Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-09-01T13:12:16Z No. of bitstreams: 1 Maurino Marques Nascimento Junior.pdf: 1599278 bytes, checksum: cea775b45a5fefccc276ed5d8d27437b (MD5) / Made available in DSpace on 2017-09-01T13:12:16Z (GMT). No. of bitstreams: 1 Maurino Marques Nascimento Junior.pdf: 1599278 bytes, checksum: cea775b45a5fefccc276ed5d8d27437b (MD5) Previous issue date: 2017-08-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The gospel according to Luke, in the extended section of Jesus' ascent to Jerusalem (Lk 9:51–19:28), presents the conditions cited by Jesus for one to become his disciple. The purpose of this dissertation is to examine each of these conditions by focusing specifically on the text of Luke 14:25-33. To do so, an exegetical analysis of the text will be developed, which will serve as a basis for a subsequent theological analysis and consequent hermeneutic actualization. The theme is relevant, since discipleship has been and remains the essence of the Christian life in the sense of a godly life in community. The methodology applied in this work will be guided by a bibliographical research, which will be based on several authors, who have developed studies and research on the subject. The conditions put forward by Jesus, presented in the Lucan text, express the radicality and the necessity of a conscious decision on the position that will be adopted before them. From these factors will depend a genuine position as a disciple of Jesus Christ, who obeys and follows / O evangelho segundo Lucas, na extensa seção da subida de Jesus a Jerusalém (Lc 9,51–19,28), apresenta as condições citadas por Jesus para que alguém se torne seu discípulo. O objetivo da presente dissertação é examinar cada uma dessas condições, focalizando especificamente o texto de Lc 14,25-33. Para tanto será desenvolvida uma análise exegética do texto que servirá de base para uma posterior análise teológica e uma consequente atualização hermenêutica. O tema é relevante, uma vez que o discipulado foi e continua sendo a essência da vida cristã, no sentido de uma vida piedosa em comunidade. A metodologia aplicada neste trabalho se orientará por uma pesquisa bibliográfica, que tomará por base diversos autores que desenvolveram estudos e pesquisas sobre o tema. As condições apresentadas por Jesus e narradas no texto lucano expressam a radicalidade e a necessidade de uma decisão consciente quanto ao posicionamento que, diante delas, se adotará. Delas dependerá o seguimento genuíno do discípulo de Jesus Cristo

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-09-29T12:34:58Z No. of bitstreams: 1 Victor da Silva Almeida Filho.pdf: 1453247 bytes, checksum: 440494c02418fcfa50c70b51c2a54830 (MD5) / Made available in DSpace on 2017-09-29T12:34:58Z (GMT). No. of bitstreams: 1 Victor da Silva Almeida Filho.pdf: 1453247 bytes, checksum: 440494c02418fcfa50c70b51c2a54830 (MD5) Previous issue date: 2017-09-19 / Pontifícia Universidade Católica de São Paulo - PUCSP / This study is an analysis of the account of Luke 7, 11-17 better known as the resurrection of the son of the widow of Naim. In a first moment the work deals with general questions of the Gospel according to Luke, presenting the structural analyzes of the narrative. So, the pericope of Naim assumes a literary function, serving to complete the answer to the messengers sent by John the Baptist (Lk 7, 18-23) about the identity of Jesus. To prove this, Luke employs the Greek verb σπλαγχνίζομαι, to be moved with compassion, to a widowed woman who was in a situation of vulnerability. We studied the rule for the use of this verb in the pericope as well as its semantic root and its two other occurrences in the Lucan Gospel. For the analysis and interpretation of Lk 7,11-17, analytical elements of contemporary biblical exegetical methodology were used. The research valorized the diachronic studies by making the interface with the synchronic studies and intertextual analyzes, aided by texts of the Magisterium of Pope Francis. The results achieved were a better understanding of the Lucan account, because in using the verb σπλαγχνίζομαι the author does so in a conscious and coherent way towards those who are in a situation of vulnerability and uses their own literary criteria and their particular narrative style / Este estudo é uma análise do relato de Lc 7,11-17, mais conhecido como a ressurreição do filho da viúva de Naim. Em um primeiro momento, o trabalho trata de questões gerais do Evangelho segundo Lucas, apresentando as análises estruturais da narrativa. A perícope de Naim assume uma função literária, completando a resposta aos mensageiros enviados por João Batista (Lc 7,18-23) sobre a identidade de Jesus. Para demosntrar isso, Lucas emprega o verbo grego σπλαγχνίζομαι, “ser movido de compaixão”, para uma mulher viúva que se encontrava em situação de vulnerabilidade. Foram estudados os critérios para o emprego deste verbo na perícope, bem como sua raiz semântica e suas duas outras ocorrências no Evangelho lucano. Para a análise e interpretação de Lc 7,11-17 foram utilizados elementos analíticos da metodologia exegética bíblica contemporânea. A pesquisa valorizou os estudos diacrônicos, fazendo a interface com os estudos sincrônicos e análises intertextuais, auxiliados por textos do Magistério. Os resultados alcançados foram uma melhor compreensão do relato lucano, pois, ao empregar o verbo σπλαγχνίζομαι, o autor o faz de modo consciente e coerente para com os que se encontram em situação de vulnerabilidade e se vale de critérios literários próprios e de seu particular estilo narrativo

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-01-22T11:34:16Z No. of bitstreams: 1 Renato Gonçalves da Silva.pdf: 1769090 bytes, checksum: 5cf45322c59b7a6eeb3eee12d2f3a476 (MD5) / Made available in DSpace on 2018-01-22T11:34:16Z (GMT). No. of bitstreams: 1 Renato Gonçalves da Silva.pdf: 1769090 bytes, checksum: 5cf45322c59b7a6eeb3eee12d2f3a476 (MD5) Previous issue date: 2017-12-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present work aims to understand the intertextuality present in the Lucan account concerning the temptations of Jesus in the desert. In addition, to emphasize the importance of reading the Scriptures in canonical form, without reductionism or fundamentalisms, vices of understanding that generate errors and even conflicts between people very influenced by extremist ideologies, therefore, closed in their understandings referring to the complex and difficult realities of the current time. An appreciation for the tradition of the Scriptures is advocated, so that a correct understanding of the biblical text can be reached, avoiding, as it were, any effort to "twist" the Word of God, in order to make it say what, perhaps, never meant to say. By interpreting exegetically the teachings transmitted according to the Tradition of the inspired text, a new consciousness can be reached and it will allow an effective behavior in the fight against all that can represent evil and injustice / O presente trabalho visa entender a intertextualidade presente no relato lucano referente às tentações de Jesus no deserto. Além disso, ressaltar a importância de ler as Escrituras de forma canônica, sem reducionismo ou fundamentalismos, vícios de compreensão que geram erros e até mesmo conflitos entre pessoas muito influenciadas por ideologias extremistas e, por isso, fechadas em suas compreensões referentes às realidades complexas e difíceis do tempo atual. Defende-se um apreço pela tradição das Escrituras, para que assim se chegue a uma reta compreensão do texto bíblico, evitando, por assim dizer, todo e qualquer esforço em “torcer” a Palavra de Deus, visando fazer com que esta diga o que, talvez, nunca se pretendeu dizer. Ao interpretar exegeticamente os ensinamentos transmitidos segundo a Tradição do texto inspirado, pode-se alcançar uma consciência nova e que permitirá um comportamento eficaz na luta contra tudo aquilo que possa representar o mal e a injustiça

This dissertation proposes that secular paradigms of servant leadership, rooted in the writings of Robert Greenleaf, are deficient theologically based on their humanistic presuppositions and deficient biblically based on their misunderstanding of the biblical language of service. This study proposes a model of slave leadership articulated in seven principles which are rooted in the slave language employed in Luke-Acts. First, the slave leader becomes God's own possession through redemption and therefore the leader belongs to God and is placed under the Lord's absolute authority. Second, the leader's identity is found exclusively in his relationship to the Master which entails great responsibility as the leader represents God in his service. Third, a slave leader exercises delegated authority from the Master, therefore his words and actions carry weight, not because of who he is, but because of whom he serves. The leader is both in authority and under authority, accountable to the master and responsible for the people he serves. Fourth, the slave leader focuses on pleasing the Master by subordinating his own will to that of the Master. The slave leader is expected to internalize the will of the Master so that he demonstrates the character and priorities of the Master in every leadership situation, even in the absence of explicit commands. Fifth, the leader as slave is compelled to give complete and unconditional obedience to God as Master. The leader may not pick and choose which of the master's commands to obey. The faithful slave carries out the will of the master, calling Him Lord and living it out. Sixth, just as a slave was entirely dependent upon the master for provision and direction, so a slave leader is constantly dependent upon the Lord and His indwelling presence for empowerment and discernment. Finally, the slave may be susceptible to abuse or mistreatment as a result of his unconditional obedience to the Master's will.

This thesis examines Luke-Acts to explore if, how, and in what ways Jesus and early church leaders intentionally shaped the culture of their followers. In Luke, table fellowship was the primary means Jesus used to shape the culture of his followers, as demonstrated through the prominence of eleven meal scenes. In Acts, teaching was the primary means early church leaders used to shape the organizational culture of the early church, as demonstrated through five paraenetic sermons addressed to the church. Table fellowship and teaching affected the behavior, values, and underlying beliefs of the early church related to Jew/Gentile relations (Acts 11; Acts 15), who should be considered as insiders/outsiders (Luke 5:29-39; Luke 7:36-50, Luke 19:1-10), hypocrisy (Luke 11:37-54), Sabbath regulations (Luke 6:1-5), status and humility (Luke 14:1-24; Luke 22:14-34), Jesus' identity (Luke 9:10-17; Luke 24:13-43); the disciples' obedience (Luke 9:10-17; Luke 10:38-42), and leadership (Acts 1:15-26; Acts 20:17-38).

Cette présente recherche vise à défendre le point de vue selon lequel le don de l’Esprit dans le récit de la Pentecôte (Ac 2, 1-13) s’interprète principalement comme l’investissement d’une puissance habilitant au témoignage. À cette fin, nous posons l’hypothèse que le contenu d’Ac 2, 17-21 est un axe fondamental de la théologie pneumatique de l’œuvre lucanienne, lequel interprète la manifestation pentecostale dans une perspective prophétique. La démonstration se fait par le biais d’une analyse rédactionnelle d’Ac 2, 17-21, une citation de Jl 3,1-5 insérée dans un discours explicatif de Pierre du phénomène pentecostal. Nous examinons d’abord le lieu d’inscription de ce passage dans l’œuvre lucanienne afin d’évaluer la valeur stratégique de son emplacement (chapitre 1). Nous étudions ensuite l’interprétation que fait Luc de cette prophétie pour en venir à la conclusion qu’il envisage l’intervention de l’Esprit essentiellement dans une perspective d’habilitation à la prophétie (chapitre 2). Nous vérifions cette première conclusion dans l’Évangile de Luc (chapitre 3); puis ensuite dans les Actes des Apôtres (chapitre 4). Nous en arrivons ainsi à établir un parallélisme entre les étapes initiatiques du ministère de Jésus dans le troisième évangile et celui des disciples dans les Actes, pour y découvrir que, dans les deux cas, l’effusion de l’Esprit habilite à l’activité prophétique. Le ministère des disciples s’inscrit de la sorte dans le prolongement de celui du Maître. Nous soutenons, en fait, que tout le discours pneumatique de l’Évangile de Luc converge vers l’effusion initiale de l’Esprit sur les disciples dans le récit pentecostal, d’une part, et que cette effusion jette un éclairage sur l’ensemble de l’œuvre missionnaire des Actes, d’autre part. Bref, le passage explicatif du phénomène pentecostal, en l’occurrence Ac 2, 17-21, met en lumière un axe central des perspectives de Luc sur l’Esprit : Il s’agit de l’Esprit de prophétie. Dans cette optique, l’effusion de l’Esprit à la Pentecôte s’interpréterait essentiellement comme l’investissement du croyant d’une puissance en vue du témoignage. / This present research argues that the gift of the Spirit in the Pentecost account (Ac 2.1-13) is to be understood as a source of empowerment for the task of witnessing. The thesis that I defend is that the passage of Ac 2.17-21 is in fact a fundamental axis of the pneumatic theology of Luke’s work, which in turn interprets the pentecostal gift as a prophetic endowment. I will demonstrate this affirmation by performing a redactional analysis of Ac 2.17-21, which is, in fact, a citation from Jl 3.1-5 quoted in Peter’s pentecostal speech whose purpose is to interpret the pneumatic phenomenon of Ac 2.1-13. I start by examining the specific position of Ac 2.17-21 in order to assess the strategic value of its location (chapter 1). I will then carefully look at how Luke interprets this prophecy, only to conclude that he understands the work of the Spirit mainly as a source of empowerment for a prophetic task (chapter 2). I will verify this conclusion throughout the Gospel of Luke (chapter 3), and then in the Acts of the Apostles (chapter 4). This exercise will bring to light an important parallel between the circumstances surrounding the inauguration of Jesus’ ministry in the Gospel of Luke and that of the disciples in Acts, which shows that, in both cases, the Spirit is given as a source of power for a prophetic ministry. The disciples’ ministry is therefore to be understood to lie in the continuity of the one of the Master. Consequently, we will see that all of the pneumatic discourse of Luke’s Gospel converges towards the initial outpouring of the Spirit on the disciples in the Pentecost account, and that this same passage subsequently sheds light on the missionary work in Acts. In short, the interpretative passage of the pentecostal phenomenon, Ac 2.17-21, brings to light a fundamental axis of Luke’s perspectives on the Sprit; It is the prophetic Spirit. The gift of Spirit at Pentecost is then in turn to be understood primarily as a prophetic endowment enabling the disciples to witness.

The thesis explored the story of the healing of the ten lepers by Jesus in Luke 17:11-19 for its potential to facilitate a conversation between the Jesus context and the Yoruba context, to bring about a new praxis in the attitude of Yoruba Christian to people living with HIV and AIDS. In view of the fact that the context is a major determinant in the interpretations that ecumenical theologians make with the Bible, it calls on the interpreter to re-read the text in the culture of the people. And in a bid for African biblical scholarship to locate itself within the social, political and ecclesiastical context of Africa in the age of globalization and the scourge of HIV and AIDS crisis, a contextual reading of Jesus’ attitude and compassionate response to the wish of the ten lepers as presented in Luke for healing and restoration is not only desirable in this research but an opportunity to reflect on the contribution of contextual exposition of the miracle story to the contemporary attitude of Christians in an HIV and AIDS era. HIV and AIDS is a disease which not only plunders human bodies but also invades the attitude and behaviour of societies generating a kind of social pathology. Hence the definition of social phenomena is culturally determined and therefore the explanation and the attitudes of health and illness is a function of culture. As a result this has great implications for the attitude and behaviour of people towards sick people especially people living with HIV and AIDS in this era. Drawing insights from the model of the body as social map by Mary Douglas in which the concern and fight around social boundaries are linked with purity rules and taboo; and the labeling/deviancy theory of Becker, this research reads the Gospel of Luke with a social-scientific lens selected texts in Luke’s Gospel depicting the attitude of Jesus to outcasts (lepers). It also raises the question, whether being a Christian, having the Bible as a resource in the Yoruba context does or can make a difference to the way Yoruba people respond to sick people in an HIV and AIDS era. The empirical study was carried out in the Yoruba community of Ijebu Remo, Ogun State, Nigeria employed research methods which include the Tripolar exegetical method, an ethnographic study through focus group discussions, non-participatory observation and the contextual Bible study method. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Zugl.: Erfurt, Univ., Diss., 2003

Made available in DSpace on 2016-08-03T12:18:50Z (GMT). No. of bitstreams: 1 OZEIAS ROCHA JUNIOR - METODISTA_FINAL.pdf: 758088 bytes, checksum: 689930e6fc5a25337f24df135f97cf87 (MD5) Previous issue date: 2011-09-28 / Our research aims to determine the influence of Hellenistic meal in the customs of a Mediter-ranean Jewish community in the first century. We, then, a survey of contacts in the Jewish community in general had with the Greco-Roman both the diffusion and exchange of their values as in the spaces occupied by both cultures and their symbolic conceptions. Thus, we studied the influence of Greek meal in the writings of Luke and Acts. First, in exegetical reading of Luke 24.13-53, the disciples on the way to Emmaus, we see evidence that this narrative, especially in the scene of the table, the meal was marked by the inclusion of a foreigner. In a way, the constitution of the Lucan community points, especially regarding the meal for the formation of their identity. Then we find in the writings of Luke-Acts the conse-quences of contact. The material of Luke, both the Gospel and the Acts of the Apostles, presents narratives that focus on table therefore found that the act of Jesus was at table with unqualified persons, according to Jewish customs and the prospect of this material Lucan, shows the influence of Greek meal in the practice of Jewish followers of Jesus and that this practice was assimilated by this community in the early years of its formation. / Nossa pesquisa tem como meta verificar a influência da refeição helênica nos costumes de uma comunidade judaica do Mediterrâneo no primeiro século. Fizemos, então, um levantamento dos contatos em que a comunidade judaica, em geral, teve com a cultura greco-romana, tanto na difusão e troca de seus valores como nos espaços ocupados por ambas as culturas e suas concepções simbólicas. Em seguida, estudamos a influência da refeição grega nos escritos do Evangelho de Lucas e em Atos. Primeiramente, na leitura exegética de Lucas 24,13-53, os discípulos a caminho de Emmaús, percebemos nesta narrativa indícios de que, especialmente na cena da mesa, a refeição foi marcada pela inclusão de um estrangeiro. De certa forma, a constituição da comunidade lucana aponta, principalmente no que diz respeito a refeição, para a formação de sua identidade. Por fim, verificamos nos textos de Lucas-Atos as consequências desse contato. O material de Lucas, tanto o Evangelho quanto os Atos dos Apóstolos, apresenta narrativas que dão ênfase à mesa, portanto constatamos que o ato de Jesus estar à mesa com pessoas desqualificadas, segundo os costumes judaicos e na perspecti-va deste material lucano, mostra a influência da refeição grega na prática dos judeus seguidores de Jesus e que esta prática foi assimilada por essa comunidade nos primeiros anos de sua formação.

Este é um estudo sobre a busca de Deus e a procura de sentido para a existência, com ênfase nos buscadores que se dirigiram a Jesus, estimulados por um imperativo de seu âmago, tal como é narrado no Evangelho de Lucas. O objetivo é identificar motivações, resultados e exigências para a conversão pessoal, o seguimento e o discipulado de Jesus, que possam orientar as pastorais de grupos ligados às classes médias tradicionais. O primeiro capítulo trata da inquietude da alma e a procura humana - as motivações da procura, das necessidades básicas à busca de sentido, considerando correntes filosóficas e a autotranscendência. O segundo capítulo dedica-se à busca de Deus, o encontro como dádiva, e a perspectiva de Deus como Incondicionado (Tillich); apresenta Deus como buscador do ser humano (Heschel), e termina analisando a busca de Deus em outras vertentes espirituais. O terceiro capítulo estuda Jesus de Nazaré como buscador de Deus, partindo do contexto palestino e das opções tomadas por Jesus em seu ministério. No quarto capítulo os buscadores e Jesus são mostrados os critérios para escolha do Evangelho (Lucas) e seleção das perícopes: a pecadora de Betânia (Lc 7.36-49); o homem rico (Lc 18.18-29); Zaqueu (Lc 19.1-10), e Arimateia (Lc 24.50-55). Complementou-se a análise estudando os magos (Mt 2.1-12) e o endemoninhado de Gerasa (Lc 8.26-39). O quinto capítulo articula autotranscendência e seguimento de Jesus. Entre as conclusões, destaca-se que a conversão e a metanoia vêm acompanhadas da repartição das riquezas e o despojamento em favor dos pobres. Notou-se também que a busca de Deus está sempre relacionada à busca de sentido. O ponto de articulação é a misericórdia para com os pobres e a descoberta de Deus como Incondicionado. Conclui-se ainda que o seguimento, o discipulado, a conversão e a autotranscendência estão relacionados, e que o seguimento e o discipulado se manifestam através de níveis e de momentos sucessivos. Outra conclusão é que Jesus também viveu sua autotranscendência como buscador de Deus; e o diálogo entre as religiões e o ecumenismo pode ser facilitado pela especial relevância da misericórdia para com os pobres como imperativo da metanoia. / This is a study about the search for God and finding meaning in existence, with emphasis on seekers who went to Jesus, stimulated by an imperative of its core, as narrated in the Gospel of Luke. The goal is to identify motivations, results and demands for personal conversion, tracking and following of Jesus, that can guide the pastoral groups linked to the traditional middle classes. The first chapter treats with the restlessness of the human soul - the reasons for the demand of basic needs to the search for meaning, considering philosophical thoughts and self- transcendence. The second chapter is devoted to the Search for God: the encounter as a gift, and the perspective of God as the Unconditioned (Tillich), presents God as a seeker by human being (Heschel) and ends by analyzing the search for God in other spiritual dimensions. The third chapter considers Jesus of Nazareth as a seeker of God, starting from the Palestinian context and the choices made by Jesus in his ministry. In the fourth chapter - seekers and Jesus - are shown the criteria for choosing the Gospel (Luke) and selection of pericopes: the Bethany sinner (Luke 7, 36-49), the rich man (Lk. 18.18-29); Zacchaeus (Luke 19.1-10), and Joseph of Arimathea (Luke 24.50-55). the analysis was finished with one study the Magi (Matthew 2.1- 12) and owned from Gerasa (Luke 8.26-39). The fifth chapter articulates self-transcendence and follow Jesus. Among the findings highlight that the conversion and metanoia comes accompanied by the distribution of wealth and stripping in favor of the poor. It was also noted that the search for God is always related to the search for meaning. The pivot point is the mercy for the poor and the discovery of God as "Unconditioned." It also concludes that the follow-up, discipleship, conversion and self-transcendence are related, and that follow-up and discipleship are manifested through successive levels and times. Another conclusion is that Jesus also lived his self-transcendence, as a seeker of God, and interfaith dialogue and ecumenism can be facilitated by the special relevance of mercy to the poor as the imperative of metanoia.