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Dissertations / Theses on the topic 'Synoptic Gospels'

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Published: 4 June 2021

Last updated: 31 January 2023

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1

Botello, Jennell. "Composition date of the synoptic gospels." FIU Digital Commons, 2007. http://digitalcommons.fiu.edu/etd/1775.

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The purpose of this research paper is to follow a line of ongoing investigations that discuss dates for the origin of the synoptic gospels and evaluate the arguments for early, late, and intermediate dating and their susceptibility to critique from opposing arguments. There are three principal components in dating theories: (1) data from the Greek in the earliest texts (2) data concerning the provenance of the earliest texts (3) and data from the historical context of the first century. The study is significant because, contrary to what might be expected, the starting and key point in deciding on a composition date is the Book of Acts of the Apostles. This study compiled and integrated information, in an unbiased fashion, based on reading and researching large numbers of texts by scholars, such as Hengel, who support an earlier dating, as well as those, such as Fitzmyer, who support a later dating. Furthermore, this study also required knowledge of those scholars who propose dates that do not fall into these main categories. The research demonstrated that by looking at the Book of Acts of the Apostles as the key starting point, the synoptic gospels were most likely composed before 70 CE, therefore, supporting scholars who argue for an earlier date.

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2

LeMarquand, Grant. "The torn veil in the synoptic gospels /." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63979.

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3

Papaioannou, Kim Gary. "Places of punishment in the Synoptic Gospels." Thesis, Durham University, 2004. http://etheses.dur.ac.uk/3095/.

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This thesis examines places of punishment in the Synoptic traditions. Four are identified and discussed: Geherma, Hades, the Abyss and the place (εkεi) where there is weeping and gnashing of teeth. In addition, an excursus on Tartarus is included as Tartarus relates closely to the Abyss. The Gehenna language derives primarily from oracles of judgement in Jeremiah 7:29-34, 19:1-15 and Isaiah 66:24. In the Synoptics it refers consistently to the punishment of the final judgment. It is a fiery place of destruction reserved for the wicked, who will be thrown there and consumed in bodily form. By contrast, Hades is not a place of punishment but a reference to death. It receives all people, righteous and wicked alike and they remain there until the final judgement. The parable of the Rich Man and Lazarus in Luke 16:19-31 appears to depart from this line as it depicts fiery torments in Hades. However, a closer look at its language and structure and a comparison with similar near-contemporary tales, suggest it functions to reject what it appears to endorse. The Abyss is the place where fallen angels exist in anticipation of the final judgement. In contrast to Hades and Gehenna, there appears to be movement in and out of the Abyss. In the Abyss the power of fallen angels over humanity is severely restricted; when they come out, they cause much suffering. Tartarus is also a prison for fallen angels. The language of the outer darkness where there is weeping and gnashing of teeth occurs primarily in parables, often in the context of a banquet. The banquet represents the kingdom of God. The phrase depicts punishment primarily as exclusion from the banquet/kingdom. Weeping and gnashing of teeth denote the sorrow and anger respectively of those excluded.

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4

Campbell, Robert. "Patristic evidences for the literary relationships of the synoptic gospels." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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5

com, marc chan05@gmail, and Marc Chan Chim Yuk. "The Relationship between Textual Criticism and the Synoptic Question - A study based on the Passion Narrative." Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20061020.84843.

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Since the eighteenth century, various hypotheses have been proposed by scholars in an attempt to solve the Synoptic Question. Most of these scholars have used more or less the same Greek text, yet they have come up with different conclusions. So, the question arises whether it is possible to find a trend in the manuscripts dating up to the fifth century which sheds additional clues on the relationships among the Synoptic Gospels. To address this, I have taken the text of the 27th edition of Nestle-Aland as the basis for analysis through the use of the colour-coded scheme proposed by the Karawara Gospels Project. However, in the same colour-coding exercise, the variant readings from the relevant manuscripts are also displayed. This facilitates the identification of any particularities. Since the Synoptic Gospels contain too much to cover within the constraints of this research project, there is a need to select enough material to make the study relevant. The passion narrative has been selected on the basis of its content and the generally agreed closeness of the texts in all three Synoptic Gospels. So, all the sections, as defined in the Aland Synopsis, in the Triple Tradition are colour-coded and analysed. The relevant variant readings in these sections are also taken into consideration. To display the colour-coding more accurately, it was found that a commonly used and available format is more appropriate since printing is still not a viable alternative. Thus, all the colour-coded sections, as found on the attached CD ROM, are converted into the PDF format and the Adobe Acrobat Reader, widely available through the Internet, can be used to view them. This study has pointed out that in spite of the commonly agreed closeness of the texts, that of Luke varies quite markedly from the other two.

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6

Cox, Greg. "The Son of man sayings in the Synoptic Gospels." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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7

Tanaka, Chie. "The role of redaction criticism in the harmonization of the Synoptic Gospels." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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8

Griffiths, C. L. "A co-structural and detailed analysis of the synoptic gospels." Thesis, Swansea University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637098.

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Data base of parallel word-for-word comparison: A data-base (MAIN-DB) has been built up which enables data from each Gospel to be partitioned into unique units to contain the same information (*) present in one, two or three Gospels. The current structure of chapter and verse is shown to be irrelevant and an obstacle to analysis. Data base of detailed Huck-number event analysis: A data-base (Summary) has been built up to enable the main Episodes in the Gospels to be partitioned into Events and Units which contain the same information (*). The criterion is that the words in a given unit either match exactly with a group of words in one or two of the other Gospels or the content of the words in the unit are the same or similar. This database is being developed as a statistical Apparatus to evaluate Co-Structural and Detailed studies of each Episode and the associated Events and Units. This is achieved by the use of word counts. Analysis of detailed structure using words as criterion: Analysis of the data enables the units to be analysed into all possible combinations. The analysis shows that the above categories must be further divided into the above categories where each gospel can be either the origin of data or the result of gospel data from another Gospel. The co-structural analysis of the Gospels is then given based on word counts and general conclusions are reached. The detailed analysis of correlation between the Gospels is then given for selected events. The resultant databases would be of general use to scholars of both science and literature. Information: The measurement of information is considered as changing text to numbers. This would then enable data to be translated from text - which is data in a number base other than base 10 - and to translate it to a suitable number base for use on current computers.

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9

Wahlen, Clinton Lloyd. "Jesus and the impurity of spirits in the synoptic gospels." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.615660.

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10

Scott, James W. "Luke's preface and the synoptic problem." Thesis, University of St Andrews, 1986. http://hdl.handle.net/10023/8792.

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The preface to Luke's gospel (Lk. ill-4), when properly exegeted, says this: "(1) Since many have undertaken to draw up a narrative account of the things that are well-established among us, (2) just as those who from the beginning have been eyewitnesses and servants of the word have handed them down to us, (3) I have decided, for my part, having been a follower of them all for a long time, to write an accurate narrative for you, most excellent Theophilus, (4) in order that you may know what is certain with regard to the matters in which you have been instructed." Luke's claim to have been a follower of the apostles (vs. 3), and thus conversant with their oral gospel tradition (vs. 2), is confirmed by an ecclesiastical tradition that can be traced back to one of those very apostles. Luke implies that he did not use written sources in the composition of his gospel, for unlike ancient historians who did use written sources, he does not acknowledge any use of his predecessors' narratives. In writing "an accurate narrative" he would not have relied upon what he considered to be the inaccurate narratives of his predecessors. Luke indicates that his gospel records the oral tradition that he has learned directly from the apostles. The leading theories of synoptic origins tend to collapse into an oral theory under the weight of Luke's literary independence. The arguments hitherto advanced against the oral theory are inadequate. The oral tradition consisted of a basic narrative tradition (which is reconstructed) and a body of independent tradition. Luke and Matthew drew upon both traditions, but Mark confined himself to the former. Our two-tradition theory is corroborated, especially in comparison with the standard two-source theory, by various literary and stylistic phenomena.

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11

Thompson, Fiona Catherine. "The text of the Synoptic Gospels in the writings of Origen." Thesis, University of Leeds, 2005. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.764785.

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12

Bednarz, Terri. "Humor-neutics analyzing humor and humor functions in the Synoptic Gospels /." Fort Worth, TX : [Texas Christian University], 2009. http://etd.tcu.edu/etdfiles/available/etd-04212009-141303/unrestricted/Bednarz.pdf.

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Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2009.
Title from dissertation title page (viewed May 5, 2009). Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical Interpretation." Includes bibliographical references.

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13

Shaheen, Paul Kaleel. "The Beelzebul conflict story in the synoptic gospels a redaction study /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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14

Yuk, Marc Chan Chim. "The relationship between textual criticism and the synoptic question : a study based on the passion narrative /." Access via Murdoch University Digital Theses Project, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20061020.84843.

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15

Mosse, Martin. "The three gospels : the synoptic problem in the light of ancient history." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683202.

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16

Lee, Yong Sok. "The semantic-theological study of [eirēnē (romanized form)] in the synoptic gospels." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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17

Head, Peter M. "Christology and the synoptic problem : an assessment of one argument for Markan priority." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321429.

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18

Strauss, Mark L. "The divine sonship of Jesus in the synoptic Gospels a study of origins /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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19

Powery, Emerson B. "Jesus reads Scripture : the function of Jesus' use of Scripture in the synoptic Gospels /." Leiden : Brill, 2003. http://catalogue.bnf.fr/ark:/12148/cb39053804z.

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20

Cadenhead, John Morgan. "The Significance of Jesus' Healing Miracles: A Study of their Role in the Synoptic Gospels and their Importance to Early Christianity." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/rs_theses/18.

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This essay examines the healing miracles of Jesus as described by the Synoptic Gospels and posits that the appeal of the Synoptics over non-canonical texts can partially be found in the former’s focus on these physical healing miracles. The essay argues that the idea that one can be healed of physical pain through faith is a varied theme in the Synoptics and a strong motivator to bring an interest in early Christianity, especially during a time of persecution. Further, this essay considers Gnostic Gospels and their relative lack of healing miracles to expand upon a theory put forth by Elaine Pagels, namely that the early church declared Gnostic texts to be heretical in part because they did not cater to the basic needs of the people as the Synoptics did.

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21

White, Kenneth J. ""A voice crying in the four gospels" a guide to the use of harmonization as an historiographical tool with special emphasis on the relationship of John to the synoptics /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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22

Derico, T. M. "Oral tradition or literary dependence? : verbal agreement in the Synoptic Gospels and the Whitman narratives." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.530024.

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23

Lee, Min-Kyu. "A man of high degree : an exploration of Jesus as shaman in the synoptic Gospels." Thesis, University of Sheffield, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323564.

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24

Paris, Aline M.-J. "Women in the synoptic Gospels applying a hermeneutic of imagination to the healing and passion narratives /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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25

Subramanian, Johnson Samuel Westerholm Stephen. "The prophetic reading of the Psalms in the Synoptic gospels, in the context of Second Temple Judaism /." *McMaster only, 2002.

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26

Bond, Lee S. "Hermeneutical methods and the synoptic gospels a case study in the interpretation of Matthew 12:38-42 /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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27

Choi, Marcus K. "The concept of faith in the synoptic gospels as reflected in the use of the faith terminology (pist)." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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28

Matlock-Marsh, Sharon. "Symbolism of language a study in the dialogue of power between the imperial cult and the Synoptic Gospels /." [Tampa, Fla.] : University of South Florida, 2004. http://purl.fcla.edu/fcla/etd/SFE0000419.

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29

Gibson, Aaron J. "Until his enemies become his footstool a biblical theology of the Davidic covenant in the synoptic gospels and Acts /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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30

Ho, Yun Kim. "Mission in synoptic gospels a fresh look at the implications that the gospels of Matthew, Mark and Luke had on the mission of the South Korean church in the 21st century /." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-10292007-152203/.

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31

Hacking, Keith James. "Signs and wonders - then and now : an examination of the relationship between miracle-working commissioning and discipleship in the Synoptic Gospels and Acts." Thesis, Durham University, 2004. http://etheses.dur.ac.uk/1267/.

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32

Balasundaram, Sunil. "The resurrection predictions in the Synoptic Gospels as an indication of incipient knowledge in Jesus' self-understanding, with special reference to N.T. Wright." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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33

Choi, Jae-Duk. "A critique of E.P. Sanders' theses concerning Jesus' teaching on forgiveness in the light of a close examination of the relevant passages in the Synoptic Gospels." Thesis, University of Edinburgh, 1992. http://hdl.handle.net/1842/18784.

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E.P. Sanders in his work, Jesus and Judaism, advances a refreshingly new position concerning Jesus' teaching on forgiveness. This dissertation is focused on pointing out why some of Sanders' arguments remain unconvincing and at advancing more convincing theses against his case in the light of a close examination of relevant passages in the synoptic gospels. Chapter 1 consists of several parts: a short introduction on Sanders' academic career, his significant contributions, overall review of Jesus and Judaism, and a critical examination of his five main arguments concerning Jesus' teaching on forgiveness. (1) Jesus does not ask for national repentance. (2) Jesus does not stress the need for repentance. (3) Jesus does not make repentance according to the law which requires restitution and/or sacrifice a condition for joining his band of disciples. (4) The only requirement was to 'follow' him, i.e., to join his band and 'accept' his message. (5) Jesus does not give his message on forgiveness an eschatological thrust like John the Baptist. Chapter 2 comprises a close examination of five passages appearing in three synoptic gospels, which turn out to be authentic sayings of Jesus. Jesus proclaims national repentance: Mark 1:15; Matt 4:17; Mark 8:12; Matt 12:39; Luke 11:29; Matt 12:42-42; Luke 11:31-32. Jesus teaches the need of making restitution to God: Mark 1:40-44; Matt 8:2-4; Luke 5:12-16. Chapter 3 contains investigations of the authenticity of seven passages which appear in Matthew and Luke but not in Mark. Matt 6:12; Luke 11:4; Matt 10:5-15; Luke 10:2-12; Matt 11:16-19; Luke 7:31-35; Matt 23:37-39; Luke 13:34-35; Matt 11:21-23; Luke 10:13-15 attest that Jesus and his disciplines call for national repentance with an eschatological overtone. Matt 5:25-26; Luke 12:57-59; Matt 6:12; Luke 11:4; Matt 18:12-14; Luke 15:4-7 elucidate Jesus' stress on repentance, restitution, reconciliation along with forgiveness.

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Carneiro, Marcelo da Silva. "O FILHO DO HOMEM É SENHOR DO SÁBADO : MEMÓRIA E IDENTIDADE NOS EVANGELHOS SINÓTICOS." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/320.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico
This research is about Memory and Identity in the Synoptic Gospels, in the view of Mk 2.23-28, Mt 12.1-8 and Lk 6.1-5, that read the conflict between Jesus and the Pharisees, about Plucking of the Grain on the Sabbath. We try the demonstrate that the Gospels narratives are indiciary of the communities identity that generate them, in the Greek-roman World, that orality and textuality has the same influence. Therefore, will study the colletive memory as oral tradition formative, as well the orality and textuality relation in Synoptic Gospels narratives and memories. The choice of the pericope is justified by the texts indicate a identity linked to Judaic culture, in that the Sabbath was a most important identity symbol of the Judaism of 1th Century. In this way the Protochristians communities has arguments to defend of accusations and in the same time define boundaries to insert their place in relation to other intrajudaic groups. Finally, in the elaboration of this document, each community choice a specific literary genre, closer to text purpose. In this way is possible identify which Gospel is closer to Judaic environment and which them is so far. In their narratives, the Evangelists want affirm whom is Jesus to the community as well, establishing his messianic identity. In the specific pericope, the most important logia is that affirm Jesus Son of Man as Lord of the Sabbath. Jesus assumes the community prototype, while the Pharisees, Jesus opponents, assume the role of their that dont have any concerned about the neighbor, try the justify themselves by the strict observance of the mosaic Law.
Esta pesquisa versa sobre memória e identidade nos Evangelhos Sinóticos, à luz de Mc 2.23-28, Mt 12.1-8 e Lc 6.1-5, que trata do conflito entre Jesus e os fariseus sobre pegar espigas num campo em dia de Sábado. Procura-se demonstrar que as narrativas dos evangelhos são indiciárias da identidade das comunidades que as geraram, no mundo greco-romano, onde oralidade e textualidade tinham a mesma influência. Para tanto, será estudada a memória coletiva como formadora da tradição oral, bem como da relação entre oralidade e textualidade nas narrativas e memórias dos Evangelhos Sinóticos. A escolha da perícope se justifica pelos textos indicarem uma identidade vinculada à cultura judaica, onde o Sábado era um dos marcos identitários mais importantes dos judaísmos do séc. 1 d.C. Desse modo as comunidades protocristãs tinham argumentos para se defender de acusações e ao mesmo tempo estabelecer fronteiras para definir o seu lugar em relação aos demais grupos intrajudaicos. Por fim, na elaboração de seu documento, cada comunidade optou por um gênero literário específico, mais adequado ao objetivo de seu texto. Torna-se possível, desse modo, identificar qual Evangelho está mais vinculado ao ambiente judaico e qual deles está mais distante. Em suas narrativas, os evangelistas desejam afirmar também quem é Jesus para a comunidade, estabelecendo assim sua identidade messiânica. Na perícope em questão, o dito mais importante é o que afirma que Jesus o Filho do Homem - é Senhor do Sábado. Jesus passa a ser o protótipo da comunidade, enquanto os fariseus, adversários de Jesus, passam a representar aqueles não tem qualquer preocupação com o próximo, tentando se justificar pela observância rigorosa da Lei mosaica.

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Costa, José Carlos de Lima. "A INFLUÊNCIA DO PROFETISMO HEBRAICO NA PRÁXIS DE JESUS À LUZ DOS EVANGELHOS SINÓTICOS." Pontifícia Universidade Católica de Goiás, 2012. http://localhost:8080/tede/handle/tede/843.

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This work deals with the influence of the Old Testament prophetism on the actions and words of Jesus, as he is presented by the synoptic Gospels. The present research intends to demonstrate that in the presentation of the life and teaching of Jesus portrayed by the synoptics, the Nazarene partially breaks with most of the religious movements of his time and reclaims ancient prophetic traditions available to him in the TaNaK. Initially, a bibliographical research shall undertake a biblicotheological revision, aiming at understanding Israelite prophetism as presented in the Hebrew Bible. Then, a bibliographical and exegetical study will be done in the principal synoptic texts which present Jesus‟ prophetic praxis. The investigation shall focus on the image of Jesus as seen in the synoptic gospels, in their canonical form. In the final stage, the data of both researches will be analyzed and compared with each other. The common points observed between Old Testament prophetism and Jesus‟ praxis shall be carefully analyzed, in order to establish possible influences. The research‟s final report is made up of three parts: First, according to the synoptic presentation, it becomes clear that Jesus saw himself as a prophet of God, an impression shared by those who knew him; second, so as to understand better this influence, a further investigation of Israelite prophetism is done, as this tradition is presented in the Hebrew Bible; third, an investigation is undertaken of both the deeds and the preaching of Jesus, identifying possible influences that Old Testament prophetism might have exerted upon his actions and words. Finally, this work deals with the implications of prophetic influence on the praxis represented by Jesus.
Este trabalho se propõe a abordar a influência do profetismo veterotestamentário nas ações e palavras de Jesus, conforme a apresentação feita dele nos Evangelhos Sinóticos. A pesquisa pretende demonstrar que na apresentação da vida e ensinos de Jesus feita pelos sinóticos, o Nazareno rompe parcialmente com os principais movimentos religiosos de seu tempo e retoma antigas tradições proféticas, as quais lhe estavam disponíveis na TaNaK. O trabalho consistirá, inicialmente, de uma pesquisa bibliográfica, através da qual se fará um estudo bíblico-teológico, visando compreender o profetismo israelita conforme se apresenta na Bíblia Hebraica. Em seguida, será feito um levantamento bibliográfico e exegético nos principais textos Sinóticos que expressam a práxis profética de Jesus. A presente investigação focalizará a imagem de Jesus apresentada nos Evangelhos Sinóticos, em sua forma canônica. Na etapa final, os dados de ambas as pesquisas serão analisados e comparados. Os pontos comuns observados entre o profetismo veterotestamentário e a práxis de Jesus serão cuidadosamente analisados, a fim de se estabelecer possíveis influências. O relatório final da pesquisa compõe-se de três partes: Primeiramente, demonstra-se que, de acordo com a apresentação sinótica, tanto Jesus quanto aqueles que o conheceram, viram-no primeiramente como profeta de Deus; em seguida, a fim de se compreender melhor esta influência, procede-se com a investigação do profetismo israelita, conforme ele se apresenta na Bíblia Hebraica; por último, investiga-se tanto a atuação quanto a pregação de Jesus, identificando possíveis influências que o profetismo veterotestamentário possa ter exercido sobre suas ações e palavras. Finalizando, o trabalho aborda as implicações que a influência profética na práxis de Jesus representa.

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36

Elenäs, Arvid. "Jesus - en riktig man." Thesis, Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1133.

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The objective of this study is to investigate how the authors of the Gospel of Luke and the Gospel of Mark use understandings of masculinities when portraying the character of Jesus. The study presents a survey of Greco-Roman hegemonic masculinity, with a focus on the free male’s relation to children, celibacy, bodies, good character and the household. The analysis of the gospel narratives focuses on two themes. The first one is how Jesus’ relation to his household was portrayed in masculine terms. The second theme is how Jesus uses children as an example for adult men. The study shows that it is reasonable to suggest that Jesus is described in the narratives as someone who had a complex relationship to the standards of Greco-Roman hegemonic masculinity. Jesus is sometimes portrayed as an odd man with low masculine status and sometimes portrayed as a man with honor and high masculinity. The question about Jesus’ masculinity depends on the characters’ ability to perceive Jesus’ theological standpoints in the textual world. If they understand Jesus’ theological standpoints they think of Jesus as a man with high masculine status. But if they don’t understand Jesus’ theological standpoints they think of Jesus as a man with low masculine status.

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37

Elenäs, Arvid. "Jesus, en skattemotståndare." Thesis, Enskilda Högskolan Stockholm, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1134.

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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.

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38

Engelbrecht, Edward Andrew. "The Eusebian canons an early Catholic approach to gospel harmony /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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39

Rytel-Andrianik, Pawel. "Use of Isaiah in the Fourth Gospel in comparison to the Synoptics and other places in the New Testament." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:fb4891ee-6ee9-48d0-9d7c-3fecc2070d40.

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Isaiah, along with Psalms and Zechariah, is one of the most quoted OT books in the Fourth Gospel (FG). There are thorough studies regarding the citations from Psalms and Zechariah in the FG. However, a monograph-length study on the use of Isaiah in that book is still lacking. The present research aims to fill this gap. This study proposes not only to research into Isaianic citations in the FG (Is 40:3; Is 54:13; Is 53:1; Is 6:9-10), but also to complete a comparative study of their other occurrences in the NT. This is done by analysing eleven citations in total, of which nine are found in the FG and Synoptics, while the other two are found in Acts and in the Letter to the Romans (one citation in each). This comparative study leads to the conclusion that the same citation, even with the same Vorlage, can be used with two different meanings in two different places in the NT. Indeed, even where similar meanings are to be inferred, the exact uses of the citations have some nuances. Moreover, the deviations in the form of the citations should not be understood simply as due to defective memory: they may be explained by “application of exegetical techniques and devices” (Menken) or they may not. It seems rather that the Fourth Evangelist crafted them well, according to his genuine theological aims/agenda. In fact, he is much freer in the composition of his citations than the Synoptics. In common with the Synoptics, however, he mentions Isaiah in order to gain prophetic authority for some difficult claims and not merely to indicate the source of the citation. Finally, it is observed that all of the Isaianic quotations in the FG have one pattern in common: where the OT writer refers to the God of Israel, the Fourth Evangelist refers to Jesus Christ.

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40

Liebenberg, Jacobus. "The language of the Kingdom and Jesus : parable, aphorism and metaphor in the Sayings material common to the synoptic tradition and the Gospel of Thomas /." Berlin : W. de Gruyter, 2001. http://catalogue.bnf.fr/ark:/12148/cb38957209d.

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41

Wehr, Kathryn Hannah. "Bible and theology at work : the creative energy of Dorothy L. Sayers' 'The Man Born to be King'." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/12083.

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This study centres on the biblical and theological work behind Dorothy L. Sayers' 12-part play-cycle, The Man Born to be King, aired on the BBC between 1941-42. Investigation begins by testing various unsubstantiated statements by biographers and scholars through a line-by-line analysis of the scripts, the results of which can be found in two large tables of information about how Sayers used each pericope in the Gospels (Appendix A) and a list of every known biblical reference within the play-cycle (Appendix C). Sayers' reported privileging of the Gospel of John gives way to evidence that Synoptic content outweighs Johannine by sheer bulk of material while preference is clearly given to stories that appear in both John and the Synoptics. Sayers' reported avoidance of the Authorized Version gives way to limited but consistent use of the AV for the narrator, for Old Testament quotations, and a special use of the Coverdale Psalms from the Book of Common Prayer. A study of Sayers' six secondary sources shows significant influence upon historic details and characterisation. By covering new ground through in-depth script and source analysis, these studies reveal, expand upon, and often contradict previous assumptions regarding Sayers' sources and working process. In the area of theological studies, investigation begins with Sayers' own claim that she had no original theology—that she merely re-stated the Church's teaching. First, Sayers' identity as an Anglo-Catholic is explored to understand what she means by ‘Catholic' and ‘the Church'. Having thus located Sayers within a particular tradition, Sayers' Christology (building upon her emphasis on the Creed) and Eschatology (building upon her chosen theme of the Kingship of Christ) within the plays are considered within their broader context of early twentieth-century Anglo-Catholic and wider theology. Sayers' theological originality is then proposed in relation to how she brought theology to life in dramatic form.

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42

"Humor-neutics: Analyzing Humor and Humor Functions in the Synoptic Gospels." Texas Christian University, 2009. http://etd.tcu.edu/etdfiles/available/etd-04212009-141303/.

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43

Stubbs, John Derek. "An investigation of synoptic history and style by means of a comprehensive assessment of syntax chains." Thesis, 1998. http://hdl.handle.net/10500/16144.

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The goal of the thesis is to trace the sequence of materials of different origin in the synoptic Gospels through stylistic features. The question is whether an author's style is typical in the way it employs syntax. Using syntax, the thesis tests whether a sample can be correctly associated with one author, rather than incorrectly associated with another author. 'Syntax,' in this thesis, quite specifically intends 'an assessment of a very broad range of syntax.' The thesis reviews the literary debate over the 'synoptic problem,' finding that Luke knew and depended the triple tradition known to Mark. Luke did not know or use the unique parts of Mark. This set of materials, then, can be used to test whether syntax indicates a similar relationship. Regarding the literature on style in authorship attribution, the thesis develops principles for measuring style through syntax, and compares the distribution of the occurrence-the 'weighted sum of the logs of the ratio'--of syntax in each of three blocks of text. Such a distribution associates a reference block of text with the correct distribution from the distributions in two alternative texts offered. That is, a reference block drawn from the editorial layer in Mark proves to be closer to the remaining editorial layer in Mark (which is correct), than it proves to be to the editorial layer in Luke (which would be incorrect). This is at least a first step towards using this method with sources that appear in New Testament documents, even when they are small or fragmentary. The thesis then applies such an analysis to one of the clearest sources in the synoptic Gospels, namely, the 'triple tradition' as presented by Luke. The analysis is congruent with the results of literary criticism. This supports the idea that syntax can discern or define a source, and so it can help us understand more about the evolution of the New Testament. Nevertheless, the thesis finds that although Luke knew the 'triple tradition' that Mark used, yet Luke appears not to have fully relied on the version of the triple tradition that we know in, and as edited by Mark.
New Testament Studies
D.Th. (New Testament)

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44

Mohlaphuli, Tebele William. "The demand for repentance in the synoptic message of the kingdom." Thesis, 2012. http://hdl.handle.net/10210/6084.

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M.A.
The theme of this thesis is mainly on the essence of repentance as exclusively revealed by the Synoptic Gospels. As a starting point, repentance is looked at against the backgrounds of the Old Testament and the Inter-testamental periods, which in this case are represented by JoIm the Baptist. Its climax and fulfilment are realized in and through the person and works of Jesus Christ, who embodies the kingdom of God. The Synoptics show a watershed in the history of repentance. According to them the difference came with the coming of the long awaited Messiah and the kingdom of God. They managed to demonstrate through their two main characters, John the Baptist and Jesus Christ, how repentance was first introduced and then fulfilled. The Synoptists have been realistic and honest in reporting the personal belief of John the Baptist about the awaited apocalyptic kingdom. It it is human and realistic for a person so to believe. Probably unaware, the Synoptics reveal the fallibility that people in general seem to have. Although there were personal human misunderstandings and misconceptions about the main message, repentance was constantly proclaimed. It is interesting how the Synoptists show the manner in which John's belief was later corrected by Jesus. The three Synoptists succeeded individually to show how John the Baptist made a follow-up on the Old Testament repentance and also introduced the fulfilment of it. Through John the Baptist's humble attitude towards Jesus, they commonly reflect the unfulfilled nature of repentance which requires a personal relationship with the Messiah. On the other side the Synoptists also go on to demonstrate the full magnitude of repentance in and through the person, works and teachings of Jesus Christ amongst the people. Here, they show a new meaning that repentance carries when looked at against the background of the kingdom of God. In the light of the latter, both the indicative and the imperative aspects of repentance are equally maitained. God's acts of love and compassion towards people challenge and expect people to respond in a similar fashion towards other people and God himself Their protagonist, Jesus, did acts of love out of concern for people and he in turn instructed every person to do likewise. Thus, according to the Synoptists, repentance should be both productive and maintained. The magnitude of repentance is further confirmed by the way the Synoptists display how Christ demonstrates in real situations and parables concepts like, "faith," "love," "discipleship" and "obedience to the commandments." In this case the Synoptists ought to be credited for showing the depth, width and height of repentance in a concrete way. To sum it up, repentance is finally shown by the Synoptics as are-orientation of a person's attitude towards both other people and God.

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45

Mann, Randolph Terrance. "Redaction criticism of the Synoptic Gospels: its role in the inerrancy debate within North American evangelicalism." Thesis, 2007. http://hdl.handle.net/10500/2206.

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Evangelicals have been characterized as a people committed to the Bible with historical roots to the fundamentalists who were engaged in controversy with liberals in North America at the beginning of the twentieth century. Harold Lindsell's book, The Battle For The Bible (1976), led to a great deal of discussion about inerrancy among evangelicals which resulted in major conferences and the publication of a number of books and articles discussing inerrancy in the subsequent decade. The principal doctrinal statement of the Evangelical Theological Society (ETS) has been from its inception a statement on inerrancy. The inerrancy debate among evangelicals took a new direction with the publication of R H Gundry's commentary on Matthew (1982). This sparked a debate concerning redaction criticism and the compatibility of using the historical-critical methodology while maintaining a commitment to the doctrine of inerrancy. Just when the debate appeared to be dying down the publication of the results of the Jesus Seminar (1993) led to several responses from evangelicals. The most controversial publication was The Jesus Crisis (1998) which accused evangelicals and some within the ETS of embracing the same methodology as those of the Jesus Seminar, refueling the debate again. Consequently this debate amongst evangelicals, particularly those associated with the ETS has continued for almost two decades. The debate has ranged over a variety of issues related to historical criticism and the study of the Gospels, including presuppositions, the Synoptic Problem, the role of harmonization, and whether the Gospels provide a strict chronology of the life of Jesus. The role of form and tradition criticism and the criteria of authenticity and whether the Gospel writers were faithful historians or creative theologians have also been points of contention in the debate. The languages that Jesus spoke and whether the Gospels preserve the ipsissima verba or vox have highlighted the differing views about the requirements of inerrancy. The redaction criticism debate has proven to have a significant role in exposing differences in methodology, definitions, presuppositions, and boundaries among evangelicals and members of the ETS.
New Testament
D.Th. (New Testament)

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46

Kim, Ho Yun. "Mission in synoptic Gospels : a fresh look at the implications that the gospels of Matthew, Mark and Luke had on the mission of the South Korean church in the 21st century." Diss., 2007. http://hdl.handle.net/2263/29109.

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47

Bradford, Johnnie Edgar. "Halakic (legal) controversies between Bet Hillel, Bet Shammai and Jesus." Thesis, 2004. http://hdl.handle.net/2152/30177.

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The synoptic gospels of Matthew, Mark and Luke are commonly regarded as biographical in nature in their presentation of the life and teachings of Jesus. The gospels of Matthew and Luke report that Jesus was born a Hebrew among Hebrews, raised as a Jew within the Jewish nation, and functioned a first century Rabbi in a completely Jewish context during which time he started his own movement called the kingdom of heaven. The Rabbis of that day commonly enlisted a group of followers or disciples. The combination of a Rabbi and his students constituted an academy. Two schools or academies existed during the time of Jesus and were contemporary with him, the school of Shammai and the school of Hillel. The Babylonian Talmud dating from 500 C.E. records exactly three hundred and sixteen legal controversies between these two schools. Legal disputes between Jesus and representatives of one or the other existing schools of thought are recorded in the synoptic gospels. Each record clearly identifies the subject under dispute and the positions of the disputing parties. Nevertheless, the incomplete information provided in the synoptic gospels is not sufficient to allow readers to understand the dispute at hand. For example, a group of unidentified Pharisees approach Jesus with a specific question regarding the legalities of divorce. They ask the following question: "Is it lawful to divorce one's wife for any cause (Matthew 19:3)?" This question can raise these questions in the readers minds: Why was this question presented to Jesus? What is the background of this legality? What is the actual law regarding this matter? Is this an unresolved issue? Who are the parties involved in resolving this issue? Is there more detailed information regarding this issue? Ancient Jewish sources provide answers to all of these questions. This dissertation provides the material lacking in the synoptic gospels to enable one to understand the controversy and Jesus' interpretation. This will be accomplished through use of Jewish sources that provide the details of the disputes recorded in the synoptic gospels as well as identifying the various parties involved. Behind the process of presenting background information in this dissertation lies the premise that any study of the life and teachings of Jesus performed without consulting ancient Jewish sources will result in confusion and misunderstanding. This dissertation highlights information relating to these controversies that is lacking in the synoptic gospels and will enable the reader to understand the nature of the controversy and Jesus' conclusions.
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48

Mašatová, Nina. "Vzkříšení Ježíše z Nazaretu jako otázka hermeneutická." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-350695.

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The thesis deals with the message of the resurrection of Jesus of Nazareth, which is crucial for Christianity and its relevant hermeneutical approach. In the first chapter we analyze the contemporary hermeneutical context of the message within the Hellenistic and Hebrew cultures. In the second chapter we present an analysis of pre-Pauline faith confessions, Paul's texts and synoptic Gospels focused on targeted formulating of the message for respective communities and their cultural background. The last chapter wants to present some contemporary relevant hermeneutical approaches to this message. One of them could be the so called mythmaking, which emphasizes the necessity of permanent updating of accepted opinions, messages and realities. We can observe the mythmaking process already with the New Testament authors and each and also our generation is expected to bring the message about the resurrection of Jesus of Nazareth to future generations in a relevant way. Powered by TCPDF (www.tcpdf.org)

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Palmer, Delano Vincent. "Pronominal `I', Rastafari and the lexicon of the New Testament with special reference to Paul's epistle to the Romans." Thesis, 2007. http://hdl.handle.net/10500/2367.

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Anyone familiar with the Rastafari movement and its connection with the Bible is struck by the prevalence of I-locution found in them both. Because the phenomenon is important in the canonical Testaments, more so the New, this study seeks to investigate its significance in certain epistolary pieces (Romans 7 :14-25 ; 15 :14-33), the bio-Narratives and the Apocalypse, in their historical and cultural milieu. The next stage of the investigation then compares the findings of the aforementioned New Testament books with corresponding statements of the Rasta community to determine their relevance for the ongoing Anglophone theological discussion. In this connection, the following questions are addressed: (1) what are the inter-textual link(s) and function(s) of the `I' statements in Romans? (2) How do they relate to similar dominical sayings? And (3) can any parallel be established between the language of Rastafari and these? In sum, the study seeks to bring into critical dialogue the permutative `I' of the NT with the self-understanding of Rastafari.
NEW TESTAMENT
DTH (NEW TESTAMENT)

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50

Matebula, Caleb. "The demand for faith in the kingdom ethos according to the synoptics." Thesis, 2012. http://hdl.handle.net/10210/5534.

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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.

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