This thesis undertakes to investigate the influence of the sixth commandment on Paul’s ethics in Romans and 1 Corinthians. Our primary methodology is to develop a lens for reading Paul from a study of the murder commandment in the Scriptures and ancient Jewish writings. This involves an appreciation for the intertextual nature of the Scriptures and Jewish writings. We also seek to recognise the implications of Paul’s Second Temple reading context and his apostolic writing context. A preliminary question, however, must first be resolved before our research question can be meaningful: does the sixth commandment refer to killing or murdering? We conclude with an overall analysis of the influence of the murder commandment on Paul’s ethics in Romans and 1 Corinthians. / Doctor of Philosophy (PhD)

Thesis (Ph. D.)--Dropsie college for Hebrew and Cognate Learning, 1914. / Printed in England. Text in Arabic with Hebrew characters: p. 121-217; Hebrew translation: p. 219-278. Published also in Jewish quarterly review, new series, vol. IV (1913-14) p. 519-576; vol. V (1914-15) p. 29-90, 345-441; vol. VI (1915-16) p. 97-156.

Thesis (M.A.)--Gordon-Conwell Theological Seminary, South Hamilton, MA, 2002. / Abstract and vita. Includes bibliographical references (leaves B53-54).

The TaRYaG count, that is the traditional enumeration of the 613 commandments contained in the five Mosaic books (Torah), has gained a prominent place in Judaism. The count is based on a dictum found in the Babylonian Talmud and attributed to R. Simlai, a Palestinian rabbi of the late third century. No one did more to see this count achieve the importance it has than Moses Maimonides, the prominent 12th-century Jewish philosopher and perhaps the most important post-talmudic jurist of all times. M. offered an impressive methodology, made up of rules of individuation, identification and interpretation - in all, fourteen rules - to support his proposed enumerative scheme and used it to critique all previous such attempts. By his own account, Maimonides undertook this project with the sole aim to provide a comprehensive outline for his upcoming Code of Jewish Law. This thesis demonstrates the enormous difficulties inherent in such a project - difficulties that could not have passed unnoticed by such an accomplished author - and seeks to uncover any other reason or reasons that may have prompted him to adopt such a constraining count. The thesis concludes by speculating that Maimonides may have found it convenient to use the TaRYaG scheme in order to introduce into the list of commandments the beliefs in the existence of God and in His unity - beliefs that had previously not been considered commandments. An ancillary product of the dissertation is the discovery that many of the commandment designations proposed in the enumerative scheme are abandoned in the Halakhot, a discovery that was noted, albeit only partially, by less than a handful of scholars over the past eight hundred and fifty years. The dissertation examines the proposed solutions and rejects them on a number of counts. A systematic analysis of these occurrences suggests a more consistent solution and reveals an aspect of Maimonides that has not been sufficiently appreciated, Maimonides the exegete and legal philosopher. The agenda-oriented research also examines some of the important innovations contained in M’s list of positive commandments, the hermeneutics behind them and the politico-philosophical ideas that may have informed them.

The TaRYaG count, that is the traditional enumeration of the 613 commandments contained in the five Mosaic books (Torah), has gained a prominent place in Judaism. The count is based on a dictum found in the Babylonian Talmud and attributed to R. Simlai, a Palestinian rabbi of the late third century. No one did more to see this count achieve the importance it has than Moses Maimonides, the prominent 12th-century Jewish philosopher and perhaps the most important post-talmudic jurist of all times. M. offered an impressive methodology, made up of rules of individuation, identification and interpretation - in all, fourteen rules - to support his proposed enumerative scheme and used it to critique all previous such attempts. By his own account, Maimonides undertook this project with the sole aim to provide a comprehensive outline for his upcoming Code of Jewish Law. This thesis demonstrates the enormous difficulties inherent in such a project - difficulties that could not have passed unnoticed by such an accomplished author - and seeks to uncover any other reason or reasons that may have prompted him to adopt such a constraining count. The thesis concludes by speculating that Maimonides may have found it convenient to use the TaRYaG scheme in order to introduce into the list of commandments the beliefs in the existence of God and in His unity - beliefs that had previously not been considered commandments. An ancillary product of the dissertation is the discovery that many of the commandment designations proposed in the enumerative scheme are abandoned in the Halakhot, a discovery that was noted, albeit only partially, by less than a handful of scholars over the past eight hundred and fifty years. The dissertation examines the proposed solutions and rejects them on a number of counts. A systematic analysis of these occurrences suggests a more consistent solution and reveals an aspect of Maimonides that has not been sufficiently appreciated, Maimonides the exegete and legal philosopher. The agenda-oriented research also examines some of the important innovations contained in M’s list of positive commandments, the hermeneutics behind them and the politico-philosophical ideas that may have informed them.

1 Abstract The diploma thesis handles the theme of didactics of Christian ethics as a school subject with a focus on four-year grammar schools and secondary schools. The syllabus of the thesis is organized the way to give a systematic overview of the issue, therefore the first chapter is dedicated to define the basic concepts which are the gateway for understanding what the Christian ethics is and what it is pursuing. The following chapters give a comprehensive view of the subject didactics as a school subject named Christian Ethics. The fifth chapter presents the Decalogue as the basic methodological text of catechesis, which is also an explicit text for Christian ethics. Each of the commandments is demonstrated by its overlapping to the present as we can see on possible ethical topics for teaching. The final six chapter presents a model of three lessons that can be used within the lectures. The chosen topics represent the specific areas which I currently see as problematic, specifically The value orientation of a person; Respect for nature; Partnership and sexuality from the point of view of Christianity.

This paper focuses on some areas related to the topic of the Ten Commandments. Main part is a translation of chosen chapters of the work Tiferet Yisrael. Namely Chapters 33-36, which describes the opinion of the author (Rabbi Loew) on this topic. The translation is accompanied by commentary, which make it more comprehensive, and it is compared with texts that are in the environment of traditional Judaism deemed as essential. Powered by TCPDF (www.tcpdf.org)

Made available in DSpace on 2016-04-26T20:24:06Z (GMT). No. of bitstreams: 1 Francis Ted Fernandes.pdf: 853394 bytes, checksum: df350b7125c4dde59f0cbfea3caf57d4 (MD5) Previous issue date: 2015-12-14 / Determining what legal principals are is an arduous task. The uncertainty peculiar to signs, the ambiguity of the language and the decoding of this legal term, not always performed under scientific criteria, are the first obstacles to be overcome in this endeavor. One way to determine what legal principles are is to analyze their meaning and function according to the understanding of the main schools of legal thought: the school of natural law, positivism and post-positivism. For the school of natural law, principles are values arising from the human reason. Positivism basically presents two conceptions on principles: the first one does not address the issue, since the legal system would be complete, self-sufficient and non-evaluative. The second conception of the positivist school recognizes the principles as bridging standards, which could never be opposed to the law, intended to fill the gaps in the legal system. The vision of positivism on the principles shows that this school of thought sees the legal system as a closed one, whose validity foundation lies in its own standards, which, in turn, are founded on a fundamental standard, which is assumed and not expressed. For this line of thought, any content can be right, being unimportant to question the material morality or immorality of a legal text. The neutrality of positivism in face of the legal content of law has ended up involuntarily legitimizing some arbitrary and totalitarian regimes. The failure of positivism in responding to certain situations has demanded an evolution in legal thinking and codifications, which propitiated an opening of the legal system to values and the consideration of content of what is right. In this new chapter of history, arises the post-positivist thought, which admits the principles as positivized values in the system, true standards that can solve concrete cases, as long as applied with an appropriate methodology. In addition to the standards, applicable to the greatest extent possible, the principles are considered as nuclear commandments of the legal system, which structures this system, granting unity to it, and, also, acting as vectors of interpretation of legal rules. Currently, in Brazil, the principles are also designed as bridging standards by virtue of the application of article 4 of the Law of Introduction to the Standards in Brazilian Law, since they were designed for the positivist school. There are several deviations on the application of legal principles, such as practices consisting in moving away the application of rules to certain concrete cases, under the guise of providing a solution based on principles, an effective expedient without a cohesive method and without justification supported by a solid argumentative process. This practice represents a risk to the typical activity of the Legislative Branch. It is assumed that the interpretation of the law and the resolution of concrete cases based on principles broadens the sphere of indeterminacy to which the interpreter is subjected, but this indeterminacy must be admitted, with a view to achieving the implicit justice claim in the legal system / Determinar o que são os princípios jurídicos é uma tarefa árdua. A imprecisão peculiar dos signos, a ambiguidade da linguagem e a decodificação deste termo jurídico, nem sempre realizada com critérios científicos, são os primeiros obstáculos que devem ser superados nesta empreitada. Uma forma de determinar o que são princípios jurídicos é analisar o seu significado e função de acordo com o entendimento das principais escolas do pensamento jurídico: o jusnaturalismo, o positivismo e o pós-positivismo. Para escola jusnaturalista os princípios são valores decorrentes da razão humana. O positivismo apresenta basicamente duas concepções sobre os princípios: a primeira não aborda o tema, já que o ordenamento jurídico seria completo, autossuficiente e avalorativo. A segunda concepção da escola positivista reconhece os princípios como normas de colmatação, que nunca poderiam se opor à lei, destinadas a preencher lacunas do ordenamento jurídico. A visão do positivismo sobre os princípios demonstra que esta escola do pensamento concebe o sistema jurídico como um sistema fechado, cujo fundamento de validade são suas próprias normas, que, por sua vez, encontram fundamento numa norma fundamental, que é pressuposta e não expressa. Para esta linha do pensamento, qualquer conteúdo pode ser direito, sendo despiciendo o questionamento sobre a moralidade ou imoralidade material de um texto legal. A neutralidade do positivismo para com o conteúdo legal do direito terminou por legitimar, involuntariamente, alguns regimes arbitrários e totalitaristas. A insuficiência do positivismo para dar resposta a determinadas situações exigiu uma evolução no pensamento jurídico e nas codificações, o que propiciou uma abertura do sistema jurídico a valores e à consideração do conteúdo do que é direito. Nessa nova quadra da história surge o pensamento pós-positivista, que admite os princípios como valores positivados no sistema, verdadeiras normas que podem solucionar os casos concretos, desde que aplicadas com uma metodologia adequada. Além de normas, aplicáveis na maior medida do possível, os princípios são considerados como mandamentos nucleares do sistema jurídico, que estruturam este sistema, conferindo unidade a ele e, ainda, atuando como vetores de interpretação das regras jurídicas. Atualmente, no Brasil, os princípios também são concebidos como normas de colmatação, por força da aplicação do artigo 4º da Lei de Introdução às Normas do Direito Brasileiro, como eram concebidos para escola positivista. Existem vários desvios na aplicação dos princípios jurídicos, como as práticas consistentes em afastar a aplicação das regras a determinados casos concretos, sob o pretexto de se dar uma solução com base em princípios, expediente efetivado sem um método coeso e sem justificativa lastreada num processo argumentativo sólido. Esta prática representa um risco à atividade típica do Poder Legislativo. Admite-se que a interpretação do direito e a solução de casos concretos, com base em princípios, amplia a esfera de indeterminação a que se sujeita ao intérprete, mas esta indeterminação deve ser admitida, com vistas a alcançar a pretensão de justiça implícita no ordenamento jurídico

Annotation: The seven Noahide laws represent a divine non-Jewish complementary to Jewish law. This thesis has been looking for an answer to the question about concept of those laws, their content, intentions and contemporary use. The main method is analysis of original sources and investigating their mutual relations. Comparison of contemporary guides is also included.

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