Submitted by admin tede (tede@pucgoias.edu.br) on 2016-09-08T19:46:37Z No. of bitstreams: 1 DOUGLAS OLIVEIRA DOS SANTOS.pdf: 2100172 bytes, checksum: a1c86dc714849f689d29018fbb28c466 (MD5) / Made available in DSpace on 2016-09-08T19:46:37Z (GMT). No. of bitstreams: 1 DOUGLAS OLIVEIRA DOS SANTOS.pdf: 2100172 bytes, checksum: a1c86dc714849f689d29018fbb28c466 (MD5) Previous issue date: 2016-02-12 / In the interpretation of sacred literature, we realized that the hermeneutical Christian principles always interpret the Old Testament from its current conception of monotheism. Here, we analyze the construction of this monotheistic concept in an attempt to understand how these interpretive principles have guided the understanding of Deuteronomy and Joshua 6.4 24.15 with this monotheistic perspective. To perform this analysis, we must understand the current imagery in various processes of construction of the Western Sacred, studying these texts in the Hebrew Bible, in the monolátrica construction process and checking the Hellenistic influences in the formation of the Septuagint. That way, you can see the influences that permeate translations and interpretative methods of fundamentalist Orthodox perspective and current, and rehearse questions and critical-constructive reflections. / Na interpretação da literatura sagrada, percebemos que os princípios hermenêuticos cristãos sempre interpretam os textos do Antigo Testamento a partir da sua concepção atual de monoteísmo. Aqui, analisamos a construção desse conceito monoteísta, na tentativa de entender como esses princípios interpretativos passaram a nortear a compreensão de Deuteronômio 6,4 e Josué 24,15 com essa perspectiva monoteísta. Para realizar essa análise, foi preciso compreender o imaginário vigente em vários processos da construção do Sagrado ocidental, estudando esses textos na Bíblia Hebraica, no processo da construção monolátrica e na verificação das influências do Helenismo no processo de formação da Septuaginta. Dessa forma, é possível perceber as influências que permeiam as traduções e os métodos interpretativos de perspectiva fundamentalista e ortodoxa atuais, e ensaiar questionamentos e reflexões crítico-construtivos.

Made available in DSpace on 2016-07-27T13:46:25Z (GMT). No. of bitstreams: 1 KEILA CARVALHO DE MATOS.pdf: 1755179 bytes, checksum: 0aaac4ee2b543430ef624a7cdb38f772 (MD5) Previous issue date: 2010-09-15 / Esta pesquisa se propõe a investigar ministérios de mulheres nas cartas paulinas, com enfoque em 1Cor 14,33b-35, mediante exegese e análise do discurso dessa perícope em relação ao corpus paulinum. Este estudo foi dividido em três capítulos. No primeiro apresentamos a fundamentação teórica com a exposição de conceitos, categorias e métodos de interpretação textual e análise do discurso. No segundo desenvolvemos a exegese de 1Cor 14,33b-35, em que levantamos os dados referentes ao texto e seu contexto. No terceiro analisamos o discurso de 1Cor 14,33b-35 em relação ao corpus paulinum em se tratando de ministérios de mulheres, valendo-nos da formação discursivo-ideológica do apóstolo. Na conclusão apresentamos que, exegeticamente, 1Cor 14,33b-35 não se trata de um escrito autêntico paulino, mas de uma glosa interpolada; discursivamente, concluímos que 1Cor 14,33b-35 é controverso em relação às cartas autênticas paulinas e que o corpus paulinum é um gênero dialógico polifônico no que diz respeito a ministérios de mulheres.

Made available in DSpace on 2016-04-25T19:20:30Z (GMT). No. of bitstreams: 1 Maria Claudia Araujo.pdf: 6735397 bytes, checksum: f76b77bdb53cf604135861dd13f0ad66 (MD5) Previous issue date: 2014-03-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / We investigate the ambiguity in the Parable of the Sower and the phenomenon of literariness, which comes from the Russian Formalism, since the evangelical discourse of Jesus is poetic and in this parable points to the polyphony to dialogism and intertextuality. We refer to the Hermeneutics of the Work of Art, Gadamer (2010), to rehabilitate the authority of tradition. In the case of the Catholic Church, only because it preserves an ancient exegesis. The corpus adopted in this research is the synoptic narrative of St. Mark (4, 1-20), St. Matthew (13, 1-23) and Luke (8, 4-15), which speaks to Saint John (21, 1 -14) and nuances of the Eternal Church of Apocalypse (21 e 22). The synoptic gospels are considered immanent, by tradition, and of St. John, transcendent. The four plots in the parable of the sowing point to the glory of the Eternal Church and its relationship with Christ, who is also the Sower, as this parable is centered in Christ, as well as its structure, reconstructed here under the support of methodologies of the theory literature. Indeed, Christ, Church, Word and Kingdom of Heaven turn to themselves in this parable - which gives it a jakobsoniana reading the poetic function of language, as well as metalinguistic. Indeed, this innovative interpretation culminates in a new exegetical method, the poetic-religious, specifically designed for reading the Parable of the Sower but that may be developed by traditional exegesis in future from new canonical guidelines and assumptions / Investigamos a ambiguidade na Parábola do Semeador e o fenômeno da literariedade, que advém do Formalismo Russo, uma vez que o discurso evangélico de Jesus é poético e, nesta parábola, aponta para a polifonia, a dialogia e a intertextualidade. Pautamo-nos ainda na Hermenêutica da Obra de Arte, de Gadamer (2010), para reabilitar a autoridade da tradição. No caso, a da Igreja Católica, exclusivamente pelo fato de ela preservar consigo uma exegese milenar. O corpus adotado nesta pesquisa é a narrativa sinótica de São Marcos (4, 1-20), São Mateus (13, 1-23) e São Lucas (8, 4-15); a qual dialoga com São João (21, 1-14) e com matizes da Igreja Eterna do Apocalipse (21 e 22). Os Evangelhos sinóticos são considerados imanentes, pela tradição, e o de São João, transcendente. Os quatro terrenos da semeadura da parábola apontam para a glória da Igreja Eterna e sua relação com o Cristo, que é também o Semeador, visto que esta parábola é cristocêntrica, bem como a sua estrutura, reconstruída aqui sob o respaldo de metodologias da Teoria da Literatura. Com efeito, Cristo, Igreja, Palavra e Reino dos Céus voltam-se para si mesmos, nesta parábola o que lhe confere uma leitura jakobsoniana da função poética da linguagem, bem como metalinguística. Com efeito, esta interpretação inovadora culmina em um novo método exegético, o poético-religioso, especificamente elaborado para a leitura da Parábola do Semeador mas que pode ser desenvolvido pela exegese tradicional, futuramente, a partir de novas diretrizes e pressupostos canônicos

Les homélies de Jean Chrysostome (v. 349 – 407) sur la Deuxième épître aux Corinthiens fournissent un témoignage important sur la pratique de l’exégèse et de la prédication dans l’Antiquité. Sur le plan oratoire, elles sont marquées par de fortes interactions entre Jean et son auditoire et par ce que l’on peut nommer une rhétorique biblique : un discours où l’Écriture est omniprésente, dans le texte commenté comme dans les outils mobilisés dans le commentaire. Sur le plan exégétique, le prédicateur explique l’épître paulinienne de manière littérale, i.e. phrase par phrase ou mot par mot, attentif à la pédagogie de Paul. La notion de salut joue un rôle capital dans cette perspective, car elle guide l’interprétation des moindres variations du ton de l’apôtre ; celle d’amplification n’est pas moins importante, car elle rend compte des larges développements parénétiques qui constituent, à l’intérieur de chaque homélie, un moyen supplémentaire de faire comprendre le texte commenté. Sur le plan théologique, enfin, ce commentaire homilétique permet à Jean Chrysostome de faire écho à quelques thèmes pauliniens : la kénose du Christ, la place de l’Esprit saint dans la communauté chrétienne et l’action de grâce. Prise globalement, une telle pratique homilétique et exégétique pourrait être caractérisée comme une forme d’actualisation de l’Écriture. Toutefois, deux mots empruntés au langage chrysostomien semblent mieux correspondre à cette pratique : l’anamnèse et l’anaphore, qui font jouer la proximité entre l’acte de commenter l’Écriture et la célébration de l’Eucharistie. / The primary aim of this work is to read John Chrysostom’s homilies on Second Corinthians as an insight into the practice of exegesis and preaching in Antiquity. After reviewing the historical background of John’s homilies (chapter 1), I will deal with their rhetorical features, that is: the literary genre of the homiletical commentary (chapter 2), the interactions between John and his audience (chapter 3) and the “biblical rhetoric”, i.e. John’s overwhelming use of Scripture in both the commented text as his own commentary (chapter 4). Secondly, I will describe his exegetical skills, by reviewing the literal explanation of Paul’s wording (chapter 5), the overall understanding of the epistle (chapter 6) and the use of larges hortatory sections as an “amplification” of Pauline moral and spiritual themes (chapter 7). Lastly, I will approach John’s theology on the aspects of the doctrinal teaching of his homilies (chapter 8), his spiritual guidance (chapter 9) and the processes of retrieval and enactment involved in the preacher’s hermeneutics (chapter 10). The results of this work suggest that John’s exegetical practice can be described as a process of anamnesis (rememoration) and anaphora (elevation) of Paul’s text – an exegetical, but also liturgical and existential process.

A presente dissertação tem por objetivo estudar um comentário bíblico do franciscano Pedro de João Olivi (ca.1248-1298), intitulado Lectura super Matthaeum (leitura ou comentário sobre Mateus), capítulo 16, visando compreender os métodos interpretativos de análise adotados por esse franciscano, bem como os assuntos tratados, tais como a visão que nutria a respeito da Igreja de Roma, as críticas que fez sobre os rumos da Ordem Franciscana e a doutrina do pleno poder papal. Nesse sentido, buscamos identificar se essa doutrina aparece, e como aparece, em nossa fonte principal de estudo, discorrendo de que forma suas ideias contribuíram para abalar as estruturas eclesiásticas, além de verificar em que medida as teses por ele desenvolvidas levaram a uma real necessidade de se reformular a plenitudo potestatis papalis. / The goal masters dissertation is the analysis of Franciscan Peter John Olivis biblical comment named Lectura super Matthaeum (comment under Matthew), chapter 16. We propose to understand the method of interpretation and analysis adopted by Olivi, as well as his themes, like his perspectives about the Church of Rome, his criticism about the Franciscan Order, and the absolute papal governments doctrine. For, we search to identify if that doctrine appears and how it happens in our main source of study, and to show by which means his ideas contributed to put in check the ecclesiastical structure. We propose, also, to verify by which manner the thesis developed by Olivi conducted to a real need of reformulation of the plenitudo potestatis papalis.

Made available in DSpace on 2016-03-15T19:46:58Z (GMT). No. of bitstreams: 1 Giuliana Andrea Niedhardt Capella Santos.pdf: 453544 bytes, checksum: 7f8b24cd38de9896910e0c6e8bc6a043 (MD5) Previous issue date: 2010-08-17 / This very dissertation unveils, from the point of view of the theoretical framework of enunciation, procedures used in the elaboration process of an exegetical text which collaborate with the genre s function of bringing the reader near to a given text by the perspective of the exegete. The chosen exegesis presents an interpretation of the Book of Esther part of the Bible , a historical-like text whose main enunciative mechanisms used in order to cause effects of objectivity and distance are briefly presented along the exposure of the theoretical framework working as examples to this last one. The exegesis, If I Perish, I Perish, by Major W. Ian Thomas, is analyzed from the perspective of discursive syntax and discursive semantics. Differently from the biblical text, the exegetical text presents many mechanisms that cause the effect of subjectivity and proximity. The analysis will circumscribe three types of such mechanisms: the relation between enunciator and enunciatee (which reveals how the enunciatee is brought near to the enunciator); the relation between the enunciator and the biblical text, often mentioned in the exegetical text (which reveals how the enunciatee is brought near to the exegetical text); and figurativization (which reveals how the enunciatee is brought near to the biblical text). The results of the analysis are not prescriptive, but descriptive. They reveal existing enunciative mechanisms with approximating function, so that they can be tools to a conscious use by those who seek to bring the enunciatee near to them or to the text. / A presente dissertação, sob o ponto de vista do quadro teórico da enunciação, desvela procedimentos na construção de um texto exegético que contribuem com a função do gênero de aproximar o leitor de determinado texto sob a perspectiva do exegeta. A exegese escolhida interpreta o livro de Ester contido na Bíblia de caráter histórico, cujos principais mecanismos enunciativos empregados com a finalidade de produzir efeito de objetividade e distanciamento são brevemente explicitados dentro da apresentação do quadro teórico, com a finalidade de exemplificação dos conceitos. A exegese, If I Perish, I Perish, de autoria de Major W. Ian Thomas, é analisada sob a perspectiva da sintaxe e semântica discursivas. Diferente do texto bíblico, o texto exegético possui diversos mecanismos que visam produzir o efeito de subjetividade e proximidade. A análise abrangerá três categorias desses mecanismos enunciativos: a relação entre enunciador e enunciatário (que expõe como o enunciatário é aproximado do enunciador); a relação do enunciador com o texto bíblico, muitas vezes referido no texto exegético (que expõe como o enunciatário é aproximado do texto exegético); e a figurativização (que expõe como o enunciatário é aproximado do texto bíblico). A análise não pretende normatizar, mas apenas desvelar processos enunciativos de efeito de sentido de aproximação, a fim de que sejam ferramentas conscientes nas mãos daqueles que buscam aproximar o enunciatário de si ou do texto.

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Allowing decorative pattern to take flight is a theme that has preoccupied my art practice ever since becoming infected by Deleuze and Guattari’s writing, A Thousand Plateaus:Capitalism and Schizophrenia, while completing a Bachelor of Fine Arts, majoring in Textiles. It is evident as an underlying thread or feeling in my making processes and thinking. According to Deleuze and Guattari (1987), to think new thoughts involves ‘a wrenching of concepts away from their usual configurations, outside the systems in which they have a home and outside the structures of recognition that constrain thought to the already known’ (p276). In this project I have found myself continually challenged by the intent and consequences of ‘shaking things up’, as I believe this quote implies. A wrenching of concepts away from their usual configurations has come through drawing a comparison between the conceptual structure of decorative pattern and the orders and structures of everyday life. What has emerged is a synthesis of ideas which create a picture of the dis/order that is evident within decorative pattern and in everyday life. I have come to conclude that decorative pattern is passive aggressive. It occurs to me that I could have described decorative pattern in a more positive tone in terms of passive resistance. But, in my mind, this implies a heroic gesture of superseding dominant orders. In this project I consciously employ the term ‘passive aggressive’ as an analogy because it acknowledges human flaw as a pattern that is inherent in everyday life. It alludes to the actuality of a relation to order and subsequent disorder that is not heroic, but rather implies humanness and the everyday struggle. While my challenge has been to present a new way of thinking about decorative pattern, underlying this has been a questioning of the structures that define my practice itself. This is evident in the experimental works that I have produced. It has been an evolutionary process that has played out according to a rhythm of shattering and shoring up. I see the resolution of this exploration coming in two parts. One is as the sum of my experimental works and how these artworks inform each other and are read in relation to the text. The other comes through a final installation of work which employs the system for making that has subsequently evolved, moving according to ‘the path of least resistance’.

The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶ One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶ The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶ Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶ Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶ Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶ Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.

<p>Det har alltid funnits olika tolkningar och syn på olika bibliska texter. En av dessa texter som har varit grund till många olika teorier är Daniels bok. Diskussionerna kring denna bok har i huvudsak handlat om när och av vem boken är skriven och med det huruvida den är en profetisk eller en apokalyptisk text.</p><p>Syftet med arbetet är att undersöka hur en text tagen ur bibeln kan komma att tolkas på så olika sätt av olika religiösa samfund. Studien behandlar Daniels bok och huruvida denna text från gamla testamentet är en profetisk eller en apokalyptisk text. Arbetet behandlar också hur texten tolkas ur ett religionsvetenskapligt perspektiv. De samfund som studerats i arbetet är Jehovas vittnen och Sjundedagsadventisterna. Jehovas vittnen representerar ett samfund med stark tro till att Daniel själv skrev boken under sin livstid och att boken är en profetisk text. Sjundedagsadventisterna representerar i sin tur ett samfund där de ser på Daniels bok som en apokalyptisk text som berättar om den sista tiden. De är i huvudsak intresserad av det textstycke där Jesus återkomst avslöjas.</p><p>Resultatet av undersökningen visar att det ur ett religionsvetenskapligt perspektiv ter sig klart att Daniels bok inte skrevs av honom själv utan av flera olika författare. Detta skulle betyda att boken är en apokalyptisk text. Jehovas vittnen har många egna teorier där de anser sig bevisa motsatsen men av de teorier som redovisas i studien finns ingen som håller när de skärskådas mot bibeln.</p> / Uppsatsförfattaren har tidigare burit efternamnet "Nilsson".