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  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the Networked Digital Library of Theses and Dissertations.
    Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
11

A comprehensive reading of John 9: a socio-rhetorial perspective of discipleship in the Gospel of John

Muderhwa, Barhatulirhwa Vincent 31 May 2008 (has links)
Chapter 9, interpreted in terms of its macro-micro structure, fits into the overall literary and theological framework of the Book of Signs. The controversy between Jesus and the Jewish leaders depicted in chapters 7-10 is taken up by Chapter 9 in a particular manner. This study employs the socio-rhetorical perspective to critically investigate the notion of discipleship. It differs from previous studies as they were undertaken from the historical, socio-scientific and narrative perspectives, and Robbins' sociorhetorical methodology is applied to the Chapter 9 in order to dissect the notion of discipleship as a theological problem. In Chapter 9, the blind man emerges as the paradigm of the disciple as he exemplifies the principle of John 8.12. The `Jews', concerned with their need both for self-definition and the survival of Judaism, attempt to contain the growth of Christianity. The conflict is conceived as a `conflict between darkness and light' and the healed man emerges as a hero of the community. His triumph over darkness contrasts him with the Pharisees who misguidedly follow the way of darkness and reject God's self-revelation. To summarize, by applying for the first time a multidimensional and comprehensive approach to John 9, three important characteristics of discipleship in the Fourth Gospel emerge: (1) it is not just simple enthusiasm and zeal, but rather a firm commitment, and strong and courageous determination to bear witness based upon an experience of the divine. Disciples are required to maintain their readiness for struggles, even death, for the sake of their faith; (2) discipleship is conceived as redefining the believer's covenant relationship with God which takes place through Jesus' identity and work. Therefore, the notion of `disciples of Moses' is no longer defensible; (3) discipleship is nothing less than a `discipleship into light' since it implies a duty to plead everywhere and always the cause of the Light in the sphere of darkness and in the world dominated by many kinds of ideologies (religious, cultural, political, etc.). The disciple must be prepared to be marginalized, not only by the dominant society, but also by his/her own family and familiar world. / NEW TESTAMENT / DTH (NEW TESTAMENT)
12

Subverting the Pharisaic agenda Jesus, Matthew 23, and the Sanders-Wright debate /

Scott, Kevin R. January 2001 (has links)
Thesis (M.A.E.T.)--Covenant Theological Seminary, 2001. / Abstract. Includes bibliographical references (leaves 85-87).
13

Covenant, Christology, and kingdom as context in Matthew's use of Plēróō / Paul R. McCuistion.

McCuistion, Paul Raymond January 2013 (has links)
Matthew’s Jewish audience was looking for continuity in the newly revealed kingdom.Thus, Matthew needed to connect faith in Jesus to the covenant ideal that was the foundation of their heritage. However, the Matthean community was blended to include formative, common, and Hellenized Jews along with non-Jewish believers. Within this context, Matthew used the concept of plēróō to connect this varied audience to the Jewish heritage. An examination of Matthew’s use of plēróō determines that it reveals the Christological characteristics that endorse Jesus’ divine initiative of proclaiming the coming reign of heaven within the hermeneutics of covenant. After the introduction to the aim, objectives, and methodology, chapter two evaluated the cultural influences on the form and structure of Matthew’s Gospel, demonstrating how this may have motivated his use of plēróō to support the Jewish heritage of covenant, Christology, and kingdom. This study contends that the concept and historical background of Greek drama is the most suitable structure for Matthew to relate the story of Jesus. The Matthean community would be familiar with this literary form and its capacity to depict the drama of Jesus’ life. Chapter three sets the story of Jesus in the dramatic context of his contemporary, Jewish culture. The drama builds on conflict, with many characters taking part in the story. The most prominent is the conflict between Jesus and the Pharisees that demonstrates Matthew’s intent that Jesus is the only logical choice to satisfy (fulfil) the requirements of righteousness, law, and prophecy. Prior to the investigation of the plēróō statements, chapter four examines the foundation of the cultic background for the Matthean milieu through the study of the prophets to whom Matthew referred in his plēróō statements. The final chapter is an exegesis of the plēróō statements, dividing them into contextual and prophetic perspectives. The former are statements regarding righteousness and law (Matthew 3:15 and 5:17-20, respectively) in which Matthew speaks to Jesus’ ontological essence set in the events of his baptism and the Sermon on the Mount. The latter reveals the key prophetic fulfilment passages (2:17, 8:17, 12:17, 13:35, 21:14), supporting the Matthean them of Jesus, son of David, son of Abraham. This study concludes that Matthew structured his Gospel like a Greek drama in order to attract both Jew and Gentile to Jesus, who is God’s anointed for both groups. Matthew uses the plēróō statements to confirm Jesus’ ontological nature, which was important to his Hellenized audience, and to confirm Jesus as the fulfilment of the Jewish (messianic) hope of Israel. This bonded both elements of the Matthean community to the nature and purpose of Jesus. / Thesis (PhD (New Testament))--North-West University, Potchefstroom Campus, 2013.
14

Covenant, Christology, and kingdom as context in Matthew's use of Plēróō / Paul R. McCuistion.

McCuistion, Paul Raymond January 2013 (has links)
Matthew’s Jewish audience was looking for continuity in the newly revealed kingdom.Thus, Matthew needed to connect faith in Jesus to the covenant ideal that was the foundation of their heritage. However, the Matthean community was blended to include formative, common, and Hellenized Jews along with non-Jewish believers. Within this context, Matthew used the concept of plēróō to connect this varied audience to the Jewish heritage. An examination of Matthew’s use of plēróō determines that it reveals the Christological characteristics that endorse Jesus’ divine initiative of proclaiming the coming reign of heaven within the hermeneutics of covenant. After the introduction to the aim, objectives, and methodology, chapter two evaluated the cultural influences on the form and structure of Matthew’s Gospel, demonstrating how this may have motivated his use of plēróō to support the Jewish heritage of covenant, Christology, and kingdom. This study contends that the concept and historical background of Greek drama is the most suitable structure for Matthew to relate the story of Jesus. The Matthean community would be familiar with this literary form and its capacity to depict the drama of Jesus’ life. Chapter three sets the story of Jesus in the dramatic context of his contemporary, Jewish culture. The drama builds on conflict, with many characters taking part in the story. The most prominent is the conflict between Jesus and the Pharisees that demonstrates Matthew’s intent that Jesus is the only logical choice to satisfy (fulfil) the requirements of righteousness, law, and prophecy. Prior to the investigation of the plēróō statements, chapter four examines the foundation of the cultic background for the Matthean milieu through the study of the prophets to whom Matthew referred in his plēróō statements. The final chapter is an exegesis of the plēróō statements, dividing them into contextual and prophetic perspectives. The former are statements regarding righteousness and law (Matthew 3:15 and 5:17-20, respectively) in which Matthew speaks to Jesus’ ontological essence set in the events of his baptism and the Sermon on the Mount. The latter reveals the key prophetic fulfilment passages (2:17, 8:17, 12:17, 13:35, 21:14), supporting the Matthean them of Jesus, son of David, son of Abraham. This study concludes that Matthew structured his Gospel like a Greek drama in order to attract both Jew and Gentile to Jesus, who is God’s anointed for both groups. Matthew uses the plēróō statements to confirm Jesus’ ontological nature, which was important to his Hellenized audience, and to confirm Jesus as the fulfilment of the Jewish (messianic) hope of Israel. This bonded both elements of the Matthean community to the nature and purpose of Jesus. / Thesis (PhD (New Testament))--North-West University, Potchefstroom Campus, 2013.
15

The identity of the 'amartoloi in the Pharisees' criticism of Jesus' table-fellowship

English, David J. January 1988 (has links)
Thesis (Th. M.)--Trinity Evangelical Divinity School, 1988. / Abstract lacking from microfiche. Includes bibliographical references (leaves 133-155).
16

Subverting the Pharisaic agenda Jesus, Matthew 23, and the Sanders-Wright debate /

Scott, Kevin R. January 2001 (has links) (PDF)
Thesis (M.A.E.T.)--Covenant Theological Seminary, 2001. / Abstract. Includes bibliographical references (leaves 85-87).
17

Subverting the Pharisaic agenda Jesus, Matthew 23, and the Sanders-Wright debate /

Scott, Kevin R. January 2001 (has links)
Thesis (M.A.E.T.)--Covenant Theological Seminary, 2001. / Abstract. Includes bibliographical references (leaves 85-87).
18

A comprehensive reading of John 9: a socio-rhetorial perspective of discipleship in the Gospel of John

Muderhwa, Barhatulirhwa Vincent 31 May 2008 (has links)
Chapter 9, interpreted in terms of its macro-micro structure, fits into the overall literary and theological framework of the Book of Signs. The controversy between Jesus and the Jewish leaders depicted in chapters 7-10 is taken up by Chapter 9 in a particular manner. This study employs the socio-rhetorical perspective to critically investigate the notion of discipleship. It differs from previous studies as they were undertaken from the historical, socio-scientific and narrative perspectives, and Robbins' sociorhetorical methodology is applied to the Chapter 9 in order to dissect the notion of discipleship as a theological problem. In Chapter 9, the blind man emerges as the paradigm of the disciple as he exemplifies the principle of John 8.12. The `Jews', concerned with their need both for self-definition and the survival of Judaism, attempt to contain the growth of Christianity. The conflict is conceived as a `conflict between darkness and light' and the healed man emerges as a hero of the community. His triumph over darkness contrasts him with the Pharisees who misguidedly follow the way of darkness and reject God's self-revelation. To summarize, by applying for the first time a multidimensional and comprehensive approach to John 9, three important characteristics of discipleship in the Fourth Gospel emerge: (1) it is not just simple enthusiasm and zeal, but rather a firm commitment, and strong and courageous determination to bear witness based upon an experience of the divine. Disciples are required to maintain their readiness for struggles, even death, for the sake of their faith; (2) discipleship is conceived as redefining the believer's covenant relationship with God which takes place through Jesus' identity and work. Therefore, the notion of `disciples of Moses' is no longer defensible; (3) discipleship is nothing less than a `discipleship into light' since it implies a duty to plead everywhere and always the cause of the Light in the sphere of darkness and in the world dominated by many kinds of ideologies (religious, cultural, political, etc.). The disciple must be prepared to be marginalized, not only by the dominant society, but also by his/her own family and familiar world. / NEW TESTAMENT / DTH (NEW TESTAMENT)
19

Jesus e sua relação com os fariseus: um estudo a partir da pesquisa histórica e do Evangelho segundo Mateus

Jonas Euflausino da Silva 04 May 2016 (has links)
A relação entre Jesus e os fariseus sempre foi encarada como conflituosa, de forma a estabelecer a compreensão que ela respaldou o sentimento de ruptura entre o cristianismo e o judaísmo. O presente trabalho tem como objetivo estudar a figura do Jesus histórico, em sua relação com o farisaísmo de seus dias, a partir do evangelho segundo Mateus e das fontes históricas. A abordagem metodológica utilizada será o paradigma judaico da terceira busca pelo Jesus histórico, que consiste em reconhecer que Jesus era um judeu típico do século I, portanto, conectado com o seu contexto social e religioso. A partir de uma análise dos desenvolvimentos histórico e ideológico do partido dos fariseus, bem como de suas crenças distintivas, far-se-á um comparativo entre os ensinamentos de Jesus com as diversas crenças farisaicas, tendo como fonte, os escritos teológicos judaicos que transitavam no século I e o Evangelho segundo Mateus, aplicando a eles o critério da hermenêutica histórica crítica. / The relationship between Jesus and the Pharisees was always seen as confrontational, in order to establish the understanding that it endorsed the sense of rupture between Christianity and Judaism. This work aims to study the figure of the historical Jesus in his relationship with the self-righteousness of his days, from the Gospel of Matthew and historical sources. The methodological approach will be the Jewish paradigm of the third quest for the historical Jesus, which is to recognize that Jesus was a typical first-century Jew therefore connected with their social and religious context. From an analysis of the historical and ideological developments of the party of the Pharisees, as well as their distinctive beliefs, far It will be a comparison between the teachings of Jesus with the various self-righteous beliefs, with the source, the Jewish theological writings transiting in the first century and the Gospel of Matthew, applying to them the criterion of historical criticism hermeneutics.
20

Pharisäer in der Darstellung des Lukasevangeliums : eine Charakterisierung unter Anwendung der Methoden der narrativen Exegese

Beyer, Hartmut 30 September 2005 (has links)
ABSTRACT (deutsch) Das Lukasevangelium ist ein literarisches Werk in Form einer Erzählung. Die Pharisäer spielen darin eine zentrale Rolle als wichtigste Gruppe der Gegenspieler Jesu. Die Methode der narrativen Exegese ist daher geeignet, die Darstellung der Pharisäer zu analysieren und eine literarische Charakterisierung vorzunehmen. Eine Untersuchung aller Texte des Lukasevangeliums, in denen Pharisäer erwähnt werden, ergibt ein komplexes und facettenreiches Pharisäerporträt. Die Pharisäer werden primär negativ dargestellt, als religiöse Führer, die die göttliche Sendung Jesu, seine Vollmacht und seinen Auftrag, nicht erkennen und ablehnen. Die Pharisäer haben eine Kontrastfunktion innerhalb der Gesamterzählung des Lukasevangeliums. Sie dienen als Negativfolie, auf der die Bedeutung der Hauptfigur Jesus umso heller aufleuchtet. Ein Merkmal des Lukasevangeliums ist jedoch, dass dieses primär negative Bild durch die erzählerische Darstellung mehrfach abgeschwächt wird. Der Erzähler zeichnet kein einseitiges Pharisäerbild (flat character), sondern differenziert deutlich (mehr als die anderen Synoptiker). Er verzichtet bei der Präsentation ihres Verhaltens und ihrer Worte weitgehend auf explizit feindliche Aspekte. Er deutet eine relative Nähe zwischen Jesus und den Pharisäern an. Eine abschließende negative Wertung oder Verurteilung der Pharisäer unterbleibt. Auffällig ist die komplette Auslassung der Rolle der Pharisäer beim Prozess gegen Jesus. Die Reaktion Jesu auf die Pharisäer ist geprägt von Milde und Hoffnung, trotz vereinzelter scharfer Auseinandersetzungen. Jesus ist bei allen Begegnungen mit den Pharisäern bemüht, ihnen zur Erkenntnis seiner Person als göttlichem Gesandten zu verhelfen und sie zur Umkehr zu bewegen. ABSTRACT (english) The Gospel of Luke is a literary work in narrative form in which the Pharisees play a central role as the most important group in opposition to Jesus. Thus narrative exegesis is an appropriate method to analyse the presentation of the Pharisees and to undertake a literary characterisation of their role. An examination of all the texts in Luke's Gospel which mention the Pharisees yields a complex, multi-facetted portrait of the Pharisees. The Pharisees, characterised primarily negatively as religious leaders, neither recognise nor acknowledge the divine mission of Jesus, nor his authority nor mandate. Rather the Pharisees function in juxtaposition to Christ and his ministry within the overall narrative of Luke's Gospel. They serve as a negative backdrop against which the central figure of Jesus appears all the more significant, indeed even radiant. However, it is one trait of Luke's Gospel that this primarily negative picture is repeatedly softened by the narrative presentation. The narrator does not paint a one-sided picture of the Pharisees (flat character) but differentiates clearly in his presentation (more than the other Synoptic Gospels do). In his presentation of the Pharisees' behaviour and words the author to a large extent forgoes mentioning explicitly hostile aspects, but rather intimates the relative proximity between Jesus and the Pharisees. There is no final negative evaluation or judgement passed on the Pharisees. It is noteworthy that there is a complete omission of the role of the Pharisees in the legal proceedings and court trials against Jesus. Jesus' reaction to the Pharisees is nevertheless one of gentleness and hope, despite a few acrimonious conflicts recounted in the narrative. In all of his encounters with Pharisees Jesus endeavours to help them recognise himself as divine envoy and to move them to repentance. / New Testament / M.Th.

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