Orientador: Ivan Esperança Rocha / Banca: José Adriano Filho / Banca: Andrea Lúcia Dorini de Oliveira Carvalho / Resumo: Com a descoberta dos escritos gnósticos, popularmente conhecidos como biblioteca de Nag Hammadi, os estudos do cristianismo primitivo encontraram uma nova fonte de informações, e principalmente, de idéias. A concepção de um cristianismo homogêneo no séc. II acabou sendo ultrapassada, tendo em vista a diversidade de pensamento que o gnosticismo cristão traz em si. Formas diversas de se vivenciar a fé cristã foram encontradas em tais escritos, como é o caso do evangelho de Maria, que leva o nome de uma figura enigmática do movimento cristão, Maria Madalena. O presente trabalho procura verificar os elementos que constituem esta nova forma de se viver a práxis cristã, inclusive com a possível participação feminina. O papel social da mulher no cristianismo traz em si uma história de lutas e silêncios, vivência e exclusão. Com o auxilio do movimento feminista e seus desdobramentos nas ciências humanas, nos estudos de gênero e na teologia feminista por exemplos, procura-se reconstruir esta história, trazendo à superfície as vivências de mulheres cristãs no caminho para a realização de sua fé. / Abstract: With the discover of the Nag Hammadi's library and the gnostics writings, the Early Christianity studies had found a new information source, and specially, of ideas. The conception of a monolithic christianity in the second century, has been overpassed, in face of the variety of thoughts that the christian gnosticism brings on itself. Different ways of living the christian faith, has been found on this writings, like the gospel of Mary, who takes the name of a enigmatic character of Eartly Christian moviment, Mary Magdalene. This work intents to verify the constitucional elements of this new way of living the christian praxis, including the possibility of feminine actuation. The social role of women on christianity, brings on itself a history of silences and contests, exclusion and participation. With the assistance of the feminist moviment and it's development on the human sciences, gender studies and feminist theology, we search to reconstruct this history, bringing to the surface, the christian women's experiences on their path to the achievement of their faith. / Mestre

A presente dissertação é fruto da pesquisa de campo realizada com o grupo musical Family Soul na cidade de Porto Alegre, Rio Grande do Sul. Negros evangélicos, eles desenvolvem há mais de dez anos a prática musico-performática de pertencimento étnico-racial na liturgia dos cultos de diferentes denominações evangélicas da capital e região metropolitana. Com uma abordagem qualitativa e método etnográfico refletimos sobre os processos de construção étnico-racial, mediados pela música, no contexto evangélico. Este trabalho foi desenvolvido através da vivência em campo, percebendo através da música as conexões que estabelecem as dinâmicas do grupo e as interações em cultos evangélicos. O trânsito dos interlocutores em diferentes denominações evangélicas, a comunicação com a cultura musical afro-americana e com os universos da música gospel, mediado pelos meios de comunicação, forjaram novas formas de se relacionar com a música e atuar com esta musicalidade no contexto evangélico. / This ethnomusicological study is the result of a research carried out with the Family Soul group in the state of Rio Grande do Sul. Black Christians develop a performance-musical practice of ethnic-racial belonging the liturgy of cults of different evangelical denominations. With a qualitative approach and ethnographic method, we reflect on the processes of ethno-racial construction mediated by music in the evangelical context. This work was developed through the experience in the field, perceiving musical connections that establish the dynamics of the group and the interactions in evangelical cults. The flow of interlocutors in different evangelical denominations, communication with Afro-American musical culture and the universes of gospel music, mediated by the media, forged new ways to relate to music and to act with this musicality in the evangelical context.

Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / O objetivo dessa pesquisa à analisar como o conjunto das construÃÃes narrativas dos Evangelhos de Mateus e JoÃo consolida um projeto de dizer heterobiogrÃfico, que legitima o ethos soteriolÃgico de Jesus. Tomamos a noÃÃo de ethos como uma imagem que o sujeito empreende discursivamente, ligado de modo estrito ao discurso, sem reservÃ-lo à eloquÃncia judiciÃria ou à oralidade, mas considerando que qualquer discurso escrito possui uma vocalidade especÃfica, que permitiria relacionÃ-lo a uma fonte enunciativa (MAINGUENEAU, 2010). Assim, elegemos para a anÃlise desse ethos discursivo de Jesus trÃs objetivos especÃficos que permitiram a operacionalizaÃÃo da pesquisa, os quais sÃo: identificar as caracterÃsticas do projeto de dizer narrativo, descrever os mecanismos linguÃsticos para a construÃÃo do ethos e analisar de que maneira o ethos de Jesus construÃdo pelos escritores em cada evangelho à usado como fiador dessas narrativas persuasivas. Nosso percurso metodolÃgico apresenta os critÃrios adotados para a seleÃÃo, organizaÃÃo e anÃlise do corpus e utiliza uma abordagem qualitativa de natureza interpretativa, tendo em vista que a nossa interpretaÃÃo obedecerà a perspectiva de Maingueneau. Em seguida, a apresentaÃÃo dos resultados aponta que, apesar de demonstrarem que possuem muitas caracterÃsticas semelhantes aos textos biogrÃficos, o objetivo dos evangelhos ultrapassa o ato narrativo, pois os discÃpulos constroem um ethos soteriolÃgico de Jesus, na tentativa de persuadir o maior nÃmero de pessoas a serem devotas do cristianismo. / The objective of this research is to analyze how the set of narrative constructions of the Gospels of Matthew and John consolidates a heterobiographic saying project that legitimizes soteriological ethos of Jesus. We take the notion of ethos as an image that the subject undertakes discursively, closely linked to speech without reserving it to judicial eloquence or orality, but considering that any written speech has a specific voicing, which would relate it to an enunciative source (MAINGUENEAU, 2010). In order to analyze this Jesusâ discursive ethos, we chose three objectives that allowed the implementation of the research, which are to identify the characteristics of the narrative saying project, to describe the linguistic mechanisms for constructing the ethos and to analyze how Jesusâ ethos built by the writers in each gospel is used as guarantor of these persuasive narratives. Our methodological approach presents the criteria adopted for the selection, organization and corpus analysis. It uses a qualitative approach of interpretation, since our interpretation obeys Maingueneauâs perspective. Then, the presentation of the results shows that, despite the Gospels demonstrate that there are many similar characteristics to biographical texts, their purpose goes beyond the narrative act, for the disciples building a soteriological ethos of Jesus in an attempt to persuade the largest number of people being devout Christianity.

M.A. / The script focuses on the theology of the Synoptics, the meaning of the kingdom as it is dealt with by the writers of the Synoptic Gospels, and the demand for faith in the kingdom within the Synoptics. It gives the theology of the Synoptics. The existence of God and his work of creation are accepted without question just as it is in the Old Testament. God is seen as the provider of the whole universe, and He is its Monarch. He is the God who reveals himself to his creation, especially man (anthropos). He seeks to have an intimate relationship with man which is possible through his Son Jesus Christ. Man is invited to this relationship with the purpose of becoming God's child. Those who refuse this relationship do so at their own will with the understanding of the consequences thereafter. The Synoptics teach about the kingdom of God which he has brought to mankind through his Son Jesus. It is a kingdom of righteousness which is entered in by those who choose to meet the conditions laid by the King of the kingdom, namely God. These conditions are as follows: repentance, faith in Jesus Christ, humility, eager desire for righteousness, and peace making. The salvation that God gives is available to all. It introduces the kingdom of God to the individual who accepts it. Salvation is the reign of God to those who put their faith in Jesus. In the teaching of the Synoptics, it is not possible, from outside appearance of human beings, to see who is God's child and that of Satan. Judgement is left in the hands of God, the Supreme Judge. The existence of Satan and demons is accepted without question. Though Satan and demons are in the world, man is free to make his own decision independently, and is accountable to God. The kingdom of God is the reign of God both in the present age and in the age to come. The kingdom of God was promised in the Old Testament to Israel, was fulfilled in the New Testament by the coming of Jesus Christ on earth, and will be consummated at the end of this age. The kingdom of God is revealed to people through the ministry of Jesus which includes; healing, demon exorcism, raising the dead, forgiveness of sins, and the righteous lives of those who have been saved from their sins. The kingdom of God is a moral and ethical kingdom. For the kingdom of God to be experienced, one has to have faith in Jesus and the good news he brought. Faith is also necessary for one to continue in the kingdom. Faith result in a humble life and dependency of the one who brought the kingdom.

The diploma thesis Philological Marginal Notes in John's Gospel of Blahoslav's Translations of New Testament deals with the characteristics of the philological marginal notes in John's Gospel of Blahoslav's New Testament from the year 1564 and 1568. The life of Jan Blahoslav, the information about Blahoslav's New Testament and the history of the research about his translation of New Testament are summarised in the thesis as well as the tradition of Bible commentary and marginal notes in their European and Czech contexts. In the practical part the thesis presents the number of philological marginal notes explored in both editions, the number of variants in marginal notes and their word class distribution. It tries to find possible sources for the text in marginal notes. It uses Czech printed translations of the Bible (Klaudyán's New Testament, Lukáš's New Testament, Optát's New Testament, Melantrich's Bible of 1556-1557) and Latin translations by Erasmus and Beza and their annotations and Vulgate. As a supplement to the thesis there is also a list of excerpted philological marginal notes from both editions of Blahoslav's New Testament and corresponding places in Bible translations examined.

M.A. / This study investigates the connection between the biblical references to the Gospels in Actae Thoma, or the Apocryphal Acts of Judas Thomas, and the text of the Vetus Syria. The main objective is to verify whether the author of Actae Thoma was dependent on the Vetus Syria which was one of the largest and oldest Syriac text families containing the separate Gospels. An independent study in this regard has not yet been undertaken. Both Klijn and Burkitt touched on the biblical references in Actae Thoma but they did not attempt to investigate the references as the sole object of their research. The present study attempts to investigate all the biblical references in order to verify whether the author of Actae Thoma was indeed dependent on the Vetus Syria. The function of these references within the new context of Actae Thoma is also investigated. The value of the study lies in its contribution to our understanding of the Syriac textual history and of the function of these references. It seems that they were used to propagate the ideals of asceticism, to enhance the figure of the Apostle and bring the reader under the impression that he finds himself in a Biblical milieu. A basis for further study is also provided.

This thesis will answer, “How do ethnic labels function in the Gospel of John?” In order to answer this question properly, this thesis draws on social-scientific theories on ethnic groups, deviancy, and labeling. The primary examples of ethnic labeling for this thesis are John 4:9 and 8:48. In each instance, members from “the Jews” (ʼΙουδαῖοι) and “Samaritans” label Jesus as a member of each other’s group. The Gospel of John’s dual ethnic labeling of Jesus participates in a history of discourse between “the Jews” and “Samaritans.” Both people groups adhere to an “us” versus “them” mentality because they both identify themselves as Israelites while rejecting the other group’s claim to that identity. The parameters of the discourse are determined by not only how each ethnic group identifies themselves but particularly how they construct the category for the other’s group. Once the parameters of discourse are in place, then we can address the function of ethnic labels in the Gospel of John. On both occasions Jesus is labeled because he deviates from what are deemed to be acceptable practices as a member of “the Jews.” The function of Jesus’s dual ethnic labeling in the Gospel of John is to establish a new pattern of practices and categories for the “children of God” who are a trans-ethnic group united as a fictive-kinship and who are embedded within the Judean ethnic group’s culture and traditions. The Johannine Jesus is portrayed as “the Jews’” Messiah (1:45; 20:31), who brings “salvation from the Jews” (4:22), and who is “the savior of the world” (4:42). The Gospel of John presents Jesus as broadening the more restrictive boundaries within “his own people” (1:11) in order to “draw all people to myself” (12:32).

A presente dissertação é fruto da pesquisa de campo realizada com o grupo musical Family Soul na cidade de Porto Alegre, Rio Grande do Sul. Negros evangélicos, eles desenvolvem há mais de dez anos a prática musico-performática de pertencimento étnico-racial na liturgia dos cultos de diferentes denominações evangélicas da capital e região metropolitana. Com uma abordagem qualitativa e método etnográfico refletimos sobre os processos de construção étnico-racial, mediados pela música, no contexto evangélico. Este trabalho foi desenvolvido através da vivência em campo, percebendo através da música as conexões que estabelecem as dinâmicas do grupo e as interações em cultos evangélicos. O trânsito dos interlocutores em diferentes denominações evangélicas, a comunicação com a cultura musical afro-americana e com os universos da música gospel, mediado pelos meios de comunicação, forjaram novas formas de se relacionar com a música e atuar com esta musicalidade no contexto evangélico. / This ethnomusicological study is the result of a research carried out with the Family Soul group in the state of Rio Grande do Sul. Black Christians develop a performance-musical practice of ethnic-racial belonging the liturgy of cults of different evangelical denominations. With a qualitative approach and ethnographic method, we reflect on the processes of ethno-racial construction mediated by music in the evangelical context. This work was developed through the experience in the field, perceiving musical connections that establish the dynamics of the group and the interactions in evangelical cults. The flow of interlocutors in different evangelical denominations, communication with Afro-American musical culture and the universes of gospel music, mediated by the media, forged new ways to relate to music and to act with this musicality in the evangelical context.

This thesis examines the twenty-two passages in the Gospels in which God’s forgiveness of human sin is explicitly addressed. Using modern textual, literary, form, redaction, and historical criticisms as exegetical tools, the examination maps out the development of these biblical vignettes so as to extract from the process an understanding of what the Gospel writers wanted to convey to Jesus’ followers about God’s forgiveness. Four distinct forgiveness modes were discovered: repentance leads to forgiveness (e.g. proclaim repentance and forgiveness to all nations in Lk 24:47), faith acts as a conduit to forgiveness (e.g. sinful woman kissing Jesus’ feet in Lk 7:48b-50), one must forgive in order to be forgiven (e.g. the Lord’s Prayer in Lk 11:4 and Mt 6:12), and forgiveness is a free gift based solely on God’s mercy (e.g. on the cross, “Father, forgive them” in Lk 23:34). None of these views represents a majority Gospel vision of forgiveness, with each of the four viewpoints having four to seven episodes occurring in the Gospel cannon. Seldom are any of these pathways to forgiveness mentioned together. Despite a plethora of information about forgiveness, nowhere do the Gospels present a wholistic explanation of divine forgiveness. The Gospel writers, like their Hebraic ancestors, were comfortable with a multivariant view of God’s forgiveness and showed no propensity to develop a wholistic theology of forgiveness. However, underlying this untidy approach was an emphasis on God’s mercy and compassion that had roots in the Old Testament understanding of Yahweh as gracious and merciful and abounding in steadfast love. In addition, the seedling concepts of sin as an unpayable debt or of the importance of faith in Jesus appeared in the background of multiple Scripture passages from each of the four forgiveness themes.

The objective of this study is to investigate if the historical Jesus was a tax resister and what the motives may have been for that. The study presents a survey of the ancient Galilean economy, with a focus on the taxes paid by the general population, and looks at ancient tax resistance movements in the Galilean community and nearby. Three gospel texts containing accusations of Jesus for tax resistance are analyzed in detail. The study shows that it is reasonable to suggest that the historical Jesus resisted the payment of taxes to the Roman (and possibly Herodian) authorities, based on that Jesus sympathized with the same agendas as the fourth philosophy did, and that Jesus had a compassion for the peasants who lived under an exploiting taxation.