Thesis (M.A.E.T.)--Covenant Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 56-59).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1999. / Abstract and vita. Includes bibliographical references (leaves 218-226).

Universiẗat, Diss., 2007--Bayreuth.

Thesis (Ph. D.)--University of Notre Dame, 2006. / Thesis directed by James C. VanderKam for the Department of Theology. "April 2006." Includes bibliographical references (leaves 270-299).

No description available.

Made available in DSpace on 2016-07-27T13:48:27Z (GMT). No. of bitstreams: 1 YASK GONDIM DA SILVA.pdf: 645046 bytes, checksum: 73a08490d6db94443d5ca6a0e5e4ae0f (MD5) Previous issue date: 2013-06-26 / This article reflects the study of glossollaly as described in the Holy Bible, particularly in the book of the Acts of the Apostles, known as the "speaking in tongues", and it has, as its focus, the same phenomenon and its relationship with the media, in particular, with the Christian communication. The aim is to clarify its importance as an inaugural phenomenon that occurred during the feast of Pentecost in the city of Jerusalem (1 d.C); also to show its role in the dissemination of Christianity worldwide; and finally, inform that this dissemination was only possible because the glossollaly and communication are institutions which maintained a relationship of interdependence and complements between themselves. / Este trabalho é uma dissertação sobre a Glossolalia, acontecida como descrita na Bíblia cristã, especialmente no livro de Atos dos Apóstolos, conhecido como o falar em línguas , e tem, como foco, o fenômeno em si nas suas relações com a comunicação e, em especial, com a comunicação cristã. Busca esclarecer sua importância como fenômeno inaugural da igreja, ocorrido durante a festa de Pentecostes na cidade Jerusalém (séc. I d. C.); pretende também mostrar seu papel na difusão do Cristianismo mundo afora; e, finalmente, informar que essa difusão só foi possível porque a glossolalia e a comunicação são fenômenos que mantêm uma relação de interdependência e complementaridade entre si.

Thesis (S.T.M.)--Concordia Seminary, St. Louis, 1987. / Includes bibliographical references (leaves 171-172).

Elaboré dans les premières décennies du XIIe siècle, le tympan central du portail de la nef de Vézelay est l’un des témoins privilégiés du renouveau iconographique que connaît l’art roman entre la fin du XIe et le début du XIIe siècle. Maintes fois étudiée, son iconographie demeure pourtant énigmatique par la rareté de son thème – la Pentecôte – et plus encore ses scènes périphériques, portant l’image des peuples de la terre. C’est à ce motif, dans sa relation au contexte qui l’environne, que cette étude est dédiée. Le premier chapitre envisage les circonstances historiques, intellectuelles et monumentales qui ont vues l’élaboration d’un tel programme, lequel se révèle fortement ancré dans le renouveau que connaît la communauté au XIe siècle. Le second chapitre, consacré à l’iconographie tympanale, en livre l’étude matérielle et descriptive avant de la replacer au sein de la tradition iconographique de la Pentecôte. Une analyse qui démontre combien le tympan, nonobstant sa rareté, se conforme aux principes de cette tradition. Le dernier chapitre, enfin, aborde le motif des peuples de la terre. Il en livre tout d’abord une définition affinée par l’analyse générale de ses formes et traditions iconographiques, littéraires et conceptuelles depuis l’antiquité. Révélant une prédilection pour le champ ornemental et divertissant au Moyen Âge, le motif accède, au tympan, à une valeur symbolique et sémantique rare propre au cadre religieux au sein duquel il prend place. Objet de curiosité et image d’altérité, il fonctionne ici tel un point d’entrée pour le fidèle, autant qu’il unifie l’iconographie tympanale et renforce les notions inhérentes au thème de la Pentecôte / Designed in the early decades of the twelfth century, the central tympanum of the the nave portal of Vezelay is one of the privileged witnesses of the iconographic revival of Romanesque art between the late eleventh and early twelfth century. Repeatedly studied, its iconography yet remains enigmatic by the rarity of its theme – the Pentecost – and more, by its peripheral scènes, bearing the image of the peoples of the earth. It is to this pattern, in its relation to its surrouding context, that this study is dedicated. The first chapter considers the historicals, intellectuals and monumentals circumstances that have witnessed the development of such a program, which reveals deep roots in the revival the community knew in the eleventh century. The second chapter, devoted to the tympanum’s iconography, perfoms its descriptive and material study before replacing it in the iconographic tradition of Pentecost. An analysis which demonstrates how the tympanum, despite its rarity, is consistent with the principles of this tradition. Finally, the last chapter discusses the pattern of the peoples of the earth. It first delivers a refined definition through the general analysis of its iconographics, literaries and conceptuals forms and traditions since antiquity. Revealing a predilection for the decorative and entertaining fields in the Middle Ages, the tympanum’s pattern accesses a rare symbolic and semantic value peculiar to the religious framework within which it takes place. Object of curiosity and image of otherness, it works here as an entry point for the worshippers, as well as it unifies the tympanum’s iconography and strengthens inherents concepts to the theme of Pentecost.

This study deals with problems of identity of the office antiphons performed in the period after Pentecost. Mentioned antiphons belong to the New Testament canticle Benedictus for laudes and Magnificat for vespers. This part of the office is not so carefully regulated and between the European traditions occur variations. So this material was used for the determination of each tradition. The variability was not only in the selection and order of antiphons, but also in texts and melodies. After my analysis of the individual Post-Pentecost antiphons in several European medieval sources I found out that in certain cases with the same antiphon text appear completely different melodies or significantly different melodic variations. Due to this fact, in my opinion, is necessary to work with the musical part of this repertoire, consequently sort these chants not only according to the text, but also according to the melody. The ability to assign to the antiphons Melody ID based on the melody of chants (except Cantus ID based on the text) allows us to observe links between traditions which used this melody. In this way it is possible to reveal the relationships between the centers, which were performing the office repertoire. Keywords antiphon, office, manuscript, liturgical year, Pentecost, traditions,...

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.