[pt] A teologia do domingo se desenvolve a partir da ressureição de Cristo. Diante desse evento, os Apóstolos compreenderam que esse dia deveria ser recordado como memorial pascal da nova e eterna Aliança. O domingo constitui, portanto, o novo tempo do culto cristão, deixando o sétimo dia, o sábado judaico, para então se tornar o primeiro dia da semana como o dia santo. O domingo também assume uma perspectiva escatológica, chamado de o oitavo dia, ou seja, o domingo que não tem fim e, para a vida da Igreja nascente, é um dia especial de culto. Os Padres da Igreja deixaram grande testemunho acerca desse dia que começa aqui para ter seu fim na eternidade. Essa dissertação propõe, então, perfazer um caminho de reflexão sobre a teologia do domingo, tendo em vista que, desde o Concílio Vaticano II, o domingo vem sendo celebrado com a proposta de uma participação plena, ativa e consciente. Para tanto, utilizou-se uma pesquisa qualitativa e bibliográfica, embasada na Sagrada Escritura, na Tradição, Magistério e Documentos da Igreja, assim como as leituras de vários estudiosos do assunto. A Constituição Sacrosanctum Concilium teve grande relevância no tocante à questão litúrgica na vida Igreja, ajudando a comunidade de fé a celebrar e viver o mistério de Cristo. A impostação da pesquisa é histórico-salvífica, visto que, desde a criação, já estava presente o desígnio do Pai de salvar e redimir o ser humano, e reúne elementos bíblicos e da eclesiologia litúrgica. O domingo torna-se o lugar privilegiado da irradiação da graça divina através da celebração do Mistério Pascal de Cristo, produzindo nos fiéis uma transformação para a vida. A comunidade que celebra a fé no dia do Senhor se vê guiada pelo Espírito que estava presente na criação, verbalizado na aliança no Sinai e encarnado no Cristo. / [en] The Sunday s theology grow away of Christ s resurrection. From here, this event understood that Day would be remembered as pascal memorial from the new and eternal alliance. Sunday constitute as much as new time of Christian Cult, leaving the Jewish Saturday, the seventh Day, tobe the first Saint Day. Sunday also assumes a scatologic called for the eighth day, and being the Sunday that hasn t final. The priests from the church left a great testimony, about this Day that begins here in order to have a eternity without a final. This dissertation proposes to complete a way about the Sunday theology. There is a vision since the Vaticano Concilio II, Sundays have being celebrated wiht a proposal that plain has an active participation. The Sacrosanctum Concilium had a great revelation, touch the liturgic question in the life of church, helping the, faith of community to celebrate and to live the Christ mistery. The imposition of search is history secure. The placement about salvation, developed, showing us that since the creation it was present in the Father s purposes. They were saved and regained the human being. It assembled biblical and eclesiastic liturgical persons. So, on Sunday Day, it s a place grantee of divine kindness, through of celebration of Pascal Christ, producing us the transformation to the life. The community celebrate the faith in god s Day in a sanctified in the spirit that was present in the creation, verbalized in the alliance of Sinai and incarnated in Christ. Sunday is the Spirit s Day, proceed in the church in a eucaristic celebration.

Summaries and keywords in English and Afrikaans / John Henry Newman maak in sy outobiografiese geskrifte 'n aantal belangrike verwysings na sy toewyding aan Johannes Chrysostomos. Is dit bloot 'n kwessie van vroomheid, of dui dit op 'n dieper verband met die punt dat Newman in sy eie teologiese begrip, geestelike insig en pastorale praktyk deur Chrysostomos beïnvloed word? Hierdie proefskrif poog om te toon dat die besonderse voorbereiding van Newman vir die lees van die Kerkvaders, en in besonder, sy omvattende begrip van Grieks, hom van jongs af tot 'n verdieping in die patristiese denke georiënteer het, 'n feit wat hoofsaaklik deur sy Briewe en Dagboeke getoon word. Die aanhaling van Chrysostomos as 'n teologiese gesag, in Newman se leerstellige geskrifte en in sy gepubliseerde prediking, word toenemend duidelik en demonstreer wat beskou kan word as teologiese eienskappe wat die twee teoloë gemeen het. In Newman se geestelike begeleiding, veral in sy geestelike bystand en begeleiding van vroue, blyk daar 'n korrelasie te wees met raad wat Chrysostomos in soortgelyke omstandighede gegee het. In hierdie studie word dit ondersoek in 'n vergelyking van die briewe van Chrysostomos aan Olympias, en die korrespondensie van Newman met Maria Giberne. Behalwe enkele teologiese ooreenkomste en invloede, eksplisiet sowel as implisiet, is daar bewyse dat Newman iemand baie soortgelyk aan homself in Chrysostomos gesien het: 'n diep teologiese denker wat as gevolg van sy prediking prominent geword het en aansienlike institusionele weerstand op 'n diep persoonlike manier weerstaan het, en ‘n aansienlike mate van verlies as gevolg van sy oortuiging gely het, en tog onbelemmerd in sy getrouheid aan wat hy as sy missie verstaan het, gebly het, as priester,teoloog, leraar en predikant. / John Henry Newman makes a number of significant references in his autobiographical writings to his devotion to John Chrysostom. Is this simply a matter of piety, or does it reveal a deeper connection to the point that Newman is influenced in his own theological understanding, spiritual insight, and pastoral practice by Chrysostom? This thesis attempts to demonstrate that Newman’s very particular preparation for reading the Fathers, and in particular, his comprehensive grasp of Greek, orientated him, from an early age, towards an immersion in Patristic thought, a fact largely demonstrated by his Letters and Diaries. Citation of Chrysostom as a theological authority, in Newman’s doctrinal writings, and in his published preaching, becomes increasingly evident, and demonstrates what might be considered theological characteristics the two theologians hold in common. In Newman’s spiritual direction, particularly in his spiritual accompaniment and guidance of women, there appears to be a correlation with advice given by Chrysostom in similar circumstances; in the present study this is treated in a comparison of the letters of Chrysostom to Olympias, and Newman’s correspondence with Maria Giberne. Beyond any theological similarities, and influences both explicit and implicit, there is evidence that Newman saw in Chrysostom someone very similar to himself: a profound theological thinker, who rose to prominence as a result of his preaching, and who met with serious institutional opposition expressed in a deeply personal way, suffered a considerable amount of loss as a result of holding to his convictions, and yet remained undeterred in his fidelity to what he understood to be his mission, as a priest, a theologian, a teacher and a pastor. / New Testament / D. Litt. et Phil. (Biblical Studies)

[pt] O objetivo desta tese é pensar o fazer literário de João Guimarães Rosa e a constituição de sua imagem enquanto autor, a partir de seus arquivos e estabelecer um diálogo com a sua biografia. A proposta é explorar como o escritor passava do desejo de escrever à escritura; o trânsito entre a forma breve e a forma longa e vice-versa; a sua relação com a imprensa. Por fim, analisaremos o seu romance inacabado A fazedora de velas, articulando-o com os últimos livros que publicou em vida e com obras de outros autores, tais como Marcel Proust e Gilberto Freyre. Roland Barthes será o principal intercessor por essas veredas literárias, em especial, os últimos cursos que ministrou no Collège de France, publicados no Brasil sob o título A preparação do romance (volumes I e II). / [en] The objective of this thesis is to think over Guimarães Rosa creative process and the making of his self-image as an author based on his literary archives and to establish a dialog with his biography. The idea is to explore how he passed from the desire to write to scripture; his transitioning from short narratives to long ones and vice versa; his relationship with the press. Finally, we will analyze Guimarães Rosa s unfinished novel A fazedora de velas (The candle maker), linking it with his last books and with the works of other writers, such as Marcel Proust and Gilberto Freyre. Roland Barthes will be our main guide throughout those literary paths, especially the last two courses he delivered at the Collége de France, published in Brazil as The preparation of a novel I and II.

This thesis is a choreographic exploration that illuminates and defines moments in the lives of women who are mentioned in the Book of Mormon. These women are Sariah; the wife of King Lamoni and Abish, her servant; and the Ammonite mothers of Helaman's two thousand stripling warriors. It is through these stories that their faith was evident. By understanding the roles these women played in the history of the Book of Mormon, we can use their example to strengthen our own testimonies.It was discovered through this process that, although one can read about the life of another, a deeper understanding comes through the creation and expression of movement. Communication skills were also developed as choreography was created depicting a specific moment without being flamboyant and disruptive. The greatest discovery, however, came from the overwhelming positive response received from the performers and the audience. Many expressed the emotions they felt during and after the performance, describing it as “one of the greatest spiritual experiences they have had through dance.”

Like many denominations in the secularized West, the Canadian Baptists of Ontario and Quebec have been engaged in debates regarding sexuality and marriage over the past decade. As these debates have developed, it has become increasingly clear that at their center are differences in biblical interpretive practice. Yet it is my experience that, by and large, many evangelicals, particularly in the Canadian Baptist context, do not know how to discuss their interpretive practice. In order to work through difficult topics, such as the one mentioned above, Christians need to develop the ability to reflect both on how they are interpreting Scripture and how they see others interpreting Scripture, so that they can coherently and constructively discuss their interpretations with others with whom they disagree. In this dissertation, I utilize a hermeneutic theory, metamodern cultural theory, and a proposed revision of an integrative theological method, the Wesleyan Quadrilateral, to develop a a paradigm for observing and describing differences in biblical interpretive practice. Using the aforementioned debates concerning sexuality and marriage as an illustrative example, the project reveals that metamodern interpretations of scripture are complex and tension-filled, and that amidst this complexity, the prioritization (or lack thereof) of theological reflection sources prompts particular interpretive applications. When they are able to perceive the multivalent nature of interpretation, readers are better equipped through this work to think carefully and critically about how they come to their interpretive conclusions and how those conclusions draw them towards faithful living in Christ via situational application of the biblical text.

English speakers use the concept of "darkness" in a number of metaphors to portray a wide variety of experiences from evil to fear to ignorance. These metaphorical connections or entailments are so natural that we can see an image of a dark-clad person in a film or book and usually be correct in assuming that they are at best questionably moral and at worst a villain. The Old Testament (OT) also employs dark images and dark imagery to various effects. From Job's description of the underworld in Job 3 to Isaiah 's description of the coming light that will dispel the darkness in Isa 8- 9, to the dark paths the wicked trod in Eccl 2:14, the OT uses a number of metaphors of darkness. For most of these examples, it would be easy to assume that the ancient Hebrew writers of the OT were working with the same concepts of darkness that we do today and thus interpret these passages along the same lines as our own modem English metaphors. But such assumptions can and have led to a number of misunderstandings and conflicting interpretations of passages that employ dark images. These miscommunications are most apparent in passages where God's presence is indicated by darkness like at the Sinai and Temple theophanies (Exod 20:19-20 and 1 Kgs 8:12, respectively) as well as later poetry about God (Ps 97:2). By combining the theoretical framework of Cognitive Metaphor Theory (CMT), and the methodology of Conceptual Blending (CB), this study will work toward a clearer understanding of how the writers of the OT understood darkness and how that shaped their use of it in their images and imagery of death, captivity, the unknowable, and God. It will be shown that the ancient Hebrew conception and use of darkness centres around three key recurring metaphors - Death is Darkness, Captivity is Darkness, and the Unknown is Darkness - while the metaphor Evil is Darkness is foreign to the OT. These findings serve to provide greater clarity in interpreting those OT passages that portray God as having a penchant for darkness.

No description available.

[pt] A revalorização da Sagrada Escritura na celebração litúrgica foi uma das grandes conquistas no tocante à reforma dos ritos promovida pelo Concílio Vaticano II. A partir desse evento, tanto o Magistério como a reflexão teológica amadureceram essa temática, inclusive rumando para uma perspectiva da Palavra de Deus sob a ótica da sua sacramentalidade nas ações litúrgicas. A presente tese, então, inicia-se com esta abordagem suscitada pelas intuições da Constituição Sacrosanctum Concilium. Em vista de aprofundar o tema da sacramentalidade da Palavra, o estudo em questão recorre à teologia patrística, mais precisamente, a de Ambrósio de Milão, com enfoque nas suas duas renomadas obras mistagógicas: De Sacramentis e De Mysteriis. Nelas, há o recurso à tipologia bíblica, cuja finalidade é conduzir os neófitos à experiência do mysterium. O método tipológico de Ambrósio procura demonstrar aos recém-batizados que a palavra eficaz de Deus, manifestada na história salvífica, continua realizando sua missão de resgatar a humanidade. À luz das instruções pós-batismais de Ambrósio, a pesquisa buscou encontrar elementos teológico-pastorais em relação à sacramentalidade da Palavra de Deus nas celebrações litúrgicas. A pregação mistagógica de Ambrósio, com efeito, se revela profundamente atual e se apresenta hoje como fonte de inspiração para que as nossas comunidades – ainda em processo de recepção das propostas do Concílio – façam a experiência litúrgico-assembleal das Escrituras. A contribuição ambrosiana, nesse sentido, tem a potência de fazer com que os cristãos descubram a eficácia salvífica da Palavra proclamada nas celebrações da Igreja e se tornem capazes de responder a essa mesma Palavra no culto e na vida. / [en] The revaluation of Holy Scripture in the liturgical celebration was one of the great achievements regarding the reform of the rites promoted by the Second Vatican Council. From this event, both the Magisterium and theological reflection have matured this theme, including moving towards a perspective of the Word of God from the viewpoint of his sacramentality in liturgical actions. The present thesis then begins with this approach raised by the intuitions of the Constitution Sacrosanctum Concilium. In order to deepen the theme of the sacramentality of the Word, the study in question uses patristic theology, more precisely, that of Ambrose of Milan, focusing on its two renowned mystagogical works: De Sacramentis and De Mysteriis. In them, there is the use of biblical typology, whose purpose is to lead the neophytes to the mysterium experience. Ambrose s typological method seeks to demonstrate to newly baptized that God s effective word manifested in saving history continues to fulfill its mission of redeeming humanity. In light of Ambrose s post-baptismal instructions, the research sought to find theological-pastoral elements in relation to the sacramentality of the Word of God in liturgical celebrations. Ambrose s mystagogical preaching, in fact, is profoundly current and is today a source of inspiration for our communities – still in the process of receiving the Council s proposals – to make the liturgicalassembly experience of Scripture. The ambrosian contribution, in this sense, has the power to make christians discover the salvific efficacy of the Word proclaimed in the celebrations of the Church and to be able to respond to that same Word in worship and life.

Summaries in English And Afrikaans / Text in Afrikaans / The biography focused on the life and work of Evert Philippus Groenewald in church historical perspective within the context of the twentieth century. It endeavoured to make a contribution to a period in the history of the Dutch Reformed Church (DRC) against the background of strife in matters related to the church, politics and other areas. Groenewald taught New Testament subjects as professor at the Faculty of Theology (Section 8 - DRC) at the University of Pretoria for 33 years. As one of the first four professors of the new Faculty of Theology he helped to lay a sound foundation. He served as dean of the Faculty for 21 years (1948 - 1969). As administrator and lecturer he played an important role in the establishment, recognition and development of the Faculty. He was a born exegete, the Nestor of New Testament science in SA. He is regarded as a great theologian and the doyen of New Testament research and exegesis in SA. As writer of Afrikaans theological literature Groenewald undeniably fulfilled the role of a pioneer. This was recognised by the award of the Stals-prize for Theology to him, the first time in history. Apart from this he received four honourary doctorates and various other important awards. He made an important contribution to Bible translation and translatory science. As church and cultural leader he strove to find solutions for the problems of his church and people. He made a significant contribution in the ecumenical field. Apartheid was given its biblical foundation by Groenewald during the forties. His intention was to stimulate thought in the search for a solution to the serious racial problem. Further facets of Groenewald's work await research in order to paint a representative theological portrait of him. / Die studie fokus op die lewe en werk van Evert Philippus Groenewald in kerkhistoriese perspektief binne die konteks van die twintigste eeu. Die klem het op die periode tussen die dertiger- en tagtigerjare geval. Daar is gepoog om 'n bydrae te lewer tot 'n tydperk in die geskiedenis van die NGK teen die agtergrond van die stryd wat op vele gebiede gevoer is. Die invloed van vroom ouers, 'n aantal ingrypende gebeurtenisse in sy lewe en die eise van die tyd het hom ge·inspireer. Hy was kind en teoloog van sy tyd, egter ook van sy kerk. Wat hy verwoord het was deel van die NGK se Calvinistiese en gereformeerde historiese erfenis en die NGK se beleid. Hy het sy eie teologiese stempel egter ongetwyfeld daarop afgedruk. Hy onderrig vir 33 jaar (1938 tot 1970) Nuwe Testamentiese vakke as professor aan die Teofogiese Fakulteit (Afd 8) van UP. As een van die eerste vier professore help hy om 'n stewige grondslag te le. Hy was vir 21 jaar (1948-1969) dekaan van die Fakulteit. In 1970 het hy geemeriteer. Hy het nie die akademie as sy enigste roeping beskou nie. Hy het sy kerk, volk en die gemeenskap gedien. Na sy aftrede lewer hy sy belangrikste bydraes tot Bybelvertaling, die NAV (gepubliseer in 1983), en die vertaalwetenskap. Hy het wat sy lewenstaak betref sy belangrikste bydrae as dosent gelewer. As administrateur het hy die Fakulteit help vestig en uitbou. Hy was 'n gebore eksegeet, die Nestor van die Nuwe Testamentiese wetenskap in SA. Hy word beskou as 'n belangrike teoloog, die doyen van die Nuwe Testamentiese navorsing en eksegese in SA. Die tradisie van die N T eksegese wat hy in die beoefening van die teologie gevestig het, kan as sy heel belangrikste bydrae beskou word. Hy word ook as volksteoloog getipeer. As skrywer het Groenewald 'n pioniersrol vervul vanwee sy groot bydrae tot die ontluikende Afrikaanse teologiese literatuur. Hy het die prestasie behaal dat die Stals-prys vir Teologie, die eerste keer in die geskiedenis, aan horn toegeken is. Hy is met vier eredoktorsgrade en verskeie ander belangrike toekennings vereer. As kerk- en kultuurleier het Groenewald se bekwaamhede sterk na vore gekom. Hy het die behoeftes van sy kerk en volk raakgesien en horn beywer om oplossings vir die ingewikkelde vraagstukke te vind. Die NGK, UP, vele instansies en die Staat het gebruik gemaak van sy talente. Apartheid is in die veertigerjare deur hom Bybels fundeer. Sy bedoeling was om teologiese denke te stimuleer in die soeke na 'n oplossing vir die ernstige rassevraagstuk. Hy het apartheid as teologies-praktiese oplossing aangebied. Hy het na 'n eerlike oplossing binne die destydse konteks gesoek wat regverdig teenoor die nieblanke sou wees en van die blanke groot offers sou vra. Die wyse waarop apartheid algaande toegepas is, het meegebring dat daar afgewyk is van wat Groenewald in 1947 beoog het. Dit het in 'n ideologiese monster ontaard wat groot pyn en lyding veroorsaak het. Groenewald was een van 'n klein aantal kerkfigure wat met hul dade in die twintigste eeu van stryd en worsteling die Suid-Afrikaanse kerkgeskiedenis verryk het. Sy bydrae is deur hierdie proefskrif slegs ten dele ontgin en verdere fasette van sy werk wag om nagevors te word ten einde uiteindelik 'n omvattende teologiese portret van hom te skilder. / Christian Spirituality, Church History and Missiology / Th. D. (Church History)

Women have been abused from the beginning of time and it would appear that a patriarchal system has facilitated this abuse. Churches, in general, and Seventh-Day Adventists, in particular, have been silent on the issue of Abuse. It is my thesis that a predominantly confessional Seventh-Day Adventist's view and use of Scripture are foundational to this silence on human rights issues. Adventist eschatology is predominantly apocalyptic in nature, focussing on end-time events, thus, the present is viewed secondary. Human rights issues are marginalised with the focus on evangelism. Thus, relationships are secondary and abused women have not been accommodated within the Seventh-Day Adventist framework of worship and caring. / M.Th. (Practical Theology)