2,355 research outputs found
A dynamic reading of the Holy Spirit in Luke-Acts.
No full textThis study examines the Holy Spirit in Luke-Acts through a new perspective: 'dynamic biblical narrative criticism'. Chapter I briefly surveys the past and present issues in the study of the Holy Spirit in Luke and Acts by focusing on three representative scholars: J. D. G. Dunn; R-P. Menzies; M. M. B. - Turner, while noting that their research (including that of other influential scholars) was almost always undertaken by 'historical critical methods', especially 'redaction criticism’. Then I set out my methodology and procedure for the present work. Chapter 2 provides the literary repertoire of the Lukan Holy Spirit by examining the use of ruach or pneuma in the Jewish Bible and concludes that the divine Spirit in the extra text is always characterized as God's own Spirit, revealing his will/purpose by representing his power, activity and presence through his human agents. Chapters 3, 4 and 5 explore the Holy Spirit in Luke-Acts as dynamic biblical narrative. Chapter 3 discusses the relationship between the narrator’s point of view and the Spirit and notes especially that this point of View focuses not only on God and Jesus, but also on the Holy Spirit. References to the Holy Spirit are used to suggest narrative reliability: both the Lukan narrator and reliable characters are positively associated with the 'divine frame of reference', particularly with the Holy Spirit. Chapters 4 and 5 elucidate the Holy Spirit as a literary character through narrative theories of 'character' and 'characterization'. So Chapter 4 analyses the Spirit ill terms of 'character-presentation' and concludes that the Holy Spirit is characterized as God's promised Holy Spirit giving God's power and insight for his ongoing plan to God's human agents and his people in general as anticipated in the literary repertoire. At the same time, however, the Spirit is also characterized in close relation to (the risen) Jesus the Messiah and Lord, and after Jesus’ ascension the Spirit is almost always presented in contexts in which Jesus' witnesses are said to bear witness to the risen Jesus, not only to Jews, but also to Gentiles. Chapter 5 further explores the characterization of the Holy Spirit ill terms of the narrative function of the Spirit in relation to the causal aspect of the plot. It is argued that the major narrative function of the Holy Spirit is to empower and guide individual characters as God's human agents and Jesus' witnesses to seek and save God's people in accordance with the plan of God, while the Spirit also functions as verifying group characters as incorporated into God's people and is employed in relation to the life- situations of believers in settled communities by granting them charismatic gifts or comforting and encouraging them or initiating forms of patriarchal leadership. Chapter 6 summarizes the conclusions of the earlier chapters and briefly draws out implications of the results. of this study: (1) the theological significance of the Lukan presentation of the Holy Spirit and (2) the relationship of the Holy Spirit to (a) the narrator or implied author, (b) the text and (c) the implied reader of Luke-Acts, with final remarks about the legitimacy of Lukan ideology, the power of modem readers and my reading
Luke’s use of the Old Testament in Luke 22-23
No full textWhile Luke understands Jesus' suffering and death as the fulfillment of OT prophecy, he does not use many OT quotations or allusions to express this fact in his passion narrative. The question arises: How does Luke use the OT in his passion narrative, especially to show prophetic fulfillment?This study seeks to answer this question through an identification and analysis of the OT quotations, allusions, ideas, and stylistic elements in Luke 22-23. The criteria for identification and critical analysis are gathered from studying the history of scholarship on the subject from the Reformation to 1972.Our findings are that Luke presents the fulfillment of the key OT prophecy in his passion narrative, Is. 53:12/Lk. 22:37, through a thematic development of various aspects of its message. Other OT quotes, allusions, ideas, and stylistic elements contribute to the development of this theme. Luke's approach to the OT is Christocentric both in the sense that all the quotations and most of the allusions occur in the reported words of Jesus, and in the sense that most of Luke's OT material refers to the OT promises of a suffering and glorified Messiah. OT ideas also occur mainly in the reported words of Jesus and the OT stylistic elements are best understood as examples of LXX style imitation. We found that Luke's lack of allusions and quotations was probably due to his desire to have his readers relive the fulfillment events of the Passion as they unfold in the narrative without being distracted by editorial fulfillment proof~texts. Yet, at the same time Luke, the Christian theologian to the Gentiles, did make extensive use of the OT. With a Christocentric interpretational approach to understanding OT prophecy and theological content within a salvation history framework, Luke shows how the OT was important to Gentile Christians
From temple to house-church in Luke-Acts: a Lukan challenge to Korean Christianity
No full textThis dissertation examines the portrayals of the Temple, synagogue, and
house-churches in Luke-Acts to pose a Lukan challenge to the Korean church by using
a model of architectural space which is derived from social-scientific ideas originating
in anthropology, sociology and social psychology. The dissertation proposes the
relevance of the Lukan house-church to the Korean church today so as to transform
the latter's character in its architecture and use of space into the inclusive and
missionary one which is featured in Luke-Acts. The argument of the dissertation
begins with an exploration and defence of social-scientific method (Chapter 1).
Chapter 2 begins with a history and analysis of Korean Christianity which raises
problem surrounding its use of architectural space, before setting out a socialscientific
model of architectural space, which is then applied to contemporary Korean
church architecture. Challenging current understandings of a positive Lukan attitude
toward the Temple, this study proposes in Chapter 3 that Luke had a negative
understanding of the Temple in that it was an oppressive institution characterised by
segmented spaces which divided the people of God and thus showed its illegitimacy in
relation to the saving plan of God in Jesus. The dissertation next proposes in Chapter
4 that first-century synagogues were subsidiary Temple spaces which were extended
to most parts of Mediterranean world from the central sanctuary in Jerusalem, and that
Luke portrays the synagogues as similar to the Temple. Contrary to the Temple and
synagogue, the house in Luke-Acts expresses the inclusive salvation of the gospel
which incorporates a variety of people regardless of social status, gender, age and
ethnic origin (Chapter 5). In this interpretation, the house-church is represented as an
inclusive space accessible without institutional constraints. In the Gospel, it serves to
express the Kingdom of God into which sinners are invited to enter through meals and
to be incorporated into a fictive-kinship group created by Jesus. In Acts, the house is
not only a locus of Christian meetings in which the social relationships, characteristic
of family, are practised to enhance and legitimise the social identity of Jesus'
followers, but also the modus operandi of Christian mission through which the Christ-movement
spreads throughout the Mediterranean world. This study concludes with an
Epilogue containing brief suggestions for changes in Korean church architecture and
use of space based on these Lukan insights, which have the potential radically to
transform Korean Protestant Christianity
The Ascension of Jesus Christ: A Critical and Exegetical Study of the Ascension in Luke-Acts and in the Jewish and Christian Contexts
No full textThe aim of the present dissertation is to analyse and interpret the Ascension of Jesus as described in Luke-Acts, and to examine both the Jewish rapture traditions and the early Christian reception and interpretation of the Lukan accounts. In my research, I tried to explain how the Ascension event was shaped by Luke and the impact it had within the Christian Church of the first centuries.
The first chapter tackles the history of research on the Ascension and the proposed methodology. Following this, the second section of the thesis analyses the Jewish assumption (rapture) traditions found in both canonical and pseudepigraphal writings. The common elements between these traditions and the Ascension of Christ are observed in order to establish a certain dependence of the Ascension narrative on Jewish rapture accounts.
In the third chapter, I examine the two Ascension accounts in Luke-Acts (Lk 24:50-53; Acts 1:9-11) and aim to explain the apparent inconsistencies between them. Certain aspects, such as redundancy and variations, are discussed in detail in the third section of this chapter.
The fourth chapter focuses on the reception and interpretation of the Lukan Ascension narratives within the early Christian Church (the pre-Nicene period). Finally, a summary of the entire thesis and some final remarks are drawn in the conclusion of the present study.
Two excursuses relevant to this research are included in the appendices: the first on the Jewish Hekhalot literature and Merkabah mysticism; and the second examining the Ascension in the Gospels according to Mark (16:19-20 of the ‘longer ending’) and John (20:17)
The voice of Jesus in six parables and their interpreters
No full text'Figures of speech' provide a suggestive key for approaching the question of Jesus' individual tone of voice. Apprehending a figure implies insight into an intention, and beyond intention to discern unconscious influences upon the speaker. This is the conceptual framework for a study of the 'voice of Jesus' in six parables peculiar to Luke (10:25-37; 15:11-32; 16:1-9; 16:19-31; 18:1-8; 18:9-14) and in commentaries upon them. In the premodern era commentators approached the parables with an immediacy of insight, seeking the divine intention behind the texts. Nevertheless we may hear the voice of Jesus echoing in their commentaries in morally specific tones. In the work of Jülicher 'insight', though repudiated, is still important, as he seeks the intention of Jesus through the figure of simile. Jülicher offers insight into Jesus as a passionate communicator, but goes beyond Jesus' intention in making him a propounder of generalities. More recently a concern with the intention of Jesus is replaced by a concern with how his voice was heard. The necessity of insight remains apparent in B.B. Scott's use of metaphor as an interpretative key. An impression is given of Jesus as a provocative subversive. In their context in Luke-Acts, the parables function as metonymies of the gospel, and yield an impression of the voice of Jesus as suggestively concerned with the life of this world. In the ministry of Jesus the parables function as synecdoches, offering hearers a realistic and hopeful 'part' of the world from which they must fashion a 'whole’. Against the background of Scripture the parables display a deep continuity with older forms of discourse, but also important tokens of newness. A stream of influence can be traced from the Old Testament, through Jesus and Luke, and on through their interpreters, though recently its course has been somewhat diverted
Frank L. Horton and Luke Beckerdite
No full textFrank L. Horton (1918-2004) was a co-founder of the Museum of Early Southern Decorative Arts (MESDA) at Old Salem. He is shown here with noted furniture scholar and author Luke Beckerdite (right), who at the time of this photograph was a staff member at MESDA
Understanding the Messiah: the rhetoric of perception in Luke-Acts
No full textThis thesis argues that the rhetoric of perception opens and closes the Gospel of Luke
and its sequel, the Acts of the Apostles, and occurs throughout both narratives as a
central plot device. The epistemological theme created by this involves how
characters understand the major events of the narrative, especially what seems to be a
central element: Jesus’ identity as the Messiah and the scriptural necessity of his
suffering and resurrection. The suspense created by the rhetoric of perception allows
the author to both communicate key tenets of his theology, as well as offer the
audience a model for accomplishing the purpose of his writing, to ‘recognise the
certainty’ of his story (Luke 1:1–4).
In the Gospel of Luke, suspense is created by the juxtaposition of divine
revelation to the disciples and the divine concealment that produces their
misunderstanding. This conflict reaches its resolution in the Gospel’s final scenes, in
which Jesus opens the mind of the disciples to understand the Scriptures, enabling
them to understand what was earlier concealed, the scriptural necessity of the
Messiah’s death and resurrection. In Acts, the conflict of misunderstanding is no
longer primarily internal to the disciples but external: It is a characteristic of those
who do not believe, those to whom the disciples-turned-apostles preach, and it must
be overcome through the repentance and belief of the hearers. The resolution
provided by the conclusion of Acts is much more negative than that of the Gospel: In
the Empire’s capital city, far from that place of illumination where the disciples
earlier came to understanding, the proclamation of the gospel is essentially rejected
by a Jewish audience to whom is applied the description of Isaiah 6:9–10, rich in its
epistemological metaphor
Cystopteris fragilis (L.) Bernh.
No full textCystopteris fragilis (L.) Bernh. — Habit: Fern. Habitat: LMWF, LMDF, BZ, UMF, HZ, AZ, NZ; 1 400–4 200 m. Distribution: I. Voucher: Rotundu, Kazita River, Alt. 3 100 m, 25 Sep. 1997, Luke & Luke 4787 (EA, K). References: Fries et al. (1924b), Schelpe (1951), Young & Peacock (1985), Bussmann (1993, 1994), Bussmann & Beck (1995a), Verdcourt (2003), Agnew (2013).Published as part of Zhou, Ya-Dong, Mwachala, Geoffrey, Hu, Guang-Wan & Wang, Qing-Feng, 2022, Annotated checklist of the vascular plants of Mount Kenya, East Africa, pp. 1-108 in Phytotaxa 546 (1) on page 16, DOI: 10.11646/phytotaxa.546.1.1, http://zenodo.org/record/655046
Supporting Data For Thesis Titled "Development and Application of Grand Canonical Methods for Molecular Dynamics Simulations"
No full textThis dataset contains input files and scripts for simulation and analysis, as would be needed to reproduce the results presented in the thesis titled "Development and Application of Grand Canonical Methods for Molecular Dynamics Simulations", by Marley Samways. Some of these data are already referenced in the following publications:
- M. L. Samways, H. E. Bruce Macdonald and J. W. Essex, J. Chem. Inf. Model., 2020, 60, 4436-4441
- M. L. Samways, R. D. Taylor, H. E. Bruce Macdonald and J. W. Essex, Chem. Soc. Rev., 2021, 50, 9104-9120
- J. L. Thomaston, M. L. Samways, A. Konstantinidi, C. Ma, Y. Hu, H. E. Bruce Macdonald, J. Wang, J. W. Essex, W. F. DeGrado and A. Kolocouris, Biochemistry, 2021, 60, 2471-2482</span
Ilex mitis (L.) Radlk.
No full textIlex mitis (L.) Radlk. — Habit: Small tree. Habitat: LMWF, LMDF; up to 2 900 m. Distribution: II. Voucher: East Mount Kenya, ca. 7.2 km from Chogoria Park gate, Alt. 2 450 m, 23 May 1987, Luke 379 (EA). References: Fries & Fries (1926), Bussmann (1993, 2006), Bussmann & Beck (1995a, 1998, 1999).Published as part of Zhou, Ya-Dong, Mwachala, Geoffrey, Hu, Guang-Wan & Wang, Qing-Feng, 2022, Annotated checklist of the vascular plants of Mount Kenya, East Africa, pp. 1-108 in Phytotaxa 546 (1) on page 88, DOI: 10.11646/phytotaxa.546.1.1, http://zenodo.org/record/655046
- …
