In this dogmatic study we develop from a Reformed covenantal perspective a missiological theory which is applicable in missionary praxis. In chapter I we account for our choice of the covenant concept as the cornerstone of our theory. Added to this we explain our hermeneutical approach towards the biblical text in relationship to the context of our research with special attention to the Bible as the canonical Word of God and the own nature of theology as a science. In chapter 2 we start our theological-historical orientation in the covenant concept with an outline of our theological biography highlighting the covenant theology of the Dutch theologian K Schilder and outlining the rise and development of Orthodox-Reformed covenantal theology from the times of the Reformation. In the chapters 3 and 4 we discuss the different covenants in the Old and New Testament in their interrelationship with strong emphasis on their common structural elements, i.e. the unilateral creation, the bilateral continuation and the forensic foundation of covenant. We pay special attention to the relationship between the Old and New Testament with regard to the New Covenant. In chapter 5 we discuss the dogmatic implications of our biblical-theological research in the covenant concept with regard to the Orthodox-Reformed covenant tradition suggesting that this tradition is in need of some adaptation in order to stay in line with Scriptural teachings on covenant. We analyse the implications of interrelating covenant, creation and revelation. In this analysis we pay attention to a covenantal approach towards creation and revelation. This interrelationship is considered structurally from the three basic elements of covenant as well as spiritually from the functions of the cult, the law and baptism in covenant. In chapter 6 we draw missiological relevant conclusions from our biblico-dogmatic study discussing from a covenant perspective several themes topical for a missiological theory which has to be applied in missionary praxis. We round off our study with discussing mission and creation with emphasis on inculturation, ecology and the theology of religions. / In deze dogmatische studie ontwikkelen we vanuit een gereformeerd verbondsperspectief een missiologische theorie, die in de missionaire praxis toepasbaar is. In hoofdstuk I geven we rekenschap van de keuze voor het verbond als hoeksteen van onze theorie. We zetten in aanvulling daarop uiteen wat onze hermeneutische benadering is van de bijbelse tekst in samenhang met de context van ons onderzoek, waarbij we speciaal aandacht besteden aan de bijbel als het canonieke Woord van God en aan de eigen aard van de theologie als wetenschap. In hoofdstuk 2 beginnen we ons theologisch-historisch onderzoek naar het verbond met een schets van onze theologische biografie, waarin we de verbondstheologie van de nederlandse theoloog K Schilder accentueren en de opkomst en ontwikkeling van deze theologie in de orthodox-gereformeerde traditie sinds de Reformatie beschrijven. Wij bestuderen in de boofdstukken 3 en 4 de verschillende verbonden in het Oude en Nieuwe Testament in hun onderlinge samenhang met nadruk op hun gemeenschappelijke structuurelementen, namelijk het unilaterale ontstaan, het bilaterale voortbestaan en de forensische fundering van het verbond. We geven speciaal aandacht aan de verhouding tussen Oude en Nieuwe Testament met betrekking tot het Nieuwe Verbond. In hoofdstuk 5 bespreken wij de dogmatische consequenties van ons bijbelstbeologiscb onderzoek voor de orthodox-gereformeerde verbondstheologie en suggereren aanpassingen van deze traditie, die nodig zijn om in overeenstemming te blijven met de bijbel terzake van het verbond. Om een stevige fundering te leggen voor een verbondsmatige missiologische theorie analyseren we de implicaties van het met elkaar verbinden van verbond, schepping en openbaring. In deze analyse geven we aandacbt aan een verbondsmatige benadering van scbepping en openbaring. De onderlinge verhouding tussen beiden wordt structureel beschouwd vanuit de drie structuurelementen van het verbond en spiritueel vanuit de functies van de cultus, de wet en de doop binnen bet verbond. In hoofdstuk 6 trekken we missiologisch relevante conclusies uit ons bijbels-dogmatische onderzoek en behandelen we verschillende themata die actueel zijn voor een missiologische theorie die in de missionaire praxis toepasbaar moet zijn. We besluiten onze studie met het aan de orde stellen van bet onderwerp zending en schepping, waarbij we aandacht besteden aan de inculturatie, de ecologie en de theologie van de godsdiensten. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

Amen is the Hebrew word best known and most widely used in world religions even today. Its importance as a meaningful expression throughout biblical texts is given thorough study as well as its transmission throughout religious history. It has been transliterated and integrated into the prayers and liturgy of about every Christian church. In this thesis amen is traced down to its usage in Old Testament texts selected according to their liturgical setting. After examining the three sets of texts, progressive development stages have been produced. The first text of Deuteronomy 27 was basically a ceremony of civil nature for a Covenant commitment. All tribes of Israel were present and the amen response was stipulated to confirm their allegiance to Yahweh and to acknowledge the curses threatened. The second stage in the development of amen in Old Testament worship is an expected, not stipulated response to answer a doxology or a prayer. At this stage amen was pronounced by the worshipping congregation in cultic situations in general, particularly in the Psalms. A third and more developed liturgical response can be found in the spontaneous double amen spoken by the returnees from exile gathered for the reading of the Law session at Nehemiah's time. Amen had become a thriving force and a joyful outburst - not demanded, not simply expected, but spontaneous in the believers' response to Yahweh's guidance and love. The New Testament and Christians of all times inherited and adopted the same Hebrew word and sound of amen as confirmation and praise. A proposal is made in this study to set amen as a causal connection with the One who loved mankind first. The proposed derivation of amen from the Hiphil Imperative remits its origin to a causative plea, and persuades people to believe in what they have just heard or said, namely, that Jesus Christ is God's amen for the salvation of all mankind. Christians of all times and places should join in the praise of God through the same faith in His Amen. Thus amen becomes a binding concept for ecumenical understanding. / Biblical and Ancient Studies / D. Th. (Old Testament)

Made available in DSpace on 2016-08-03T12:18:45Z (GMT). No. of bitstreams: 1 Joerley Orlando de Oliveira Cruz.pdf: 363159 bytes, checksum: bfcd4e19789a6dfaee3268dfb6157339 (MD5) Previous issue date: 2011-01-31 / As from of exegetical analysis of Deuteronomy 6,4-9, this work approach the meaning of unicity of God, your respect with the law, and the mutual relation between the Trinity´s Persons in defence of one God represented by Persons. In beginning we think in Deuteronomy 6,4-9 about text located in one of books more importants in formation of Israel´s nation. The importance happen with legal constitution that manage nation´s life, and the feeling that nation sustain during her history. Our investigation conduct us to one God that today we sustains yet, with perception of presence and prominence of three Trinity Persons. Our conclusion will find comprise that God Javé of Deuteronomy 6,4-9 be present and proceed, with involvement active how Father, Son through Jesus, and Holy Spirit, that move and talk together with nation, similar called attention of Israel with the voice that invite to listen. / A partir da análise exegética de Deuteronômio 6,4-9, esta pesquisa aborda o significado da unicidade de Deus, sua relação com a Lei, em defesa do Único Deus representado por elas. Em princípio, pensamos em Deuteronômio 6,4-9 por ser um texto localizado em um dos livros mais importantes na formação do povo de Israel. A importância se faz em meio à constituição legal que rege a vida do povo, como também no sentimento que o povo nutre durante sua história posterior. Nossa investigação nos conduzirá ao Deus Único que hoje ainda sustentamos, com a percepção de sua presença, e em sua relevância. Nossa conclusão buscará compreender que o Deus Javé de Deuteronômio 6,4-9 ainda se faz presente e atuante, com sua participação efetiva que se move e caminha em meio ao seu povo, da mesma forma como chamou a atenção de Israel por meio da voz que convida a ouvir.

Made available in DSpace on 2016-08-03T12:18:56Z (GMT). No. of bitstreams: 1 IGOR POHL.pdf: 2150293 bytes, checksum: 123d8bb07ab5521c47aa2bdb3ba7047d (MD5) Previous issue date: 2011-11-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente dissertação se situa no campo das Ciências da Religião. É um estudo da perícope de Jeremias 20.7-18 na perspectiva do fenômeno de lamentação na área da literatura e religião do mundo bíblico. Jeremias 20.7-18 é um dos textos de lamentação representativos dentre os que se encontram fora do saltério, na literatura profética. O tema desenvolvido visa analisar este salmo em sua forma, lugar e conteúdo na perspectiva da linguagem de lamentação. O conteúdo que nos atemos foram as imagens de Yhwh reconhecidas na perícope: sedutor irresistível, Deus violento, fogo consumidor, guerreiro violento e vingativo, Senhor dos exércitos, libertador do pobre e subversor das cidades impenitentes. O estudo desta perícope foi possível mediante a compreensão da linguagem de lamentação como um fenômeno religioso universal. Localizamos a lamentação na sociedade do antigo Oriente Próximo, pois foi o contexto que tornou possível tal experiência para o antigo Israel. A lamentação na história da religião de Israel só é possível ser construída a partir de hipóteses. As hipóteses para uma história da lamentação em Israel que averiguamos nesta dissertação foram distribuídas entre o período pré-exílico, exílico e pós-exílico, a partir dos principais textos de lamento que marcam tal linguagem em cada período. Reconhecemos o gênero de lamentação nos documentos sagrados de Israel, como gênero literário e as estruturas simbólicas que permeiam os salmos de lamentação. Dessa forma, nos aproximamos da linguagem de lamentação de Jeremias 20.7-18 como parte do fenômeno do antigo Israel. Portanto, a linguagem de lamentação se torna a linguagem do sofrimento. Em outras palavras, a lamentação dá voz ao ser que sofre. O livro de Jeremias se situa num período de intenso sofrimento e violência contra a nação de Israel. É adequado, pois, no âmbito das lamentações, a presença deste salmo peculiar no livro seu profético. Com isso, estudamos exegeticamente nossa perícope perguntando o seu gênero principal. Em seguida, verificamos o lugar vivencial e, em termos de conteúdo quais são as imagens ou quadros ali demonstrados e como os dois se ajustam.

Made available in DSpace on 2016-08-03T12:20:55Z (GMT). No. of bitstreams: 1 Samuel.pdf: 484521 bytes, checksum: b8142a6c741b899e22da6e0bff1a85b1 (MD5) Previous issue date: 2009-08-30 / This research seeks to examine trough the exegetic methodology of the passage of Micah 2.1-5 in order to reconstruct the scenario in which emerged the harsh social criticism of the prophet. The text presents in its literary analysis, features of a prophetic speech united and framed within a poetic style. Its structure is divided into two units (denounces and punishments), where each unit has two other subunits (generic and specific). The literary genre harmonizes with a speech of a prophetic judgement generally known as "oracle hoy." The analysis of the historical dimension lies the founding event in 701 B.C. in Jewish Shephelah. An investigative analysis of the accusation contents was guided by a theoretical model of the Tributary Mode of Production observes a conflict between two groups. In this conflict Micah made an accusation to a group of power in Judah that used to plan and execute criminal acts against peasant heritage. The punishment describes the conspiracy and the divine plan against this group of power. Yahweh had planned an identical evil to what they had done, dishonor and deprive of their possessions. The cultural values of honor and shame underlie this oracle. For breaching their duties close to Yahweh and to the people, the criminals would lose all their rights and, above all, the honor before the own community. Based in the theoretical model from the Tributary Mode of production, it was verified in the social situation of Judah in the eighth century, a tension existed between village and city. The communities villages paid tribute to the city, as products and services. The excessive tribute s collection and the flaws in the system of mutual help forced the individuals and families to contract debts, to mortgage their inherited land of their parents and eventually to lose them. The prophet Micah was the spokesman of the protest of the peasant class that decides to react to the abuses practiced by city s elite. For him, Yahweh listens the complaint of those who are being oppressed and intervenes in the history, taking the oppressed side.(AU) / Esta pesquisa procura examinar, à luz da metodologia exegética, a perícope de Miqueias 2,1-5, a fim de reconstruir o cenário no qual emergiu a dura crítica social do profeta. O texto apresenta, em sua análise literária, características de um dito profético coeso, em estilo poético. Sua estrutura encontra-se dividida em duas unidades (denúncia e castigo), sendo que cada uma das unidades possui outras duas subunidades (genérica e específica). O gênero literário harmoniza-se com um dito profético de julgamento geralmente conhecido como oráculo ai . A análise da dimensão histórica situa o acontecimento fundante em 701 a.C., na Sefelá judaíta. Numa análise investigativa do conteúdo da denúncia norteado pelo modelo teórico do modo de produção tributário, observa-se um conflito entre dois grupos. Nesse conflito, Miqueias faz uma acusação a um grupo de poder em Judá que planeja e executa ações criminosas contra a herança camponesa. O castigo descreve a conspiração e o plano divino contra esse grupo de poder. Javé havia planejado um mal idêntico ao que eles haviam cometido, desonra e privação de suas possessões. Os valores culturais de honra e vergonha subjazem a esse oráculo. Por descumprirem seus deveres junto a Javé e ao povo, os criminosos perderiam todos os seus direitos e, sobretudo, a honra perante a própria comunidade. Com base no modelo teórico do modo de produção tributário, constata-se que, na situação social em Judá no oitavo século, prevalecia um conflito entre campo e cidade. As comunidades aldeãs pagavam tributo à cidade em forma de produtos e serviços. A excessiva arrecadação de tributo e as falhas no sistema de ajuda mútua forçaram os indivíduos e famílias a contrair dívidas, a hipotecar suas terras herdadas dos pais e eventualmente perdê-las. O profeta Miqueias é o porta-voz do protesto da classe campesina que resolve reagir aos desmandos praticados pela elite citadina. Para ele, Javé escuta a queixa dos que estão sendo oprimidos e intervém na história tomando o partido do oprimido.(AU)

My thesis should combine all three specializations of my study, art education, civics and pedagogic. The objective of my work is creating an author{\crq}s book of Bible stories for children. The main idea is to approach Bible to atheists, or more precisely to unbelieving children. I entitled the theoretic part of the thesis Bible {--} What For? I explain there, why also an atheist should know Bible. I examine Bible from various points of view. I search the importance of Bible for different groups of people (believing, not believing, children, artists...), I think out the relation Bible {--} art, I write also about Bible in education. One chapter is about some sayings, names and other things, which come from Bible and we use them in common language. Also my personal experience with Bible has its place in my thesis. In the last chapter I describe the procedure of work on the practical part. In the practical part of the thesis I targeted the Old Testament. I retelled some stories from the Old Testament, so as they are suitable for children. Those stories I accompanied with a collection of ilustrations. They are made by lino {--} cutting. The collection contains 19 whole-page pictures, 5 half-page pictures, 3 little pictures and the book-jacket). I put my texts and ilustrations together to a book. The final design of the book is also a part of my thesis. I entitled this book of stories First Step to Bible.

Ninguém duvida da importância do discurso do Bom Pastor em Jo 10. Todavia, poucos estudos conseguem precisar a dinâmica do relato, sua estrutura interna e, sobretudo, a relação com o conjunto do quarto evangelho. Menos ainda, se conhece a relação do texto com passagens do Antigo Testamento, com a tradição judaica e a literatura intertestamentária. A aproximação com estas diversas fontes permite enquadrar com perspectiva exegética e hermenêutica esta alocução de Jesus, inclusive realizando um balanço das distintas apresentações e interpretações da perícope em autores de reconhecida trajetória mundial no âmbito da exegese. / There is no doubt about the importance one should give to the words of the Good Shepherd in John 10. Nevertheless, very few studies have dealt with the dynamics of the narrative, its inner structure and especialy, with its relationship within the contex of the fourth gospel. We know even less about the links of this text with others in the Old Testament, what is said in the the Jewish Tradition and other writings betwween the two Testaments. Neediess to say that a close study of these sources will give an exegetical and hermeneutical focus and a new perspective to these words of Jesus. This could also be achieved without overlookin different studies and interpretations os these verses given by worlwide known exegetes.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Esta pesquisa faz um mapeamento completo das ocorrências de צלם [tsélem] na Bíblia Hebraica buscando trazer contribuições para a produção de verbetes do Semantic Dictionary of Biblical Hebrew. O presente estudo insere-se nesse projeto maior dedicando-se assim ao estudo em profundidade de um lexema do hebraico bíblico. / This research is a complete mapping of occurrences of צלם [tsélem] in the Hebrew Bible seeking to bring contributions to the production of articles in the Semantic Dictionary of Biblical Hebrew. This study fits into a larger project devoted to an in depth study of a biblical Hebrew lexeme.

Chapter 1 first establishes the study's methodology, then explores Hebrews' interest(s) in Leviticus as a pathway into Leviticus itself, sketching Hebrews' appropriation of the Day of Atonement, the high priest as sacrificial officiant, daily sacrifices, the inauguration of covenant and cult, and the twofold conception of purifying God's people and place. Chapter 2 offers a portrait of Levitical sacrifice, first examining its creational foundations, canonical precursors, and covenantal context, then surveying the various types of sacrifices. Following this, two topics which receive more detailed attention are the Day of Atonement and the forensic logic running through the cult, the latter seen in (1) the links between priesthood, sacrifice, and wrath, (2) the blood canon of Leviticus 17:11, (3) the concept of sin-bearing, and (4) the "biological" and "legal" nature of impurity. Chapter 3 briefly outlines some of the answers this survey of Leviticus brings to the text of Hebrews then details a number of questions it raises which subsequent study of Hebrews should engage.

O trabalho analisa, na obra Grande Sertão: Veredas de João Guimarães Rosa (1956), elementos discursivos indicadores de um modo de narrar que ficcionaliza, tanto na forma quanto no teor de sua mensagem, manifestações do sagrado originárias da Antiguidade grega e da tradição judaico-cristã. A partir da analogia entre a obra de Guimarães Rosa e a Odisseia de Homero, tornam-se evidentes vestígios do épico e de modelos clássicos de narrativa que, revestidos do peculiar trabalho da linguagem rosiana, adensam a complexidade do romance. O paralelismo com as Sagradas Escrituras, mais difuso, projeta as ações num patamar dramático, em que se decidem o destino das personagens e a solenidade do discurso memorável. A fundamentação teórica articula o pensamento de Erich Auerbach, André Jolles, Rudolf Otto e também de estudiosos que se dedicaram à obra do autor mineiro, como Kathrin Rosenfield. Esse recorte mostrou a presença do sagrado em microcélulas entretecidas ao emaranhado de histórias e causos que costuram a obra prima de Rosa. A cicatriz da Tatarana alude à cicatriz de Ulisses, sinal revelador da identidade do herói grego e que, no caso do jagunço Riobaldo, desoculta um amor negado por meio da purgação do passado, elaborada numa conversa "unilateral com um suposto interlocutor. Em linguagem mítica e mágica, a figura nebulosa de Diadorim funciona como índice de ambiguidade e, ao mesmo tempo, da revelação alcançada através da morte. A pesquisa, por seu turno, segue as veredas abertas pelo estudo de Tereza Virgínia Ribeiro Barbosa a respeito das mulheres vestidas de sol, metáfora relacionada a Medeia, mas que se projeta na Virgem Maria e numa linhagem de figuras femininas da América Latina ligadas ao sagrado. Verificamos, na perspectiva das transferências culturais do tipo passado místico-mistérico/posteridade fabular, que o discurso de Riobaldo é atravessado por micronarrativas de longa tradição que sincretizam diferentes símbolos exotéricos. O trabalho encerra sua investigação desvendando a dualidade do sertão rosiano, onde impera o embate entre fé e ceticismo, a dúvida e a razão, o amor e o ódio, o masculino e o feminino, que resulta no inacabado, na travessia, a vida como metáfora, no campo das infinitas possibilidades do homem humano / The Dissertation analyzes, in the work Grande Sertão: Veredas by João Guimarães Rosa (1956), speech elements appointing to a narrative format which fictionalizes, both in the form and in the content of its message, expressions of the sacred dated as of the Ancient Greek and the Judeo-Christian tradition. From the analogy between Guimarães Rosas work and Homers Odyssey, it is clear the traces of the epic and of narrative classic models which, vested by Rosas particular language work, thicken the complexity of the novel. The parallelism with the Holy Scriptures, which is more diffuse, casts the actions to a dramatic ground, in which it is decided the fate of the characters and the solemnity of the memorable speech. The theoretical grounding articulates the thoughts of Erich Auerbach, André Jolles, Rudolf Otto and also of great academics who devoted their efforts to study the work of the author from Minas Gerais state, such as Kathrin Rosenfield. This excerpt showed the presence of the sacred in microcells interwoven to the entanglement of stories and tales which joins Rosas masterpiece together. Tataranas scar is a reference to Ulysses scar, a revealing mark of the Greek heros identity and which, in the case of the gunman Riobaldo, exposes a denied love by means of purging of the past, constructed in a "one-sided conversation with a supposed interlocutor. In a mythical and magic language, Diadorims misty figure functions as an indication of ambiguity and, at the same time, the disclosure reached through death. The research, in turn, follows the paths opened by Professor Ribeiro Barbosas studies regarding the women clothed with the sun, a metaphor related to Medea, but which is projected in the Virgin Mary and in a lineage of Latin Americas female figures who are related to the sacred. It can be observed, under the perspective of cultural transfers of the fable mystical-mysterious/posterity past type, that Riobaldos speech is crossed with micro-narratives having a long tradition which combine different exoteric symbols. The Dissertation ends its investigation by disclosing the duality of Rosas backlands, where the fight between faith and skepticism, doubt and reason, love and hate, male and female prevails, resulting in the unfinished, in the crossing, life as a metaphor, of the field with countless possibilities for the human man