<p>The concept of vocation is central to the Christian tradition and views of life. In the Lutheran tradition vocation is understood as a word describing how man’s view of himself as well as his view of his duties are shaped in relation to God. Although not meant to exclude women, the concept of vocation has been clearly gendered. The references to vocation are manifold, ranging from the realms of individual life choices to life in communities and in the church.</p><p>The purpose of this study is to examine the concept of vocation in the perspective of Scriptural Criticism in order to contribute to an understanding of the ambiguous and shifting usage of the term, and to analyse the relationship between vocation and gender, historically and in relation to the Gospel of Matthew, thus also contributing to the construction of a gender aware theology of vocation. In the study Scriptural Criticism, a model for interpretation developed by Cristina Grenholm and Daniel Patte, in which text, theology, and life are combined in mutual and critical interaction, is used as a theoretical frame and interpretative method. Patriarchal and androcentric patterns are fundamental analytical concepts.</p><p>The study shows that the pattern of vocation changed during the 19th century from being a patriarchal pattern to an androcentric pattern. These patterns are apprehended as theological interpretations that have come to a stop, and thus applied to new contexts without reinterpretation. In common language the word vocation (or calling) is used as a fixed pattern without reinterpretation, and so mediating a life interpretation that is not renewed in relation either to individual life or to life in social community. By rereading vocation in relation to the narratives of the Gospel of Matthew and contemporary views of men’s and women’s shared life conditions, its fixed patterns can be reevaluated and reinterpreted. The connection between patterns of gender and patterns of vocation can be dissolved, so that vocation as a concept loses its association with the enforced subordination of women.</p><p>The study draws attention to the fact that vocation can neither be unequivocally understood as a concept of theology, nor as textually mediated, nor as a life experience. Rather, it is a word that serves as a powerful tool for understanding life, bringing together experiences, narratives, and conceptions of God and the human being. Two patterns of vocation are revealed through the scriptural critical reading of the Gospel of Matthew. These patterns are related to different hierarchical positions, but are not univocally based on gender. The interpreter is underscored to have an important role. The gendered stereotypes of vocation are possible but not necessary to reproduce. In the process of interpretation there are opportunities to reconsider earlier interpreters ways of understanding the relation between vocation and gender. This is a challenging and empowering responsibility.</p>

The concept of vocation is central to the Christian tradition and views of life. In the Lutheran tradition vocation is understood as a word describing how man’s view of himself as well as his view of his duties are shaped in relation to God. Although not meant to exclude women, the concept of vocation has been clearly gendered. The references to vocation are manifold, ranging from the realms of individual life choices to life in communities and in the church. The purpose of this study is to examine the concept of vocation in the perspective of Scriptural Criticism in order to contribute to an understanding of the ambiguous and shifting usage of the term, and to analyse the relationship between vocation and gender, historically and in relation to the Gospel of Matthew, thus also contributing to the construction of a gender aware theology of vocation. In the study Scriptural Criticism, a model for interpretation developed by Cristina Grenholm and Daniel Patte, in which text, theology, and life are combined in mutual and critical interaction, is used as a theoretical frame and interpretative method. Patriarchal and androcentric patterns are fundamental analytical concepts. The study shows that the pattern of vocation changed during the 19th century from being a patriarchal pattern to an androcentric pattern. These patterns are apprehended as theological interpretations that have come to a stop, and thus applied to new contexts without reinterpretation. In common language the word vocation (or calling) is used as a fixed pattern without reinterpretation, and so mediating a life interpretation that is not renewed in relation either to individual life or to life in social community. By rereading vocation in relation to the narratives of the Gospel of Matthew and contemporary views of men’s and women’s shared life conditions, its fixed patterns can be reevaluated and reinterpreted. The connection between patterns of gender and patterns of vocation can be dissolved, so that vocation as a concept loses its association with the enforced subordination of women. The study draws attention to the fact that vocation can neither be unequivocally understood as a concept of theology, nor as textually mediated, nor as a life experience. Rather, it is a word that serves as a powerful tool for understanding life, bringing together experiences, narratives, and conceptions of God and the human being. Two patterns of vocation are revealed through the scriptural critical reading of the Gospel of Matthew. These patterns are related to different hierarchical positions, but are not univocally based on gender. The interpreter is underscored to have an important role. The gendered stereotypes of vocation are possible but not necessary to reproduce. In the process of interpretation there are opportunities to reconsider earlier interpreters ways of understanding the relation between vocation and gender. This is a challenging and empowering responsibility.

Made available in DSpace on 2016-08-03T12:21:07Z (GMT). No. of bitstreams: 1 ANDERSON DE OLIVEIRA LIMA - DISSERTACAO DE MESTRADO.pdf: 1332692 bytes, checksum: 2d349d4800c207573def5a0ae194069f (MD5) Previous issue date: 2010-06-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / From the exegetic analysis of Matthew 6.19-21, this work approach the socio-economic differences that existed between the group that produced to the gospel of Matthew and that generated the original version of this small text in the gospel Q. In this research we look for matthean peculiarities, which serving especially for the reconstruction of a Jewish-Christian group that existed in an urban area of Galilee in the last decades of the first century. The choice of Matthew 6.19-21, which is part of a various texts group that together form a kind of "economic status" in Mt 6.19-34, its will bring us to conclude that in the face of socio-economic sanctions imposed by non-Christians Jews, who called the matthean group "heretic", the tradition that focuses on poverty, typical of the traveler prophets of the Jesus movement, is re-read by Matthew Gospel to encourage the non-limited charity also among the mattheans group member. / A partir da análise exegética de Mateus 6.19-21, este trabalho aborda as diferenças sócio-econômicas que existiram entre o grupo que deu origem ao evangelho de Mateus e aquele que gerou a versão primitiva deste pequeno texto no evangelho Q. Nesta investigação procuramos por peculiaridades mateanas, que servem especialmente para a reconstrução de um grupo judaico-cristão que existiu numa zona urbana da Galiléia nas últimas décadas do século I. A escolha de Mateus 6.19-21, que faz parte de um agrupamento de textos diversos que juntos formam uma espécie de estatuto econômico do grupo em Mt 6.19-34, nos conduzirá à conclusão de que diante de sanções sócio-econômicas duramente impostas pelos judeus não cristãos que consideravam o grupo mateano herético , a tradição que privilegia a pobreza, típica dos profetas itinerantes do movimento de Jesus, é relida pelo evangelho de Mateus para incentivar a caridade ilimitada também entre os membros do grupo mateano.

I denna studie ifrågasätter jag tolkningar av Matteus 19:12, som påstår att versen och dess användning av ordet “eunuck” (εὐνοῦχος) förespråkar celibatet - antingen som en ideal eller alternativ till äktenskapet. Detta gör jag genom en studie av både historiska och bibliska bakgrundsfaktorer - främst identiteter, socio-politiska roller och andra aspekter av eunucker i antiken. Jag börjar med grekisk-romerska synsätt, som bevisar att eunucker oftast betraktades som hyper-sexualiserade och fördömdes för sina avvikande sexuella och könsidentiteter åtminstone av den Grekiska och Romerska eliten. Likadana synsätt har jag funnit i skrifter av den judiska filosofen Filon av Alexandria. Rabbinska källor uppvisar däremot radikalt annorlunda synsätt, som betraktar inte eunucker som celibata, men inte eller som köns-överskridande, allmänt eller sexuellt omoraliska. Diskussion om den Syriska kontexten och problematiken med dess källor visar att det kan vara värt att begrunda även postkoloniala perspektiv i frågan om eunuckernas identiteter, hur de avspeglas i olika källor och vilka avsikter skulle man kunna ha haft i användningen av sådanakaraktärer. Efter denna analys drar jag slutsatsen att tolkningen av Matteus 19:12 som förespråkande celibat är svår att försvara utifrån ett historisk-kritiskt perspektiv. Jag argumenterar också att de andra tolkningarna likväl tenderar att missa eller ignorera potentiellt viktiga aspekter i hur eunucker har betraktats, avbildats och behandlats i dom antika samhällena och Bibeln. Jag föreslår därför att söka nya intersektionella tolkningssätt.

Made available in DSpace on 2016-08-03T12:18:56Z (GMT). No. of bitstreams: 1 Mauro Filgueiras Filho.pdf: 1009410 bytes, checksum: a5420318750a87d3599970be54e01aed (MD5) Previous issue date: 2012-03-19 / This dissertation is focused to presente the typological hermeneutic method as a tool to understand the reading of the Gospel of Matthew 4.15-16 of the Isaiah s prophecy of 8.23 9.1 [MT]. The text will be noted from the Masoretic Text and the Septuagint, when compared with the Greek text of Matthew. Therefore, the first century Jewish context will be studied to understand more fully the environment in wich the evangelist was possible to write his gospel. The techniques of interpretation considered in parallel with the typology of greatest importance to this work are: three rabbinical techniques, that is, pesher, midrah haggadah and gezerah shavah, and three other techniques eminently Christian interpretation, that is, double-fulfillment, sensus plenior, typology. Finally, the comparative study of first century Judaism and interpretation techniques will result the choice of typological interpretation, but without a radical rupture with the other schools, but on the contrary, conflicting with some notes of the Dead Sea Scrolls and his apocalypticism. The typological interpretation will deal with the similarities between the Old and the New Testament texts, for a more comprehensive understanding of the scenario. Will be considered three common themes of the two texts that establish a relation between them, that is, the geography, the Gentiles and the interpretation of light / Esta dissertação tem por foco apresentar o método hermenêutico tipológico como ferramenta proposta para compreender a leitura realizada pelo evangelho de Mateus 4.15-16 da profecia de Isaías 8.23 9.1 [TM]. O texto receberá atenção a partir do Texto Massorético e da Septuaginta, sempre em comparação com o texto grego de Mateus. Por conseguinte, o contexto judaico do primeiro século será estudado para compreender mais amplamente o ambiente em que o evangelista possivelmente se encontrava para escrever o seu evangelho. As técnicas de interpretação contempladas em paralelo com a tipologia, consideradas de maior importância para este trabalho são: três técnicas rabínicas, isto é, pesher, midrah e gezerah shavah, e outras três técnicas de interpretação eminentemente cristãs, isto é, duplo-cumprimento, o sensus plenior e a tipologia. Por fim, o estudo comparativo do judaísmo do primeiro século e das técnicas de interpretação resultará na escolha da interpretação tipológica, mas sem um radical rompimento com as demais escolas, pelo contrário, conflitando com alguns apontamentos dos Rolos do Mar Morto e seu apocalipticismo. A interpretação tipológica se ocupará com as semelhanças entre o texto veterotestamentário e o neotestamentário, bem como semelhanças que poderiam compor um cenário mais abrangente. Serão considerados três temas comuns dos dois textos que estabelecem um vínculo entre ambos, ou seja, a geografia, os gentios e a interpretação da luz.

Made available in DSpace on 2016-08-03T12:19:42Z (GMT). No. of bitstreams: 1 ANDERSONLIMA.pdf: 1262691 bytes, checksum: 424e13c6260aea9132d95d09f2479b56 (MD5) Previous issue date: 2014-08-22 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This research assumes that the Gospel of Matthew is a literary document produced at the end of the first century CE. in some urban environment of the ancient Mediterranean World, where it differs from the other gospels of the New Testament by economic emphasis in its language, and also by its content. We try to demonstrate the importance of this Matthew s language feature for the development of Gospels discourse, and to understand it, we deal with the approximations between this speech and some socioeconomic models known in the real world of the great urban centers of that time. Along the discussion, we conclude that the author of Matthews Gospel is part of an embracing debate between new judaisms that kept conflictual relations with the Greco-Roman domain and their cultural heritage. Matthew, in particular, rejects the complete ownership of clientelist patterns in interpersonal relations of the disciples of Jesus, while also appropriates the foreign socioeconomic model to develop its religious imaginary. We argue that in Matthew, God takes, as a character, the features of a divine patron who protects and benefits its faithful clients, and in retribution, they should do good deeds for the poor. However, despite this vertical relationship religious be desirable, the gospel rejects other clientelistic ties that rating the human being, and sees them as a betrayal to the first sovereign patron. / Este trabalho de pesquisa parte do pressuposto de que o Evangelho de Mateus é um documento literário produzido no final do século I EC, em algum ambiente urbano do antigo Mundo Mediterrâneo, e que se diferencia dos demais evangelhos do Novo Testamento pela ênfase econômica presente em sua linguagem e conteúdo. Procura-se demonstrar a importância dessa particularidade para o desenvolvimento do próprio discurso mateano e para compreendê-lo, trata das proximidades que há entre esse discurso e os modelos socioeconômicos conhecidos no mundo real dos grandes centros urbanos de então. Dessa pesquisa conclui-se que o autor de Mateus se insere num debate abrangente entre os judaísmos do período, que mantinham relações conflituosas com a cultura Greco-romana e a própria herança cultural. Mateus, em especial, rejeita a apropriação plena dos padrões clientelistas para as relações interpessoais dos discípulos de Jesus ao mesmo tempo que se apropria desse modelo socioeconômico estrangeiro para desenvolver seu imaginário religioso. Defende-se que em Mateus, Deus assume, como personagem, as características de um patrono divino que protege e beneficia seus fieis clientes, que em retribuição deviam praticar boas obras para com os pobres. Em contrapartida a essa relação religiosa vertical que é desejável, o evangelho rejeita os vínculos clientelistas que hierarquizam os seres humanos, vendo-as também como traição àquele primeiro e soberano patrono.

[pt] É já notório o conhecimento de que o legado da cultura persa no período pós-exílico do judaísmo não pode ser desprezado, especialmente no final deste período, quando o gênero literário apocalíptico estava florescendo. A presente tese analisa a ressurreição individual no que tange às possíveis relações entre a religião persa e o judaísmo intertestamentário, bem como o cristianismo primitivo. Para tanto, o trabalho começa verificando as origens e desdobramentos do fenômeno apocalíptico. Em seguida, focaliza as conexões literárias que poderiam revelar as ligações entre persas e judeus: a tradição do Avesta antigo (especialmente o Yasna 30,7 e o Yasht 19.11.89) é cotejada com o texto de Daniel 12,1-3. Posteriormente, a possível conexão entre Daniel 12,1-3 e Mateus 27,51b-53 é analisada. O objetivo da tese é verificar em que medida o texto de Daniel refletiria um desenvolvimento dentro do judaísmo a partir do contato com a apocalíptica iraniana, bem como em que medida a origem da tradição presente na perícope mateana refletiria a ressurreição individual a partir da tradição de Daniel. A despeito das características próprias de cada texto, os pontos de contato são bastante plausíveis a partir do marco social, gênero literário e objetivo dos textos, especialmente entre Daniel e Mateus. A perícope mateana revelaria uma tradição daniélica, na qual a ressurreição foi vista como uma recompensa aos judeus que morreram em virtude da justiça divina. Como o redator em Daniel, o evangelista revela uma comunidade em conflito, agora com o judaísmo formativo; ela deixa transparecer uma crença em um reino messiânico que atende à expectativa de uma era escatológica que se inicia justamente na morte e ressurreição de Jesus Cristo. / [en] It is well known that the legacy of the Persian culture in the Jewish postexilic period cannot be despised, mainly in the end of this period, just when the apocalyptic literary genre was flourishing. This thesis analyzes the individual resurrection regarding to the possible relationships between the Persian religion and the intertestamental Judaism, as well as the Early Christianity. So, the work begins by reviewing the origins and development of apocalyptic phenomenon. Then, it focalizes on the literary links that could reveal the connections between Persian and Jews: the tradition of the Old Avesta (notably the Yasna 30:7 and the Yasht 19:11.89) is collated with the text of Daniel 12:1-3. Afterward, the possible connection between Daniel 12:1-3 and Matthew 27:51b-53 takes place. The aim of this work is to ascertain the extent to which the text of Daniel would reflect a development within the Judaism based on the apocalyptic Iranian features. After this, verify the extent to which the origin of the tradition revealed by the Matthean pericope would reflect the individual resurrection from the tradition of Daniel. In spite of the own features of each text, the contact points are quite likely from the social setting, literary gender and the aim of the texts, mainly between Daniel and Matthew. The Matthew s pericope would reveal a tradition drawn from danielic tradition, where the resurrection was seen as a reward to the Jews who died because of the divine righteousness. Like the editor of the text in Daniel, the evangelist reveals a community in conflict, now with the formative Judaism. His community presents a belief in a messianic kingdom that meets the expectation of an eschatological era that begins with the death and resurrection of Jesus Christ.

Text in German / This thesis gives a short overview abont the anthropological term worldview and discusses various views of it. A historic resume of the situation of the metropolis Antiochia in Syria in the 4th century AD is followed by an analysis of some important aspects of the worldview of its inhabitants. A short account of the life and work of John Chrysostom is given and followed by an analysis of four of his homilies of the Gospel of Matthew. These are compared with own exegetical points of view of the same texts. The focus is directed to some topics where the influence of worfdview makes itself felt. In the last chapter some observations in connection with the influence of worldview on biblical interpretation ensue. The thesis closes with a short discussion of some missiological and hermeneutical consequences / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

This thesis advances a claim for the centrality of a politics of peace in early Christianity, with particular focus given to the letters of Paul and the Gospel of Matthew. In brief, I argue that Paul’s task of announcing the gospel to the nations involved calling and equipping assemblies of people whose common life was ordered by a politics (by which I mean, chiefly, a mode of corporate conduct) characterised by peaceableness, and this theological politics was a deliberate participation in the political order announced and inaugurated by Jesus of Nazareth. To this end, there are three main components of the thesis. Chapter Two is focused on the Gospel of Matthew, particularly the way in which violence (and peace) are constructed by the evangelist. Chapter Three bridges the first and third components of the thesis, attending to the important question of the continuity between Jesus and Paul on the issue of non-violence. The third component involves two chapters. Chapter Four attempts to identify the trajectory of violence and peace in Paul’s biography and in the “biography” of his Galatian converts (as he portrays it), and the fifth chapter traces the presence of this non-violent gospel in (arguably) Paul’s earliest letter. The intended effect is to show that a politics of non-violence was an early, central, non-negotiable component of the gospel, that its presence can be detected in a variety of geographical expressions of early Christianity, that this (normally) “ethical” dimension of the gospel has a political aspect as well, and that this political dimension of the gospel stands in stark contrast to the politics of both the contemporary imperial power and those who would seek to replace it through violence.

Text in German / This thesis gives a short overview abont the anthropological term worldview and discusses various views of it. A historic resume of the situation of the metropolis Antiochia in Syria in the 4th century AD is followed by an analysis of some important aspects of the worldview of its inhabitants. A short account of the life and work of John Chrysostom is given and followed by an analysis of four of his homilies of the Gospel of Matthew. These are compared with own exegetical points of view of the same texts. The focus is directed to some topics where the influence of worfdview makes itself felt. In the last chapter some observations in connection with the influence of worldview on biblical interpretation ensue. The thesis closes with a short discussion of some missiological and hermeneutical consequences / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)