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A commentary must highlight the distance that separates the Acts of the Apostles from the culture of today' s interpreter, and locate the reader in the situation antecedent to which the text was written. A reconstruction of the anthropological structures underlying the narrative is also necessary. The Acts often contain references to social practices and processes, rituals and conceptions, which belong to ancient culture: the type of man and the type of social aggregation, forms of contact with the supernatural, cultural certainty, political patterns. Acts omit a large part of the history of Aramaic-speaking followers of Jesus and therefore represent a history of only one section of early Christianity. Finally, the commentary must show how the cultural features of Acts become incomprehensible and inadmissible to readers of many centuries later. [ABSTRACT FROM AUTHOR]

This article presents the Integrated Project of Teaching Degree Courses: teaching formation and social commitment, of the University of the South of Santa Catarina - UNISUL - as part of the Institutional Scholarship Program for Teacher Initiation (PIBID), launched by Ministry of Education and Culture - MEC, in December, 2007. The Teaching Degree Courses of UNISUL, through discussions and implementations of integrated projects, along with interdisciplinary actions in public schools, have inserted their students into the professional reality, promoting an inter-institutional relationship, by rethinking their commitment to the education of the region of which they are a part. Therefore, the Project here presented supports the training of teachers committed to building quality education. [ABSTRACT FROM AUTHOR]

The Jesus' movement has in Luke a structural relation with the households. The relation between household and discipleship is dialectical, because it assigns external and internal roles to those that belong to both social forms. The itinerant followers of Jesus seem to belong to an emerging middle generation in their households, and have some experience in choosing to adhere to voluntary associations. Most (both married and unmarried, both men and women) belong to the households of their fathers. Some are themselves householders, who can freely dispose of their property, and who have an important function in their own household. This creates strong conflicts between the followers and the other members of the household because of the function they fulfilled before their becoming part of the movement. On the other hand, Jesus and his movement depend on the household structure. The householders offer Jesus' movement the required support through hospitality. Furthermore, Luke's Jesus denounces the mechanism of exchange between householders that excludes all social classes that have no chance whatsoever of entering into it and cannot benefit from the mechanisms of patronage. Jesus asks the householders to open their homes and offer a different kind of hospitality without reciprocity and social compensation. The double challenge to the itinerant followers and to the householders differentiates the kind of participation of individuals to Jesus movement, and put all of them into a close interrelation within which the model of discipleship tends to transform the model of the household. [ABSTRACT FROM AUTHOR]