Atos de Paulo e Tecla narra as provações e extraordinários livramentos experimentados por Tecla, uma jovem e bela virgem de Icônio, após tornar-se cristã através da pregação de Paulo. Provavelmente a obra foi composta em meados do século II, o que coincide com o auge da produção dos romances gregos e do florescimento da Segunda Sofística. Embora apresente importantes pontos de contato com o romance antigo e com a literatura cristã canônica, Atos de Paulo e Tecla também se diferencia consideravelmente destes, o que o coloca claramente em um grupo à parte. O objetivo deste trabalho é apresentar uma tradução do texto grego para o português juntamente com um estudo de suas relações com o romance antigo e uma análise de seu contexto. / The Acts of Paul and Thecla narrates the trials and extraordinary deliverance experienced by Thecla, a beautiful young virgin from Iconium, after she became a Christian by Paul\'s preaching. The work was composed in the middle of the second century, simultaneously with the peak of ancient Greek novel production and the flourishing of the Second Sophistic. Despite extensive similarities between the ancient novel, the canonical Christian literature, and The Acts of Paul and Thecla, the latter differs considerably from the other two. This dissertation includes the translation of this narrative from Greek to Portuguese, a study about its correlation with the ancient novel, as well as an analysis of its historical and literary context.

Plusieurs textes du Nouveau Testament permettent d’envisager une forme de généralisation de la prophétie au sein du christianisme naissant. Cela tranche avec l’absence relative d’une attente similaire au sein du judaïsme intertestamentaire, mise en évidence par une enquête au sein des littératures juives antiques. Une analyse des sources chrétiennes permet de constater la pratique d’un prophétisme communautaire au sein du christianisme primitif. Ces éléments d’arrière-plan pris en compte, il est démontré comment trois textes néotestamentaires envisagent, chacun à leur manière, le déploiement de la généralisation de la prophétie. Pour l’auteur des Actes, les croyants en Jésus-Christ forment un peuple prophétique qui est au bénéfice du déversement eschatologique de l’Esprit de prophétie annoncé par Joël 3. En 1 Corinthiens 12 à 14, Paul propose un ensemble de régulations concernant la mise en œuvre communautaire de la généralisation de la prophétie. L’Apocalypse invite à considérer le peuple de l’Agneau comme étant porteur d’un témoignage prophétique dans ce monde. L’analyse de ces textes prête une attention particulière aux enjeux sociologiques liés à la généralisation de la prophétie. / Several New Testament texts reflects a certain form of generalization of prophecy within early Christianity. This belief contrasts with the relative absence of a similar expectation within intertestamental Judaism, brought to light through an investigation of ancient Jewish literature. An examination of Christian sources reveals the practice of congregational prophecy within early Christianity.In light of these background elements, it is shown how three New Testament texts view, each in its own way, the deployment of the generalization of prophecy. For the author of Acts, believers in Jesus-Christ constitute a prophetic nation who is experiencing the eschatological outpouring of the Spirit of prophecy announced in Joel 3. In 1 Corinthians 12-14, Paul offers a set of regulations regarding the implementation of the generalization of prophecy in the Christian community. The book of Revelation invites to consider the people of the Lamb as bearers of a prophetic testimony in this world. The analysis of these texts pays attention to sociological issues related to the generalization of prophecy.

Made available in DSpace on 2016-07-27T13:48:09Z (GMT). No. of bitstreams: 1 AURELIA SILVA BORSATO.pdf: 1248133 bytes, checksum: 822d4f05d19a1c29042f7f7f9926ef7f (MD5) Previous issue date: 2012-06-13 / The goal of this dissertation is to research the various notions of diakonia practiced by women in some passages of the Synoptic Gospels and in the book of Acts of the Apostles. The service, or the diakonia, of Jesus, was not directed only to the weak, the sick and the poor. In his earthly life, Jesus demonstrated in various ways as he understood and preached love and help to the next not figuratively, but in the most literal and real sense. It is in this sense that the diakonia must be understood as a collective notion for many types of activites, services and actions, and this must has a specific purpose of restoring, release and promote equality. Within the context of diakonia practiced by Jesus women were not excluded, and this research seeks to demonstrate that there is reciprocity in the practice of diakonia, of Jesus for women and women for Jesus. Through qualitative analysis we pretend by feminist hermeneutics prove two hypothesis: 1) that women mentioned in Lc 8,1-3, 10,38-42 served Jesus (diakonoun autó) and this service is not restricted to the domestic service. 2) At 9,36-43 has example of diakonia and not charitable practice In the case of conceptualization of diakonia some patterns concepts played an important role in the initial study of the word, in this way, some basic information will be useful to help us in the study of the meaning of diakonia practiced by women. / Essa dissertação tem como objetivo pesquisar as várias noções de diakonia praticada por mulheres em algumas passagens dos Evangelhos Sinóticos e no livro dos Atos dos Apóstolos. O serviço, ou a diakonia, de Jesus, não se dirigiu apenas aos fracos, doentes e pobres. Em sua vida terrena, Jesus demonstrou de várias formas como ele entendeu e pregou o amor e o auxílio ao próximo não em sentido figurativo, mas no sentido mais literal e real. É nesse sentido que a diakonia deve ser compreendida como uma noção coletiva para muitos tipos de atividades, serviços e ações e que possuem o fim específico de restaurar, libertar e promover igualdade. Dentro do contexto da diakonia praticada por Jesus as mulheres não foram excluídas e no decorrer da pesquisa procura-se demonstrar que houve reciprocidade na prática da diakonia, de Jesus para as mulheres e destas para Jesus. Por meio da análise qualitativa busca-se através da hermenêutica feminista comprovar duas hipóteses: 1) de que as mulheres mencionadas em Lc 8,1-3, 10,38- 42 serviram a Jesus (diakonoun autó) e este serviço não é restringido ao serviço doméstico. 2) que em At 9,36-43 tem-se exemplo da prática da diakonia e não exercício da caridade. No caso da conceituação da diakonia alguns conceitos padrões desempenharam um papel importante no estudo inicial de palavra, desta forma, algumas informações básicas serão úteis para nos ajudar no estudo do significado da diakonia praticada por mulheres.

Made available in DSpace on 2016-04-29T14:27:26Z (GMT). No. of bitstreams: 1 Guilherme Pereira Anselmo Junior.pdf: 1232432 bytes, checksum: dde59cb94a9f2ac482c7d48193286f58 (MD5) Previous issue date: 2015-03-18 / The whole set of the texts in the book of the Gospel of Jesus Christ according to Luke (Luke) and the book of Acts of the Apostles (Acts) creates the Lukan work. Its primary recipients, in the second half of the first century AD, are Hellenistic Gentiles who joined the announcement that the hope of ancient Israel takes place in the Messiah Jesus of Nazareth, the Christian kerygma. This religious expression (the Early Christianity) is inserted into an existing tradition, Judaism. Such expression needs to be continued, to provide a self-comprehension and to be based on the roots of that tradition. Otherwise, it would face the risk of provoking a definitive break that would imply a spare expression and without support for both Jews and Gentiles who chose Christianity. This research aims to present the final text of Lukan work, the pericope of Acts 28:16-28, as a summary, climax and paradigm of the confirmation of continuity and completeness of Israel's hopes in the Christian kerygma. Paul, the character, a Hellenistic Jew, apostle of the Gentiles, becomes the protagonist of this process. Therefore, the book of the Acts of the Apostles not only proposes his innocence from the charges, made by the Jewish leaders, as well as it presents him as an imitator of his master, Jesus, and model for other Christians, especially concerning to the reasons given in the Jewish tradition, to the freedom as for the practice on Mosaic usages and laws and to the vocational openness for the announcement to all nations. Thus, this research accesses the Greek text, analyzes it in several instances, translates it into Portuguese and presents an exegetical-theological study of the pericope / O conjunto dos textos do livro do Evangelho de Jesus Cristo segundo Lucas (Lc) e do livro dos Atos dos Apóstolos (At) forma a obra lucana. Seus destinatários primeiros, da segunda metade do século I AD, são gentios helenistas que aderiram ao anúncio de que a esperança do antigo Israel se realiza no Messias Jesus de Nazaré, o querigma cristão. Essa expressão religiosa (o cristianismo primitivo) está inserida numa tradição já existente, o judaísmo. Ela precisa ser continuidade, autocompreender-se e fundamentar-se nas raízes dessa tradição, sob o risco de provocar uma ruptura definitiva que implicaria numa expressão avulsa e sem sustentação tanto para os judeus quanto para os gentios que optassem pelo cristianismo. Esta pesquisa busca apresentar o texto final da obra lucana, a perícope de At 28,16-28, como sumário, clímax e paradigma da confirmação dessa continuidade e completude das esperanças de Israel no querigma cristão. O personagem Paulo, judeu helenista, apóstolo dos gentios, passa a ser o protagonista desse processo e, por isso, o livro dos Atos dos Apóstolos não só propõe sua inocência quanto às acusações dos líderes judaicos, como também o apresenta como imitador de seu mestre, Jesus, e modelo para os demais cristãos, especialmente quanto à sua fundamentação na tradição judaica, quanto à liberdade na prática dos costumes e leis mosaicas e quanto à abertura vocacional ao anúncio a todas as nações. Para tanto, a pesquisa acessa o texto grego, analisa-o em várias instâncias, além de traduzi-lo para o português, e apresentar um estudo exegético-teológico da perícope

Esta pesquisa busca identificar se a doutrina dos apóstolos mencionada em At 2.47 reflete os ensinamentos obtidos pelos apóstolos a partir do Movimento de Jesus, à luz do contexto canônico e extracanônico dos períodos do Antigo Testamento, Intertestamentário e do Novo Testamento, e se esses ensinos refletiram o processo formativo dos ensinos legados por Jesus no decorrer do período de três anos e meio de vida terrena do Mestre, resultando no Cristianismo. A primeira parte revela como Deus se comunica com seu povo. Para isso, entra em cena a figura do profeta, que vai discursar em favor de uma reaproximação do povo com o Deus da aliança. A promessa dada é no sentido de restaurar a comunhão desde que sejam abandonadas as práticas cultuais das nações vizinhas a Israel. A trilogia castigo-arrependimento-perdão é anunciada como condição de restauração da nação assolada por invasores. A segunda parte mostra como, ao serem removidos da terra, os israelitas passaram a ansiar pela restauração do reino de Israel e como o retorno do exílio é marcado pela esperança de um recomeço, no qual as promessas anunciadas pelos profetas se cumpririam e como o Senhor dos Exércitos novamente pelejaria por seu povo, tendo à frente um Libertador nos moldes de Moisés. Mostra como o Messias é aguardado com ansiedade e como o jugo romano acirra os ânimos nacionalistas. É o contexto em que surge na Palestina a figura de Jesus, em meio a um caldo cultural e a diversos segmentos religiosos que tinham uma interpretação própria das Escrituras judaicas. O Movimento de Jesus nasce na Galileia e, após a morte de seu líder, seus seguidores recebem a incumbência de prosseguir a mobilização em prol da implantação do Reino de Deus, e não se dirige mais apenas aos nacionais de Israel, mas a todos os povos e a todas as nações. A terceira e última parte revela como os seguidores de Jesus levaram adiante suas propostas: como se estabeleceram, como se organizaram e como disseminaram o legado de Jesus. Revela também os personagens que se destacaram após a ascensão de Jesus, e o papel de cada um na propagação do evangelho e na consolidação do Cristianismo, estrutura que se seguiu ao Movimento de Jesus. / This research seeks to identify if the doctrine of the apostles mentioned in Acts 2:47 reflects the teachings received by the apostles from the Jesus Movement, in the light of the canonical and extra canonical context of the Old Testament, Intertestamental and New Testament periods, and if these teachings reflected the formative process of the teachings left by Jesus during the three and a half year period of terrestrial life of the Master, resulting in Christianity. The first part reveals how God communicates with his people. For this, the figure of the prophet comes into play, which will discourse in favor of a re-approximation of the people with the God of the covenant. The promise given is in the sense of restoring the communion if the worship practices of Israels neighboring nations are abandoned. The trilogy punishment-repentance-forgiveness is announced as a condition for the restauration of the nation assailed by invaders. The second part shows how, upon their being uprooted from the land, the Israelites come to yearn for the restauration of the kingdom of Israel and how the return from the exile is marked by the hope for a new beginning, in which the promises announced by the prophets would be fulfilled and how the Lord of Hosts would once again fight for his people, having at the fore a Liberator in the patterns of Moses. It shows how the Messiah is anxiously awaited and how the Roman yoke exacerbates the nationalist tempers. It is in this context that the figure of Jesus emerges in Palestine in the midst of a cultural mix and various religious segments which had their own interpretation of the Jewish Scriptures. The Jesus Movement is birthed in Galilee and after the death of its leader, its followers receive the task of continuing the mobilization in favor of the implantation of the Kingdom of God, and it is no longer directed only toward the nationals of Israel but to all peoples and all nations. The third and last part reveals how the followers of Jesus carried on his proposals: how they established themselves, how they organized themselves and how they propagated the legacy of Jesus. It also reveals the characters which stood out after the ascension of Jesus and the role of each one in the propagation of the Gospel and in the consolidation of Christianity, the structure that followed the Jesus Movement.

Le traité Péri Parrhêsias (PHerc. 1471) de Philodème de Gadara représente une source majeure pour la compréhension de la parrhêsia épicurienne. Malgré l’état fort dégradé du papyrus, cependant contrebalancé par les ébauches d’éditions transmises par Henry, l’éditeur actuel, et par les résultats de la recherche bibliologique effectuée par White, une interprétation thématique du manuel Péri Parrhêsias, Sur la franchise, a été rendue possible, de telle sorte qu’elle peut désormais servir de fondement pour examiner la place de la parrhêsia dans les Actes des apôtres. En comparant la manière dont Luc utilise la parrhêsia avec celle de Philodème, il apparaît que la première s’appuie sur la seconde, tous les thèmes philodémiens étant présents dans quasiment toutes les péricopes lucaniennes. Néanmoins, Luc adapte la parrhêsia à son propre projet narratif, tout en lui donnant un rôle stratégique pour décrire l’expansion de l’évangile jusqu’aux extrémités de la terre. / The Peri Parrhêsias treatise (PHerc. 1471) of Philodemus of Gadara represents a major source for the comprehension of Epicurean parrhêsia. In spite of the extremely deteriorated condition of the papyrus, nevertheless compensated by the draft editions transmitted by the current editor, Henry, and by the results of the bibliological research effectuated by White, a thematic interpretation of the manuel Peri Parrhêsias, On frankness, has been made possible, in such a way as to provide henceforth a basis to examine the role of parrhêsia in the Acts of the Apostles. When comparing the manner in which Luke employs parrhêsia with that of Philodemus, it is apparent that the first relies on the latter, all of the Philodemus themes being present in practically all of the Lucan pericopae. However, Luke adapts the parrhêsia to his own narrative project, all while giving it a strategic role in describing the expansion of the Gospel unto the end.

Jésus de Nazareth accordait beaucoup d’importance à la commensalité, au point de faire du repas en commun le contexte particulier du double geste sur le pain et le vin accompli à la dernière Cène. Après avoir été réitéré dans son contexte d’origine par plusieurs générations de chrétiens, le rappel de la Cène s’est ensuite complètement dissocié du contexte d’un repas. Le terme koinwnia utilisé au verset 2,42 du livre des Actes des apôtres désigne-t-il ce repas communautaire autour duquel se déroulaient les rassemblements chrétiens? Grâce à une analyse structurelle réalisée en entonnoir sur les chapitres 2 à 5 du livre des Actes, le présent mémoire met en relief l’importance des repas communautaires dans la vie de la communauté primitive, tout en montrant que le terme koinwnia a un sens plus étendu que le seul repas en commun, mais tout aussi concret et actif que les trois autres éléments énumérés au verset 2,42. / Jesus of Nazareth used to place much importance on commensality, so much that he wished the common meal to be the particular environment for both actions on bread and wine Jesus did during the Last Supper. For several generations, the memorial of Jesus Last Supper kept on being celebrated in its original context by Christians. But it was later separated from the communal meal. Does the word koinwnia in Acts 2:42 denote those communal meals during which Christian gatherings were held? The importance of common meals in the early community will be highlighted here through a funnel-type structural analysis of Acts 2-5. But it will be shown also that the meaning of koinwnia is more extended than the common meal alone, and just as concrete and active as the three other elements listed in verse 2:42.

There are a large number of character speeches in Acts. Scholars have used various means and methods to contribute to a feasible and plausible answer regarding the functions of speeches in Acts. Unfortunately, the studies have often been focused on the authenticity of the speeches: were they Luke's creation or simply his compilation? This dissertation presents another set of tools for scholars to revisit Luke's speeches in Acts in order to add insight into their questions, and also to broaden the realm of this narrow focus. In particular, I will implement and demonstrate how to use modern linguistics, namely discourse analysis based on Halliday's Systemic Functional Linguistics. The present study ventures to apply this linguistic insight by focusing on two speeches in the Acts of the Apostles, Acts 2:14-36 and 17:22-31. If scholars wish to study the speeches of Acts further, or any New Testament speeches, hopefully this dissertation will provide a helpful approach to meet their needs. Thus, analyzing and comparing the author's functionally linguistic choices in these two speeches with regards to similarities and differences will describe his specific use of these speeches. The most notable contribution of the dissertation will be found in implementing a new approach to the study of speeches in Acts. I also hope such a due recognition of the language will motivate and inspire further linguistic explorations into various areas, which remain perplexed by other approaches.

Le récit de la Pentecôte (Actes des Apôtres 2) présente au lecteur un élément particulier qui se retrouve rarement dans le canon biblique : les « langues comme de feu ». Seuls les passages d’Isaïe 5,24 et Actes 2,3 utilisent cette expression; pourtant, leurs contextes diffèrent largement. Nous trouvons certains commentaires rabbiniques et fragments de rouleaux de la Mer Morte qui emploient cette même expression, et la littérature gréco-romaine utilise une image similaire où un feu divin se pose sur la tête de certains personnages. Puisque la fonction de cet élément diffère d’un ouvrage littéraire à un autre, comment devons-nous interpréter les langues de feu dans le récit de la Pentecôte? Les commentaires bibliques qui examinent cet élément proposent différentes hypothèses sur la symbolique des langues de feu. Afin de répondre à cette problématique, nous commencerons notre étude avec une présentation sur l’état de la question et des approches synchroniques utilisées. Nous présenterons ensuite l’analyse structurelle du récit de la Pentecôte afin de percevoir la place que notre expression occupe dans cette péricope. Au chapitre trois, nous ferons une analyse grammaticale de notre segment afin de voir la fonction grammaticale de l’expression, et présenter une recension des ouvrages hébraïques et gréco-romains qui utilisent cette expression ou une image similaire. Enfin, l’analyse philologique des termes γλῶσσα et πῦρ sera élaborée et comparée à l’utilisation retrouvée dans le livre des Actes des Apôtres. Subséquemment, nous serons en mesure de porter un regard critique sur quelques interprétations proposées afin de percevoir que la mise en réseau structurel du membre γλῶσσαι ὡσεὶ πυρός, avec les termes répétitifs et synonymiques du récit, nous orientent à percevoir l’accomplissement de la promesse du Saint-Esprit, qui à son tour habilite le croyant à réaliser la mission donnée : la proclamation du message christologique à toutes les ethnies. / The Pentecost Account (Acts of Apostles 2) introduces the reader to a particular item that is rarely found in the biblical canon: the tongues as of fire. Only passages of Isaiah 5:24 and Acts 2.3 use this term, yet their contexts differ widely. We find some rabbinic commentaries and fragments of the Dead Sea scrolls that use this same expression. Greco-Roman literature uses a similar image where a divine fire is set on the head of certain characters. Since the function of this element varies from one text to the other, how are we to interpret the tongues of fire in Pentecost account? Biblical commentaries focused on this element propose different hypothesis as to the symbolism of the tongues of fire. To address this issue, we are going to conduct a presentation on the state of the question, a grammatical analysis, a review of Hebrew texts and Greco-Roman stories that use this expression or a similar image, a philological analysis of the terms γλῶσσα and πῦρ, followed by a structural analysis to perceive the place that our expression holds in the Pentecost account. Subsequently, we will be able to take a critical look at previous synchronic interpretations, and propose that the expression γλῶσσαι ὡσεὶ πυρός works in its structural framework along with its repetitive and synonymous terms in order to guide us to see the fulfillment of the promise of Holy Spirit, which in turn empowers the believer to carry out the mission given: the proclamation of the Christological message to all ethnic groups.

A study of the cultural and ideological effects of Roman citizenship on Greeks living in the first three centuries AD. The ramifications of the extension of citizenship to these Greeks illustrates that ideas such as 'culture' and 'identity' are not static terms, but constructions of a particular social milieu at any given point in time. Roman citizenship functioned as a kind of ideological apparatus that, when given to a non-Roman, questioned that individual's native identity. This thesis addresses, via an examination of four sources, all of whom were Greeks with Roman citizenship - Dionysius of Halicarnassus, Paul in the Acts of the Apostles, Ulpian, the minters of eastern civic coins - the extent to which one could remain 'Greek' while participating in one of the most Roman institutions of the Empire. Utilizing these sources with the aid of a number of theoretical bases (notably Louis Althusser and Pierre Bourdieu), this study attempts to come to a conclusion about the nature of 'Romanness' in the ancient world.