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.

New Testament / M. Th. (New Testament)

The synoptic gospels of Matthew, Mark and Luke are commonly regarded as biographical in nature in their presentation of the life and teachings of Jesus. The gospels of Matthew and Luke report that Jesus was born a Hebrew among Hebrews, raised as a Jew within the Jewish nation, and functioned a first century Rabbi in a completely Jewish context during which time he started his own movement called the kingdom of heaven. The Rabbis of that day commonly enlisted a group of followers or disciples. The combination of a Rabbi and his students constituted an academy. Two schools or academies existed during the time of Jesus and were contemporary with him, the school of Shammai and the school of Hillel. The Babylonian Talmud dating from 500 C.E. records exactly three hundred and sixteen legal controversies between these two schools. Legal disputes between Jesus and representatives of one or the other existing schools of thought are recorded in the synoptic gospels. Each record clearly identifies the subject under dispute and the positions of the disputing parties. Nevertheless, the incomplete information provided in the synoptic gospels is not sufficient to allow readers to understand the dispute at hand. For example, a group of unidentified Pharisees approach Jesus with a specific question regarding the legalities of divorce. They ask the following question: "Is it lawful to divorce one's wife for any cause (Matthew 19:3)?" This question can raise these questions in the readers minds: Why was this question presented to Jesus? What is the background of this legality? What is the actual law regarding this matter? Is this an unresolved issue? Who are the parties involved in resolving this issue? Is there more detailed information regarding this issue? Ancient Jewish sources provide answers to all of these questions. This dissertation provides the material lacking in the synoptic gospels to enable one to understand the controversy and Jesus' interpretation. This will be accomplished through use of Jewish sources that provide the details of the disputes recorded in the synoptic gospels as well as identifying the various parties involved. Behind the process of presenting background information in this dissertation lies the premise that any study of the life and teachings of Jesus performed without consulting ancient Jewish sources will result in confusion and misunderstanding. This dissertation highlights information relating to these controversies that is lacking in the synoptic gospels and will enable the reader to understand the nature of the controversy and Jesus' conclusions. / text

New Testament / M. Th. (New Testament)

Made available in DSpace on 2017-06-01T18:12:57Z (GMT). No. of bitstreams: 1 jonas_euflausino_silva.pdf: 1219044 bytes, checksum: 32fe4881ac178040e61de890ce2a8ee7 (MD5) Previous issue date: 2016-05-04 / 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. / 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.

Uma análise de um grupo político-religioso do judaísmo em confronto com os ensinamentos de Jesus Cristo. Primeiramente são analisados as origens e pressupostos da teologia farisaica, envolvendo uma caracterização geral do grupo fariseu e uma breve descrição de outros grupos competidores. Num segundo momento se trata do conflito de Jesus com os fariseus em relação ao sábado, partindo de uma exegese de Mc 3:1-6. Também são traçados paralelos entre os fariseus e seu relacionamento com Jesus nos evangelhos sinóticos, bem como apresentado um excurso sobre o sábado judaico. A última parte, finalizando a pesquisa, envolve continuidade e descontinuidade da lei por parte de Jesus e o seu posicionamento diante do sábado e ainda pontos convergentes e divergentes de Jesus com os fariseus. / An analysis of a political-religious group in first-century Judaism, i.e. the Pharisses, in confrontation with the teachings of Jesus Christ. Firstly, the origin and presuppositions of the theology of the Pharesees are analyzed, involving a general characterization of the group of the Pharisees and a brief description of competing groups (Sadducees, Essenes, etc.). Then, the focus is the conflict between Jesus and the Pharisees in relation to the Sabbath, with Mark 3:1-6 as the point of departure. At the same time, parallels are drawn between the Pharisees and their relationship with Jesus. An excursus on the Jewish Sabbath is also included. In the last part of the paper, the main topic is the continuity and discontinuity on the part of Jesus and his position vis-à-vis the Sabbath, as well as points of convergence and points of divergence between Jesus and the Pharisees.

There are several references to the passion of Jesus Christ in the Gospels even before the Crucifixion narrative. The diploma thesis discusses the first reference to Jesus' suffering in the Marcan version (Mark 3:1-6). It narrates the healing of a man with withered hand, which Jesus performed in the synagogue on the day of Sabbath before the eyes of Pharisees and Herodians. This is the last one in series of five Galilean conflicts. The importance of the passage is among others in its context with the crucifixion. The thesis starts with examination of the text from a perspective of textual criticism, context, and synoptic comparison. It also discusses the themes of the passage from the perspective of biblical symbolism: synagogue, Sabbath, hand, dry/withered, healing, Pharisees, and Herodians. The last chapter focuses on the revelation of Jesus' power, which approves him as the Lord of the Sabbath here and at the same time functions as a reference to his future crucifixion and resurrection.

The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶ One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶ The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶ Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶ Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶ Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶ Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.

Thesis (MPhil)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: Essenism is, according to the data being discussed in this thesis, closely associated with the Dead Sea Scrolls material and had alienated itself from Second Temple Judaism as manifested through both Pharisaism and Sadduceanism. The problem that presents itself is the fact that Essenism is sometimes seen, with Pharisaism and Sadduceanism, as one of the three major trends within Second Temple Judaism, albeit schismatic in origin and nature. With Sadduceanism deriving its authority from the Temple and written Torah, and with Pharisaism its authority from both the written Torah as well as the oral tradition of the Sages, this thesis attempts to determine the criteria to be applied to cults of the Second Temple period in order for them to be classified as being Judaic. This is done in order to be able to establish what, in their own minds, set the Essenes apart from the other two prominent groups. That their motivation for exclusiveness must have been very strong becomes clear through the fact that, in their writings, the Essenes did not see themselves as just another group within Judaism, but as the only true and legitimate group. The ultimate aims of this thesis therefore are, firstly to find out exactly what constituted mainstream Second Temple Judaism according to certain historical and religious factors as well as Judaic ha/achic interpretation. Secondly, the thesis attempts to ascertain if Essenism met the determined criteria to be regarded as part of mainstream Judaism, and if not, if it can be regarded as sectarian Judaism, or as a separate religion altogether. In view of all the abovementioned criteria discussed, the probable conclusion would be that the sectarians from Qumran never thought of themselves as anything other than Jews within the ha/achic tradition, even though it may have been a ha/acha that may in certain respects have radically deviated from that of their fellow Jews. They can therefore rightly be regarded as part of the Judaic tradition of the Second Temple period. / AFRIKAANSE OPSOMMING: Essenisme is, volgens die data bespreek in hierdie tesis, nou geassosiëer met die materiaal van die Dooie See Rolle, en die eksponente daarvan het hulself vervreem van Tweede Tempel Judaïsme soos gemanifesteer deur beide Fariseïsme en Sadduseïsme. Die probleem wat homself voordoen, is dat Essenisme, saam met Fariseïsme en Sadduseïsme, somtyds gesien word as een van die drie hoofstrominge binne Tweede Tempel Judaïsme, alhoewelskismaties van aard. Met Sadduseïsme wat sy outoriteit aan die Tempel en geskrewe Tora ontleen, en Fariseïsme sy gesag van beide die geskrewe Tora en die mondelinge tradisie van die Wyses, probeer hierdie tesis die kriteria bepaal wat toegepas kan word op kultusse van die Tweede Tempel tydperk, om sodoende as Judaïsties geklassifiseer te kan word, al dan nie. Dit word gedoen om vas te stel wat, in hul eie oë, die Esseners onderskei het van die ander twee prominente groepe. Uit hul geskrifte kan 'n mens aflei dat die Esseners se dryfveer vir eksklusiwiteit baie sterk moes gewees het, aangesien hulle hulself nie net as nog 'n verdere groep binne die Judaïsme gesien het nie, maar in der waarheid as die enigste ware en legitieme groep. Die uiteindelike doel van hierdie tesis is dus eerstens, om vas te stel presies wat verstaan kan word as Tweede Tempel Judaïsme, aan die hand van sekere historiese en religieuse faktore, asook ha/aehiese interpretasie. Tweedens, probeer dit vasstelof Essenisme aan die vasgestelde kriteria voldoen het om as deel van die hoofstroom Judaïsme gesien te kan word, en indien nie, of dit gesien kan word as sektariese Judaïsme, of as 'n heeltemal aparte godsdiens. In die lig van al die bogemelde bespreekte kriteria, sal die waarskynlike gevolgtrekking wees dat die sektelede van Qumran hulself nooit gesien het as enigiets anders as Jode binne die ha/aehiese tradisie nie, alhoewel dit 'n ha/aeha was wat in sekere opsigte radikaal verskil het van die van hul mede-Jode. Hulle kan gevolglik met reg gesien word as deel van die Judaïstiese tradisie van die Tweede Tempel tydperk.

This study investigates, via the socio-rhetorical approach, how the Jewish-Christian conflict that occurred during the formative period of early Christianity, and the environment contemporary to the writing of John, took shape around three main questions to which the researcher's answers are given. The event described in John 9 is an historical and significant illustration of the conflict. Jesus is shown rhetorically, by the writer, as the Son of Man, in whom "divine reality" operates away from the temple or other traditionally sacred places like the synagogue, and finds a new locality in the persona of Jesus himself. From a polemical view, John endeavours to portray Jesus as holy man, the only one to mediate heavenly and earthly realities, and that is why Jesus is presented as the real locus of the encounter between God and human beings, a locus of the divine presence, or "the conduit for the transmission of the divine." / New Testament / MTH (NEW TESTAMENT)