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The Global ETD Search service is a free service for researchers
to find electronic theses and dissertations. This service is
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Networked Digital Library of Theses and Dissertations.
Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 81 to 87 of 87 (0.087 seconds)| 81 |
[pt] A APOCALÍPTICA NO ZOROASTRISMO, JUDAÍSMO E CRISTIANISMO: UMA ANÁLISE DAS RELAÇÕES ENTRE O AVESTA, DN 12,1-3 E MT 27,51B-53 QUANTO À IDEIA DA RESSURREIÇÃO / [en] THE APOCALYPTIC IN ZOROASTRIANISM, JUDAISM AND CHRISTIANITY: THE RELATIONS BETWEEN THE AVESTA, DN 12:1-3 AND MT 27:51B-53 REGARDING TO THE RESURRECTION IDEA09 December 2021 (has links)
[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.
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Apocalyptic imagery in four twentieth-century poets : W.B. Yeats, T.S. Eliot, Robert Lowell and Allen GinsbergSarwar, Selim. January 1983 (has links)
No description available.
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Paul among the apocalypses? : an evaluation of the 'apocalyptic Paul' in the context of Jewish and Christian apocalyptic literatureDavies, James P. January 2015 (has links)
One of the most lively and enduring debates in New Testament studies is the question of the significance of ‘apocalyptic' thought in Paul. This has recently given birth to a group of scholars, with a common theological genealogy, who share a concern to emphasise the ‘apocalyptic' nature of Paul's gospel. Leading figures of this group are J. Louis Martyn, Martinus de Boer, Beverly Gaventa and Douglas Campbell. The work of this group has not been received without criticism, drawing fire from various quarters. However, what is often lacking (on both sides) is detailed engagement with the texts of the Jewish and Christian apocalypses. This dissertation attempts to evaluate the ‘apocalyptic Paul' movement through an examination of its major theological emphases in the light of the Jewish apocalypses 1 Enoch, 4 Ezra, 2 Baruch and the Christian book of Revelation. Placing Paul in this literary and historical context confirms his place as an apocalyptic thinker, but raises important questions about how this is construed in these recent approaches. Each chapter will address one of four interrelated themes: epistemology, eschatology, cosmology and soteriology. The study intends to suggest that the ‘apocalyptic Paul' movement is characterised at key points in each area by potentially false dichotomies, strict dualisms which unnecessarily screen out what Paul's apocalyptic thought affirms.
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The apocalyptic tradition in Scotland, 1588-1688Drinnon, David A. January 2013 (has links)
Throughout the seventeenth century, numerous Scots became convinced that the major political and religious upheavals of their age signified the fulfillment of, or further unfolding of, the vivid prophecies described in the Book of Revelation which foretell of the final consummation of all things. To date, however, an in-depth analysis of the evolution of Scottish apocalyptic belief during the seventeenth century has never been undertaken. This thesis utilizes a wide variety of source material to demonstrate the existence of a cohesive, persistent, and largely conservative tradition of apocalyptic thought in Scotland that spanned the years 1588 to 1688. Chapter One examines several influential commentaries on the Book of Revelation published by notable Scots during the decades either side of the Union of Crowns. These works reveal many of the principal characteristics that formed the basis of the Scottish apocalyptic tradition. The most important of these traits which became a consistent feature of the tradition was the rejection of millenarianism. In recent years, historians have exaggerated the influence of millenarian ideals in Scotland during the Covenanting movement which began in 1638. Chapter Two argues that Scottish Covenanters consistently denounced millenarianism as a dangerous, subversive doctrine that could lead to the religious radicalism espoused by sixteenth-century German Anabaptists. Chapter Three looks at political and religious factors which led to the general decline of apocalyptic expectancy in Scotland during the Interregnum. It also demonstrates how, despite this decline, Scottish apocalyptic thinkers continued to uphold the primary traits of the apocalyptic tradition which surfaced over the first half of the century. Lastly, Chapter Four explains how state-enforced religious persecution of Scottish Presbyterians during the Restoration period led to the radicalisation of the tradition and inspired the violent actions of Covenanter extremists who believed they had been chosen by God to act as instruments of his divine vengeance in the latter-days.
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Entre vie contemplative et temps apocalyptique: Philon d'Alexandrie et la formation de la théologie chrétienne / Between contemplative life and apocalyptic time: Philo of Alexandria and the formation of Christian theologyD'Helt, Alexandre 02 July 2013 (has links)
Cette dissertation a pour objectif de fournir un éclairage nouveau sur la cosmologie philonienne à la lumière de la littérature apocalyptique judéo-chrétienne. Il s'agit reposer la question du lien entre Philon d’Alexandrie et la tradition apocalyptique judéo-chrétienne dans une optique qui se veut à la croisée de l’histoire des religions et de l’histoire de la philosophie. Après délimitation du corpus, on y aborde la question du rapport au mythe et à la théologie. La place est ensuite faite à la question des intermédiaires célestes (Anges, Logos, Esprit), ainsi qu’à la liturgie. Ce point nous mène à la figure du messie et aux raisons du silence de Philon à ce sujet. Cette étude entend ainsi porter un regard nouveau sur la pensée d’un auteur majeur de l’Antiquité qui accomplit la première grande synthèse entre le judaïsme et l’hellénisme, anticipant ainsi l’émergence des conditions métaphysiques du christianisme. / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished
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The Medieval Reception of Firdausī's Shāhnāma: The Ardashīr Cycle as a Mirror for PrincesAskari, Nasrin 02 August 2013 (has links)
Based on a broad survey of the reception of Firdausī’s Shāhnāma in medieval times, this dissertation argues that Firdausī’s oeuvre was primarily perceived as a book of wisdom and advice for kings and courtly élites. The medieval reception of the Shāhnāma is clearly manifested in the comments of medieval authors about Firdausī and his work, and in their use of the Shāhnāma in the composition of their own works. The production of ikhtiyārāt-i Shāhnāmas (selections from the Shāhnāma) in medieval times and the remarkable attention of the authors of mirrors for princes to Firdausī’s opus are particularly illuminating in this regard.
The survey is complemented by a close textual reading of the Ardashīr cycle in the Shāhnāma in comparison with other medieval historical accounts about Ardashīr, in order to illustrate how history in the Shāhnāma is reduced to only a framework for the presentation of ideas and ideals of kingship. Based on ancient Persian beliefs regarding the ideal state of the world, I argue that Ardashīr in the Shāhnāma is represented as a Saviour of the world. Within this context, I offer new interpretations of the symbolic tale of Ardashīr’s fight against a giant worm, and explain why the idea of the union of kingship and religion, a major topic in almost all medieval Persian mirrors for princes, has often been attributed to Ardashīr. Finally, I compare the Ardashīr cycle in the Shāhnāma with nine medieval Persian mirrors for princes to demonstrate that the ethico-political concepts contained in them, as well as the portrayal of Ardashīr, remain more or less the same in all these works.
Study of the Shāhnāma as a mirror for princes, as this study shows, not only reveals the meaning of its symbolic tales, but also sheds light on the pre-Islamic roots of some of the ethico-political concepts presented in the medieval Perso-Islamic literature of wisdom and advice for kings and courtiers.
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The Medieval Reception of Firdausī's Shāhnāma: The Ardashīr Cycle as a Mirror for PrincesAskari, Nasrin 02 August 2013 (has links)
Based on a broad survey of the reception of Firdausī’s Shāhnāma in medieval times, this dissertation argues that Firdausī’s oeuvre was primarily perceived as a book of wisdom and advice for kings and courtly élites. The medieval reception of the Shāhnāma is clearly manifested in the comments of medieval authors about Firdausī and his work, and in their use of the Shāhnāma in the composition of their own works. The production of ikhtiyārāt-i Shāhnāmas (selections from the Shāhnāma) in medieval times and the remarkable attention of the authors of mirrors for princes to Firdausī’s opus are particularly illuminating in this regard.
The survey is complemented by a close textual reading of the Ardashīr cycle in the Shāhnāma in comparison with other medieval historical accounts about Ardashīr, in order to illustrate how history in the Shāhnāma is reduced to only a framework for the presentation of ideas and ideals of kingship. Based on ancient Persian beliefs regarding the ideal state of the world, I argue that Ardashīr in the Shāhnāma is represented as a Saviour of the world. Within this context, I offer new interpretations of the symbolic tale of Ardashīr’s fight against a giant worm, and explain why the idea of the union of kingship and religion, a major topic in almost all medieval Persian mirrors for princes, has often been attributed to Ardashīr. Finally, I compare the Ardashīr cycle in the Shāhnāma with nine medieval Persian mirrors for princes to demonstrate that the ethico-political concepts contained in them, as well as the portrayal of Ardashīr, remain more or less the same in all these works.
Study of the Shāhnāma as a mirror for princes, as this study shows, not only reveals the meaning of its symbolic tales, but also sheds light on the pre-Islamic roots of some of the ethico-political concepts presented in the medieval Perso-Islamic literature of wisdom and advice for kings and courtiers.
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