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Lukas bietet den Figuren, die als Sünder bezeichnet werden, in seiner Darstellung der Geschichte Jesu viel Platz. Sławomir Szkredka untersucht die Rolle sowohl direkter als auch indirekter Verweise im frühen Auftreten Jesu.

Sin --- Biblical teaching. --- Bible. --- Criticism, Narrative. --- New Testament --- Narrative Criticism --- Luke 1–9 --- Neues Testament

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»Der typische Geschichtenzerstörer« sei er, sagt Thomas Bernhard über sich und sein Schreiben, Peter Handkes Erzähler wird vom »Antifabeltier« heimgesucht und Elfriede Jelineks Bekenntnis als Romanautorin lautet: »Ich schlage sozusagen mit der Axt drein«. Aber warum unterziehen österreichische Autor*innen nach 1945 das Erzählen als traditionelle Kulturtechnik einer solch scharfen Kritik? Viktor Konitzer verfolgt die Geschichte politischer Erzählfeindschaft bis zu den Ursprüngen einer genuin österreichischen Literatur zurück. Dabei entdeckt er spannende Formen des Nicht-Erzählens - und zeigt, wo die Geschichtenzerstörer*innen Zuflucht suchen: im reinen Fluss der Sprache, der Prosa.

Austrian fiction --- History and criticism. --- 20th Century. --- Austria. --- Cultural History. --- Cultural Studies. --- Culture. --- German Literature. --- History. --- Literary Studies. --- Literature. --- Narrative Criticism. --- Prose. --- Theory of Literature. --- 1900-1999

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This narrative study uses Mark 3:22-30 as an interpretive lens to show that the Gospel of Mark has a thoroughly apocalyptic outlook. That is, Mark 3:22-30 constructs a symbolic world that shapes the Gospel's literary and theological logic. Mark utilizes apocalyptic discourse, portraying the Spirit-filled Jesus in a struggle against Satan to establish the kingdom of God by liberating people to form a community that does God's will. This discourse develops throughout the narrative by means of repetition and variation, functioning rhetorically to persuade the reader that God manifests power out of suffering, rejection, and death. This book fits among literary studies that focus on Mark as a unified narrative and rhetorical composition, and uses narrative analysis as a key tool. While narrative approaches to Mark generally offer non-apocalyptic readings, this study clarifies the symbols, metaphors and themes of Mark 3:22-30 in light of the religious and social context in which the Gospel was produced in order to understand Mark's persuasive aims towards the reader. Accordingly, a comparative analysis of Jewish apocalyptic literature informs the use of Mark 3:22-30 as a paradigm for the Gospel.

Eschatology --- Biblical teaching. --- Bible. --- Marco (Book of the New Testament) --- Mark (Book of the New Testament) --- Markus (Book of the New Testament) --- Markusevangelium --- Vangelo di Marco --- Book of Mark --- Criticism, interpretation, etc. --- 226.3 --- Biblical teaching --- Evangelie volgens Marcus --- Bible --- Criticism, interpretation, etc --- Eschatology - Biblical teaching --- Apocalyptic. --- Beelzebub Discourse. --- Gospel of Mark. --- Narrative Criticism. --- New Testament.

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Since Origen and Chrysostom, John's Gospel has been valued as the most spiritual among the New Testament writings. Although Origen recognizes the Stoic character of John's statement that "God is pneuma" (4:24), an examination of the gospel in light of Stoic physics has not yet been carried out. Combining her insight into Stoic physics and ancient physiology, the author situates her thesis in the major discussions of modern Johannine scholarship - e.g. the role of the Baptist and the function of the Johannine signs - and demonstrates new solutions to well-known problems. The Stoic study of the Fourth Gospel reveals a coherent narrative tied together by the spirit. The problem with which John's Gospel wrestles is not the identity of Jesus, but the transition from the Son of God to the next generation of divinely begotten children: how did it come about? A reading carried out from a Stoic perspective points to the translation of the risen body of Jesus into spirit as the decisive event. The provision of the spirit is a precondition of the divine generation of believers. Both events are explained by Stoic theory which allows of a transformation of fleshly elements into pneuma and of multiple fatherhood. In fact, in his Commentary on John, Origen described Jesus' ascension as an event of anastoixeiôsis, which is the Stoic term for the transformation of heavily elements into lighter and pneumatic ones.

Spirit --- Stoics. --- Spirit. --- Pneuma --- Pneumatology (Philosophy) --- Pneumatology (Theology) --- Holy Spirit --- Soul --- Ethics --- Philosophy, Ancient --- Biblical teaching. --- Philo, --- Alexandria, --- Filon --- Filón, --- Filon, --- Filone, --- Philon, --- Philonis, --- Yedidyah, --- פילון --- פילון מאלכסנדריה --- פילון, --- פילון היהודי --- Филон Александрийский --- Filon Aleksandriĭskiĭ --- Pseudo-Philo --- Bible. --- Jean (Book of the New Testament) --- Johanisi (Book of the New Testament) --- Johannesevangelium --- John (Book of the New Testament) --- Yohan pogŭm --- Yohane den (Book of the New Testament) --- Yūḥannā (Book of the New Testament) --- Theology. --- Ioganaĭ (Book of the New Testament) --- Иоганай (Book of the New Testament) --- Spirit - Biblical teaching --- Philo, - of Alexandria --- Stoics --- 226.5 --- Biblical teaching --- Evangelie volgens Johannes --- Gender Studies. --- John's Gospel. --- Narrative Criticism. --- Stoicism.

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Scholars have long noted the prevalence of praise of God in Luke-Acts. This monograph offers the first comprehensive analysis of this important feature of Luke's narrative. It focuses on twenty-six scenes in which praise occurs, studied in light of ancient Jewish and Greco-Roman discourse about praise of deity and in comparison with how praise appears in the narratives of Tobit and Joseph and Aseneth. The book argues that praise of God functions as a literary motif in all three narratives, serving to mark important moments in each plot, particularly in relation to the themes of healing, conversion, and revelation. In Luke-Acts specifically, the plot presents the long-expected visitation of God, which arrives in the person of Jesus, bringing glory to the people of Israel and revelation to the Gentiles. The motif of praise of God aligns closely with the plot's structure, communicating to the reader that varied (and often surprising) events in the story - such as healings in Luke and conversions in Acts - together comprise the plan of God. The praise motif thus demonstrates the author's efforts to combine disparate source material into carefully constructed historiography.

Praise of God. --- שבחי אלוהים --- God --- Praise --- New Testament. --- הברית החדשה. --- Criticism, interpretation, etc. --- Criticism, Narrative. --- Relation to the Old Testament. --- ביקורת ספרותית --- יחס לתנ"ך --- Relation to the Old Testament --- ביקורת, פרשנות וכד' --- Praise of God --- 226.4 --- 226.6 --- Evangelie volgens Lucas --- Handelingen der apostelen. Akten van de apostelen --- Bible. --- Luc (Book of the New Testament) --- Lucas (Book of the New Testament) --- Luka (Book of the New Testament) --- Lukan săn zăn︠g︡g (Book of the New Testament) --- Lukas (Book of the New Testament) --- Luke (Book of the New Testament) --- Lūqā (Book of the New Testament) --- Nuga pogŭm (Book of the New Testament) --- Ruka den --- Ruka ni yoru fukuinsho --- Acts (Book of the New Testament) --- Acts of the Apostles --- Chongdo haengjŏn --- Sado haengjŏn --- Bible --- Criticism, interpretation, etc --- Criticism, Narrative --- Apocrypha /Tobit. --- Early Judaism. --- Narrative Criticism. --- New Testament /Luke Acts. --- Praise /Worship (Ancient).