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Research on the Gospel of Thomas in the last quarter of a century has made it clear that the origins of this apocryphal gospel cannot be satisfactorily explained from a single point of view. The author thus suggests that Thomas be understood as a growing collection of sayings which originated in various places and languages, with some logia being added to the collection after its inception. While this suggestion is by no means new, there have been few extensive attempts to study Thomas from such a presupposition. Due to the need for a control group, only the logia which have rather close parallels to the Synoptic gospels are investigated. Verbal and textual affinities are noted between these logia and the earliest texts of the Gospels (the Coptic versions, the Diatessaron, the Old Syriac version, and other early versions and Christian writings). Various degrees of probable contact between each logion and these texts are assigned. The results of this study give some idea as to the place of origin, the original language, and the approximate date at which certain logia were added to the collection. Those sayings which show a closer affinity to the Diatessaron, the Old Syriac version, or other Syrian writings may be considered as having been added to the sayings collection as it circulated in its earliest form, possibly in a Semitic language. Other logia which show no signs of awareness of a Syrian reading, but which are similar to variants found in the Coptic versions or other Egyptian texts, may well have originated in Egypt and been added to the collection at a later stage. These results, however, must await verification by those who might approach Thomas from related, but different, perspectives.

SUMMARY: Characteristics of the part of the novel Master and Margarita by M. A. Bulgakov. Historical and Biblical context of Jerusalem chapters. The characters of Pontius Pilate and Jeshua Ha-Nocri and their place in the novel. Characteristics of their personalities, their projections in the Moscow part of the novel, comparsion of Pilat, Woland and Stalin. Jeshua Ha-Nocri and the origin of his name. Comparison to a Biblical model. Comparsion of Master, Jeshua's projection in Moscow in the thirties of the twentieth century, and Bulgakov's reality. Problematics of freedom for creative writing in totalitarian regimes. Characteristics of other characters of Jerusalem chapters and estimation of their place in totalitarian regimes.

Dans Naissance de Dieu. La Bible et l’historien, Jean Bottéro explique qu’il ne nous est resté que le livret de la pièce : la Bible. L’apocryphe en est le supplément. Outre les livraisons irrégulières et parcimonieuses, venues des sables d’Égypte entre autres, que nous a léguées l’histoire des découvertes archéologiques, il est un fonds incommensurable par lequel d’autres écrits apocryphes chrétiens nous sont parvenus : la littérature du XXe siècle. Borges, par tel poème se présentant comme un fragment de manuscrit apocryphe retrouvé, Boulgakov en insérant dans Master i Margarita [Le Maître et Marguerite] un évangile centré sur Pilate, Saramago avec son roman brûlot O Evangelho segundo Jesus Cristo [L’Évangile selon Jésus-Christ]: tous ont fourni des livraisons supplémentaires à ce que Jean Bottéro appelait la « pièce ». Les textes de notre corpus sont à lire comme des fictions d’évangiles apocryphes ; mais l’histoire de la (non-)réception des écrits apocryphes chrétiens depuis l’Antiquité ne nous enseigne-t-elle pas qu’ils furent très souvent considérés comme de la fiction ? Le canon biblique distingue les textes inspirés des autres, relégués au statut de fables ou d’inventions : et tout le reste est littérature… En outre, les apocryphes, antiques et modernes, attestés et fictifs, constituent autant de midrashim, parfois paradoxaux sur les Écritures. En quoi la notion de midrash, cette forme d’exégèse narrée et de narration interprétative, permet-elle de projeter un regard nouveau sur la théorie de l’intertextualité ? Conformément à ce que le sous-titre annonce, au terme de ces considérations plus théoriques, le dernier temps de la réflexion est consacré à l’étude plus détaillée des textes du corpus, à la lumière des critères qu’avait jadis dégagés Auerbach, dans Mimésis, pour distinguer la Bible des récits profanes. L’apocryphe, dans tous ses états et manifestations, nous invite à scruter les ‘définitions’, au sens étymologique du terme, à savoir les frontières de la Bible et la littérature. Plus encore que de livrer une étude thématique ou intertextuelle sur les réécritures de l’Évangile au XXe siècle, cette thèse entend reposer des questions – canoniques – de littérature générale, à travers un prisme biblique. / In Naissance de Dieu. La Bible et l’historien [The Birth of God. The Bible and the Historian], Jean Bottéro explains that we are left with the play’s libretto: the Bible. The apocrypha is the supplement. Apart from the irregular and parsimonious issues, notably from the sands of Egypt, transmitted to us by the history of archaeological finds, there is an immeasurable collection through which other apocrypha have come to us: XXth century literature. Borges, through his poems presenting themselves as apocryphal manuscripts which are lost and found, Bulgakov by inserting a Gospel centered on Pilate in his Master i Margarita [The Master and Margarita], Saramago with his O Evangelho segundo Jesus Cristo [The Gospel According to Jesus-Christ]: all have given supplements to what Jean Bottéro called the « libretto ». These texts are to be read as fictional apocryphal Gospels; but then again, the history of the (non-)reception Christian apocrypha encountered since Antiquity tells us that they were very often considered and read as mere fiction. The Biblical canon distinguishes the inspired texts from the rest, which is relegated to the status of fables or inventions: and all the rest is literature… Furthermore, the apocrypha, be it antique or modern, attested or fictional, constitute midrashim on the Sacred Scriptures, which are sometimes paradoxical. How does the notion of midrash -- a form of narrated exegesis and interpretative narration -- allow us to see differently the theory of intertextuality? As stated in our subtitle, after these more theoretical considerations, the last part of our dissertation is dedicated to a more detailed study of our body of texts, in the light of the criteria Auerbach used in Mimesis to distinguish the Bible from secular narratives. The apocrypha invite us to examine the ‘definitions’, in the etymological sense of the term, that is, the frontiers between the Bible and literature. More than a thematical or intertextual study, this dissertation strives to give answers to some of the canonical questions tackled by the theory of literature, through a Biblical prism.

The present thesis deals with four proses by Oldřich Daněk which use a historical setting (Král utíká z boje, Král bez přilby, Vražda v Olomouci, Nedávno...). In addition to detailing some constant features, which are typical for the author, the thesis aims primarily at showing how Daněk exploits conventions of various literary genres, specifically the historical novel, literary apocrypha and detective story. Key words: Oldřich Daněk, Historical Fiction, Literary Apocrypha, Detective Fiction

Judas Iscariot has been and remains to this day one of the most hated persons in human history. The goal of this project is to examine the evolution Judas as he appears, first within the pages of the Christian canon, then moving over to literature outside the canon, into Apocrypha. Moreover, consulting ancient and modern sources allows for the ability to raise questions regarding the possibility of redemption for Judas as well as an analysis on whether this person was real or simply a literary construct by ancient authors in order to strengthen the core of the Christian belief system. With the inclusion of a clear and present villain in the narrative, the early Christians or proto-Orthodox were able to separate themselves from the initial Jewish community and labelled Judas as the ultimate example of what not to do when it came to being a “true” Christian. The discovery of the Gospel of Judas and its subsequent publication brought mainstream attention to the early years of Christianity, with its many different structures. The exploration of its pages reveal an entirely different message in which Judas Iscariot is a central figure, amidst a more “gnostic” tradition. The character of Judas Iscariot has since travelled through the centuries and it is this project’s mission to demonstrate the evolution of this character, showing how he first appears as merely one of twelve men who follow Jesus to a personification of evil. The project will also demonstrate how a possible misunderstanding of literature could have created a literary scapegoat, resulting in Judas Iscariot’s use as a tool to foster hatred and animosity towards the Jews. The end result leaves the reader with the question of whether Judas deserves absolution for his actions, who may have been an important part of God’s plan for humanity’s salvation.

<p>This thesis is a comparatoive study of four Africaribbean women's poetry: Marlene Nourbese Philip, Claire Harris, Lorna Goodison, Cynthia James. It is also a study of what it means to be a minority writer who happens to be female and Black in Canada. I look at how various factors affect the way these poets use language to develop an Africaribbean/Canadian feminist rhetoric of recovery, not only for themselves as individuals, but also for Africaribbean group healing and growth. The thesis is divided into five chapters and a tentative conclusion.</p> <p>In Chapter One, I address the various theoretical locations or un-locations and paradigms of Caribbean literary and critical history in order to contextuatlize my reading of the work of these poets. I discuss the salient issues of silence, voice, marginality, language, and audience. Chapter Two takes me through an exploration of the evolution of voice in Marlene Nourbese Philip's poetry within antagonistic yet receptive Canadian literaryscape. I explore her work through theories and practices of decontructing and deterritorializing the imperial father tongue--English--in search of a lost mother tongue. Claire Harris developments through high modernist, feminist/postcolonial territories become the framework for my examination of her poetry. But this examination is also done within the background of prairie culture and Canadian political of multiculturalism. Her treatment of Africaribbean femininity, gender relations, race, motherdaughter relations through a collage of linguistic paraphenalia and literary models is traced and explained.</p> <p>In Chapter Four, I compare the politics of cultural location that produce the discourse of contestation in both Philip and Harris with Lorna Goodison's exploration of Africaribbean culture, and religions from her Jamaican location. I opined that Goodison unlike Philip and Harris to some ecxtent is not very concerned with contesting any domionant group for space and audeince, but searching for an ideology of healing the wounded souls of her people. In Chapter Five, I study Cynthia James's poetic of healing in a Trinbagonian society. My central concern t here is how James makes use of innovative collages of Trinbagonian traditional belief systems, cultural musical productions, and religious and literary traditions to get her people to move from moaning ground to heartease.</p> <p>I arrive finally at a tentative conclusion which stresses a transnational, inter-and intra-theoretical, paralinguistic, and multicultural reading of any of these poets.</p> / Doctor of Philosophy (PhD)

Made available in DSpace on 2015-04-17T15:02:08Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 850435 bytes, checksum: 9524c75f53756030a6b029f9ef8ba9f5 (MD5) Previous issue date: 2013-07-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Assuming that early Christianity was a complex place that housed ideological class struggle, look into evidence to prove these differences by studying the apocryphal text known as the Protevangelium of James, coming from the second century of our era. Attempts to demonstrate that the beliefs in this apocryphal text are not product of the imagination of its author, but are common elements to the Christian communities before orthodoxy. In early Christianity, there were several classes that had ideological divergent beliefs. With the passing centuries, emerging classes, the block termed proto-orthodox, by forces policies, prevailed over the remaining. This block then steadied itself then as the only truth, taking on the true apostolic succession and the true teaching of Jesus, was also enacted as the first church which all heresy arose in relation to their beliefs. The speech that block disregards the whole dialectical process that gave his statement. As the Protevangelium of James is a based text in the proto-orthodox, that is, part of its content is similar to what will become the orthodoxy, but also carries an offensive content to this, it is appropriate to question such speech. In the process of quest the aim of research, resorting on studies of Foucault, Bakhtin and Berger, it was necessary to understand the importance of speech for formation of the classes ideologically constituted, the process of legitimation of the discourse and the construction of truths. It is important to consider how to handsel the orthodoxies and heresies, the canonical and apocryphal in the religious systems and understand ,panoramically, how was the construction of the canon of Christian scriptures. The Protevangelium will be still compared with other Christian literature, such as the canonical Matthew and Luke's gospels and other apocryphal narratives, as well as works of early Christian writers to examine their scope and relevance. It is concluded that the Protevangelium of James initially served as raw material for orthodoxy, but with the development of this, it was deemed unacceptable. / Partindo da hipótese de que o cristianismo primitivo era um lugar complexo que abrigava lutas de classes ideológicas, procuram-se indícios que comprovem essas divergências por meio do estudo do texto apócrifo conhecido como o Protoevangelho de Tiago, oriundo do século II de nossa era. Tenta-se demonstrar que as crenças contidas neste texto apócrifo não são frutos da imaginação de seu autor, mas são elementos comuns às comunidades cristãs antes da ortodoxia. No cristianismo primitivo, havia varias classes ideológicas que apresentavam crenças divergentes entre si. Com o passar dos séculos, as classes emergentes, o bloco denominado proto-ortodoxo, por forças políticas, prevaleceram sobre as demais. Este bloco, então, firmou-se então como a única verdade, tomando para si a verdadeira sucessão apostólica e o verdadeiro ensino de Jesus, promulgou-se ainda como a primeira igreja e da qual toda a heresia surgiu em relação às suas crenças. O discurso desse bloco ignora todo o processo dialético que se deu para sua afirmação. Sendo o Protoevangelho de Tiago um texto de base proto-ortodoxa, isto é, parte de seu conteúdo é similar ao do que se tornará a ortodoxia, mas que traz também um conteúdo ofensivo a esta, é adequado para questionar tal discurso. No percurso de busca ao objetivo da pesquisa, recorrendo aos estudos de Foucault, Berger e Bakhtin, se fez necessário entender a importância do discurso para a formação de classes ideologicamente constituídas, o processo de legitimação do discurso e as construções das verdades. É importante refletir como se dão as ortodoxias e as heresias, o canônico e o apócrifo nos sistemas religiosos e entender, panoramicamente, como se deu a construção do cânon das escrituras cristãs. O Protoevangelho será comparado ainda com outras literaturas cristãs, tais como os evangelhos canônicos de Mateus e de Lucas, outros evangelhos e narrativas apócrifas, como também obras de escritores cristãos antigos para averiguar sua abrangência e relevância. Conclui-se que inicialmente o Protoevangelho de Tiago serviu de matéria prima para a ortodoxia, mas com o desenvolvimento desta, foi considerado inaceitável.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-06-14T19:33:34Z No. of bitstreams: 1 Carlos Eduardo.pdf: 931719 bytes, checksum: c8685a26426d27f1d8bac31a50d52878 (MD5) / Made available in DSpace on 2017-06-14T19:33:34Z (GMT). No. of bitstreams: 1 Carlos Eduardo.pdf: 931719 bytes, checksum: c8685a26426d27f1d8bac31a50d52878 (MD5) Previous issue date: 2017-03-21 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The research that follows seeks to present a mapping of a tradition developed over many centuries in the apocalyptic writings of Christianity: The accounts of travel description to the Other-World, more specifically, to Hell. Initially we tried to draw a line starting from the origins of this tradition, in classical Greek texts, through the Jewish Apocalypse of the Second Temple, through Primitive Christianity and making references to some works of the Middle Ages, in order to demonstrate, once more, that the importance of the theme made him gain breath in this period too. We highlight some important concepts such as the apocalyptic genre and some striking features of the reports of journeys of hell. We define some theoretical bases that are relevant to all research, such as the importance they have for a significant study of the formation of the religious imaginary of Primitive Christianity, from sources such as apocryphal writings. In a second moment, we turn to the analysis of one of the primitive sources in which, in the second century of Christianity, reports of a description of Hell appeared in a guided journey in which condemned sinners and their feathers were described: The Apocryphal Acts of the Apostle Philip. Finally, we analyze two contemporary sources in which, we argue, there was reception of the theme of the journeys to Hell and in which are laid common characteristics in relation to continuity and rupture with the oldest writings, revealing the importance of the theme for crossing centuries of history of the Christianity, being assumed, reread and re-signified by the most diverse readers to the present day. / A seguinte pesquisa busca apresentar um mapeamento de uma tradição desenvolvida ao longo de muitos séculos nos escritos apocalípticos do Cristianismo: Os relatos de descrição de viagens ao Além-Mundo, mais especificamente, ao Inferno. Inicialmente procuramos traçar uma linha que se iniciasse nas origens dessa tradição, em textos clássicos gregos, passando pela Apocalíptica Judaica do Segundo Templo, pelo Cristianismo Primitivo e fazendo referências a algumas obras da Idade Média, a fim de demonstrar, mais uma vez, a importância do tema e como o mesmo ganha fôlego também nesse período. Destacamos alguns conceitos importantes como o de gênero apocalíptico e algumas características marcantes dos relatos de viagens ao inferno. Definimos algumas bases teóricas relevantes a toda a pesquisa, como por exemplo, a importância que têm, para um estudo significativo da formação do imaginário religioso do Cristianismo Primitivo, de fontes como os escritos apócrifos. Num segundo momento, passamos à análise de uma das fontes primitivas na qual, já no segundo século do Cristianismo, surgiram relatos de uma descrição do Inferno em uma jornada guiada em que pecadores condenados e suas penas foram descritas: Os Atos Apócrifos do Apóstolo Felipe. Por fim, analisamos duas fontes contemporâneas em que, defendemos, houve recepção do tema das viagens ao Inferno e nas quais estão postas características comuns em relação de continuidade e ruptura com os escritos mais antigos, revelando a importância do tema por atravessar séculos de história do Cristianismo, sendo assumido, relido e ressignificado por leitores, os mais diversos até os dias de hoje.