Luke’s use and interpretation of his “Scriptures” in acts was investigated on the explicit quotations to be found within the Petrine and Pauline speeches. It became clear that this reflects a threefold problem which could best be described as texthistorical, methodological and hermeneutical in nature. It was established under the textcritical aspect of the problem, that Luke made use of the scrolls of the Torah, Isaiah, the Twelve Prophets and the Psalms. The reconstructed textreading of the Septuagint Textvorlage which he used for his explicit quotations in the Petrine and Pauline speeches, seldom differed from existing LXX texts. Those specific differences seem to be closer to the existing Hebrew versions. Pre-Lukan knowledge of some of the quotations could be found in other literature from early Judaism (especially in the Dead Sea Scrolls) and early Christianity (Paul, Mark and Hebrews), but convincing evidence was also found that Luke himself may have checked several of these quotations again and changed them when applying them in their new context. Two things pointed in this direction: (a) he sometimes quoted longer passages than those known from former traditions, as was the case in the quoted texts from Joel 2(3) and Psalm 15(16) in the second Petrine speech, and (b) he reflected knowledge of the broader context from which those quoted texts were TAKEN. The origin of the remaining quoted texts from the six speeches which were investigated, do not show sufficient proof to assume knowledge from existing written sources, and could therefore be ascribed to Luke himself. The investigation on the methodological aspect of the problem has confirmed that Luke’s explicit quotations are to be found, almost exclusively, in the speeches. His usage of his Scriptural quotations functioned on two levels: (a) and informative level, which focused on events from the past and which (especially) substantiated the events described in the Jesus-kerygma. They have a strong christological tendency, especially in the missionary speeches. But also (b) a normative level, which focused on the present and future and which is presented in a compelling manner to the current hearers (readers). It has a strong prophetic tendency. The hermeneutical aspect of the problem made it clear that Luke’s understanding of his Scriptures is to be placed within the broader frame of this presentation of the salvation-history. This is done from the perspective of a Theo-centric approach, in which God always remains the Subject, while it is being mediated in a pneumatological-prophetical manner by the prophets and fathers of old, and the apostles (here Peter and Paul) of the new age. They are capable and authoritative witnesses who could interpret those Scriptures. The content of the prophecy itself is presented in a kerygmatic form. It deals with specific themes which are coming from their real historical context and which are then related to God’s general and universal plan of salvation via the name of the “kurios”. The quotations function then within the aspects of the Lukan eschatology, Christology and soteriology. / Thesis (DD)--University of Pretoria, 2009. / New Testament Studies / unrestricted

A great deal of effort has been made on the study of Peter since the thesis of Ferdinand Christian Baur raised the question whether there was a severe conflict between a Pauline (non-Judean) group and a Petrine (Judean) group in the early church. The harmony or dichotomy between the Petrine and Pauline Christianity provides the picture of Christian origins. Scholars have probed into the study of the historical and literary Peter, focusing on past events and the descriptions of Peter in literary works, especially the book of Acts. In addition, the memory of the church about Peter is also indicated in order to reconstruct one’s understanding of this character. What seems to be lacking, however, is a more detailed study of the Petrine text itself. In the New Testament, there are two epistles which are attributed to Peter as the author, and both letters can provide more significant sources than any other books. Nevertheless, the relationship between 1 Peter and 2 Peter is still under debate, although both books are attributed to Peter. Few scholars analyze these texts together due to their literary differences. In the book of Acts, on the other hand, there are also several speeches delivered by Peter. One still needs to consider whether the speeches are from Peter or Luke. The question now arises: the common ground of all studies points to the use of language in the texts within which one can find both similarities and dissimilarities, although they are all attributed to Peter. This study, therefore, aims to employ an analysis from Systemic Functional Linguistics (SFL) to demonstrate the components of registers which offers the key to an understanding of the language in use in the texts that are attributed to Peter. / Thesis / Doctor of Philosophy (PhD)

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-02-23T12:13:17Z No. of bitstreams: 1 GABRIEL DE OLIVEIRA TANNUS.pdf: 927426 bytes, checksum: 2d92cf3db946c0588c368b21c46a8e32 (MD5) / Made available in DSpace on 2018-02-23T12:13:17Z (GMT). No. of bitstreams: 1 GABRIEL DE OLIVEIRA TANNUS.pdf: 927426 bytes, checksum: 2d92cf3db946c0588c368b21c46a8e32 (MD5) Previous issue date: 2017-12-20 / This dissertation explores the question about Jesus of Nazareth, from the First Epistle of Peter, accomplishes the Suffering Messiah announced by the prophet Second Isaiah of the Old Testament. The petrine community was able to perceive in the suffering and oppression they were experiencing the resemblance of the image of the Suffering Servant to their own suffering and the suffering of Jesus. Going through the pericopes of 1Pd 2,21-25 and Is 53,1-10, it can be concluded that, in the eyes of the petrine community, Jesus perfectly fulfilled the announced Messianic characteristics. In order to understand the Messianic traits in these two communities, classical and contemporary authors were used to establish due dialogue on the issue. The academic reflections about Jesus Messiah Sufferer were made through a bibliographical research, supported by the historical-critical method, enriched by the sociological method and by the conflictual model. In making the approach of Jesus' suffering to that of the Suffering Servant of the Babylonian captivity, the petrine community realized the fulfillment of the Messianic promise, Jesus was the Messiah, not the triumphalistic incarnation that the Jews expected, but the incarnation in suffering. It is through suffering that the Petrine theology of Jesus Messiah the Sufferer is established. / Esta dissertação explora a questão acerca de Jesus nazareno, da Primeira Epístola de Pedro, realizar o Messias Sofredor anunciado pelo profeta Segundo Isaías do Antigo Testamento. A comunidade petrina conseguiu perceber, no sofrimento e na opressão que estavam vivendo, a semelhança da imagem do Servo Sofredor com o próprio sofrimento deles e com o sofrimento de Jesus. Perpassando pelas perícopes de 1Pd 2,21-25 e Is 53,1-10, pode-se concluir que, aos olhos da comunidade petrina, Jesus cumpriu com perfeição as características messiânicas anunciadas. Para perceber os traços messiânicos nessas duas comunidades, utilizou-se de autores clássicos e contemporâneos estabelecendo o devido diálogo sobre a questão. As reflexões acadêmicas acerca de Jesus Messias Sofredor foram feitas por meio de uma pesquisa basicamente bibliográfica, amparada pelo método histórico-crítico, enriquecida pelo método sociológico e pelo modelo conflitual. Ao fazer a aproximação do sofrimento de Jesus com o do Servo Sofredor do cativeiro da Babilônia, a comunidade petrina percebeu o cumprimento da promessa messiânica, Jesus era o Messias, não a encarnação triunfalista que os judeus esperavam, mas a encarnação no sofrimento. É através do sofrimento que se estabelece a teologia petrina de Jesus Messias Sofredor.

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Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2004. / This dissertation explores how Anglican and Protestant church perspectives on the papacy are increasingly changing, as they identify the need for and value of a universal ministry of unity that may potentially be recognised in the future as a legitimate and propitious structure of ministry, though not without modification.