M.A. (Biblical Studies) / Please refer to full text to view abstract

Although an abundance of literature is available regarding the glory of Christ in the Fourth Gospel, relatively little has been written on the glory of Christ’s followers in this Gospel. John 17.21-23 is frequently cited to promote various causes with the assumption that this text refers to church unity, but the theme of the glory that Christ has given to his people to enable their unity has scarcely been noted, and there are many diverse understandings of the nature of the oneness for which the Johannine Jesus prayed. What is the glory that Christ has given to believers? Diverse theories have been proposed, but no clear, convincing answers have been offered by contemporary interpreters. In this thesis, answers to the questions regarding the nature of the δόξα in 17.22-23 are found primarily in Chapter 17 and in the Farewell Discourse(s), but contributions are garnered from relevant passages in other sections of the Gospel as well. This is also true of the question regarding the nature of oneness in 17.22-23. The following questions are addressed: (1) Who are the people to whom Jesus has given δόξα in John 17.20-23? (2) What is the δόξα that Jesus has given to his followers? (3) What is meant by oneness of the believers in vv. 20-23? A survey of the lexicographical background of δόξα is focused on the use of δόξα in the LXX, since NT usage usually follows that of the LXX. The meaning of do,xa in the LXX, however, is partly dependent on its meaning in nonbiblical Greek and partly on the meanings of the Hebrew words that δόξα renders in the LXX. A consideration of the meanings of δόξα in the Greek OT is supplemented by an inquiry into the δόξα of the Messiah and of God's People in the LXX. Δόξα in the Apocrypha, glory in the OT Pseudepigrapha, and memra, yeqara, and shekinah in the Targums are discussed in the sections that follow, since the intertestamental writings form an important bridge between the OT and the NT. The survey of the lexicographical background of δόξα concludes with a discussion of the meanings of δόξα in the NT. Proceeding with the supposition that answers to the questions regarding the nature of the gift of δόξα and of oneness in 17.22-23 are found primarily in Chapter 17 and in the Farewell Discourse(s), the study of Chapter 17 begins first in 17.22-23 and its paragraph (vv. 20-23), and radiates out from there into the rest of Chapter 17 and the Farewell Discourse(s). Relevant passages in other sections of the Fourth Gospel are examined as well. This study does not attempt to discuss every text in the Fourth Gospel that speaks of δόξα or δόξαζω, but those that are most closely associated with the passage under consideration are studied and discussed. / Thesis (PhD (New Testament Studies))--University of Pretoria, 2008. / New Testament Studies / unrestricted

No abstract provided. Please read the Conclusion (Chapter 11) in 06chapter10-11 of this document / Thesis (PhD (NT Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

As the church is moving towards its 21st century of existence, it is confronted by challenges it has never known before. Globalization, the rise of different socio-political orders and a growing tendency towards a post-modern understanding of the world are but some of the issues. This changing world demands self-reflection from the church. It has to consider its place, identity and function, thereby giving rise to the exploration of its mission. In this thesis, the ecclesiology of Karl Barth is explored. By considering Barth’s understanding of the church’s relationship with different parties such as God, other religions, those outside the Christian faith, the State and its own inner dynamics, the church will be reminded of its missionary function in the world. The church’s relationships are important for they direct the way in which it fits into the world. When it considers that it exists purely because of God’s self-revelation, and that its own existence is an act of faith in response to this divine self-disclosure, it becomes aware of defined parameters within which the church can operate under the banner of mission. Mission is therefore much bigger than the notion of evangelism, which is one part of the church’s role. Where evangelism concerns the physical activity of the church’s proclamation, its mission describes its identity and function in bearing testimony to its Lord. Identity and function are not self-generated characteristics and neither is mission. Karl Barth has given a tremendous gift by exploring the Christian faith, the God whom it serves, the church within which it operates, and the world that it exists in. It is the author’s belief that no other work is as comprehensive and descriptive of the church’s place, both in relation to God and the world. This thesis explores this gift and searches for answers concerning the church’s mission that will be helpful and relevant in today’s world. This is necessary if the church seeks to be relevant and effective, speaking to new challenges, and a new World 129. Copyright 2007, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Bentley, W 2007, The notion of mission in Karl Barth's ecclesiology, PhD thesis, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10162007-151230 / > / Thesis (PhD (Dogmatics and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2018-05-23T17:56:13Z No. of bitstreams: 2 anne_claude_marie_genolini.pdf: 1037221 bytes, checksum: 010459a5188e3d2d9eb11f795c42ba73 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-05-23T17:56:13Z (GMT). No. of bitstreams: 2 anne_claude_marie_genolini.pdf: 1037221 bytes, checksum: 010459a5188e3d2d9eb11f795c42ba73 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-02-21 / Comment l’Eglise doit-elle se situer face aux grandes mutations historiques du monde ? Doit-elle prendre au sérieux ceux qui disent que la chrétienté est en train de perdre – ou a déjà perdu – son statut de culture dominante dans le monde occidental, réduisant la religion chrétienne à une proposition de sens parmi d’autres ? Peut-être qu’est arrivé le moment favorable pour l’Eglise de se demander quelle est la Bonne Nouvelle que le monde attend. C’est cela qui a conduit Christoph Theobald, théologien jésuite franco-allemand, à développer une théologie originale à partir d’une herméneutique des signes des temps. Ayant le désir de contribuer à divulguer cette théologie au Brésil, le présent travail se penche sur le thème de la foi et de sa transmission à partir de deux oeuvres de l’auteur, qui ont été traduites en portugais, La Révélation et Transmettre un Evangile de liberté. Dans un premier temps, la problématique est située dans l’itinéraire de l’auteur et face aux défis de la post-modernité, terminant par une ébauche générale de la manière de faire du théologien. Ensuite les deux livres sont soumis à une analyse, tant au niveau de la forme comme du fond. Ainsi apparait la cohérence de la forme pastoral avec le contenu, véritable va-et-vient entre les Ecritures Saintes et les expériences individuelles et collectives, au sein des relations, de l’Histoire et de la création. Au fil de la lecture sont mises en avant les catégories inspirées par la contemplation du Nazaréen et de sa manière gratuite d’être en relation avec quiconque. Cela débouche sur un embryon de système ouvert, qui a pour axe vertical l’auto-révélation de Dieu – qui se traduit paradoxalement par son silence-, et pour axe horizontal, la sainteté, avec comme point d’intersection, la gratuité. En fin de parcours vient la question de la réception du discours. Est-ce que l’effort de l’auteur pour se communiquer de manière accessible va conduire le lecteur à suivre son propre itinéraire intellectuel et spirituel ou va tomber dans la tentation de l’immédiateté de formules qui peuvent aussi bien enthousiasmer que scandaliser ? Ce qui est certain est que la sainteté comme manière pour l’Eglise d’être en relation avec le monde est un signe visible, lisible et crédible pour l’humanité. Elle est élément de communion et de conversion, au service de la foi élémentaire dans la vie et du vivre-ensemble. / Como a Igreja deve situar-se frente às grandes mutações históricas mundiais? Deve ela levar a sério os que dizem que a cristandade está perdendo – ou já perdeu - seu estatuto de cultura dominante no mundo ocidental, reduzindo a religião cristã a uma proposta de sentido entre outras? Chegou talvez o momento favorável para a Igreja de se perguntar qual é a Boa Notícia que a cultura pós-moderna espera. Foi isso que levou Christoph Theobald, teólogo jesuíta franco-alemão a desenvolver uma teologia original a partir de uma hermenêutica dos sinais dos tempos. No desejo de contribuir com a divulgação dessa teologia no Brasil, o presente trabalho se debruça sobre o tema da fé e de sua transmissão a partir de duas obras do autor, que foram traduzidas em português, A Revelação e Transmitir um Evangelho de liberdade. Em um primeiro momento, a problemática é situada no itinerário do autor e diante dos desafios da pós-modernidade, terminando por um esboço geral da maneira de fazer do teólogo. Depois, os dois livros são submetidos a uma análise, tanto da forma, como do conteúdo. Assim é evidenciada a coerência da forma pastoral com o conteúdo, verdadeiro vai e vem entre as Sagradas Escrituras e as experiências individuais e coletivas, no seio das relações, da história e da criação. Ao longo da leitura são destacadas as categorias inspiradas pela contemplação do Nazareno e sua maneira gratuita de estar em relação com qualquer um. Isso desemboca sobre um embrião de sistema aberto, tendo como eixo vertical a auto-revelação de Deus – que se concretiza paradoxalmente por seu silêncio-, e como eixo horizontal, a santidade, tendo como ponto de intersecção, a gratuidade. Ao concluir o percurso, surge a questão da recepção do discurso. Será que o esforço do autor para se comunicar de maneira accessível vai levar o leitor a seguir seu próprio itinerário intelectual e espiritual, ou a cair na tentação do imediatismo de fórmulas que podem tanto entusiasmar como escandalizar? O que é certo é que a santidade, como maneira para a Igreja de estar em relação com o mundo, é um sinal visível, legível e crível para a humanidade. Ela é elemento de comunhão e de conversão, dentro e fora da Igreja, ao serviço da fé elementar na vida e do viver juntos.

[pt] Esta pesquisa tem como objetivo avaliar as consequências, para a dinâmica familiar, da revelação de abuso sexual intrafamiliar de crianças, em particular no que se refere a sua organização e a seus processos de estabelecimento, manutenção, modificação e rompimento de relações, vínculos e alianças. Sugere, desta forma, uma discussão sobre o abuso sexual intrafamiliar de crianças como síndrome de segredo e adição e como uma forma de manutenção da coesão do grupo familiar, com precipitação de uma crise a partir da ruptura do segredo e deflagração de uma série de intervenções dos integrantes do Sistema de Garantia de Direitos de Crianças e Adolescentes (SGD). Para viabilizar a análise das vicissitudes experimentadas pelas famílias, procedeu-se a um estudo qualitativo que, utilizando a técnica da entrevista narrativa, possibilitou o acesso ao discurso familiar enunciado a partir da fala de 03 (três) mães, cujas famílias foram acompanhadas por um Centro de Referência Especializado de Assistência Social (CREAS) do município do Rio de Janeiro no processo de proteção e responsabilização e de reorganização familiar. As entrevistas foram gravadas com a permissão das informantes, transcritas e submetidas à análise de conteúdo na sua modalidade temática. As conclusões apontam para a necessidade de abordagens que compreendam a família como totalidade, incluídos seus vínculos e elementos de coesão, construtivos ou destrutivos, como forma de escapar aos limites impostos por intervenções centradas na díade autor–vítima e de contribuir para o processo de reorganização familiar. / [en] This research aims to evaluate the consequences of the disclosure of intrafamilial sexual abuse of children for the family dynamics, particularly in regard to its organization and its processes of establishment, maintenance, modification and disruption of relationships, linkages and alliances. Thus, it suggests a discussion of intrafamilial sexual abuse of children as a secrecy and addiction syndrome and as a way of maintaining cohesion of the family group, unleashing a crisis as of the disclosure of the secrecy and the resulting series of interventions by the members of the Warranty System of Children’s Rights (SGD). To facilitate the analysis of the vicissitudes experienced by the families, we proceeded to a qualitative study, by means of the narrative interview technique, which provided access to the testimony of 3 (three) mothers whose families were accompanied by a Social Assistance Specialized Reference Center (CREAS) in the municipality of Rio de Janeiro as part of the process of accountability and protection and family reorganization. The interviews were recorded with the permission of the informants, transcribed and submitted to content analysis in their thematic modality. The results point to the need for approaches to understand the family as a whole, including its links and elements of cohesion, either constructive or destructive, as a way to escape the limits imposed by interventions focused on the perpetrator-victim dyad as well as contribute to the family reorganization process.

This thesis examines how the devil is depcicted and characterized in Nikolai Gogol's Dead Souls, Mikhail Bulgakov's The Master and Margarita, and Revelation 12-13. By exploring their respective historical situations, I connect how all three depictions are linked to satire; however, I reflect upon the differences between the literary and religious, most notably the grotesque physical portrayals and allusory nature of Revelation. The three texts are given their own sections, each divided into three parts: historical situation, textual analysis, and literary commentary. From this analysis, it is shown that the devil carries with them a history of sins within great societies and within individual humans. It is through understanding the literary devil that the power of these sins can be understood, and by studying the literature, there is hope that we can recognize and be ready for when the devil returns to society.

The genre of apocalypse has an irresistible draw. The concepts of beginning and end to humankind as well as the cosmos situate themselves in our daily stories, microcosmic narratives that repeat through time, placing the footprint of humankind a little more firmly into the earth, a place we have called our home from beginning and, naturally, to the end. In a world that constantly pushes forward to the next piece of technological equipment, reducing mass pandemics to mere over the counter solutions, and extending its hand into the abyss of the unknown universe, humanity craves the elusive next chapter in the novel of the world. But what is to be attained when we reach the climax? When we are situated in the denouement? And finally, what happens when all is at an end? There is a universal truth of birth, and a universal truth of death (despite our advances to elude it). By that logic there must exist a macrocosmic version, a global scale birth, termed creation by many, and thus a large scale death. But since death of the individual remains a complete mystery, many diverse factions exist. This extends to the global picture then, not only seeking inquiry into what happens after we (as in the individual) but when the entire world ceases to exist. This thesis is an attempt to explore the genre of apocalypse for a deeper understanding of these questions and notions. With various systems in place, such as those put forth by John J. Collins and other apocalypse scholars, there exists a possibility to examine various iterations of apocalypses. By examining paradigm traits and tiers and the complications that arise with systemization, this thesis develops a methodology in which to include the functional take on various case studies of apocalypse. Generally reserved for examinations of sacred text, the expanded methodology presented here will seek to not only look at an example of said text, but also a secular text, two examples of ‘sacred function’, and one ideological example of a secular function. This study is not about changing the makeup of the paradigm, nor is it an effort to disprove criteria, nor tack on additional items. The goal is to use the paradigm to identify a more well-rounded view of the genre, and then see what can be gleaned from those categories and their prototypes. In doing so, the definition of the apocalypse genre will be more comprehensive, and thus beneficial for any avenue of study to which it is applied.

[pt] A presente pesquisa analisa os conceitos de Revelação e História em Paul Ricoeur, mediados pelo testemunho, memória e narração. O método empregado é o dialético, visto que os dois temas ainda se mantêm em lados opostos no debate moderno. No polo do discurso religioso, a Revelação submete a história ao escrutínio teológico. No polo do discurso filosófico, a crítica histórica rejeita os conceitos transcendentais da teologia. O tema da Revelação é retomado no discurso do filósofo, não tanto para submeter a crítica histórica ao talante da teologia, mas para resgatar o caráter arreligioso da Revelação, que se efetiva na história da qual o homem é o sujeito. Para Ricoeur é necessário que a teologia da Revelação retome seu discurso originário, que não está no dogma e nas fórmulas teológicas, mas nos discursos bíblicos. As formas de discursos bíblicos designam a polifonia de testemunhos fundadores da religião judaica e cristã. Testemunhos inscritos na memória coletiva da tradição hebraica e cristã, que fundam ambas tradições por meio da narrativa. Portanto, é necessária uma compreensão dialética que ponha em tensão dialógica o polo da fé e o polo da razão; o horizonte da história e o horizonte da Revelação. A hermenêutica do testemunho e a teoria narrativa constituem assim os elementos de mediação dialética que, centradas na subjetividade da experiência histórica e salvífica do sujeito moderno, são capazes de unir história e Revelação numa dialética de sentido vivo, tanto no âmbito da história, quanto da teologia. / [en] This research analyzes the concepts of Revelation and History in Paul Ricoeur, mediated by testimony, memory and narration. The method employed is dialectical, since the two themes are still on opposite sides of the modern debate. At the center of religious discourse, revelation subjects history to theological scrutiny. At the pole of philosophical discourse, historical criticism rejects the transcendental concepts of theology. The theme of Revelation is taken up in the philosopher s speech, not so much to submit historical criticism to the bent of theology, but to rescue the non-religious character of Revelation, which takes effect in the history of which man is the subject. For Ricoeur it is necessary that the theology of Revelation resume its original discourse, which is not in dogma and theological formulas, but in biblical discourses. Biblical speech forms designate the polyphony of founding testimonies of the Jewish and Christian religion. Testimonies inscribed in the collective memory of the Hebrew and Christian tradition, which found both traditions through narrative. Therefore, a dialectical understanding that puts the pole of faith and the pole of reason in dialogical tension is necessary; the horizon of history and the horizon of Revelation. The hermeneutics of testimony and narrative theory thus constitute the elements of dialectical mediation that, centered on the subjectivity of the historical and salvific experience of the modern subject, are capable of uniting history and Revelation in a dialectic of living meaning, both in the context of history and of theology.

This investigation of Miss Porter's short fiction demonstrates that reality and revelation are predominant ideas in most of her writing. Reality for most of the characters differs from reality as the protagonist eventually perceives it. Through revelation of delusions-- both his own and others'--the protagonist may better deal with life's difficulties. These difficulties are represented, as secondary themes in the stores, by three repeated human experiences: initiation, subjugation, and alienation. Subsequent chapters of this investigation explore reality and revelation in relation to each secondary theme. Discussion follows the development of increasing extremity in one's difficulties in life, from the initiatory childhood encounters with human nature and society, to the subjugating troubles incurred through continuing maturity, to alienation and the encounter of death's possibility and actuality.