TITLE OF WORK: Dogme - The Role of the Teacher in Dogme Approach AUTHOR: Bc. Daniela Kulíková, DiS DEPARTMENT: Department of English Language and Literature Charles University in Prague, Faculty of Education SUPERVISOR: Mgr. Karel Žďárek ABSTRACT: This text is primarily for teaching professionals or teachers in training who would like to explore Dogme as an alternative to traditional (coursebook-based) English instruction. This thesis researches and summarizes the principles of Dogme which are later projected through the various roles of the teacher. It contains my personal analysis and reflection of Dogme lessons I have conducted and offers practical tips for fellow professionals. KEY WORDS: Dogme, Scott Thornbury, Luke Meddings, the role of the teacher

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In his two-volume account of Christian beginnings Luke fills out for already instructed Theophilus Mark’s account of Jesus, and extends it to tell of the bringing of ‘good news’ for all people, offering a tested alternative to the pagan world-view, worthy to be adopted by citizens of the Roman empire. Primarily employing ‘redaction-critical’ methods and seeking narrative patterns with variations within the whole text, we analyse the roles of Peter in the first half of Acts and the influences upon Luke in their making. They portray the pattern of apostolic witness in message, deed and life, and anticipate the extending of the mission to Gentiles, which is taken up in a heroic way by Paul in the second half of Acts. Then analysing Luke’s reshaping of the account of Peter before Easter in his first volume, we show it is done with an eye to how it will be completed in Acts, how Peter will repent from denying Jesus to strengthen his brother apostles and urge repentance on his fellow-Jews. Luke’s captivating narrative is persuasive for its implied reader in the context of the post-apostolic age, that the apostolic kerygma proclaims the divine gift of salvation expected by Israel’s prophets, despite its rejection by much of Judaism. The missions of Paul are to be received as being in harmony with Peter’s. A foundation has been established which will outface Christian rivalries and strengthen believers under persecution. The influence of Luke’s account on other early Christian writers is tested where evidence is available. Luke’s success is that his account became, almost without rival, the canonical New Testament account of Christian beginnings.

The preface to Luke's gospel (Lk. ill-4), when properly exegeted, says this: "(1) Since many have undertaken to draw up a narrative account of the things that are well-established among us, (2) just as those who from the beginning have been eyewitnesses and servants of the word have handed them down to us, (3) I have decided, for my part, having been a follower of them all for a long time, to write an accurate narrative for you, most excellent Theophilus, (4) in order that you may know what is certain with regard to the matters in which you have been instructed." Luke's claim to have been a follower of the apostles (vs. 3), and thus conversant with their oral gospel tradition (vs. 2), is confirmed by an ecclesiastical tradition that can be traced back to one of those very apostles. Luke implies that he did not use written sources in the composition of his gospel, for unlike ancient historians who did use written sources, he does not acknowledge any use of his predecessors' narratives. In writing "an accurate narrative" he would not have relied upon what he considered to be the inaccurate narratives of his predecessors. Luke indicates that his gospel records the oral tradition that he has learned directly from the apostles. The leading theories of synoptic origins tend to collapse into an oral theory under the weight of Luke's literary independence. The arguments hitherto advanced against the oral theory are inadequate. The oral tradition consisted of a basic narrative tradition (which is reconstructed) and a body of independent tradition. Luke and Matthew drew upon both traditions, but Mark confined himself to the former. Our two-tradition theory is corroborated, especially in comparison with the standard two-source theory, by various literary and stylistic phenomena.

The essay consists of five main chapters with an introduction and conclusion. This defines the limits of the essay and explains the methodology employed. These chapters are examined particularly with reference to the Spirit as the agent of fulfillment of the old, and the inaugurator of the new. 'The main text examined is Lk. 1.35. The Spirit is shown to be also used in a skillful linking and differentiation of John the Baptist and Jesus. Through a fairly detailed synoptic comparison, the peculiarly Lukan emphasis is brought to light. The Baptism is linked with 1.35 and the Transfiguration. Again both the Baptism and Temptation are shown to be seen in the light of the fulfillment of the Old Covenant. All the lines of fulfilment join together in the Spirit's descent on Jesus. The immediate result of this is the testing of his Messiahship, and Proclamation in the synagogue of Nazareth. This proclamation is coupled with the Luken rejection motif. The Spirit is seen to be especially involved in Jesus' ministries of exorcism and healing, but also in his preaching and teaching. The position of Lk 4.18-19 is seen to be of great importance. The main problem is the lack of specific reference to the Spirit. This is resolved in similar fashion to the question of the Messianic Secret. The relation of the apostles to the spirit is also discussed, since this is relevant to the ministry of the Church. Firstly the relation between the Transfiguration and Ascension is examined. This points to the fundamental centrality of the Ascension in Luke's theology. Pentecost is then seen as the fulfilling of the Ascension in the Church. Secondly, as a minor theme, the resurrection appearances are looked into and the similarities with Johannine thought are noted. This raises the question of the historicity of the Lukan schematization. In the examination of Pentecost itself the problem of the quotation from Joel and also the relation of Pentecost to the founding of the Church and the Gentile mission are raised. The Spirit is revealed to be active in two main areas : (1) the mission of the Church in evangelization - this is especialy seen in the areas of preaching, miracles and the life of the Church ; (2) the establishing and justification of the Gentile mission - this overriding concern is shown to obscure the other functions of the Spirit especially in the realm of Baptism and the Christian life of the individual. Thus Luke's historical sense is seen to be coupled with a theological desire to justify and bolster the Gentile mission. This draws out the various conclusions within the essay. The question of 'salvation-history' is raised and a solution found in terms of Luke's use of the Spirit. In broad outline the schema of Conzelmann is accepted. The Lukan eschatology is mentioned in an attempt to find a solution to questions raised by the comparison of Luke with Paul and John. This comparison is only meant to place the main conclusions of the essay within the context of the wider New Testament.

This study belongs to one of the categories of hermeneutical issues - the New Testament use of the Old Testament. The writer assumes that Luke uses Malachi’s motifs, especially “Malachi’s eschatological figures’ arrival” motif in Malachi 3 and 4. Malachi’s eschatological figures are the messenger of the Lord (Mal. 3:1)/Elijah (Mal. 4:5-6). Ha Adon is the messenger of the covenant (Mal. 3:1). The writer identifies Ha Adon with the messenger of the covenant. Ha Adon is the “One who comes in the name of the Lord” in Luke. The writer attempts to prove that Luke was greatly influenced by “Malachi’s eschatological arrival” motif. According to the writer’s view, the literary and thematic structure of the Gospel of Luke reflects Malachi’s motif: temple emphasis, the infancy narratives including John’s and Jesus’ births, and the beginnings of John’s and Jesus’ ministries. John’s preaching is reminiscent of Malachi’s oracle. The Lord’s messenger and Ha Adon/the messenger of the Lord are identified as John the Baptist and Jesus respectively, and their missions are fulfilled in Luke. John the Baptist is seen as Malachi’s eschatological Elijah in Luke. The prophecy of Ha Adon’s sudden coming to His temple is fulfilled in Jesus’ three visits to the temple in Luke. The Travel Narrative in Luke echoes “the Way of the Lord” idea in Malachi; “the Way of the Lord” motif has thematically a long history in the Old Testament. “The Way of the Lord” concept in Exodus and Isaiah is reused in Malachi, and is theologically expanded in its meaning in Luke. This study shows that Luke alludes to or reflects Malachi’s themes in addition to “Malachi’s eschatological figures’ arrival” motif. The Gospel of Luke can be seen in the perspective of “the Way of the Lord” motif: the preparation of the Lord’s Way (1:1- 4:13); the presentation of the Lord’s Way (4:14-19:46), and the perfection of the Lord’s Way (19:47-24:53). There are simple allusions to Malachi, and thematic and literary parallels between Malachi and Luke: for example--“the Day of the Lord” theme and “the sending of messengers” motif. “Malachi’s eschatological figures’ arrival” motif is clearly shown in Luke. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

The Master's thesis Prayer in the Luke's Parables first deals with the definition of the parable itself: how the modern narratology understands it, how was this literary form used in the Old Testament and in the New Testament connotations. Further, it discusses the Gospel of Luke as a separate literary unit with an editorial plan regarding especially parables, and also describes the circumstances of its inception, the recipients, contemporary realities, etc. The next part outlines the basic teachings on prayer in the Church Documents. Then the thesis separately analyses both the grammar and the interpretation of three particularly important Luke's parables concerning prayer (L 11,513; L 18,18; 18, L 18,914). Their common contribution to Jesus' teachings on prayer is summarized in the conclusion.

The Diploma thesis "Women in Jesus' public ministry in the Gospel of Luke (Luke 8:1- 3; 10:38-42; 23:49)" analyzes 3 selected extracts from the Gospel of St. Lukas specifically focusing on women. Those accompanied Jesus, Marie and Martha and the women under the cross at the time of his crucifixion. The selected texts have been analyzed individually but also in relationship to their context in the whole Gospel of St. Lukas. Lukas writes about women more often than other Evangelists. His view is in this way completely remarkable and progresive for this time, he describes women more positively than their male counterparts. Lukas progressivness is demonstrated in small segments of his writing which exemplifies his undrestanding of the role of women in Grecian, Roman or Jewish societies. Selected extracts from the Gospel of Lukas each, in thier own way, show the important role of women in Jesus' public activity. Among Jesus' followers, as has been recorded by Lukas, women belonged to this group they listened to his words, supported him and accompanied him on his way to the cross. Lukas tries to explain the meaning which God intended for women in the history of the path to Salvation.

The Lucan gospel alone makes mention of the census of Quirinius in relation to the birth of Jesus (2:2). This temporal marker has consequently been used to date the birth of Jesus, but not without problems. The census reference, when understood in relation to its historical referent, causes chronological incongruity and faulty technical details within the Lucan narrative. In contrast to the many attempts which seek to maintain the historical integrity of the Lucan gospel by reconciling temporal incongruity, I contend that the census is a constituent element of the narrative. As such, the key to understanding the census reference lies in appreciating its narrative function rather than its unlikely referential function. This thesis involves a narrative-critical analysis of Luke 1-3. After an examination of the state of the Quirinius question in chapter one, I investigate three ways in which the census of Quirinius interacts with the other elements of the narrative in Luke 1-3. In the second chapter the census is discussed as a part of the setting of the narrative. Through temporal analysis I demonstrate that the census is an integral part of the Lucan temporal framework. The third chapter focuses on plot in Luke 1-3, and shows how the census contributes to its overall development. Lastly, I explore the narrative processes of characterization which contrast the respective roles of Jesus and John. The census assists in distinguishing Jesus as the primary agent of God. The analysis of these three aspects of the narrative illustrates that the census of Quirinius is an essential component, skilfully interwoven with the other elements of the narrative. / Thesis / Master of Arts (MA)