Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.

Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.

The question of how the Evangelists of the first century want about their tasks has always been open. Source study gained a major place uncer the Formgechichte school and the impact continues today. We consider also today the community in which the Evangelist stands. The redaction-critical investigation does not give us information concerning the Sitz im Leben Jesu, but it can lead us to a better understanding of the Sitz im Lebeft Kirche. Besides the sources (written or oral) at the disposal of the writer we must reckon with his own outlook tnd theology, not forgetting those for whom he is writing. H. Conzelmanr, C.K. Barrett and others today have helped us to the position thai Luke was a skilled theologian. If we regard Luke as a theologian we s ould be able to detect some of his theological positions and suppositions. The Lukan corpus is the most extensive of New Testament writ ngs. Behind what Luke set down oh parchment was the preaching, witness ind experience of the sub-apostolic Church. What we have in Luke-Acts i a kind of double projection. It Is a picture of the. Church of the apost lie period superimposed by the picture of the Church of the sub-apostoli period. What is the relationship of the Old Covenant to this Ne Covenant people? How are the Scriptures of the Old Testament relat .d to that compilation of writings of the "many" to whom Luke refer- in his preface? More specifically, what is the relationship of Deuteronomy to Luke and his sources? C. F. Evans has contributed much to the genesis of our paper through his essay, "The Central Section of St. Luke's Gospel". A careful study of Evans' hypothesis that the Central Section of Luke's Gospel follows Deuteronomy by way of correspondence and contrast, has grown into a dissertation. We concur that Evans has found a connection between Luke and Deuteronomy. The argument that the connection is based on the order of contents Is difficult to support adequately. We propose an alternative. Starting from the Prophet Like Moses emphasis of Acts 3 and 7 we perceive a consistent typology. Jesus is preached, according to Luke, as a type of Moses-the fulfilment of the Prophet Like Moses of Deut.18:15, 18. We observe that Luke emphasizes the prophetic elements very strongly n-tq Christology. Tha sides of the character of Jesus emphasized by Luke are precisely those wuich die Pentateuch portrays of Moses; the prophetic, priestly, kingly and servant features. The mediatorial role of the dying Christ is presented more clearly by Luke than by the other Evangelists. Luke alone records the "Father forgive them" passage. (23:24). This attitude is parallel to the tradition of Deut. 9 where Moses three times makes intercession for Israel. In the record of the Transfiguration Deut. 18:15 plays a paramount part. The whole of the Journey Teaching Section follows, as it were^ under the 'hear you him' imperative. Luke alone introduces the word^o&oSin describing Jesus* death which was to take place in Jerusalem. From this point of view it is argued that the "journey to Jerusalem" which many believe to be a literary device is also a theological expression. It is a Wilderness Teaching Journey. It begins with a Mosaic act - the sending out of the Seventy Throughout the 'Journey', moreover, the figure of Moses is nearly always present along with Deuteronomic traditions and teaching. Aliusions to Deuteronomy are so plentiful that we concede that the Section is a kind of Christian Deuteronomy. The predicted end of Jerusalem as described by Luke 21:20-34 parallels at several points the predicted end of the nation as recorded in Deut. 28. There appears to be a correspondence in relating the and of the nation with the death of Moses, the end of Jerusalem with the death of Jesus. When the verses of Mark are taken out of Luke 21:20-34 there remains a narrative which coheres. In the latter we find many Deuteronomic insights and traditions. When we examine the Temptation narrative we note the order moving from Galilee to Jerusalem which is the order of Jesus' ministry, according to St. Luke. There appears to be more of Deuteronomy behind the narrative than the mere quotation of the Deuteronomic texts. Here is re-enacted the temptation of Israel in the Wilderness. The temptations which caused Israel to fail in time past met their conqueror in Jesus. According to Luke, Jesus moves toward Jerusalem to make the 'exodus' which Israel could not.

Thesis (M.H.A.)--University of Michigan, 1972.

Thesis (M.H.A.)--University of Michigan, 1972.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-09-18T12:10:27Z No. of bitstreams: 1 JOÃO CÂNDIDO BARBOSA.pdf: 1621165 bytes, checksum: 3983d757cf3d40da880ccca3cdf07c15 (MD5) / Made available in DSpace on 2017-09-18T12:10:27Z (GMT). No. of bitstreams: 1 JOÃO CÂNDIDO BARBOSA.pdf: 1621165 bytes, checksum: 3983d757cf3d40da880ccca3cdf07c15 (MD5) Previous issue date: 2017-08-10 / This thesis aims to investigate, from the Luke's Gospel, the political and socioeconomic situation of the people during the first century. It deals with situations that affected the lives of impoverished, marginalized and despised people in the context of a society under the power of the Roman Empire, which ditacted the economic rules at that time. It is understood that the Luke's Gospel tells the history lived by the original christian communities with their ethical and spiritual values regarding God's Kingdom and the lifestyle by them adopted, against the patriarchal system imposed due to the Roman domination. The work highlights the conflicts that existed in the time of Jesus and the writing of the Luke's Gospel. In this scenario, dominated by the wishes of the powerful ones to the detriment of the weak and impoverished, the path chosen by Jesus was to stay at the side of weak, despicable and despised ones, and all who sought to change their lives. Jesus' liberating praxis confronted the Jewish elite and the Roman Empire, proposing the ideological liberation from the oppressive imposition that subjugated and enslaved people through exorbitant tax levels and the force of the Roman army, which destroyed countless lives with refined cruelty. It analyzes the pericopes that tell the story of the widow of Naim (7,11-17), the parable of the good samaritan (10,25-37) and the Zacchaeus narrative (19,1-10), analyzed under its ethical and socioeconomic elements. In this context, it is perceived that the Jesus spirituality and ethics are based in the concept of God as a Father, invoked by prayer, from which compassion and mercy are originated, and that are extended to the needy people. Therefore, it is argued that Jesus' actions are capable of reversing death processes in life processes and can contribute to a living in society with more dignity and social justice, also in nowadays. / Esta tese objetiva pesquisar, a partir do Evangelho de Lucas, a situação política e socioeconômica do povo da época do primeiro século. Trata-se de abordar as situações que afetavam a vida das pessoas empobrecidas, marginalizadas e desprezadas no contexto de uma sociedade dominada pelo Império Romano, que controlava a economia vigente da época. Compreende-se que o Evangelho de Lucas narra a história vivenciada das comunidades cristãs originárias com seus valores éticos e espirituais a respeito do Reino de Deus e o estilo de vida adotado pelas comunidades cristãs, frente ao sistema patriarcal de dominação romana. Destacam-se os conflitos que existiam na época de Jesus e da escrita do Evangelho de Lucas. Dentro desse cenário, no qual prevalecia a força dos poderosos, em detrimento dos fragilizados e empobrecidos, o caminho escolhido por Jesus foi entre os fracos, vis e desprezados e todos que pretendiam mudar de vida. A práxis libertadora de Jesus confrontou a elite judaica e o Império Romano, propondo a libertação ideológica da opressão imposta que oprimia e escravizava as pessoas por meio de elevadíssima carga tributária e pela força armada do exército romano, que destruíam inúmeras vidas com requinte de crueldade. Analisa as perícopes que narram a história da viúva de Naim (7,11-17) a parábola do bom samaritano (10,25- 37) e a narrativa de Zaqueu (19,1-10), analisadas pelos elementos éticos e socioeconômicos que nelas estão presentes. Nesse contexto, percebe-se que a espiritualidade e ética de Jesus são situadas em Deus Pai, por meio da oração, de onde-se origina a compaixão e misericórdia que se estendem às pessoas necessitadas. Portanto, defende-se que a ação de Jesus é capaz de reverter processos de morte em processos de vida e pode contribuir para uma vivência em sociedade com mais dignidade e justiça social também para os dias atuais.

Thesis (M.F.A.), Design--University of Central Oklahoma, 2008. / Includes bibliographical references (leaves 64-68).

Includes bibliographical references (leaves 83-96). / Thesis (D. Min.)--Trinity Episcopal School for Ministry, 2008.

The aim of this study is to contribute to ongoing studies on the Acts of the Apostles, particularly in the area of the manner in which the NT writer quotes and interprets the OT. Many scholars have studied the use of the OT in the NT, though few have investigated the explicit quotations in Acts. The discussion confines itself to an examination of the nine explicit quotations in Stephen’s speech of Acts 7 which are identified with introductory formulae, i.e.: (7:3 from Gn 12:1; 7:6-7 from Gn 15:13-14; 7:27-28 from Ex 2:14; 7:33-34 from Ex 3:5, 7-8, 10; 7:35 from Ex 2:14; 7:37 from Dt 18:15; 7:40 from Ex 32:1, 23; 7:42-43 from Am 5:25-27; and 7:49-50 from Is 66:1-2). The study first seeks to situate the quoted texts in their original context, after which attention is paid to their appearance in Stephen’s discourse in Acts. Specific attention is given to the question of the presence of a possible independent Lukan Textvorlage which might underlie these quotations. To this end, firstly an overview of the differences between the pertinent OT textual traditions (e.g., MT, LXX, etc), and the NT is provided. This clearly establishes the nature of the changes and modifications present in Luke’s reading of his original material. Secondly and finally, the discussion seeks to provide an assessment of Luke’s theological and hermeneutical framework, reflected within the OT quotations of Stephen’s defense. Through the method referred to above, best depicted as consisting of text-historical, methodological and hermeneutical aspects (Steyn 1995:31-37), this study makes the following observations: Firstly, most of the explicit quotations in Ac 7 are not found anywhere else in the NT, except for the book of Acts. Only the 8th quotation from Am 5:25-27 in Ac 7:42-43 occurs in CD 7:14-15, but the quotation from CD differs from the meaning of the original context. It seems clear that these quotations are attributable to Luke himself via his LXX version - although it is possible that Luke might have used either the LXX or the MT in a few places. Secondly, when Luke relates the quoted texts from his LXX version of the OT to his new hearers, most of the changes that Luke made are likely to be expected within the change in context between that of Luke and the original source of the quotation. That is, the grammatical and stylistic changes were made by Luke, although the possibility of the changes being due to his Vorlage, should not altogether be excluded. Luke’s cautious theological and hermeneutical intention is also to be detected in Stephen’s speech. However, it is true that the original meaning is not significantly altered by these changes. At last, it may be assumed that Luke is the author of the changes to these quotations. Thirdly and finally, Luke’s theological intentions for applying the quotations are revealed as follows: God as the subject of the history has been constantly at work for his people. However, his people repetitively reject God’s servants and go against God’s words given through them. The climax of this pattern is found in the killing of Jesus and Stephen (Ac 7:52, 60). Nonetheless, God continues to be working to accomplish his salvific plan for his people, regardless of the hostile attitude of the Israelites toward God himself as well as his messengers. At last, it results in his salvific activity (endless love) ‘to the ends of the earth’ (Ac 1:8), viz., even to the Gentiles through his numerous witnesses again. This study comprises of seven chapters according to the flow of the narrative, which are designed as follows: the Abraham Story (chapter 2); the Joseph Story (chapter 3); the Moses Story (chapter 4); the Temple (chapter 5); Stephen’s Indictment (chapter 6). In addition, chapter 1 presents the introduction, and chapter 7 describes the synthesis and conclusion. / Thesis (PhD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / PhD / unrestricted