Conselho Nacional de Desenvolvimento Científico e Tecnológico / A presente dissertação propõe uma interpretação feminista de Mt 15,21-28. Investiga como é apresentada a personagem feminina da cananeia na história interpretativa cristã, na comunidade mateana do primeiro século e nos dias atuais. Na perspectiva das migalhas que caem da mesa em confronto com o pão em abundância, objetiva analisar criticamente os mecanismos de dominação inscritos no texto e no processo hermenêutico, reconstruindo o mesmo para que seja Boa Nova de libertação e humanização aos homens e mulheres de todos os tempos. O primeiro capítulo apresenta uma visão panorâmica da recepção e da interpretação deste texto bíblico ao longo da história do cristianismo. Analisa sermões e comentários dos períodos patrístico e medieval, das eras moderna e pós-moderna sobre a cananeia, principalmente o conteúdo central da pregação e a visão da mulher. Procura reconstruir o caminho percorrido pelo texto, descortinando visões e ideologias que marcaram a leitura androcêntrica dos diferentes intérpretes em diferentes épocas e lugares. O segundo capítulo elabora uma análise exegética, seguindo alguns passos metodológicos que ajudam na compreensão do texto. Procura reunir o máximo de informações, a partir da análise textual, literária, histórica e teológica da perícope, descobrindo o sentido e a mensagem de vida para as comunidades mateanas do primeiro século. O terceiro capítulo versa sobre um lugar à mesa, refletindo e atualizando o texto para o nosso contexto, numa perspectiva feminista. Explora o aspecto do encontro fronteiriço, entre Jesus e a mulher, como lugar de diálogo, de rompimento de barreiras, de criação de novas relações e de mudança de lógica. Resgata o paradigma da cananeia como modelo de libertação, de empoderamento e de fé. Sinaliza para a mesa compartilhada como inspiração e desafio para a ekklesia de Mateus e das comunidades eclesiais de hoje, bem como para a vida das cananeias do século XXI. / This thesis proposes a feminist interpretation of Mt 15: 21-28. It investigates how the feminine character of the Canaanite woman is presented in the Christian interpretive history, in the Matthean community of the first century and in current days. From the perspective of the crumbs which fall from the table in confrontation with the bread in abundance, it aims to critically analyze the mechanisms of domination registered in the text and in the hermeneutic process, reconstructing it so that it can be the Good News of liberation and humanization for the men and women of all times. The first chapter presents a panoramic view of the reception and of the interpretation of this biblical text throughout the history of Christianity. It analyzes sermons and commentaries from the patristic and medieval periods, from the modern and post modern times,about the Canaanite woman, focusing mainly on the central content of the preaching and the womans perspective. It seeks to reconstruct the path traced out by the text, revealing visions and ideologies which marked the androcentric reading of the different interpreters in different times and places. The second chapter elaborates an exegetical analysis, following some methodological steps which help in understanding the text. It seeks to gather a maximum amount of information based on the textual, literary, historical and theological analysis of the pericope, discovering the meaning and the message of life for the Matthean communities of the first century. The third chapter talks about a place at the table, reflecting and updating the text to our context in a feminist perspective. It explores the aspect of the border encounter, between Jesus and the woman, as a place of dialogue, of breaking barriers, of creating new relations and of a change in logic. It recovers the paradigm of the Canaanite as a model of liberation, of empowerment and of faith. It signals to a shared table as an inspiration and a challenge for the ekklesiaof Matthew and of the ecclesial communities of today, as well as for the life of the Canaanites of the XXI century.

A close reading of the gospel of Matthew highlights the striking reports of the observation of distinct celestial phenomena in the narrative (e.g. 2.1-12; 3.16-17; 17.5; 24.29-31). However, the motif of celestial phenomena in Matthew lacks a full or even comprehensive investigation. These have been addressed only in part both in journal articles and in individual chapters of various books. Looking at these celestial phenomena as interrelated parts of the evangelist’s wide theological perspective in the gospel, this study explores Matthew’s description of these occurrences in relation to the contemporary perspective on celestial phenomena and astrological application. It seeks to assess what meaning and significance the Matthean representation of celestial phenomena was designed to have in the process of the gospel narrative and for the readership. In so doing, this study discusses the conception of heaven and the attitude towards celestial phenomena in the Graeco-Roman world in the Second Temple period, the Sitz im Leben of the Matthean community, and the significance of the heaven motif in the gospel narrative, as preliminaries to the investigation of Matthew’s portrayal of celestial phenomena. This study will show that the motif of celestial phenomena in Matthew carefully crafted and thoughtfully arranged plays a significant role in authenticating the identity of Jesus.

This paper explores the crucial role of language in understanding the spiritual lives of young people today, commonly known as “Gen Z.” Though significant disaffiliation rates among young people often cause alarm within faith communities, this paper argues that listening carefully to the language of young people provides a more nuanced, in-depth picture that statistics on religious affiliation do not capture, which is critical in developing effective pastoral care for young adults. This paper opens with a sociocultural approach to Gen Z, drawing upon generational analysis and sociological data to demonstrate how different types of research yield varied results in their findings on young people’s spiritual lives. The exploration section is followed by a Christian perspective on finding faith in unexpected voices through exegesis of Matthew 15:21-28. This portion of the paper argues that, when we encounter people whose worldview differs from our own, language is integral to challenging and transforming our viewpoint. As a response to this matter of taking young people’s spiritual language seriously, the final part of this paper proposes a listening session for teens and their families in the context of a high school Confirmation program. Ultimately, the goal of this paper is to emphasize the rich interior lives that are already active in young people, even if on paper they may describe themselves as unaffiliated, and that the best way to become part of those ongoing spiritual journeys is through a pastoral ministry that is grounded in accompaniment and listening.

Four oracles appear in Jeremiah 21:11-23:8 detailing the failure and future of the final kings in Judah, also known as the King Collection. The final oracle against Jehoiachin (he also appears with the names Coniah / Jeconiah) precedes the announcement of the unnamed new Davidide, the Branch. The oracle against Jehoiachin appears to be unique, involving no stipulations of covenant wrongdoing, a feature of Deuteronomistic criticism of the kingship since Solomon. He is one of the most unremarkable kings in Israelite history. Yet, he is the concluding figure in both the Greek (Septuagint or LXX) and Hebrew (Masoretic Text or MT) versions of Jeremiah's King Collection, a significant change from the accounts in Kings and Chronicles. He occupies an important place in Josephus's attempts to sketch the ideal Israelite king, respectful of Roman rule. He is important to the rabbis in developing an atonement theory of the exile. In the New Testament, he appears in Matthew's genealogy of Jesus, while the other kings from the King Collection disappear. The Epistle to the Hebrews may adopt similar ideas in developing the analogy of Melchizedek, another insignificant king in Israel's history, as a precursor to Jesus. Ideas developed from the flow of the oracle in the text of Jeremiah, shaped by the polemics of exile, appear in the Acts of the Apostles' casting of Jesus' spiritual kingship on the world's stage. Precritical Jewish and Christian exegesis adopted a harmonizing approach to the oracle, importing reasons from the Deuteronomistic History and the Chronicler for its harsh judgment. Yet discussion of the oracle and its significance in the construction of the figure of Jehoiachin in Jeremiah has all but disappeared from critical scholarship following the groundbreaking work of Bernhard Duhm. Early critical scholarship, while correcting many of the mistakes of precritical exegetes, followed the new Protestant confessionalism of the 19th century. Michel Foucault locates the loss of the theology of the cross as this decisive turn in interpretive methodology. This turn caused modern Protestant interpreters, who are mainly responsible for the foundations of modern critical studies in Jeremiah, to devalue disempowered kings in Israel's history, one of the most important hermeneutical categories in classical Jewish literature, according to Yair Lorberbaum. Thus, Bernhard Duhm, and later scholarship that builds on his work, missed the significance of this oracle in the textual function of the book of Jeremiah and its polemical significance in the debates between post-exile groups of Judeans. Gerhard von Rad, in his revision of Martin Noth's theory of the Deuteronomistic History, saw the importance of Jehoiachin as a source of hope for a renewed Israel. Jack Lundbom most recently observed the development of an oracular frame moving from the center outward in which the oracle against Jehoiachin appears. Yet, to date, little work has appeared on the way the canonical form of Jeremiah frames Jehoiachin and its effect on Jeremiah's end to the DtrH. To make sense of it, we must account for what appears to be an unfulfilled prophecy in Jeremiah 22, as recorded by Jehoiachin's treatment in Jeremiah 52 where, against the expectation of the oracle, the Jewish king again appears on the world stage. Mark Roncace has written extensively on how this type of prophecy functions in the book of Jeremiah. Speech-act theory, as proposed originally by J. L. Austin, and refined by his protégé, John Searle, provides further insight into this issue. Building on the scholarship of von Rad, Lundbom, Mark Leuchter and several other scholars of the sociopolitical forces in the production of biblical texts in exile, we will reconstruct the remarkably adaptable prophetic frame developed in exile around Jehoiachin and his oracle, which set the stage for a return of a Jewish king to the world stage. / Religion

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-05-12T14:14:31Z No. of bitstreams: 1 RUBENS ALVES COSTA.pdf: 1079488 bytes, checksum: fad065aa893b1e9123a83cc7ddfd703b (MD5) / Made available in DSpace on 2017-05-12T14:14:31Z (GMT). No. of bitstreams: 1 RUBENS ALVES COSTA.pdf: 1079488 bytes, checksum: fad065aa893b1e9123a83cc7ddfd703b (MD5) Previous issue date: 2017-03-22 / This dissertation proposes to approach the Eschatological Sermon of the Gospel of Matthew 25,34-36.40 as denunciator of environments without social justice in the social contexts of Palestine and in South Syria of the first century A.C.The research aims to highlight that social injustice is a construction of several segments and to show that Jesus' social goal was to implant a Kingdom based on social justice, according to the Evangelist Matthew. Among the constructive segments of social injustice are the governmental and religious that conform to the current status quo and thus have no interest in change. The question of social justice is approached from the perspective of conflicting sociology. The hypothesis is based on the proposition that "The Jesus Christ described by Matt 25: 34-36.40 is of the miserable. Matthew points to a Jesus who is among the hungry, thirsty, stranger, naked, sick, and stuck. So it is those who do good works who will come into possession of the Kingdom". In order to investigate the hypothesis, the first chapter of the historical context and how the categories hunger, thirst, outsiders, nudes, patients and prisoners in the Eschatological Sermon of Matthew were articulated and in which they contributed to the formation of the social injustice. In the second chapter the exegesis of the sacred text is made from the historical-critical method. The third chapter seeks to update the text of Mt 25,34-36.40 by studying the Haitian migratory phenomenon for Brazil that occurred after the earthquake of 2010. It is concluded that social injustice is still present in today's society and that the same mechanisms generate in the time of the Evangelist Matthew continue in other formats nowadays. / Esta dissertação propõe abordar o Sermão Escatológico do Evangelho de Mateus 25,34-36.40 como denunciador de ambientes sem justiça social nos contextos sociais da Palestina e no Sul da Síria do primeiro século d.C. A pesquisa tem como objetivos destacar que a injustiça social é uma construção de diversos segmentos e evidenciar que a meta social de Jesus era implantar um Reino fundamentado na justiça social, conforme o Evangelista Mateus. Entre os segmentos construtores de injustiça social apontam-se o governamental e religioso que se acomodam ao status quo vigente e assim não têm interesse em mudanças. Aborda-se a questão da justiça social a partir da perspectiva da sociologia conflitual. A hipótese pesquisada está fundamentada na proposição de que o Jesus Cristo descrito por Mt 25,34-36.40 é dos miseráveis. Mateus aponta para um Jesus que está no meio de quem tem fome, sede, é forasteiro, estava nu, enfermo e preso. Então, são os que fazem boas obras que entrarão na posse do Reino. Para a investigação da hipótese trata-se no primeiro capítulo do contexto histórico e de como eram articuladas as categorias fome, sede, forâneos, desnudos, doentes e presos no Sermão Escatológico de Mateus e em que elas contribuíram para a formação do contexto comunitário mateano de injustiça social. No segundo capítulo é feita a exegese do texto sagrado a partir do método histórico-crítico. No terceiro capítulo busca-se atualizar o texto de Mt 25,34-36.40 estudando o fenômeno migratório haitiano para o Brasil que ocorreu depois do terremoto de 2010. Conclui-se que a injustiça social continua presente na sociedade atual e que os mesmos mecanismos geradores na época do Evangelista Mateus continuam sob outros formatos hodiernamente.

Les objectifs de ce travail se situent à deux niveaux, l'un exégétique l'autre méthodologique.Sur le plan exégétique, les chapitres 27 et 28 de l'évangile de Matthieu sont analysés à l'aide du modèle sémiotique développé par Jacques Geninasca (Université de Zürich). Ce modèle s'inscrit dans le courant de la sémiotique « française », rassemblé autour des travaux de A.J. Greimas. Il se donne pour objet de construire la signification d'un texte dans un parcours interprétatifcompris comme un acte d'énonciation. La comparaison des résultats obtenus avec ceux produits par d'autres méthodes exégétiques (principalement l'approche historico-critique) permet d'évaluer la pertinence des procédures et des concepts introduits par Geninasca. Sur le plan méthodologique, un développement de ce modèle est proposé afin de prendre en charge le caractère particulier des textes étudiés. Depuis l'émergence des méthodes critiques d'analyse littéraire, une séparation existe entre les lectures dites savantes et celles que l'on qualifie de personnelles ou de lectures croyantes de la Bible. L'exégèse historique lit les textes en fonction de leur capacité référentielle à représenter la réalité qu'ils décrivent et le contexte qui les a vu naître : la rationalité qu'elle met en oeuvre a pour effet de détacher l'objet d'étude du lecteur. L'extension proposée du modèle de Geninasca a pour but de définir, dans le cadre d'une lecture sémiotique, une « saisie » et un « croire » aptes à décrire la dimension interpelante des récits bibliques. / Two goals have been pursued in this work : the first one deals with literary exegesis, the second one with methodology. On the exegetical side, chapters 27 and 28 of Matthew's Gospel are analyzed using a semiotic model developed by Jacques Geninasca (University of Zurich). This model fits into the French school of semiotics founded by A.J. Greimas. Itsaim is to build a text's meaning by an interpretive procedure understood as an act of enunciation. Comparison of results with those produced by other exegetical methods (mainly the historical-critical method) assesses the adequacyof the procedures and concepts introduced by Geninasca. On the methodological level, a development of the model is proposed in order to take into account the peculiar status of the texts studied. Since the use of critical methods in the biblical field, the so-called scholarly reading of the Scriptures is disconnected from the believer's reading. Historical exegesisreads texts according to their ability to represent reality and try to determine the context where they originated : the rationality behind this method detaches the object of study from the reader. The proposed extension to the Geninasca's model aims to define, within the framework of a semiotic reading, both a « saisie » and a « croire » fit to describe the interpellative dimension of the biblical stories.

Bc. Ji í Ondruš The Jesus' Beatitudes in the Context of the Gospel of Matthew Anotace v anglickém jazyce: The Jesus' Beatitudes cannot be understood as a completely isolated part of Jesus' teaching. Therefore, the knowledge of the whole gospel of Matthew is necessary for their understanding. In this thesis I compare the individual words contained in the Beatitudes with the same words in the Gospel of Matthew outside the Beatitudes. By this means I find the meaning of Jesus' message in the Beatitudes contained in the Gospel of Matthew. I also present and compare ancient Greek copies (the Sinai Code and the Vatican Code) and six most famous Czech translations of this Gospel. I also compare the exegesis of well-known biblical scholars, especially what they agree on, but also what they fundamentally differ on. An important part is also a synoptic comparison with the Beatitudes of the evangelist Luke. The aim of this thesis is to get as close as possible to the meaning of the specific section of Mt 5: 1-12, which represents the lifelong program of Jesus' followers, but also Jesus. Jesus introduces himself at the beginning of the mountain sermon. He speaks not only of how his disciples are supposed to be, but also of how he is.

This paper will discuss the presentations of Judas Iscariot in the Gospel of Matthew and in Jesus Christ Superstar, a musical written by Andrew Lloyd Webber and Tim Rice in 1970. To do this, I will compare the two sources and evaluate what modern reception history has done with Judas as a character. I will be using a film version of the musical from 2000, which is available on YouTube. Mainly this study will examine the Matthean pericope and scene of Judas’ death to try to get an understanding of the presentation of the disciple Judas in biblical times and today. Because of the different types of material, the analyses of Matthew and the Musical will differ somewhat. A central argument is that Judas alone is responsible of his acton, betraying Jesus and taking his own life. I will in this paper argue that the presentation of Judas is not black or white. We need both the biblical and the modern presentation to create a credible presentation of the historical Judas. / I begynnelsen var berättelsen. Jag var tretton år när jag hade mitt första möte med Judas. Jag hade tidigare läst och hört om honom, men jag hade aldrig mött honom, förrädaren. När jag var tretton år introducerades jag till Jesus Christ Superstar. Rockoperan som visar Jesu sista vecka utifrån Judas perspektiv. Vad händer när den mörke förrädaren istället blir en bekymrad vän? Vem var Judas och hur har han presenterats genom tiderna? Berättelsen om Judas Iskariot, känd som förrädaren, bär på något speciellt och välbekant. Jag vill med denna uppsats undersöka bilden av Judas. Bilden av den bibliska Judas men också hur bilder av honom har kommit att se ut i modern receptionshistoria. Denna uppsats kommer att jämföra presentationen av Judas utifrån hans sista tid på jorden. Detta görs genom att jämföra Judas död i Matteusevangeliet och rockoperan Jesus Christ Superstar från 1970 av Andrew Lloyd Webber och Tim Rice. Jag uppfattar att Bibeln överlag ger en platt bild av Judas och endast svartmålar honom. Denna bild vill jag mena att Jesus Christ Superstar arbetar emot och istället gör till en levande och mänsklig Judas som vi kan känna igen oss i. Detta är den argumentation jag kommer att föra i denna uppsats.

Diploma thesis "Social-Ethical Aspects of the Jesus' Sermon on the Mount" reflects on chapters 5 - 7 of Mathew 's Gospel. It is based on the Greek translation of the Gospel and aims to express the supertemporal prehension of Jesus' ethical requirements by a man of any century, meaning by a man of our current days too. The paper verges on biblical studies and practical and spiritual theology. Diploma thesis focuses on relation between Jesus' requirements and ancient Hebrew ethical and social norms described in Torah and updated in Old Testament Prophets' scriptures. This paper shows their cohesion but emphasizes the Jesus original approach which reveals a deeper meaning of all Torah ethical norms and rules. Following the chapters of Sermon on the Mount , it is described how St. Matthew uses this intention . Social and ethical aspects of this text are highlighted and covered by many Old Testament citations which are related to the background of Jesus' Teachings. This paper also describes basic approaches to the Sermon on the Mount interpretation and shows the reader the direction. But no final conclusion of this topic can be made as we have been dealing with the secret.

The purpose of this thesis is to assess the extent to which the singular readings of a manuscript reveal the tendencies of the scribe who wrote its text by examining three related Greek manuscripts from the sixth century. The three manuscripts are all luxury copies of the Gospels' purple codices, so named because they are written in silver and gold ink on parchment that has been dyed purple. The manuscripts, Codex Purpureus Petropolitanus (N 022), Codex Sinopensis (O 023) and Codex Rossanensis (Σ 042), were all copied in the sixth century from a common exemplar. Chapter One introduces the three manuscripts. Chapter Two provides a history of research on scribal habits and singular readings, and it describes the method used in this thesis to determine both the validity of the singular readings method and the actual scribal habits of 022, 023 and 042. Chapter Three provides a preliminary assessment of each scribe by comparing scribal features in the passages extant in all three manuscripts. Chapters Four, Five and Six assess the scribal habits of 022, 023 and 042, respectively. In these chapters, perceived scribal habits are measured by a modified singular readings method to replicate the situation for each manuscript if it had no extant close relatives' the situation for most early manuscripts. Actual scribal habits are then determined by the places the scribe changed the text of the exemplar. Chapter Seven offers some concluding thoughts about the scribes, their exemplar and the use of singular readings to determine scribal habits. Appendix One presents for the first time an edition of the reconstructed text of the exemplar of 022, 023 and 042, where at least two of the three manuscripts are extant. Appendices Two, Three and Four are full transcriptions of the Gospel of Matthew in 022, 023 and 042, respectively. Appendix Five provides information on singular readings and corrections in 042 where it alone is extant of the three manuscripts. Appendix Six describes the codicological structures of the three manuscripts. Appendix Seven is a transcription and brief discussion of 080, a fragmentary of a purple codex dating to the sixth century. Finally, both 022 and 042 contain a series of secondary corrections made against a second exemplar, and Appendix Eight argues that the scribe of 042 was responsible for these corrections in both manuscripts.