O período de quarenta anos em que os Filhos de Israel saíram do Egito e entraram na terra de Canaã foi um período de grandes milagres e maravilhas. Toda a sobrevivência foi milagrosa, distante das cidades, em lugares que dificultam a sobrevivência do homem, como desertos áridos e inóspitos. A escolha da rota para esta jornada não foi aleatória. Esta escolha parece estar apoiada em fatores geográficos, ambientais, estratégicos e de segurança. Os quarenta e dois acampamentos, ou estações, não parecem objetivos em si, mas meros estágios intermediários da grande jornada à terra de Canaã. Apesar disto, cada um destes lugares tem uma história e um significado, e aparenta ser parte integrante de um plano Divino. Todo o período de jornadas pelo deserto, então, configura-se como uma provação necessária para a geração que as vivenciou, uma vez que um grupo de escravos tornou-se uma nação, com unidade nacional, leis e um sentido de existência. Esta é a história do nascimento de um povo. O ponto alto desta jornada, a ser destacado, é o recebimento da Torá no Monte Sinai, que marcou de forma única e definitiva a existência e a história de Israel. / The forty-year period in which the children of Israel left Egypt and entered the land of Canaan was a period of miracles and wonders. Being far from the cities, in places where human survival was extremely difficult and challenging, such as in dry and inhospitable deserts, survival was a miracle. The choice of the route for this journey was anything but random. It appears to be contingent upon geographic, environmental, strategic and security factors. The forty two stops or stations dont seem to be the final destinations in themselves, but rather mere intermediate stages of the long journey to the land of Canaan. In despite of this, each one of these locations has a history and a meaning and seems to be a part of a Divine plan. Thus, the whole period of the wanderings through the desert seems to be a necessary test for that generation. It transformed a group of slaves into a nation, with a national unity, laws and a sense of existence. It is the history of the birth of a nation. The climax of this journey is the reception of the Torah in the Mount Sinai, which marked in a unique and final way the history of Israel.

Notre recherche « L'exil dans l’œuvre de Fulvio Tomizza » analyse l’œuvre tomizienne au prisme de l'exil, cause et principal sujet de son écriture. L’œuvre tomizzienne fait de l'écriture fictionnelle le terrain d'investigation à travers lequel l'auteur s'interroge sur les composantes conflictuelles de son identité multiple que l'exode istrien a mises au jour et accentuées : italianité/slavité, urbanité/ruralité, traditions familiales conservatrices/convictions personnelles progressistes.La recomposition de l'identité narrative de l'auteur suit le cheminement d'une écriture multiforme qui prend trois directions. La première consiste en l'anamnèse de la dimension collective de l'identité de l'auteur, représentée par la configuration romanesque du « piccolo mondo » istrien avant, pendant et après l'exode. Elle se poursuit par des romans et des récits d'inspiration ouvertement autobiographique, caractérisés par une autoanalyse exprimant le drame individuel et psychologique de l'exil, notamment à travers l'écriture onirique. Enfin, les romans historico-documentaires approfondissent l'analyse de l'exil par la décentration partielle de l'objet d'investigation qui transforme l'auteur en enquêteur et juge de drames similaires au sien ayant affecté la vie d'autres individus. / Our research « Exile in Tomizza's work » analyses the author's production through the concept of exile which, as the main cause and subject of his writing, provides a coherent framework for reading it.Tomizza's work uses fiction as a means of investigating the conflicting components of the author's multiple identity that the Istrian exodus revealed and emphasized: Italianness vs Slavness, urbanism vs rurality, conservative family traditions vs progressive personal convictions.The recomposing of the author's narrative identity follows the course of a multiform writing that moves in three directions. The first one consists of the anamnesis of the collective dimension of the author's identity, represented by the fictional setting of the Istrian "piccolo mondo" before, during and after the exodus. From there, it moves on to novels and short stories of openly autobiographical inspiration. These are characterized by a self-analysis that expresses the individual and psychological tragedy of exile, particularly through oneiric writing. Lastly, the historical-documentary novels deepen the analysis of exile through the partial decentering from the object of investigation by which the author is transformed into investigator and judge of dramas similar to his own that affected the lives of other individuals.

Thesis advisor: Ruth Langer / One of the enduring legacies supersessionism has imparted to Christianity in general, and evangelical Christianity in particular, is a complicated relationship with the legal material of the Hebrew Bible. There is a common belief that since Christians follow the New Covenant, these laws are deemed null or fulfilled by Christ, and therefore do not require attention, or at least not the same level one would grant other biblical texts. The issue with this belief is that the legal material is part of the Christian canon, and therefore—doctrinally speaking—deserves serious attention. In seeking a robust and enduring reason to engage the legal material, I propose that evangelicals adopt a rabbinic concept that interrogates and develops one’s disposition toward Torah. This rabbinic concept is תורה לשמה (Torah lishmah), or “Torah for its own sake.” In this rabbinic understanding, when one studies Torah, one should study it lishmah, “for its own sake”—and no other. I argue that Torah lishmah for a Christian can mean to study Torah—especially the legal material—not simply because it might be personally or communally beneficial, but because it is divine teaching, because it is given to be studied and known intimately in all its detail, in both its theological and embodied aspects, because studying it is an act of lovingkindness toward God, a giving of oneself out of love and loyalty. How do evangelicals learn how to adopt Torah lishmah? I suggest that we have the rabbis to guide us: a vast array of texts from late antiquity onward, documenting the attempts of numerous rabbis to engage Torah lishmah. I propose that we read these texts alongside our own biblical commentaries, so that we might learn what Torah lishmah is and how it might positively affect our approach to the legal material. To begin this process and to help illustrate my proposal, I start at Mount Sinai and the giving of the Ten Words—that is, the Decalogue, as it appears in Exod 20:2-17. The rabbinic midrashic commentary I use to engage the Decalogue is known as the Mekhilta d’Rabbi Ishmael, a tannaitic halakhic commentary on the Book of Exodus. To help contextualize and ground my explication, I compare the Mekhilta’s interpretations with those of Augustine of Hippo (354-430 CE), one of the most influential theologians and exegetes among the Church Fathers, and certainly one of the most important progenitors of evangelical Christianity. Together, the Mekhilta and Augustine’s interpretations are then brought into conversation with contemporary evangelical commentaries on the Decalogue. I compare especially each genre’s presuppositions, contexts, interests, insights, and methods. Through these comparisons, I underscore key insights Christians might learn from the rabbinic interpretations. Most importantly, through these comparisons, I determine the meaning and significance of Torah lishmah for an evangelical. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

This thesis consists of a redaction-critical analysis of Exodus 24:1-11. It is obvious that v 1-2; 9-11 and v 3-8 are originating from different narratives and hence the different sections shall be treated separately in the thesis. The redaction critical process is made difficult by the fact that there are many different traces of several theological traditions in the passage. One explanation of this is that chapter 24 is taking place where the narrative of Exodus is turning. At first, the chapter is giving an account of the escape from Egypt and the life in the wilderness, and thereafter, it turns to tell about the preparations for the arrival in Canaan. Yet another difficulty with the understanding of the section, from the point of redaction criticism that is shown in the analysis of the thesis, are the appearances of an unique blood ritual and an unique theophany, that both are lacking parallels. The final result of the thesis is that Exodus 24:1-11 is processing both an end to the previous part of Exodus, as well as the introduction of the beginning of the next chapter. Verses 3-8 constitute the end of the life in the wilderness through the making of the covenant and are reinforcing the change of the people, who have formerly been doubting JHVH, but now are turning into a holy nation. The origin of these verses is difficult to establish, but there are traces of a deuteronomistic redaction. Verses 1-2; 9-11 are rather building up to the introduction of the religious system, later to be established in chapter 25, in which the themes of priesthood and the temple are actualized, which in turn suggests a priestly redaction.

Black Theology uses the Exodus episode as its locus classicus for its view of God' s preferential option for the poor and the oppressed. The purpose of the dissertation is to determine to what extent Black Theology is scripturally justified in doing so. The investigation concludes that - i) the use of a praxis 'claimed to be Christian' in the hermeneutic of Black Theology, becomes questionable and unconvincing in that there is an illogical vacillation between a self-determined praxis-horizon and a text-horizon and that, ii ) when some aspects of Black Theology are measured using constraint criteria suggested by Kelsey, Black Theology exceeds the limits of acceptability by taking the exodus event as the locus classicus for the slogan that God is always on the side of the poor and the oppressed. While for some Black theology is indeed an important new stage in theologizing it must however be remembered that liberation theology, in Africa at least, is still in its infancy. / Biblical and Ancient Studies / Th.M. (Old Testament)

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: See full text for the abstract / AFRIKAANSE OPSOMMING: Sien volteks vir die opsomming

Black Theology uses the Exodus episode as its locus classicus for its view of God' s preferential option for the poor and the oppressed. The purpose of the dissertation is to determine to what extent Black Theology is scripturally justified in doing so. The investigation concludes that - i) the use of a praxis 'claimed to be Christian' in the hermeneutic of Black Theology, becomes questionable and unconvincing in that there is an illogical vacillation between a self-determined praxis-horizon and a text-horizon and that, ii ) when some aspects of Black Theology are measured using constraint criteria suggested by Kelsey, Black Theology exceeds the limits of acceptability by taking the exodus event as the locus classicus for the slogan that God is always on the side of the poor and the oppressed. While for some Black theology is indeed an important new stage in theologizing it must however be remembered that liberation theology, in Africa at least, is still in its infancy. / Biblical and Ancient Studies / Th.M. (Old Testament)

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006. / The aim of this thesis is to explore the trends that are found in commentaries on the book of Exodus and their appropriateness in the African context. The study also seeks to move from a socio-political understanding of Exodus as liberation theology to the cultural understanding of Exodus as African theology. The following three trends are found in modern commentaries on Exodus as explored by this thesis: • Historical-critical approach – dealing with the world behind the text or author centred criticism. Commentaries found under this group include those of M Noth (1962), TE Fretheim (1990), N Sarna (1991), B S Childs (1977) and WHC Propp (1999). • Literary-critical approach – this deals with the text itself or it is text centred. Commentaries found in this category include: W Brueggemann (1994), J G Janzen (1997) and C Houtman (1993). • Theological-critical approach – deals with the world in front of the text. Commentaries of GV Pixley (1987), J Durham (1987) and G Ashby (1998) are good examples of the latter named approach. Exploration into the study of the above listed three trends and their corresponding modern commentaries show that the commentaries are not fully appropriate in the context of Africa (except Ashby). This is so because the above modern commentaries have not directly addressed the ongoing issues of poverty, political, economic, oppression, marginalization, HIV / AIDS, cultural and social issues, famine, racial and sex discrimination, religious crises, and other epidemics and natural disasters prominently found in Africa - particularly among the third world countries. The modern commentaries mentioned above are indirectly relevant for Africa since the topics which they address, resonate with the readers and interpreters of Exodus in Africa. This resonance is possible if readers and interpreters of Exodus in Africa find similarities between modern commentaries and their own current context. The study also shows that the three trends found in modern commentaries on Exodus are dependent on one another to bring forth a meaningful interpretation. Based on this working relationship between the three trends mentioned above, it is suggested that the three trends should be considered in close connection with one another. Biblical interpretation in Africa must do justice to the literary, historical and theological aspects of the Bible to be meaningful and appropriate in Africa.

Made available in DSpace on 2016-07-27T13:49:00Z (GMT). No. of bitstreams: 1 Claude Valentin Rene Detienne.pdf: 6137168 bytes, checksum: a08610a90e81c490c0dba1ec489d10e5 (MD5) Previous issue date: 2006-08-30 / The objective of the present dissertation was to compare a Jewish commentary (Midrash Rabbah) and two Syriac commentaries (Ephrem s commentary and an anonymous one) on the book of Exodus, especially on Ex 2,23-3,15. The study revealed some similarities that could be explained by a Jewish origin of some Syriac exegetical elements. But on the whole the Syriac commentaries are very different from the Jewish one. The Syriac exegetes, in the line of the Antiochene litteralist and historicist exegetical tradition, seldom show the same richness as the Jewish commentarist. The latter displays both a deep respect for the text in its tiniest details and much freedom to create new meanings from the text. That difference finds an echo in the modern hermeneutic reflection, which tries to find a balance between the intentio auctoris and the intentio lectoris. / Esta dissertação teve por objetivo de comparar um comentário judaico (Midrash Rabbah) e dois comentários siríacos (comentário de Efrém e comentário anônimo) do livro do Êxodo, e particularmente do trecho Ex 2,23-3,15. Embora tenham aparecido alguma semelhanças que poderiam se explicar por uma origem judaica de alguns elementos exegéticos siríacos, os comentários siríacos são muito diferentes do comentário judaico. Os exegetas siríacos, herdeiros da tradição exegética literalista e historicista antioquena, raramente mostram a mesma riqueza criativa do que o comentarista judeu. Este demonstra ao mesmo tempo um profundo respeito pelo texto, nos seus mínimos detalhes, e uma grande liberdade para criar sentidos novos a partir do texto. Dessa diferença parece fazer eco a reflexão hermenêutica moderna, quando tenta achar um ponto de equilíbrio entre intentio auctoris e intentio lectoris.

In this thesis I develop a theological ethics of migration that is attentive to the contemporary global crisis of human migration. Using the fourfold sense of scripture, with particular attention to allegory, as reclaimed from patristic and medieval exegesis by Henri de Lubac, I investigate four biblical narratives that I will show are paradigmatic of biblical approaches to the treatment of migrants. These narratives include Exodus, the Book of Ruth, and the parables of the Good Samaritan and the Prodigal Son. I present an in-depth exegesis of these narratives as vital theological and ethical sources for addressing the contemporary migration crisis. The core claim I advance in this thesis is that migration is theologically significant for Christians because loving aliens is commended throughout scripture and the theme of hospitality to migrants is central to the prophetic witness of the Church to the nations. Refugees and migrants reveal the interconnected nature of the contemporary world, and I argue that the millions of people who are currently on the move from their home nations are not only an urgent humanitarian challenge to the global community, but an ethical and theological litmus test of contemporary global civilization. The existence of so many migrants and refugees in a global civilization divided into bordered nation-states, which is also daily joined by movements of people and goods in planes, ships and trucks, reveals inconsistencies in modern political conceptions of the nation-state and of the rights of citizens. I argue that longstanding theological traditions that speak of Christians as wanderers and aliens provide a valuable source for addressing and repairing these inconsistencies. In Part I, I address the politicization of migration and modern contradictions that arise between migration law and globalization, such as territorial sovereignty and economic liberalism, and I identify vestiges of social contract theories arising before and during the Enlightenment as preventing migration from being addressed in ways that acknowledge basic and profound truths about the interconnected nature of the world. I argue that without addressing these underlying issues, migration will remain an ongoing political and humanitarian problem. In Part II, I engage in biblical exegesis to develop ethical claims for Christians and the Church, and address the underlying issues identified in Part I. I will argue that the exegesis of these biblical narratives reveal that aid, care and rescue of migrants, even to the point of self-sacrifice, present contemporary Christians and others with the opportunity to rediscover the meaning of justice and citizenship on an interconnected planet.