The law of succession is a part of civil law and its main goal is to secure the succession during generations. On somebody's decease there is come to gaining inheritance in the same point. The inheritance proceedings begin ex offo subsequently. The purpose of my thesis is to analyse the institution of testate succession. Actually there are two possibilities of inheritance succession. The first is an intestate succession and the alternative is constituted by a testate succession. Although in the Civil Code there is mentioned the intestate succession in the first place, testate succession holds the first position in practice. In fact legal heirs succeed if a deceased doesn't leave any testament. The exception is represented by forced heirs. The legal grounds to the testamentary succession there is a testament, sometimes called a will of deceased, too. It is necessary to write a testament in compliance with provisions of the Civil Code to be valid. The thesis is composed of five chapters, each of them dealing with different aspects of testate succession. Chapter One is introductory and there is also explained the historical context of testate succession. Chapter Two is named "Preconditions of succession", at first it defines basic terminology used in the thesis, for example the subjective law of succession and...

This thesis seeks to provide a fresh perspective on the nature and function of the Old Testament Passover by considering how it shaped and transmitted Israel's collective memory. In this context, special attention is paid to the work of Jan Assman, who argues that the Ancient Near East in general and Israel in particular underwent a transition from ritual repetition to textual interpretation as the primary medium of cultural memory. This model is tested by a detailed exegesis of the Passover texts in Exodus 12-13, Deuteronomy 16 and 2 Chronicles 30 and 35. It is concluded that there is not a general tendency for text to displace rite so far as the Old Testament Passover is concerned. A better framework for understanding the distinctive contribution of each text is the relationship between ritual resemblance (mimesis) and oral or written explanation (catechesis). The thesis explores how these two features of Passover observance interact to shape Israel's memory of her past and her communal identity in the present. Exodus 12-13 portray Israel as a people belonging to YHWH by virtue of the deliverance from Egypt, Deuteronomy 16 recalls the memory of the departure from Egypt as a motivation for Torah observance and Chronicles portrays Israel as an organised cultic community gathered at the temple to petition YHWH to bring an end to national captivity. If there is a trajectory in Old Testament Passover texts it is found in the textualisation of catechesis. In the first instance the Passover's significance is explained alongside the rite itself. However, over time a developing body of authoritative texts provides an everwidening canonical context within which the Passover can be practised and interpreted. The thesis concludes by considering how its findings provide the basis for exploring other Old and New Testament themes.

Thesis (Ed.M.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 2031-01-01

Thesis (Ph.D.)--Boston University / A study of the origins of any belief entails the investigation of prehistory. In the search for the earliest beginnings of the belief in life after death, it is further necessary to include a belief in God, and in man's awareness of spiritual things, since the belief in the future life is part of the whole religious consciousness of man. Man came into being so long ago that his first religious awakening is buried in the mists of earth's morning. Archaeological investigation has found the earliest knowledge of prehistoric man connected with his belief in life after death: his careful burial of the dead, with weapons, utensils and ornaments for use in the next world. Thus man's cultural development can be traced by his burial deposits. It seems proved beyond a doubt that belief in life after death was universal, and must have been part of man's consciousness, suggesting the Creation statement that he was "made in the image of God." While very little is known of any other actions or beliefs of man so long ago, it is recognized by the remains at the grave that burial entailed some kind of religious ceremony. This can be seen by the many cup-holes found at the grave sites, which suggest libation offerings, and by the easily-recognized remains of feasts held there, which may have been either funeral or memorial rites. By Chalcolithic times many tombs had vestibule entrances, often with an altar in central position. In Egypt people paid more attention to life after death and built more elaborate tombs than anywhere else in the world, and here was apparently the first distinction recognized between good and evil in the world beyond. The pictures on the walls of the early tomb-temples portray souls being weighed, and show the happy life awaiting the successful, and the dangers in store for those who fail to make the grade. After the invention of writing, development can be followed more clearly. Egyptian documents are many, dealing with life in the future world, and the incantations to insure a happy state there. Mesopotamian epics recount prolonged attempts to attain immortality, and belief in the power of gods over men. Burial rites can be read from Hittite documents. The Homeric epics incantations to insure a happy state there. Mesopotamian epics recount prolonged attempts to attain immortality, and' belief in the power of gods over men. Burial rites can be read from Hittite documents. Homeric epics tell a like tale. In far-off America such belief is found and similar rites practiced. This seems to have been a normal development, but it was not all an upward trail. In many parts of the world magic rites developed, often accompanied by human sacrifices to insure favor of gods who were placated rather than worshiped. In the midst of these people, Israel seems to have maintained a healthy interest in life on earth, with death only casually mentioned. These people were aware of the interest of the Lord, their one God, in the affairs of everyday life; the dead were "gathered to their fathers." They were often tempted into the ways of their pagan neighbors, but the prophets gave protest continually, upholding high ideals. Life after death is mentioned incidentally, which may indicate that it was a basic belief which they did not need to emphasize. Until the later writings, which may have been influenced by Persian concepts, this spirit life was but a shadowy existence. Even in the Psalms, where one would expeet a soaring of the spirit, the outlook is dismal. Sheol is a land of darkness and forgetfulness; the shades "cannot praise the Lord." In the later writings there are a few references to a happy state in the next world, but Daniel is the only prophet who speaks of a resurrection of both good and evil for judgment. The victories of the Maccabaean revolt, and the establishment of Jewish independent national life finally under the leadership of John Hyrcanus, led to a return of high hopes that the golden age prophesied for them was at hand. When the failure of the new regime frustrated their expectations, they did not lose faith in God or in their prophetic future. They lifted their expectations to a new plane. Many apocryphal references to the future of Jerusalem look to an eternal glory that is more than earthly, and an anointed leader or Messiah of superhuman qualities. The newly-discovered Dead Sea Scrolls give emphasis to the Messianic expectations. Meanwhile, in lands all over the earth men were seeking light on the next world, and some way of being assured of a good place there. Many mystery religions had developed, similar in belief: spirits both good and bad, active in both worlds; a resurrection of the god, developed from the old nature cults where winter's sleep and spring's awakening suggested a resurrection symbolism; and ceremonies to induce that god to grant a good life in the spirit world. Philosophers and astrologers also were teaching tyPes of eternal life. Such developments are evidence of the universal longing of the human heart to find some way to overcome the tragedy of death. The conquest of Alexander the Great opened the roads of the world, and brought to Palestine as well as to other nations, the contact with the Greek culture. While Greek influences were moving eastward, Oriental culture was moving toward the West. The Jewish Dispersion placed the Jews in the very center of this movement, for all varieties of thought and worship were found in Egypt where most of them were finally settled. The Pseudepigraphical writings reflect this influence, both in the Palestinian and the Egyptian books. The foreign influence is most noticeable in the conception of life after death: vivid descriptions of the horrors of hell and the glories of heaven. There is a suggestion also that a few people would find the punishment of the lower world remedial, and would later be admitted to Paradise. The Jews were discriminating in their acceptance of pagan ideas. They rejected anything that would lower their conception of the great God of both heaven and earth. He was the one and only God, over all, majestic and of great glory, but even so, never removed far from earth. He was their "Guide even unto death," and their Father who showed steadfast love to his children of earth. They looked forward to an immediate entrance at death into places prepared for them "from the foundation of the world": for the wicked, places of torment; for the righteous, heavenly glories. And they expected a Leader, God-anointed, a Messiah, who would come to earth and restore the Paradise of Eden. A final Day of Judgment would mean destruction for all that was evil, and rewards for the faithful, after which there would come from God a "new heaven and a new earth" where righteousness would prevail, and all would be joy. [TRUNCATED]

Only recently have studies of the synoptic problem begun to ground their assessments of literary dependence in ancient conventions. In an effort to appreciate more fully the evangelists’ modus operandi, our study examines their appeal to Greco-Roman rhetoric, the “science of speaking well.” Focusing on a rhetorical form called the chreia (xrei/a), we examine rhetorical techniques and reasons for chreia adaptation, particularly reasons why authors changed this form in theory and in the practice of the Hellenistic authors Plutarch and Josephus. With these reasons in mind, we assess literary dependence among the synoptic gospels, focusing on one chreia in the Triple Tradition (Matt. 9:14-17/Mark 2:18-22/Luke 5:33-39) and another in the Double Tradition (Matt. 12:22-37/Mark 3:20-35/Luke 11:14-36). Our study illustrates that hypotheses of Markan priority, like the Farrer Hypothesis and Two-Document Hypothesis, are more rhetorically plausible than hypotheses of Matthean priority. While Matthew and Luke’s adaptations of Mark reflect the rhetorical reasoning that we should expect, Mark’s reasoning is often problematic, for Mark repeatedly works against the fundamental rhetorical principles of clarity and propriety.

Only recently have studies of the synoptic problem begun to ground their assessments of literary dependence in ancient conventions. In an effort to appreciate more fully the evangelists’ modus operandi, our study examines their appeal to Greco-Roman rhetoric, the “science of speaking well.” Focusing on a rhetorical form called the chreia (xrei/a), we examine rhetorical techniques and reasons for chreia adaptation, particularly reasons why authors changed this form in theory and in the practice of the Hellenistic authors Plutarch and Josephus. With these reasons in mind, we assess literary dependence among the synoptic gospels, focusing on one chreia in the Triple Tradition (Matt. 9:14-17/Mark 2:18-22/Luke 5:33-39) and another in the Double Tradition (Matt. 12:22-37/Mark 3:20-35/Luke 11:14-36). Our study illustrates that hypotheses of Markan priority, like the Farrer Hypothesis and Two-Document Hypothesis, are more rhetorically plausible than hypotheses of Matthean priority. While Matthew and Luke’s adaptations of Mark reflect the rhetorical reasoning that we should expect, Mark’s reasoning is often problematic, for Mark repeatedly works against the fundamental rhetorical principles of clarity and propriety.

Diss.--Princeton--Theological seminary, 1997. / Bibliogr. p. 167-177. Index.

Thesis (M.A.)--Denver Seminary, 2007. / Includes bibliographical references (leaves 94-100).

Zugl.: Kiel, Univ., Diss., 2008

Thesis (MTh.(O.T.))--University of Pretoria, 2004. / Includes bibliographical references.