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This study examines the occurrences of wisdom and apocalypticism in Q, and then draws conclusions from the latter about the historical Jesus. Important questions are addressed: Did Q think of Jesus as a wisdom teacher, an apocalyptic prophet, or both? If Q associated both wisdom and apocalypticism with Jesus, what was the interrelationship between these two? Did either enjoy preference, or were they equally important to the person and message of Jesus? A concerted effort is made to let Q speak for itself. If the latter were possible, how would Q and the people behind it respond to the Renewed and Third Quests for the historical Jesus? This question basically sums up the research gap, which is to provide the Sayings Gospel with an opportunity to respond to these reconstructions of Jesus. Hence, there are two levels to the present work. The first level focuses on Q in order to determine the roles of both wisdom and apocalypticism in Q. This exercise constitutes the focal point and bulk of the study, leading to the central theory: The Q people remembered and described Jesus as a sage who made use of apocalyptic eschatology to motivate and support his moral message. The acceptance or rejection of this theory will naturally have an impact on our understanding of the historical Jesus, which represents the second level of inquiry. The second level focuses on the historical Jesus, and our understanding of him, given the results obtained in this investigation of Q. The high regard for Q and the propensity to regard Q as a stratified document places this study squarely in the camp of the Renewed Quest. However, there are two aspects of the study that have affinities with the Third Quest as well. The first is the inclination to question the noneschatological image of Jesus proffered by the Renewed Quest. The second is the synchronic manner in which the study approaches Q. By preferring to ask how Q remembered and described Jesus, Q is approached in a manner reminiscent of the Third Quest’s historical method. The research gap is addressed in a systematic way. Chapter one provides a focused overview of historical Jesus research from Reimarus to the present – an endeavour that naturally leads in to a discussion of the dissertation’s research gap, focal point and central theory. In chapter two, Q is considered in its entirety, including its documentary status, its stratification, its genre, its ethnic colouring and its eschatology. Chapter three zooms in on Q’s apocalyptic-judgment and Son-of- Man sayings specifically. An exegetical examination of these logia concentrates particularly on the focal point: the interrelationship between wisdom and apocalypticism in Q. Chapter four zooms in further on a single Q saying: Q 6:37-38. The purpose remains to determine the relationship between wisdom and apocalypticism in Q. The study moves in a centripetal direction, from historical-Jesus research in general (chapter 1), to the Q document (chapter 2), to the Son-of-Man and apocalyptic-judgment logia within Q (chapter 3), to one specific logion about judgment (chapter 4). Chapter five pulls everything together by (1) assessing the central theory, (2) responding to both the Third and Renewed Quests, (3) suggesting ways to reconcile these two currents, (4) commenting on the relevance of Jesus’ wisdom and morality for today, and (5) highlighting avenues for further study. The central theory is ultimately confirmed, albeit with an important qualification: Apocalyptic eschatology also formed an integral part of the sapiential message of Q’s Jesus. In response to the Renewed Quest, it is found that apocalyptic eschatology can not and should not be divorced from the message of Q’s Jesus. In response to the Third Quest, it is found that Q’s Jesus was primarily a sage, and that his apocalyptic eschatology was not imminent in nature. Regarding the wisdom and morality of Q’s Jesus, it is found that the essence of his message remains valid. This is particularly true of the way in which he used apocalyptic eschatology to motivate and buttress his moral message. / Thesis (PhD)--University of Pretoria, 2012. / New Testament Studies / unrestricted

Le présent travail porte sur les transformations inhérentes au passage du médium littéraire au médium cinématographique. Pour étudier cette question, un corpus double a été analysé, consituté d’un côté, de trois textes tirés de La Recherche de Marcel Proust et de l’autre de leurs adaptations filmiques respectives à savoir Un Amour de Swann de Volker Schlöndorff, Le Temps retrouvé de Raoul Ruiz et La Captive de Chantal Akerman pour La Prisonnière. Grâce à ce corpus, il nous a été possible de déterminer les types des transformations en jeu ainsi que les stratégies mises en œuvre et les mécanismes sous-jacents à celles-ci. De ce point de vue, la pratique de la transposition n’est plus affaire de fidélité ou d’infidélité mais la traduction d’une dynamique transtextuelle qui donne lieu à trois rapports intersémiotiques que sont la résistance, le détour et l’extension. De là, transposition filmique devient un langage et l’adaptation un genre de discours / This work relates to the inherent transformations to the transition from literary medium to cinematografic one.To study this issue, a double corpus was analysed, formed on one side of three textes taken from remembrance of the things past, on another side their respective film adaptations namely Swann in love of Volker Schlöndorff, The Time regained of Raoul Ruiz and The Captive of Chantal Akerman. Using this corpus, we were able determine the types of processing involved as well as the implemented strategies and the mecanisms underlying those latter. From this point of view, the practice of transposition is no longer matter of fidelity but a transtextuel dynamics that results in three inter semiotic links wich are resistance, deviation and extension. Thus filmic transposition becomes a language and the adaptation a kind of speech

Thesis advisor: Pheme Perkins / Scholarship concerning the sayings attributed to Jesus has often been driven by the goals of historical Jesus studies, so that approaches to the sayings tradition have largely focused on determining the probaility of those sayings’ having originated with Jesus himself, and sorting the tradition into its presumed more and less genuine parts. This focus has been based in part on an understanding of human memory as capable of conveying accurate kernels of the actual past—here, genuine sayings of Jesus—alongside and within accreted tradition. Social memory theory, which originated in the social sciences but has been applied to Jesus scholarship over the last several decades, controverts this understanding of memory, arguing rather that memory is a dynamic social process, which continually interprets the perceived past through the socially-engaged frameworks of the present, and therefore cannot be separated into accurate and inaccurate parts. This correction to previous thinking about memory demands a corresponding correction to previous approaches to the Jesus and sayings tradition. The present dissertation proposes a variant-conscious approach—a label adopted and adapted from a parallel approach developed within New Testament text criticism—to the sayings tradition as a means of answering this demand and taking into account social memory theory’s claims concerning the entanglement of the past and present in the social construction of the tradition. Its aim is to attend to the sayings tradition and the variants within it each as distinct pieces of evidence for the diverse ways in which Jesus and his sayings were being remembered across Christian communities of the first three centuries CE. Two case studies (Chapters 2 and 3) apply this approach to two clusters of variants of sayings attributed to Jesus, an “Explaining the Parable(s)” cluster and an “Ask, Seek, and/or Knock” cluster. These studies find that the variations between the variants reflect each one’s origins as a product of social memory, connected at once to its past received tradition and to its own author’s present and socially-informed thinking about, for example, esoteric and exoteric knowledge, community identity, or the ongoing means of authority and revelation. A third case study (Chapter 4) turns its attention onto one sayings tradition text, the Apocryphon of James, in order to observe how its author, who could now be described as participating in the process of social memory, understood and described his own engagement with the processes of memory as a means of authorizing his contribution to the sayings tradition. Together these case studies demonstrate how a variant-conscious approach brings the insights of social memory theory to bear on the sayings tradition in a way that highlights the diversity and even competition within Christianity, as that diversity is given voice through the various memories of the voice of Jesus, which cannot be reduced to a singular vox Jesu. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

<p>The purpose of this project is to survey the presence of folk expressions, i.e. proverbs, proverbial expressions, wellerisms and familiar expressions, in some of the realistic children’s books by Astrid Lindgren. The purpose also includes the study of the contextual and pragmatic functions of the expressions as well as how the expressions are integrated into the text by the change of the formulaic standard structure. The contextual and pragmatic function concern when, how and why the expressions are used and who the users of the expressions are. The questions at issue are:</p><p>What kind of folk expressions occur in the children’s books by Astrid Lindgren?</p><p>What contextual and pragmatic functions do the expressions have?</p><p>How are the expressions integrated into the text?</p><p>To be able to answer the questions, folk expressions were excerpted from the books with the help of close reading. The contextual and pragmatic functions of the expressions were determined by analysing the communicative context, the senders and the receivers of the expressions, the senders’ purpose in using the expressions. Furthermore, the changes in the structure of the expressions were analysed in order to determine how the expressions were integrated into the text. The result shows that the 52 folk expressions found in general are used in dialogues between adults as senders and children as receivers. The senders use the expressions mainly to comment on anything or anyone with the purpose to explain, i.e. a didactic purpose. The majority of the expressions have not changed their formulaic standard structure, and the expressions that have changed are used as allusions, paraphrases or ellipses of folk expressions.</p>

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Este memorial apresenta reflexões e práticas referentes ao processo criativo desenvolvido no exercício cênico intitulado Solo como un hongo, que foi construído com base em improvisações. O imaginário constituído por memórias pessoais, ditos gauchescos e comicidade de origem clownesca conduziu o processo de criação das ações que compõem o solo. A interrelação entre esse gênero de raiz popular, as memórias, o riso, meu aporte técnico e artístico e os processos intuitivos originou este estudo, em que a personagem encontra, por meio de jogos estabelecidos com um amor imaginário, uma possível via de combate à solidão. / This memorial presents reflections and practices related to the creative process developed along the scene exercise named Solo como un hongo, whose construction was based on improvisations. The imaginary constituted of personal memories, gaucho sayings and clown comicality guided the process of creating the actions composing the solo. The interrelation between this popularrooted gender, the memories, the laughter, my technical and artistic input and intuitive processes originated this study, in which the character finds a possible path to fight solitude by means of games played with an imaginary lover.

Este memorial apresenta reflexões e práticas referentes ao processo criativo desenvolvido no exercício cênico intitulado Solo como un hongo, que foi construído com base em improvisações. O imaginário constituído por memórias pessoais, ditos gauchescos e comicidade de origem clownesca conduziu o processo de criação das ações que compõem o solo. A interrelação entre esse gênero de raiz popular, as memórias, o riso, meu aporte técnico e artístico e os processos intuitivos originou este estudo, em que a personagem encontra, por meio de jogos estabelecidos com um amor imaginário, uma possível via de combate à solidão. / This memorial presents reflections and practices related to the creative process developed along the scene exercise named Solo como un hongo, whose construction was based on improvisations. The imaginary constituted of personal memories, gaucho sayings and clown comicality guided the process of creating the actions composing the solo. The interrelation between this popularrooted gender, the memories, the laughter, my technical and artistic input and intuitive processes originated this study, in which the character finds a possible path to fight solitude by means of games played with an imaginary lover.

Este memorial apresenta reflexões e práticas referentes ao processo criativo desenvolvido no exercício cênico intitulado Solo como un hongo, que foi construído com base em improvisações. O imaginário constituído por memórias pessoais, ditos gauchescos e comicidade de origem clownesca conduziu o processo de criação das ações que compõem o solo. A interrelação entre esse gênero de raiz popular, as memórias, o riso, meu aporte técnico e artístico e os processos intuitivos originou este estudo, em que a personagem encontra, por meio de jogos estabelecidos com um amor imaginário, uma possível via de combate à solidão. / This memorial presents reflections and practices related to the creative process developed along the scene exercise named Solo como un hongo, whose construction was based on improvisations. The imaginary constituted of personal memories, gaucho sayings and clown comicality guided the process of creating the actions composing the solo. The interrelation between this popularrooted gender, the memories, the laughter, my technical and artistic input and intuitive processes originated this study, in which the character finds a possible path to fight solitude by means of games played with an imaginary lover.

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