[pt] A tese analisa a relação entre as masculinidades, violência e religiosidade a partir do contexto Amazônico. Esta se volta para os significados das masculinidades encarnadas nas representações elaboradas dentro dos contextos interculturais e históricos da religiosidade amazônica. Masculinidades no plural quer expressar a diversidade de expressões que se constrói tanto na vida das pessoas, como nas expressões culturais e religiosas. A pesquisa usa da metodologia das teologias contextuais da libertação, porque se elabora a partir de aspectos da realidade cultural-religiosa de onde deriva compreensões críticas das representações teológicas sobre as masculinidades. As mediações teóricas são elaboradas a partir das perspectivas teológicas de gênero, feminista, pós-colonial e intercultural. O problema central desta pesquisa é a relação entre os vários significados de masculinidades presente nas representações religiosas e teológicas, como causa de violência ou possibilidade de redenção. A hegemonia de uma masculinidade construída a partir de estruturas coloniais violentas, princípios racionais e teológicos patriarcais, ao ser desconstruída, abre a possibilidade de melhor compreender e enriquecer a vivência humana nos seus modos plurais, no contexto Amazônico. Esta reflexão teológica procura oferecer significados teológicos atualizados, para que a vida humana e suas relações, sejam transformadas e manifestem os sinais do Reino de Deus. Masculinidades, são colocadas na esfera da história, da cultura e da religião que os homens habitam, elas são interculturais, hibridas, ou seja, não são estáveis, mas estão em constante processo de reformulação. Essa constatação é um aspecto importante para pensar possibilidades pastorais do cuidado de homens no âmbito eclesial. Uma antropologia pastoral das masculinidades se fundamenta na perspectiva trinitária e kenótica, na releitura de suas representações bíblico-teológicas: êxodo, páscoa, kénosis, morte e ressurreição – da escravidão para a liberdade de filhos e filhas, da morte para a vida em plenitude. Masculinidades redimidas na Amazônia bebe das fontes cristãs, mas também da cultura milenar de seus povos, tornando-se ecológicas. A formação e vivência de novas identidades masculinas necessitam de processos iniciáticos, ou seja, adquirir uma consciência de si mesmo como pessoa – adquirir compreensão da corporeidade espiritual, subjetiva, intersubjetiva e chamada a vivência comunitária. / [en] The thesis aims to analyze the relationship between masculinities, violence and religiosity from the Amazon context. It turns to the meanings of masculinities embodied in the representations elaborated within the intercultural and historical contexts of Amazon religiosity. Masculinities in the plural wants to express the diversity of expressions that is built both in people s lives and in cultural and religious expressions. The research uses a methodology of the contextual liberation theologies, because it is built from aspects of the cultural-religious reality from which critical understandings of theological representations about masculinities derive. The theoretical mediations are elaborated from the theological perspectives of gender, feminist, postcolonial and intercultural. The central problem of this research is the relationship between the various meanings of masculinities present in religious and theological representations, as cause of violence or possibility of redemption. The hegemony of a masculinity built from violent colonial structures, patriarchal rational and theological principles, by being deconstructed opens the possibility of better understanding and enriching human experience in its plural modes, in the Amazon context. This theological reflection seeks to offer up-to-date theological meanings, so that human life and its relationships are transformed and manifest the signs of the Kingdom of God. Masculinities are placed in the sphere of history, culture and religion that men inhabit, they are intercultural, hybrid, it means, they are not stable, but are constantly in the process of reformulation. This observation is an important aspect to think about the pastoral possibilities of caring for men in the ecclesial sphere. A pastoral anthropology of masculinities is based on the trinitarian and kenotic perspective, re-reading its biblical-theological representations: exodus, easter, kenosis, death and resurrection - from slavery to the freedom of sons and daughters, from death to life in fullness. Redeemed masculinities in the Amazon drink from Christian sources, but also from the ancient culture of its peoples, so that it becomes ecological. The formation and experience of new masculine identities need initiatory processes, that is, to acquire an awareness of oneself as a person - to acquire an understanding of the spiritual, subjective, intersubjective bodiliness and called the community experience.

[pt] Tende em vós o mesmo sentimento de Cristo Jesus (Fl 2,5) é um convite a uma espécie de seguimento ao Ressuscitado. O modelo se encontra explicitado na vida, ministério, morte e ressurreição de Jesus de Nazaré, histórico, pleno em humanidade e divindade, e no modo como se deu a sua kenosis. Este ato de despojamento do Mestre ocorre em vias de revelação, salvação e serviço abnegado a todo aquele que dele necessitar, e no limite de tal necessidade. Além disso, provoca a esperança de que aquilo que ele viveu poderá ser vivido por toda pessoa de fé, anunciando o Reino de Deus como presente e futuro. Aplica-se, aqui, ao esvaziamento o termo autodoação a fim de conceituar os aspectos de liberdade e gratuidade desta entrega. Em virtude disso, o seguimento radical, discipulado, ocorre nos mesmos moldes do ofertado pelo Cristo, o discípulo atua em sua própria kenosis com o objetivo de revelar, salvar e servir ao outro. Contudo, tal radicalidade somente se tornará possível pelo assumir uma ressignificação da realidade, uma hermenêutica da existência a qual permita viver de modo novo a mesma vida. Esta hermenêutica vem a ser fruto da esperança cristã que, enquanto força escatológica, se origina no agir do Filho na história humana e se orienta para ele mesmo. Por isso, se conclui que o agir da esperança, o viver em autodoação, configura-se enquanto paradigma da cidadania do Reino de Deus, um viver na radicalidade da entrega na direção do outro, e no limite de sua necessidade. / [en] Make your own the mind of Christ Jesus (Phil 2,5) is an invitation of somewhat a follow of The Risen Jesus. The model is clearly found in Jesus of Nazareth s life, ministry, death and resurrection, his history, full humanity and divinity, and in how his kenosis has occurred. This act of bereavement happens in the routes of revelation, salvation and selfless service to all who need him with no limit for such need. In addition, he brings the hope that what he lived could be experienced by every person of faith, proclaiming the Kingdom of God as present and future. The understanding of self-giving is applied in order to characterize aspects of freedom and giving without expecting nothing in return. As a result, the radical and discipleship follow occurs in the same way as that offered by Christ. The disciple acts in his own kenosis in order to reveal, save and serve others. However, this radicalism will become possible only by assuming a redefinition of reality, a hermeneutics of existence, which allows live the same life in a new path. This hermeneutics results from the Christian hope that while an eschatological power, it originates in the acts of the Son in the human history and it is directed towards him. Therefore, it is concluded that the act of hope, the selfgiving practice, appears as paradigm of Kingdom of God s citizenship, a living in a radical giving toward the other and within the limits of their own necessity.

This dissertation aims at studying underlying cultural conflicts in Corinth and Paul's approach thereto. Firstly, the cultural underlays in the congregation of Corinth are revisited, with special reference to the presence of Greeks, Romans and Jews in the congregation which came into being there. This theme is explored by studying the meaning of culture, the archaeological data, as well as Biblical data and other historical data regarding these cultures and Corinth. Furthermore attention is given to the way in which these three cultures were reflected in Paul's own background. In conclusion Paul's approach to the conflict is delineated in terms of positive and negative renderings of the concept "becoming a slave to fellow humans". Special focus is given to 1 Corinthians 9:19-23 as a key pericope in this regard. The deduction made in this dissertation is that Paul disregards his own cultural heritage and makes himself a slave to people on behalf of winning people for Christ, without allowing people (or cultural groups) to rule him as masters. / Thesis (M.Th. (New Testament))--North-West University, Potchefstroom Campus, 2006

L’universitaire bouddhiste japonais Masao Abe attira l’attention dans les années 1980 par des écrits comparants le bouddhisme et le christianisme, notamment les notions de « kénose » du Christ dans le christianisme et de « vacuité » dans le bouddhisme. Dès lors que nous cherchons à évaluer la validité du rapprochement fait par Abe entre « kénose » et « vacuité », il est nécessaire de questionner préalablement la conception qu’il a du concept de « vacuité ». Nous montrons que la compréhension qu’il en a est en relation constante avec la pensée du philosophe bouddhiste indien Nâgârjuna. Cela nous conduit à conclure par la négative quant à cette validité du rapprochement fait par Abe entre « kénose » et « vacuité ». Dans une deuxième partie, nous tentons de relever le défi auquel se mesure Abe de trouver un lieu de rencontre entre christianisme et bouddhisme en continuant à discuter ses écrits sur la question du moi dans la perspective du « pur amour » / The Japanese academic and Buddhist Masao Abe drew the public attention in the 1980s by comparative studies of Buddhism and Christianism, in particular through the notions of "kenosis" of Christ in Christianism and "vacuity" in Buddhism. Since we try to estimate the validity of the link made by Abe between "kenosis" and "vacuity", it is necessary to question beforehand his understanding of the concept of "vacuity". We demonstrate that his understanding of this concept is in constant relation with the thought of the Indian Buddhist philosopher Nâgârjuna. It leads us to consider negatively the validity of the link made by Abe between "kenosis" and "vacuity". In a second part, we try to take up the challenge Abe confronts himself in order to find a meeting place between Christianism and Buddhism by discussing the way he conceives the question of the self from the angle of "pure love"

Très expérimentales, les gravures de Rembrandt ont suscité l’étonnement dès son époque. Les étudier à la lumière de la tradition du sublime aide à dégager la dynamique de la pensée du graveur, tout en offrant à cette tradition l’occasion de se renouveler. Ainsi notre étude confronte l’œuvre gravée de Rembrandt à trois conceptions du sublime. Le sublime poétique de Longin, qui incite le spectateur à cultiver ses dons à l’exemple des héros antiques. Le sublime chrétien comme lien entre l’abaissement du divin et l’élévation de l’homme. Et enfin le sublime du sentiment esthétique de Burke, qui explore l’expérience de la terreur provoquée par l’obscurité. Cette confrontation est utile pour comprendre la manière dont l’image réussit à communiquer la force des passions, en conquérant son autonomie par rapport au texte. Mais la quête spirituelle de Rembrandt, qui menace d’épuiser les possibilités de son médium, constitue une mise à l’épreuve de la notion de sublime. A l’image du divin qui s’est perdu dans le sensible, Rembrandt obscurcit extrêmement ses eaux-fortes, au risque de leur faire perdre toute force d’élévation, voire toute puissance d’évocation. Le sublime ne peut plus se penser que sur le mode du retrait, voire de la disparition. Le spectateur est incité à recueillir ses traces pour devenir témoin. / In his own day, Rembrandt’s etchings had aroused surprise in his contemporaries owing to their experimental quality. To study these works in the light of the philosophical tradition of the sublime helps to bring forth the dynamics of the artist’s thought while allowing this tradition to renew itself. Thus does our study confront Rembrandt’s etchings with three conceptions of the sublime: the poetic sublime of Longinus which urges one to cultivate one’s gifts, following the examples of the heroes of the ancient world; the Christian conception of the sublime, as a link between the descent of the divine and the spiritual elevation of man; and lastly, Burke’s aesthetic concept of the sublime, which explores the experience of terror produced by obscurity. This confrontation is useful in understanding the way in which a pictorial representation can succeed in communicating the force of passions and thereby in acquiring its autonomy from the written word. Yet Rembrandt’s spiritual quest, which threatens to exhaust the possibilities of his artistic medium, puts to the test the very notion of the sublime. Mirroring the loss of divinity that follows its descent into the flesh, Rembrandt darkens his etchings to the extreme, at the risk of them losing their uplifting and even their evocative power. As a result, the sublime can no more be perceived but in its very receding and at times total withdrawal. The viewer is moved to collecting its marks and becoming its witness.

Made available in DSpace on 2016-04-29T14:27:19Z (GMT). No. of bitstreams: 1 Sergio Alejandro Ribaric.pdf: 664506 bytes, checksum: 854f7beb10b32232829ea6981f21eb16 (MD5) Previous issue date: 2011-05-19 / Many questions come to us from the tragedies and atrocities that mark the history. Mankind has faced so many situations that put the speech about God in shock. The analysis of the history of man leads to the impossibility of speaking of God from traditional ideas of a transcendent God, unchanging, omnipotent. Cans someone speak of a God active in the world, before the pain, the misery and human tragedy? If He can talk to us and modify a situation of pain and He does not do, so Is God a malicious or negligent. And if He can not, Can we still define him as an omnipotent God? How Cans the theology answer the question about to behold God in a world capable of such atrocities as Auschwitz and Hiroshima? Would not the theology need to search for new paradigms that may speak of God from the man's scream? The pain experienced by Jesus, would not be a way to reflection. The present work in the Theology of Hans Urs von Balthasar, brings the elements of the question for this study of God's silence. In his mystical bias, and about studies of Kenosis of the three persons of the Trinity seeking to find the way, opening up about two connotations of silence: The silence of God and a silence of God front to human suffering. It can not talk of God's silence without seeking the elements within the mystical understanding and dimension trinitarian of God revealed in the cross of Christ. The reflections contained here seek some responses in the Christology of Hans Urs von Balthasar. The God that Jesus show us, it's a God of the relegation, Kenotic, the total annihilation of his divinity and that acquires the form of a servant, as opposed to God magical and majestic that is always expected by the man. The God's presence in disasters and major tragedies of humanity, has always been overlooked, unnoticed and questioned. This study aims to seek God in His own choice: to be present where the the man's pride prevents him to find God : In the man's suffering. In shame and humiliation that man imposes on others , the poor's weakness , about one that is helpless and in the foolishness of the cross of Jesus Christ / Muitas indagações se nos apresentam desde as tragédias e atrocidades que marcam a história. A humanidade tem enfrentado tantas realidades que colocam o discurso sobre Deus em choque. A análise da história do homem leva a impossibilidade de se falar de Deus a partir de idéias tradicionais, de um Deus transcendente, imutável, onipotente. Pode-se falar de um Deus atuante no mundo, diante da dor, das misérias e das tragédias humanas? Se Ele pode se pronunciar e modificar uma situação de dor e não o faz, então é um Deus maldoso, omisso. E se não pode, ainda podemos defini-Lo como um Deus onipotente? Como a Teologia pode responder a pergunta sobre como contemplar Deus num mundo capaz de atrocidades como Auschwitz e Hiroshima? Não teria a Teologia a necessidade da busca de novos paradigmas que possam falar de Deus a partir do grito do homem? A dor experimentada por Jesus, não seria um caminho de reflexão. O presente trabalho busca na Teologia de Hans Urs von Balthasar, elementos para este estudo da questão do silêncio de Deus. No seu viés místico, e pelos seus estudos sobre a Kénosis das três pessoas da Trindade, procura encontrar o caminho, abrindo-se sobre duas conotações de silêncio: O silêncio em Deus e o silêncio de Deus frente ao sofrimento humano. E não se pode falar em silêncio de Deus sem buscar os elementos dentro da mística e da compreensão da dimensão trinitária de Deus, revelada na cruz de Cristo. As reflexões aqui contidas buscam enfim, algumas respostas na Cristologia de Hans Urs von Balthasar. O Deus que Jesus nos apresenta, um Deus do rebaixamento, Kenótico, do total aniquilamento de sua divindade e que adquire a condição de servo, em contraposição do Deus mágico e majestoso que é sempre esperado pelo homem. A presença de Deus nas catástrofes e nas grandes tragédias da humanidade, sempre foi despercebida menosprezada, questionada. A presente pesquisa procura buscar Deus na Sua própria escolha: estar presente aonde a soberba do homem o impede de encontrá-lo: No sofrimento do homem. Na vergonha e na humilhação que o homem sujeita seu semelhante, na fraqueza do pobre e do desamparado e na loucura da cruz de Jesus Cristo

Thesis (M.Th. (New Testament))--North-West University, Potchefstroom Campus, 2006.

This dissertation aims at studying underlying cultural conflicts in Corinth and Paul's approach thereto. Firstly, the cultural underlays in the congregation of Corinth are revisited, with special reference to the presence of Greeks, Romans and Jews in the congregation which came into being there. This theme is explored by studying the meaning of culture, the archaeological data, as well as Biblical data and other historical data regarding these cultures and Corinth. Furthermore attention is given to the way in which these three cultures were reflected in Paul's own background. In conclusion Paul's approach to the conflict is delineated in terms of positive and negative renderings of the concept "becoming a slave to fellow humans". Special focus is given to 1 Corinthians 9:19-23 as a key pericope in this regard. The deduction made in this dissertation is that Paul disregards his own cultural heritage and makes himself a slave to people on behalf of winning people for Christ, without allowing people (or cultural groups) to rule him as masters. / Thesis (M.Th. (New Testament))--North-West University, Potchefstroom Campus, 2006

Research Doctorate - Doctor of Philosophy (PhD) / This thesis explores theoretical aspects of the affective dimension of literature. Beginning with Aristotle's tying of katharsis to the drama, the pattern of affective relations is completed through the establishing of terms for each of the three broad traditional genres. These relations can be expressed in the ratio: as katharsis is to the genre of the dramatic, so kenosis is to the genre of the lyric, so kairosis is to the genre of the epic. Within each of these affective relations, further relations are determined for the identity structures within each genre. In defining these identity structures, the philosophical, theological, psychological and literary aspects of katharsis, kenosis and kairosis are explored. Of particular use in mapping these identity structures and literary affects were the philosophical theories of Aristotle, Kant, Hegel, Heidegger, Sartre, and Wittgenstein; the theological views of D.G. Dawe, John Macquarrie, Charles Pickstone, and Ernest F. Scott; the psychological theories of C.J. Jung, Jacques Lacan and Julia Kristeva; the literary theories of Mikel Dufrenne, Stanley Fish, Toshihiko and Toyo Izutsu, Hans Robert Jauss, W.R. Johnson, Frank Kermode, William Elford Rogers, and D.T. Suzuki; and the literary works of Homer, Shakespeare, George Herbert, S.T. Coleridge, Charles Baudelaire, Wallace Stevens, and James K. Baxter. Taking up Aristotle's project to grant cognitive value to the experience of art, this thesis argues for the centrality of identity structures within the dimension of the affective. The thesis further determines that literature's affective dimension is the domain within which aesthetic identity is established. Such imaginative identity structures amount to a cultural catalogue of identity possibilities. As the keepers of this catalogue, the three interpretive genres amount to a body of affective knowledge that is its own dimension.

Research Doctorate - Doctor of Philosophy (PhD) / This thesis explores theoretical aspects of the affective dimension of literature. Beginning with Aristotle's tying of katharsis to the drama, the pattern of affective relations is completed through the establishing of terms for each of the three broad traditional genres. These relations can be expressed in the ratio: as katharsis is to the genre of the dramatic, so kenosis is to the genre of the lyric, so kairosis is to the genre of the epic. Within each of these affective relations, further relations are determined for the identity structures within each genre. In defining these identity structures, the philosophical, theological, psychological and literary aspects of katharsis, kenosis and kairosis are explored. Of particular use in mapping these identity structures and literary affects were the philosophical theories of Aristotle, Kant, Hegel, Heidegger, Sartre, and Wittgenstein; the theological views of D.G. Dawe, John Macquarrie, Charles Pickstone, and Ernest F. Scott; the psychological theories of C.J. Jung, Jacques Lacan and Julia Kristeva; the literary theories of Mikel Dufrenne, Stanley Fish, Toshihiko and Toyo Izutsu, Hans Robert Jauss, W.R. Johnson, Frank Kermode, William Elford Rogers, and D.T. Suzuki; and the literary works of Homer, Shakespeare, George Herbert, S.T. Coleridge, Charles Baudelaire, Wallace Stevens, and James K. Baxter. Taking up Aristotle's project to grant cognitive value to the experience of art, this thesis argues for the centrality of identity structures within the dimension of the affective. The thesis further determines that literature's affective dimension is the domain within which aesthetic identity is established. Such imaginative identity structures amount to a cultural catalogue of identity possibilities. As the keepers of this catalogue, the three interpretive genres amount to a body of affective knowledge that is its own dimension.