Thesis advisor: Thomas D. Stegman / Thesis advisor: Christopher R. Matthews / The history of interpretation of the phrase nous Christou, which Paul employs in 1 Cor 2:16, mainly focuses on tracing the Hellenistic influence on his writings. No doubt, the Greek language Paul employs in explaining the gospel and the dominant culture of his world make this scholarly proclivity a credible one. But Paul, being a faithful Jew and a creative writer, is capable of appealing to his rich and diverse religious heritage, and his literary ingenuity to communicate his message. This angle of interpretation is seldom explored in discussing the nous Christou. / Thesis (STL) — Boston College, 2017. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

The thesis is a description of the relationship between the 'one God, the Father' and the 'one Lord, Jesus Christ' in I Cor. 8. 4-6. It analyses Paul's language about God and Christ against the background of contemporary Jewish language about the one God, making use of methodic concepts gleaned eclectically from the structural movement in linguistics and the social sciences. Accordingly, the study falls into two parts: a determination of Paul's Jewish monotheistic presuppositions, and an analysis of I Cor. 8. 4-6 itself. Part one uses the Greek Old Testament, the Apocrypha, the Pseudepigrapha, the Dead Sea Scrolls, Philo, Josephus, and the New Testament, in particular some two hundred statements of monotheism collected from these sources (presented in an appendix), to illuminate the oblique references to monotheistic belief in Paul's letters. This part of the study concentrates on answering a series of nine questions about Jewish monotheism designed to shed light on Paul's language in our chosen passage. Part two combines the familiar grammatical-historical methods of biblical scholarship with newer, structural methods of exegesis to investigate the doctrinal content of the quasi-confessional language about God and Christ in I Cor. 8 4-6 in the light of our results from part one. The major conclusions of the study can be summarized in three statements. (1) I Cor. 8. 6 contains two classic statements of monotheism using traditional Jewish language, one in reference to the Father and one in reference to Jesus Christ; in each case, the language of monotheism comprehends not only the explicit confession with 'one', but also the prepositional phrases, which contain elements closely associated with belief in one God in Jewish thought. (2) Paul's paradoxical language about God and Christ in this passage certainly expresses the functional subordination of Christ to God, but it very probably presupposes an identity of these two figures at some undefined point, an identity which may well be essential in nature (by comparison especially with Gal. 4.8). (3) The language about Christ in I Cor. 8. 6. is informed not so much by Jewish Wisdom speculation as by Jewish language about the one God: it is best labelled a 'monotheism christology'. Hence the contribution of the thesis to knowledge lies in three areas. (1) It clarifies the nature and associations of Jewish monotheistic language. (2) It provides scientific support for the view, by no means generally accepted, that the New Testament adumbrates the concept of the ontological deity of Christ, using the most current methods of exegesis and working with a comprehensive selection of comparative Jewish materials. (3) It brings to the fore a christological category - the language of monotheism - which has been largely overlooked by researchers in the field of the origins and development of christology in the early church.

Made available in DSpace on 2016-01-13T13:27:06Z (GMT). No. of bitstreams: 0 Previous issue date: 2015-06-19. Added 1 bitstream(s) on 2016-01-13T13:32:26Z : No. of bitstreams: 1 000853023.pdf: 7205370 bytes, checksum: 1df8990dea4dc5c302100fe5f44586d8 (MD5) / Este trabalho tem como objetivo analisar como o Sport Club Corinthians Paulista, tradicional clube esportivo fundado em seus Relatórios de Sustentabilidade, publicados desde 2009. O estudo presende verificar as intenções do Corinthians em publicar tais relatórios, tendo em vista que esta é uma prática de organizações com fins lucrativos, especialmente as empresas com ações em bolsa (como as Sociedades Anônimas - S/A), e algo incomum entre associações desportivas. A hipótese que se levanta é que a o Corinthians aproveita a credibilidade dos Relatórios de Sustentabilidade para vender a imagem de uma empresa moderna, organizada, transparente e socialmente responsável, enfatizando pontos positivos mesmo quando os fatos demonstram o contrário, além de utiliza-los como uma peça de divulgação para atrair novos patrocinadores e investidores. Para tanto, o corpus de análise são os Relatórios de Sustentabilidade de 2012 e 2013, anos que marcaram a história do clube devido a fatos que se contrapõem por seu caráter extraordinário. O ano de 2012 foi marcado por glórias inéditas, como as vitórias na Copa Libertadores da América e no Campeonato Mundial de Clubes FIFA em seu novo formato. Já o ano de 2013 foi evidenciado por tragédias inesperadas, como a morte de um torcedor boliviano durante partida do clube na Copa Libertadores da América e os acidentes que vitimaram operários na construção do novo estádio do Corinthians, que seria utilizado como um dos palcos da Copa do Mundo de 2014 no Brasil. Para verificar se houver equilíbrio entre as publicações, foram utilizadadas como metodologia a Análise de Conteúdo e os Princípios da GRI - Global Reporting Initiative, os quais definem parâmetros para assegurar o conteúdo e a qualidade do relatório, especificamente o Princípio do Equilíbrio / This paper aims to analyze how the Sport Club Corinthians Paulista, tradicional sports club founded in 1910 in São Paulo (SP), has shown its accountability and transparency in its Sustainability Reports published since 2009. The study aims to verify Corinthians's intentions in publishing such reports, in views that this is a profit organizations' practice, especially companies with shares on Stock Exchange (such as Corporations - S/A), and something unusual among sports associations. The hypothesis is that Corinthians leverages the credibility of sustainability reports to sell the image of a modern enterprise, organized, transparent and socially reponsible, emphasizing good points even when the facts show the opposite, in addition to using them as part of disclosure to attract new sponsors and investors. Therefore, the analysis corpus are from 2012 and 2013. Sustainability Report, years that market the history of the club due to facts that are opposed by his extraordinary character. The 2012 year was market by unprecedented glory, as victories in the Libertadores Cup and FIFA Club World Championship in its new format. However the year 2013 was evidenced by unexpected tragedies, like the death of a Bolivian fans during the match in Libertadores Cup and accidents involving workers in the construction of the new stadium of Corinthians, which would be used as one of the 2014 World Cup stage in Brazil. To verify that there was balance among publications were used as methodology Content Analysis and the GRI principles - Global Reporting Initiative, which define parameters to ensure the content and quality of the report, specifically the Balance Principle

Made available in DSpace on 2015-06-17T19:34:15Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-08-18. Added 1 bitstream(s) on 2015-06-18T12:49:13Z : No. of bitstreams: 1 000819042.pdf: 7826185 bytes, checksum: 3101602ac5c6a765ff38d421c24c55e3 (MD5) / A presente dissertação analisa as possibilidades comunicacionais da camisa de futebol como parte do processo midiático esportivo. Nos anos 2011, 2012 e 2013 a equipe de futebol Sport Club Corinthians Paulista utilizou constantemente em sua camisa de jogo mensagens com diferentes temáticas, como problemas sociais, catástrofes naturais, logotipos de campanhas, homenagens diversas, entre outras. O uso da camisa como forma de comunicação realizada pelo time transcende a barreira do estético e visual, na medida em que funciona como portadora e distribuidora da informação dentro e fora dos gramados, quando a mensagem é legitimada com a repercussão da mídia, em especial nos seguintes sites esportivos: Globo Esporte, ESPN e Lance Net. Os estudos culturais da terceira geração concentram autores na pesquisa das intenções da mídia, colaboraram para elucidar o processo de construção midiática acerca do fenômeno, desde a criação das mensagens pelo departamento de marketing do time até a aceitação e prolongamento das matérias nos sites esportivos. Para investigar os interesses do clube em produzir as mensagens e da mídia em repercutir o fenômeno foi necessário coletar os releases postados no site oficial do time e construir quadros de análise com as postagens repercutidas nos três sites observados. Para tanto foram utilizados a teoria da notícia, com os estudos de Newsmaking de Mauro Wolf e os conceitos de noticiabilidade de Nelson Traquina. A pesquisa também contou com a técnica de observação e coleta; o uso de método de análise de conteúdo possibilitou quantificar e categorizar as ações, que permitiu posteriormente realizar a triangularização dos dados para compreender as intenções do Corinthians na produção das mensagens e os supostos motivos da mídia em repercuti-las / This dissertation analyzes the communicative possibilities of football shhirt as part of the sports media process. In the years 2011, 2012 and 2013, the football team Sport Club Corinthians Paulista, used constantly in thsi shirt messagining game with different themes, from social problems, natural disasters, logos and various NGOs among other honors. The use of the shirt as communication performed by the team transcends the barrier of aesthetic and visual, using his shirt as a carrier and distributor of information within and off the pitch, when the message is legitimized with the impact of the media, especially in sites sports: Globe sports, ESPN and Lance Net. Cultural studies of the third generation, the authours focus on the research of the intentions of the media, helped to elucidate the process of building media about media phenomenon, since the creation of the message by the marketing department of the team until the acceptance and continuation of materials in sports websites. To investigate the interests of the team in producing the messages and media pass on the phenomenon, it was necessary to collect the releases posted on the official website of the team an build bulletin analyzes the posts passed on 3 sites observed, were used for both studies newsmaking Mauro Wolf and the concepts of newsworthiness Nelson Teasing. The survey also included the technique of observation and collection, using the method of content analysis allowed to quantify and categorize the actions that allowed later perform the triangluation of data to understand the intentions of the Corinthians in the production of messages and the alleged reasons for media reflect them

<p> After surveying previous language-related claims about the integrity of 2 Corinthians, this study develops a definition of "text" using Systemic Functional Linguistics (SFL). According to SFL, a text is the structured realization of a context of situation involving: (1) a particular activity together with its concomitant interpersonal roles and relations; (2) a particular sphere of human experience; and (3) a particular mode of conveying information. Moreover, because each of these contextual parameters correlates with specific linguistic systems, a general linguistic analysis can be used to assess whether or not an apparant text does or does not encode a plausible context.</p> <p> Employing an analysis of progressive moves to explore what is being done and an analysis of semantic domains to explore what is being talked about (as well as some additional analyses of conjunctive relations, identity chains, and cohesive harmony), the present study proposes that the body of 2 Corinthians consists of five segments wherein leadership in enacted within the sphere of the Christian church. First, after expressing a positive disposition towards its readers, 2 Corinthians addresses Paul and Timothy's controversial behaviour, especially Paul's handling of Corinthian immorality (1:3-2:13). Second, it teaches the Corinthians how to respond when people criticize the Pauline mission (2:14-5:21 ). Third, it appeals for communal purity while also acknowledging some recent progress in this area (6:1-7:16). Fourth, it reports an unexpected development in Macedonia and explains the task to which its bearers have been appointed (8:1-9: 15). Fifth, it warns that discipline will be enacted upon Paul and Timothy's arrival if the Corinthians do not continue to maintain the purity of their congregation, and it attempts to shut down distracting leadership debates by denigrating the worldly leadership standards that are operative in those debates ( 10:1-13:10).</p> <p> Inasmuch as that these behaviours can be plausibly regarded as the sequential stages of a single, unfolding context of situation, this study concludes that 2 Corinthians is a single letter. Moreover, a number of exploratory suggestions are made with regard to the interpretive and historical implications of reading 2 Corinthians in light of this overarching context of situation.</p> / Thesis / Doctor of Philosophy (PhD)

This study is devoted to Paul's rhetorical argumentation on sexual issues (`porneia') in Cor-inth, and focuses especially 1. Corinthians 5:1-7:9. Paul uses `porneia' according to the Jewish tradition as body violation, pollution and as Satanic power. The term describes different forms of sexual behaviour which Paul rejects (like incest or intercourse with prostitutes at Roman banquets) and can be summarised as `illegiti-mate sexual intercourse'. For Paul, the only legitimate sexual intercourse is that within mar-riage (7:1-9). Therefore Paul's reference to the marriage is his answer to the problem of `por-neia', even if Paul sees many advantages in celibacy. As a probable background which explains the occurrences of `porneia' in Corinth, we see next to sexual abstinence within existing marriages (7:1-7) the strong influence of a Roman élite, which based its behaviour on hedonistic slogans and on the mortality of the body. Ac-cordingly, Paul's argumentation emphasises the high significance of the human body (6:12-20) and ascribes an eschatological perspective to it with the references to the resurrection of the body in 1 Corinthians 6:14 and chapter 15. / New Testament and Ancient Near Eastern Studies / (M. Th. (New Testament))

This study is devoted to Paul's rhetorical argumentation on sexual issues (`porneia') in Cor-inth, and focuses especially 1. Corinthians 5:1-7:9. Paul uses `porneia' according to the Jewish tradition as body violation, pollution and as Satanic power. The term describes different forms of sexual behaviour which Paul rejects (like incest or intercourse with prostitutes at Roman banquets) and can be summarised as `illegiti-mate sexual intercourse'. For Paul, the only legitimate sexual intercourse is that within mar-riage (7:1-9). Therefore Paul's reference to the marriage is his answer to the problem of `por-neia', even if Paul sees many advantages in celibacy. As a probable background which explains the occurrences of `porneia' in Corinth, we see next to sexual abstinence within existing marriages (7:1-7) the strong influence of a Roman élite, which based its behaviour on hedonistic slogans and on the mortality of the body. Ac-cordingly, Paul's argumentation emphasises the high significance of the human body (6:12-20) and ascribes an eschatological perspective to it with the references to the resurrection of the body in 1 Corinthians 6:14 and chapter 15. / New Testament and Ancient Near Eastern Studies / (M. Th. (New Testament))

No description available.

The main goal of this study is to demonstrate the role of the Holy Spirit in building up Church unity, based on the exegesis of I Corinthians. The current theme is urgent; however, little attention has been paid to it in research literature. We have noted that it is not human wisdom but the Holy Spirit who is the key to our faith, salvation, and understanding of divine mysteries. The Holy Spirit along with Christ brings forward the building of the Church and guides it. One Spirit is the foundation for Church unity. The Holy Spirit administers spiritual gifts according to His will and establishes their orderly operation. Seeking the guidance of the Spirit, trusting and obeying Him brings unity, whereas following different authorities, mistrusting and disobeying Him results in disunity. / Biblical and Ancient Studies / M. Th. (New Testament)

Thesis (D. Th.)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: The difficulties attending the reading 2 Cor 10-13 are widely recognized. This dissertation aims to interpret the text by means of socio-rhetorical analysis and to investigate what its real purpose is. Our hypothesis is that this Pauline discourse aims at the Corinthians’ edification by defending his apostolic lifestyle and so giving them a good example of imitatio Christi, imitatio Pauli (Chapter 1). Chapter 2 surveys the recent studies of 2 Cor 10-13 from various approaches, viz. literary historical approach, historical approach, rhetorical approach, and ethical and social-scientific approach. Because of the limited results of each approach used alone, we need a multidimensional and multi-disciplinary method is required. Chapter 3 reconfigures the sociorhetorical approach developed by Robbins into a fourfold dimensional analysis for a more adequate reading of 2 Cor 10-13: a rhetorical analysis; an analysis of intertexture and rhetorolect; an analysis of social, cultural and ideological texture; and an analysis of sacred texture. Chapter 4 analyzes the rhetoric of 2 Cor 10-13. The four realities of the rhetorical situation are the invasion of the outsiders against Paul, the discontent of the insiders with Paul, the conflict concerning Paul’s support, and the plan of Paul’s upcoming visit. The rhetorical arrangement, as a deliberative argumentation but including judicial and epideictic elements, is summarized as follows: exordium and propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). The argumentatio marshals four arguments: what is the true character of the intruders? (11:1-21a); what is the servant of Christ like? (11:21b-12:10); who is whose benefactor? (12:11-19); what sort of man do they expect with Paul’s upcoming visit? (12:20-13:4). Chapter 5 discusses the intertexture and rhetorolect of 2 Cor 10-13. The discourse is thickly intertextured providing the vivid picture and the persuasive rationale for his arguments, and is woven of various rhetorolects. The main rhetorolect is prophetic, which focuses on Paul whom God has chosen to take leadership in the production of righteousness. By blending this rhetorolect with priestly, our text manifests that Paul, in weakness and sufferings, according to God’s call, is following the example of Christ.Chapter 6 explores the social, cultural and ideological textures in 2 Cor 10-13. In social texture, the discourse has a vision of acquiring cognitive abilities for the aim of transforming people so they may build a Christian community in faith until God transforms all. In cultural texture, the discourse utilizes the conventions of dominant culture, but rejects its central values and creates an antithetical set of values based on the crucified Christ. In ideological texture, the discourse presents the social ethos that opposes the dominant social order: it represents rather the interests of the socially weak. The Pauline discourse, however, legitimises his position of primary authority over the Corinthian Christians. Chapter 7 investigates the sacred texture in 2 Cor 10-13. The discourse establishes a theology which is balanced by the crucified and resurrected Christ. Christ’s crucifixion and resurrection is recapitulated in Paul’s apostleship, discipleship and servant-ship in the form of imitatio Christi, and must be reproduced in the Corinthian church in the form of imitatio Pauli. In the final assessment, the main purpose of 2 Cor 10-13 is defined as the edification of the Corinthian church through defending Paul’s apostolic lifestyle, which is characterized by the imitatio Christi. Paul’s lifestyle is derived from Christ who was crucified and resurrected by the power of God, demonstrating God’s power manifested in human weakness. Now it is the Corinthians’ turn to demonstrate the divine power manifested in their imitatio Pauli. / AFRIKAANSE OPSOMMING: Daar word algemeen aanvaar dat daar probleme is met die lees van 2 Kor. 10-13. Hierdie verhandeling probeer om deur middel van sosiaal-retoriese analise die teks te ontleed en die ware oogmerk daarvan te ondersoek. Die hipotese waarvan uitgegaan word, is dat die Pauliniese diskoers ingestel is op die geestelike opheffing van die Korintiërs deur sy verdediging van die apostoliese lewenstyl en deur vir hulle ’n goeie voorbeeld van imitatio Christi, imitatio Pauli te stel (Hoofstuk 1). Hoofstuk 2 bestudeer onlangse ondersoeke na 2 Kor. 10-13 vanuit verskillende benaderingshoeke, naamlik die literêrhistoriese benadering, die historiese benadering, die retoriese benadering, en etiese en sosiaalwetenskaplike benaderings. Die beperkte resultate wat die afsonderlike gebruik van elke benadering sou oplewer, vereis dat ’n multidimensionele en multidissiplinêre metode gebruik moet word. Hoofstuk 3 rekonfigureer die sosiaal-retoriese benadering wat deur Robbins ontwikkel is, tot ’n viervoudige dimensionele ontleding vir ’n vollediger lees van 2 Kor. 10-13: ’n retoriese analise; ’n analise van intertekstualiteit en reterolek; ’n analise van sosiale, kulturele en ideologiese intertekstualiteit; en ’n analise van gewyde tekstualiteit. Hoofstuk 4 ontleed die retoriek in 2 Kor. 10-13. Die vier realiteite van die retoriese situasie is die inval van die buitestanders teen Paulus, die ontevredenheid van lede van die binnekring jeens Paulus, die konflik met betrekking tot Paulus se ondersteuning, en die plan met betrekking tot Paulus se voorgenome besoek. Die retoriese skikking, as ’n beraadslagende betoog, maar met inbegrip van forensiese en epideiktiese elemente, word soos volg opgesom: exordium en propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). Die argumentatio behels leiding vir vier argumente: wat is die ware karakter van die indringers? (11:1-21a); waaraan ken ’n mens die dienaar van Christus uit? (11:21b-12:10; wie is wie se weldoener? (12:11-19); watter soort man verwag hulle met Paulus se voorgenome besoek? (12:20-13:4). Hoofstuk 5 bied ’n bespreking van die intertekstualiteit en reterolek van 2 Kor. 10-13. Die diskoers is ryklik voorsien van intertekste en verskaf so ’n duidelike prentjie en die grondrede vir sy argumente, wat uit verskeie reterolekte ineengeweef is. Die belangrikste reterolek isprofeties, en fokus op Paulus wat deur God uitgekies is om leierskap te aanvaar vir die voortbrenging van regverdigheid. Deur hierdie reterolek met die priesterlike te vermeng, gee ons teks blyke daarvan dat Paulus, in swakheid en lyding, volgens God se roeping, die voorbeeld van Christus volg. Hoofstuk 6 ondersoek die sosiale, kulturele en ideologiese tekstualiteit in 2 Kor. 10-13. In sosiale tekstualiteit het die diskoers ’n visie van die verkryging van die kognitiewe vermoëns wat nodig is vir die oogmerk van hervorming van mense sodat hulle ’n Christen-gemeenskap in die geloof kan bou totdat God almal nuut sal maak. In kulturele tekstualiteit gebruik die diskoers die konvensies van die dominante kultuur, maar verwerp die sentrale waardes daarvan en skep ’n stel antitetiese waardes gebaseer op die gekruisigde Christus. In ideologiese tekstualiteit bied die diskoers die sosiale ethos wat teen die dominante maatskaplike orde in verset is: dit verteenwoordig eerder die belange van dié wat maatskaplik swak is. Die Pauliniese diskoers legitimeer egter sy posisie as primêre gesag oor die Christene in Korinte. In hoofstuk 7 word die gewyde tekstualiteit van 2 Kor. 10-13 ondersoek. Die diskoers bring ’n teologie tot stand wat in ewewig is met die gekruisigde en opgestane Christus. Christus se kruisiging en opstanding word weergegee in Paulus se apostelskap, dissipelskap en dienaarskap in die vorm van imitatio Christi, en moet ook weergegee word in die kerk in Korinte in die vorm van imitatio Pauli. Ten slotte word die hoofdoel van 2 Kor 10-13 gedefinieer as die geestelike opheffing van die kerk in Korinte deur die verdediging van Paulus se apostoliese lewenstyl wat deur die imitatio Christi gekenmerk word. Paulus se lewenstyl is van Christus oorgeneem, wat gekruisig en weer opgewek is deur die krag van God, wat God se mag wat in menslike swakheid na vore kom, demonstreer. Nou is dit die Korintiërs se beurt om bewys te lewer van die goddelike krag deur hulle imitatio Pauli.