and the Interpretation of Knowledge (NHC XI,1). / This dissertation is structured into five chapters. The first chapter will frame the discussion within current developments in the study of Gnosticism, where there has been a growing appreciation for social and ethical aspects of the Nag Hammadi tractates. A delimitation of the source base for this study will also be offered. Chapter 2 will offer a comprehensive overview of scholarly discussions of paraenesis over the past century. A functional definition, with an attendant typology of paraenetic material will be offered in closing. Chapter 3 directly engages the literary aspects of paraenesis within Valentinianism, placing the discussion within the context of moral exhortation in the Greco-Roman world, and, more specifically, early Christianity. This chapter will establish the presence of paraenesis within the Valentinian sources. Chapter 4 will then address the social function of paraenesis in two examples of Valentinian paraenesis, highlighting the rhetorical and discursive voice of each text. The final chapter will summarize the findings of the dissertation and raise implications of this study for the field of early Christian studies.
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The representation of women in early Christian literature : Armenian texts of the fifth centuryZakarian, David January 2014 (has links)
In recent decades there has been a growing scholarly interest in the representation of women in early Christian texts, with the works of Greek and Latin authors being the primary focus. This dissertation makes an important contribution to the existing scholarship by examining the representation of Armenian women in the fifth-century Christian narratives, which have been instrumental in forging the Christian identity and worldview of the Armenian people. The texts that are discussed here were written exclusively by clerics whose way of thinking was considerably influenced by the religious teachings of the Greek and Syriac Church Fathers. However, as far as the representation of women is concerned, the Greek Fathers' largely misogynistic discourse did not have discernible effect on the Armenian authors. On the contrary, the approach developed in early Christian Armenian literature was congruous with the more liberal way of thinking of the Syriac clerics, with a marked tendency towards empowering women ideologically and providing them with prominent roles in the male-centred society. I argue that such a representation of women was primarily prompted by the ideology of the pre-Christian religion of the Armenians. This research discusses the main historical and cultural factors that prompted a positive depiction of women, and highlights the rhetorical and moralising strategies that the authors deployed to construct an "ideal woman". It further explores the representation of women's agency, experience, discourse, and identity. In particular, women's pivotal role in Armenia's conversion to Christianity and female asceticism in fourth-fifth century Armenia are extensively investigated. It is also argued that women's status in the extended family determined the social spaces they could enter and the extent of power they could exercise. It appears that Iranian matrimonial practice, including polygyny and consanguineous marriages, was common among the Armenian elite, whereas the lower classes mainly practised marriage by bride purchase or abduction. Special attention is devoted to the institution of queenship in Arsacid Armenia and the position of the queen within the framework of power relationships. Finally, this study examines the instances of violence towards women during wars and how the female body was exploited to achieve desirable political goals.
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The Logos, Trinity and Incarnation in early Greek apologeticsPaterson, Torquil January 1978 (has links)
From Preface: This study has a two-fold nature. In one sense the focus of attention is on the Apologists. The chapters on Clement and Athanasius attempt to follow through the basic questions raised by the Apologists. But in the other sense, what I have presented is four independent studies dealing with Justin, the other Apologists, Clement and Athanasius's Contra Gentes. Although much the same questions have been asked in all four sections, there has been no rigid attempt to systematize the answers. This may well be one of the strengths as well as one of the weaknesses of the work.
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Valentinian ethics and paraenetic discourse : determining the social function of moral exhortation in Valentinian ChristianityTite, Philip L., 1969- January 2005 (has links)
No description available.
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Ephrem of Syria, power, truth, and construction of orthodoxy: modelling theory and method in critical historiography of the making of religious traditionVan der Bank, Annelie 02 1900 (has links)
Hymns can and have functioned as powerful strategic tools to change social and religious landscapes, and to inform and transform people’s notions about ‘doing church’. A few words about Ephrem the Syrian, which emphasised liturgical singing and accentuated the force of truth, the power of persuasion and socio-religious transformation was the starting point and connecting thread, which formed the backbone of this dissertation throughout—a research project that was also guided by some principles of new historicism to view Ephrem as a textual construct, living in a particular context and dealing with specific religious issues in a particular way. His trump card was the female choirs he founded, which became a distinct feature of orthodox Syrian Christianity. Through their singing performances, he ‘silenced’ the unorthodox voices of—especially Bardaisan—and created a community of believers where each person had a part to fulfil, where women and men would become ‘two harps’, ‘singing one praise’. / M. Th. (New Testament)
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The mystery of death-life in the Maronite Catholic ChurchZeid, Nadim Abou 01 January 2002 (has links)
This study reflects the belief systems of a nation living their lives as though in exile. It is
also an 'echo' of their spiritual journey, stretching from the dawn of humanity until the
time of Jesus Christ. It is the testimony of the people who lived in Phoenicia, Antioch,
and the holy mountains and valleys of Lebanon.
From the time of early Christianity they structured their beliefs according to the general
admonition and teaching of the Scripture, and looked forward to the imminent 'return' of
Christ. They lived in an atmosphere of preparation for the ready welcome of the
'heavenly Bridegroom'.
The background to and the reasoning supporting this study and exposition, is that of
understanding the history, spirituality, and the ritual deriving from the beliefs and thought
systems of the Christians of the Maronite Catholic Church, and their understanding of the
hereafter. It is an attempt to relate the many factors which comprise the 'life' and ritual,
the biblical foundation, and the theological and eschatological views of the Maronite
Church and its members. / Christin Spirituality, Church History and Missiology / M. Th. (with specialisation in Christian Spirituality)
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Texts and contexts : women's dedicated life from Caesarius to BenedictRudge, Lindsay January 2007 (has links)
The history of western monasticism in the early middle ages has traditionally been viewed as a continuous process of development. Women religious have been excluded from this discourse, although early work which ‘rediscovered’ female communities has been built on to place them in the mainstream of thinking about monasticism. However, one way of approaching religious women has been largely overlooked. The production and circulation of normative works by and for female communities is of prime importance for evidence of interaction between male and female traditions of dedicated life. This thesis examines these issues through the works of Caesarius of Arles (470-542). Although his rule’s importance as the first western regula written specifically for women has long been recognised, the subsequent use of his monastic writings has never been adequately explored. In addition to being the inspiration for a number of later rules, his work was given a new purpose as part of the reforming activities of Benedict of Aniane in the opening decades of the ninth century. It is between these two vitally important figures that my thesis is framed. For the first time, this study shows that a core selection of Caesarian writings circulated between their composition in the early sixth century and the dates of the earliest existing manuscripts in the early ninth. This has unexplored implications for the understanding of the literary basis of dedicated life for both sexes. The thesis has significance for the study of female religious communities in two areas. Firstly, the relative popularity of Caesarius’ texts over time is of great interest as an indicator of values placed on different aspects of his work. The second area of investigation is the apparent fluidity of the texts’ gender, and how, in brief, texts written for women could be used equally effectively for men. This research opens up a new way of thinking about the relationship between female and male dedicated life. It is no longer possible to conceive of religious dedication along strictly gendered lines.
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