Made available in DSpace on 2015-05-14T12:40:01Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1641910 bytes, checksum: 186eca0a406c93a8edac4882b6f3710d (MD5) Previous issue date: 2013-10-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present work has as its corpus the Epistle of Paul to the Philippians, especially the Hymn of chapter two, from verses five to eleven. There are two categories: the Epistle as a literary genre and the rhetorical figure of speech that structures the whole hymn and that is called chiasm. The work consists in an attempt to analyze the Carmem Christi and its chiastic structure, seeking to show how Paul used this figure of speech in order to structure this hymn. Parallelism is the main characteristic of Hebrew poetry (and chiasm is a subtype of parallelism, that is, a parallelism inverted), although Paul has written the hymn in Greek language, he writes according to Jewish poetic model and not Greek, making use of chiasm as he structures Carmen Christi for the purpose of emphasis and memorization. Therefore, it is crucial to know this figure for the correct analysis of the hymn proposed. / O presente trabalho tem como corpus a Epístola de Paulo aos Filipenses, especialmente o hino do capítulo dois, versículos cinco ao onze. As categorias são duas: a Epístola como gênero literário e a figura de linguagem retórica que estrutura todo o hino e que é denominada quiasmo. O trabalho consiste numa tentativa de análise do Carmem Christi e sua estrutura quiástica, buscando ver como Paulo usou essa figura de linguagem para estruturar este hino. É o paralelismo o principal elemento a caracterizar a poesia hebraica (e o quiasmo é um subtipo de paralelismo, isto é, um paralelismo invertido), embora Paulo tenha escrito o hino em língua grega, ele o escreve segundo a convenção poética judaica e não grega, fazendo uso do quiasmo na estruturação do Carmen Christi para efeitos de ênfase e memorização. Portanto, é indispensável o conhecimento dessa figura para a correta análise do hino proposto. A dissertação está dividida em três capítulos: I. Introdução ao Gênero Epistolar no mundo Greco-Romano e à Epístola Aos Filipenses; II. Quiasmo: Figura de Retórica Literária; III Análise da Estrutura quiástica de Filipenses 2.5-11.

O trabalho analisa as possíveis relações intratextuais entre as primeiras quatorze epístolas que formam o corpus das Heroides de Ovídio. Estas relações permitem ao leitor entendêlas não apenas como um mero conjunto de monólogos travestidos em um formato epistolar (Auhagen, 1999, p. 90), mas como peças que ganham significado à luz de outras. As relações surgem em função do caráter exemplar das heroínas, paradigmático de um determinado tipo de comportamento. No diálogo intratextual, a exemplaridade permite a configuração mútua destas mulheres e suas epístolas. Considerando que o próprio Ovídio, no livro 3 da Ars amatoria, recomenda a suas discípulas ler sua coleção de epístolas e que ele se refere a essas mulheres em diferentes ocasiões como exempla do fracasso na ars amandi, o corpus pode ser entendido como uma série de exempla para o leitor, complementares ao propósito didático da Ars amatoria. Em razão da falta de uma ars amandi, a maioria das heroínas fracassam ao tentar convencer seus amantes a voltar. Portanto, o leitor recebe as epístolas como um grande exemplum daquilo que não deve ser feito e como justificativa da necessidade de um praeceptor. A confluência dos gêneros elegíaco e epistolar possibilita que as epístolas sejam um meio apropriado para transmitir um exemplum, por causa do caráter didático de ambos os gêneros. / This research analyses the possible intratextual relation between the first fourteen epistles of Ovids Heroides. These relations allow the reader to understand them not only as unconnected monologues brought together under the form of epistles (Auhagen, 1999, p. 90), but also as collection of poems that have meaning when read in the light of the others. The relations emerge because of the heroines exemplary character, paradigmatic of a certain behavior. In the intratextual dialogue, the exemplarity enables the mutual configuration of the women and their epistles. Considering that Ovid himself, in the third book of his Ars, recommends to read his collection of epistles and that he also refers to these women as exempla of failure in the art of love, the whole collection can be understood as a series of exempla that complement the didactic purpose of the Ars amatoria. Because of their lack of ars amandi, most of the heroines fail in trying to convince their lovers to come back to them. Therefore, the reader receives the epistles as an exemplum of what should not be done and as a justification for the need of a praeceptor. The overlapping of the elegiac and the epistolary genres enables the letter to be an appropriate mean to convey an exemplum, due to the didactic features of both genres.

D.Litt. et Phil. / The important problem encountered was to render a representative and reliable summary account of the vast subject of the meaning of life according to the entire Old and New Testaments in such a way that a proper synthesis thereof could be given within the sphere of one introductory chapter (Chapter 2). The major method implemented in the main part of the thesis was as follows. Firstly, all the passages/verses in which the Johannine terms for life and eternal life (Greek: rdytj and Mil ait'ovtog) occur in the Gospel of John and in 1 John, were exegeted within their respective immediate and broader contexts. Secondly, the most important nuances of the meaning and experience of eternal life according to the Johannine perspective, were defined, as they became apparent from such exegesis in each particular instance. This procedure was followed by a proper synthesis of the said definitions in order to gain a representative overall picture of the principal descriptions of the two relevant aspects. Eventually the practical applications and consequences for the praxis of the Christian church and the individual believer in our contemporary society flowing from the above-mentioned findings, were spelt out in a final chapter. The enriching results flowing from the implementation of the above-mentioned methods/procedure include the profound insights gained with regard to the depth and richness of the meaning of eternal life from the perspective of the two relevant aspects thereof, as well as the implications thereof for the proper, Scriptural ways in which the abundance of this life can be experienced by all Christians. Lastly, the challenging ways in which the contemporary church and the individual Christian can demonstrate this life in our modern society for the advancement of God's spiritual kingdom on earth, also became apparent. Amongst the most important characteristics of eternal life, as well as the appropriate consequences of its actualisation in and through God's children which came to the fore, are the following. Eternal life is a spiritual category/dimension of life. It is God's own, unique life. This life will be experienced fully when Christ returns.

This study aims to evaluate the possiblity of Paul being the author of the Epistle to Titus. The study uses a structural exegesis as by Daniel Patte to examine the convictions expressed through the text and how these correlate with the ones found by Patte in his analysis of the so called genuine Pauline Epistles. The study concludes that the Epistle to Titus correlates on several aspects with the Pauline Epistles on convictions expressed by the authors of the letters. Both authors seems to share a conviction: (1) That the christian should “remain as is”. (2) That the christian has a responsiblity to honour God with its life. (3) That the receivers of the letter had experienced the same touch of God in their lives as the author himself. Further, both authors seem to equate opponents of different religious groups as the same type of “opponents” – maybe as preachers of what Daniel Patte would call a “non-evangelium”.

Athanasius of Alexandria’s list of canonical scriptures has often been taken as a natural terminus in the long, inevitable process that led to the development of a fixed “New Testament.” Recently, however, a number of scholars have challenged this point of view, arguing instead that citations, canon lists, and manuscript copies must each be placed within their own distinctive social and historical contexts before any judgment about the relationship of a given passage or book to the shifting category “sacred writing” can be made. When this careful attention to social context is applied to the use and reproduction of the work known as the Epistle to the Hebrews, a complex story of the book’s reception emerges. The Epistle to the Hebrews was written about, quoted, and reproduced to a variety of ends throughout the early Christian period. As I show, its reception was influenced not by canonical concerns per se, but instead by the utility of its theological arguments, its shifting relationship to the Pauline corpus, the history of its translation into Latin, and, to a lesser extent, its appearance in lists of sacred scripture produced by fourth- and fifth-century theologians. By placing ancient discussions of Hebrews’ status within bibliographic methodologies, assessing citation patterns in light of broader compositional and citational practices, and situating Christian manuscript evidence within the editorial customs of the time, I argue that the “canonicity” of Hebrews was never seriously questioned. Instead, historical accident, late antique book cultures, changing attitudes toward the function of apostolic authorship, and the varying transmission of scriptures in Greek and Latin conspired to produce a complex textual and material record. As the reception of even this one book shows, the transmission of early Christian writings rarely conformed to the supposedly rational decisions of church leaders about the inclusion or exclusion of certain works.

Scholarship addressing rhetoric in the Epistle of Jude has tended toward descriptions of the writer's tactic in terms of Greco-Roman rhetorical categories, or as evidence of a predetermined context. Such historical-critical concerns have unduly influenced rhetorical analyses and have not convincingly explained the writer's rhetorical strategy. One means of alleviating this deficiency is to understand rhetoric as a quality of the semantics created through grammar. This thesis develops a systemic functional linguistic methodology, which details many fundamental ways in which these rhetorical semantics are communicated through Koine Greek grammar in order to begin describing the rhetorical tactic of the writer. By explicating the LOGICAL and INTERPERSONAL semantics in the Epistle of Jude, it is demonstrated that the writer attempted to identify enemies of the addressed Christian community by their conduct, and to motivate the addressees of the epistle to "contend for the faith" by marshaling together in mutual support and by demonstrating mercy to these enemies. / Thesis / Master of Arts (MA)

Orientador: Isabella Tardin Cardoso / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-26T09:29:58Z (GMT). No. of bitstreams: 1 Silveira_FabianaLopesda_M.pdf: 1653353 bytes, checksum: af9e21731548d2e80ab5edeb53ebe1b9 (MD5) Previous issue date: 2014 / Resumo: As Epístolas Morais a Lucílio, ainda que sejam consideradas por muitos estudiosos umas das mais importantes obras de Sêneca, costumam ser criticadas tanto por, alegadamente, se resumirem a um conjunto de exortações de cunho moral (preceitos), sem maior fundamento doutrinário, quanto por, segundo em geral se supõe, não apresentarem sistematicidade. No entanto, um olhar mais atento à carta 94 e à seguinte, a 95, nos permite notar que o próprio Sêneca chega a tematizar a questão do papel dos preceitos, i.e. do valor da parte da filosofia denominada preceptiva (de ordem prática, regida por praecepta), frente à dogmática (parte da filosofia de ordem teórica, regida por decreta). Para tanto, nessas cartas, o filósofo adota uma forma de argumentação consideravelmente organizada, além de fazer uso regular de certas imagens referentes a decreta e praecepta. Levando isso em conta, e tendo estudado tais aspectos na Ep. 95, nossa investigação da Ep. 94 se dedica à hipótese de que o texto do filósofo apresenta certa sistematicidade, ao menos no que tange à sua argumentação sobre os referidos métodos de ensino filosófico. Uma tradução completa e anotada da Ep. 94 acompanha o nosso estudo / Abstract: Though considered one of the most significant of Seneca's works, scholars sometimes critize the Letters to Lucilius as being nothing but a gathering of moral exhortations (precepts) with no considerable doctrinal basis, or for allegedly not presenting any systematics. However, a more careful reading of the Letter 94 (and the one that follows it, the Letter 95), lets us come to notice that Seneca himself approaches the role of precepts in moral development. The importance of that part of philosophy called praeceptiua as opposed to the dogmatic one is the main subject of these epistles. There, the philosopher develops his arguments quite orderly and makes regular use of imagery in order to refer to both decreta and praecepta. Taking that into account, and having studied the Letter 95 before, this investigation of the Letter 94 focuses on the hypothesis that the philosopher presents systematics of some kind, at least when it comes to his arguments about the methods of philosophical teaching just mentioned. The epistle is translated in full and provided with footnotes / Mestrado / Linguistica / Mestra em Linguística

D.Phil. et Litt. / The interaction between law and love in Pauline writing has been an interesting topic, where we have discovered that the law of God cannot be separated from his agape love, which has followed mankind from creation and eventually leads him to eternity. We discovered that the law of God reveals God's character and that is his love. The Law of God and His Love are one and cannot be separated from each other. God gives the law to prove to man that he loves him deeply and eternally. When Jesus Christ died on the cross of Calvary, He died because of the love for his created beings and the law that was broken and could not be altered or changed without the shedding of blood. The redemption of the sinner had to be made possible through the shedding of blood by the one who had not broken God's law. The love and death of Jesus can only be understood through the plan of salvation, which is the interaction between law and love as exposed in Pauline writings. This is a mystery of the wonderful love of our Lord Jesus Christ. It is wonderful to discover the way Paul blends the law and love in a way that it makes it hard to separate the two. If not carefully studied, one would not be able to see this fact in Pauline writings. The Law of God is actually the expression of His love to us. He would like. us to love Him by keeping the first four commandments and loving our fellow man by keeping the last six of the Ten Commandments. We need to have a positive outlook on the law, so that we may love to do God's will and honour Him because He loved us dearly and did not spare His own son for our redemption. The plan of redemption was born out of the eternal love of God towards humanity that could not be measured by anything on earth and in Heaven. In chapter one and two, we look at the overview of law and love in Pauline writings. The Pauline framework, its theology and the ethics of law and love. The whole plan of salvation for all humanity and how God loves all His creation. Although God had a chosen people through Abraham, He only wanted to make His love known throughout the world and all generations. God had always had His special people through whom He made His love and care known although they sometimes failed to is do His will. Like the children of Israel failed him throughout the ages and He has always been patient with them until they killed Jesus on the Cross.

Includes bibliographical references (leaves 254-281) / Using a text-immanent multi-dimensional methodology that combines impulses from both synchronic and diachronic reading of a text, this study focuses on understanding the spirituality embedded in ‘seeing him as he is’ in 1 John 3:2. Discourse analysis has provided the structure of the entire research by identifying the different semantic networks that enhance better understanding and dynamic interaction between text and reader.it has also helped in determining the argument and rhetoric of the Elder, assisting in constructing the bigger picture by means of semantic networks that create coherent mind maps and also relating what has been read with what is still to be read. The environs of the pericope under investigation have been used as a backdrop in order to arrive at an understanding of this envisaged eschatological phenomenon. These environs include the window provided by Judaism through the Old Testament, Hellenistic and Palestinian Judaism, extra-biblical literature, the Graeco-Roman world, mystery religions, philosophies, and the New Testament. These environs have pointed to the use of intermediaries in the visio-Dei. While ‘seeing him as he is’ in 1 John 3:2 involves both the Father and the Son, this eschatological expectation is weaved into a matrix of discourse that the Elder used to cushion the adherents in view of the pending apostasy. The adherents’ status as ‘children of God’ is the axis from which the Elder builds his entire discourse. They will experience love (1 Jn 4:16), his purity (1 Jn 3:3), his righteousness (1 Jn 2:1), his truth (1 Jn 5:20), and his glory (Jn 17:24). Although the adherents were already experiencing all these, it would be experienced completely after the Parousia, when they ‘see him as he is’. This study contributes towards a Johannine understanding of perceiving the divine, and reveals the climactic involvement of the Son in both the past and future perceptions including ‘seeing him as he is’ in 1 John 3:2. This study has identified the object of the Visio-Dei as Christ. It is He through whom believers will see the Father. / Christian Spirituality, Church History and Missiology / D. Phil. (Christian Spirituality)

Text in German, summaries in English and German / Die vorliegende Arbeit untersucht, wie die paulinische Ethik von der Eschatologie bestimmtwird. Ausgehend von einer Untersuchung der hellenistisch-römischen Jenseitserwartung und ihren (möglichen) ethischen Implikationen werden der 1. Thessalonicherbrief, der1. Korintherbrief und der Römerbrief hinsichtlichdesVerhältnisses von Ethik und Eschatologie analysiert. Durch Bestimmung und Zuordnung eschatologischer Einzelmotive zu ethischen Weisungen wird die These erhoben, dass eschatologische Motive primär der Begründung exklusivethischer Mahnungen dienen, wenngleich sie auch bei inklusiv-ethischen Themen zum Einsatz kommen.Zugleich zeichnet sich ab, dass das (von Paulus charakterisierte)ethisch-moralische Versagen und die Hoffnungslosigkeit der Heiden sowie die Hoffnung und der ethische Anspruch an Christen in Korrelation zueinander stehen. / This thesis examines how Paul’s ethical teaching is determined by his eschatology. Based on a survey of Hellenistic-Roman expectations regarding the hereafter and their potential ethical implications, this study examines 1 Thessalonians, 1 Corinthians and Romans in order to understand the relation between ethics and eschatology. By identifying and matching individual eschatological motifs with ethical directives the thesis proposed that eschatological motifs are primarily utilized as the foundation for exclusive ethical exhortations, although they also appear in the context of inclusive ethical issues. At the same time, it becomes clear that the moral-ethical depravity and hopelessness of the Gentiles (as they are characterised by Paul) as well as hope and the ethical demands on Christians on stand in correlation with each other / New Testament / D. Th. (New Testament)