Made available in DSpace on 2015-05-14T12:11:52Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 832006 bytes, checksum: 760efc93758220732f08c94f1493639d (MD5) Previous issue date: 2013-06-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The purpose of this dissertation is to present the method of Scriptural interpretation described in the seventh chapter of the Theological-Political Treatise. According to its preface, Spinoza describes a new and free method of Scriptural interpretation, from which he investigates the issues relative to this interpretation, and that, throughout his argument, leading him to conclude in favor of the absolute freedom of reason and the separation between philosophy and theology. The method for the interpretation of Scripture allows to develop all the arguments necessary for the reader accept the conclusion of the Spinoza s Treatise, that freedom of thinking is beneficial to the state and the religion itself. For Spinoza, the method is an instrument that uses the mind to investigate the truth. The method for the interpretation of Scripture is the same for the interpretation of nature, as Spinoza says. The method requires certain requirements which the reader of the Treatise must be followed to properly interpret Scripture. The first requirement is the criterion of ex sola Scriptura, in others words, only accept information extracted from Scripture itself and its history. The object and the criteria of the method focus on Scripture, so over several chapters, the Treatise shows that many things that claim of Scripture are just prejudices. In the interpretation of Spinoza, the interpreter is revealed in another role, that of researcher. Before it was a usurper, when the performers took advantage of the prejudices of the vulgar to usurp the meaning of the biblical texts for their own benefit. The interpretive question of Spinoza focuses on the meaning and not the supposed truth of the texts. Then, the old pressuposition, that the Revelation contained in sacred texts guarantees the narrations truth, is entirely abandoned. Spinoza establishes a new presupposition: the appropriate knowledge for the language and the history of the text. Using the same method for the interpretation to the nature and to the Scripture, the philosopher demonstrates that they underlie distinct sciences, respectively, philosophy and theology, and that both are distinct from each other and that do not submit to one another. Therefore, since only the actions of men are the reason for his social judgment, free thinking is not only lawful but beneficial. / O objetivo desta dissertação é apresentar o método de interpretação da Escritura descrito no sétimo capítulo do Tratado Teológico Político. Segundo o seu prefácio, Spinoza descreve um método novo e livre de interpretação da Escritura, a partir do qual ele investiga as questões que se relacionam com essa interpretação e que, ao longo da sua argumentação, levam-no a concluir em favor da absoluta liberdade da razão e da separação entre a filosofia e a teologia. O método de interpretação da Escritura é aquilo que permite desenvolver toda a argumentação necessária para que o leitor do Tratado aceite a conclusão de Spinoza, que a liberdade de pensar é benéfica ao Estado e à própria religião. Para Spinoza, método é um instrumento que a mente usa para investigar a verdade. O método de interpretação da Escritura é o mesmo de interpretação da natureza, conforme diz Spinoza. O método requer certas exigências que o leitor-destinatário do Tratado deve observar para interpretar adequadamente a Escritura. O primeiro requisito é o critério de ex sola Scriptura, ou seja, não se admitem outros dados senão aqueles extraídos da própria Escritura e da sua história. O objeto e o critério do método se concentram na Escritura, por isso, ao longo de vários capítulos, o Tratado demonstra que muitas coisas que se afirmam da Escritura são apenas preconceitos. Na interpretação de Spinoza, o intérprete se revela num outro papel, o de investigador. Antes era de usurpador, quando os intérpretes se aproveitavam dos preconceitos do vulgo para usurpar o sentido dos textos da Bíblia em benefício próprio. A questão interpretativa de Spinoza se concentra no sentido e não na suposta verdade dos textos. É por isso que o antigo pressuposto de que a Revelação contida nos textos sacros garantia a verdade das coisas que narrava é totalmente abandonado. Spinoza estabelece como pressuposto o conhecimento adequado da língua e da história do texto. Usando o mesmo método de interpretação para a natureza e para a Escritura, o filósofo demonstra que elas fundamentam ciências distintas, respectivamente, a filosofia e a teologia, e que ambas são distintas entre si e que não se submetem uma à outra. Logo, desde que apenas as ações dos homens sejam o motivo do seu julgamento social, o livre pensar é não só lícito como benéfico.

Made available in DSpace on 2016-12-23T14:41:21Z (GMT). No. of bitstreams: 1 Maria Carolina de Andrade Freitas.pdf: 1522644 bytes, checksum: efe963014fc0a61ea620bc94f8abb3d8 (MD5) Previous issue date: 2012-05-04 / Esta pesquisa investiga as políticas de subjetivação em curso na contemporaneidade, por meio da pesquisa-intervenção, junto a crianças medicalizadas, no âmbito do espaço escolar, e da análise de narrativas ao seu entorno. Objetiva cartografar a tecitura dos microcasos cotidianos e as oscilações do desejo, presentes na constituição dos modos de subjetivação e nos jogos de medicalização. A escolha do trabalho com narrativas configura a possibilidade de novas invenções e agenciamentos semióticos. As narrativas são compósitas e não se prendem à estipulação de uma única verdade e, neste sentido, o sujeito que narra tem papel de testemunhar uma experiência do vivido. A pesquisa aposta na narratividade como política, como recurso para produzir desmontagem de formas espessas, ao constituir uma afirmação do microcaso e das microlutas trazidas à cena. Aborda, ainda, uma discussão, em torno da política do medo, instaurada na contemporaneidade, em suas articulações com o capitalismo e, trata de discutir como certas práticas de linguagem e certos fazeres podem denotar inteligências ordinárias, ao contrário do que se afirma comumente no campo do discurso patologizador corrente. Para tanto, buscou-se uma direção cartográfica para a abordagem do tema, visto que a concepção deste trabalho parte da perspectiva crítica de que os processos de subjetivação são atravessados por uma heterogeneidade de vetores e multiplicidades. Para isso, utilizamos as contribuições teóricas de autores como: Foucault (1999; 2001; 2002; 2004; 2006; 2008; 2009; 2010), Deleuze (2004; 2008; 2009; 2011), Guattari (1992; 2005), Certeau (2011); Barthes (2004; 2005; 2007) e Benjamin (1992; 2002; 2009), entre outros / This research investigates the ongoing policies of subjectivation in the contemporary time through intervention-research with medicalized children within the school environment, and through the analysis of narratives that surrounds them. It has as an objective to map the composition of daily microcases and the oscillations of desire present in the constitution of the ways of subjectivation and in the games of medicalization. The choice of working with narratives sets the possibility of new inventions and semiotic assemblages. The narratives are composites and not closed to the provision of a single truth and, in this sense, the subject who narrates has the function of witnessing a lived experience. The research invests in the narrative as policy, as a resource to produce the dismantling process of thick forms, composing an affirmation of the microcase and of microstruggles that are brought to the scene. It also retracts a discussion around the policies of fear established in the present days, in its articulations with capitalism and manages to discuss how certain language practices and certain doings can denote ordinary intelligence, instead of what is commonly affirmed in the field of pathologizing speech. For this, a cartographic direction was chosen to get approached to the theme, since the conception of this work starts from the critical perspective that the processes of subjectivation are influenced by heterogeneity of vectors and multiplicities. For this, we used the theoretical contributions authors like: Foucault (1999, 2001, 2002, 2004, 2006, 2008, 2009, 2010), Deleuze ( 2001, 2008, 2009, 2011), Guattari (ano), Certeau (2011), Barthes (2004, 2005, 2007) e Benjamin (1992, 2002, 2009), among others

M.A. (English) / This dissertation hinges on the exploration of three contemporary Irish novels, namely The Secret Scripture by Sebastian Barry, The Gathering by Anne Enright, and The Sea by John Banville. What the three works have in common, besides their nationality, is a preoccupation with what exceeds their grasp: that is, their inspiration is also their limitation. All three set themselves the task of capturing and representing a past. The first two position themselves as rehabilitators of portions of Ireland’s history that have been occluded from official versions thereof. (Banville’s novel attempts to skirt as many limitations as possible, including a national one, in order to grapple, as unhindered as possible, with what narrative can achieve). Fictional rehabilitations of what occurred in a phenomenal reality are inevitably fraught because of their form’s limited grasp. However, this study seeks to trace each work’s fitful engagement with what it cannot encapsulate in order to ascertain the capabilities of narrative, in spite of its inherent limitations. I employ a broadly post-structuralist theoretical framework in order to engage with novels that incorporate into their content an awareness of the parameters within which they are obliged to function. Ultimately, I draw conclusions (which are necessarily limited themselves) as to the gesture each novel attempts to make beyond its bounds.

Dr P.W. Marais was an influential preacher in the Nederduitse Gereformeerde Kerk (Dutch Reformed Church) in his ministerial career during 3 April 1954 until 5 May 1995. He was an evangelistic par excellence with may people who became converted Christians as a result of his preaching. He worked with a preaching theory of observation, information, progress in thought, self-expression or the heuristic method which he attained from the greatest teacher of all times, Jesus Christ. The pedagogue, H.J.J. Bingle, had a great influence in the development of this theory. The research question is: How does Marais’ theory of preaching agree with his preaching practice? The study shows that there seems to be a large agreement between the two. Another question is: What effect should Marais’ preaching have in the contemporary context which differs by far from the context in which he preached. Will he today be able to reach the postmodern person with his preaching approach? In two instances it would have been a problem for Marais to reach the postmodern listener in this context. On account of the lack of Scripture knowledge of the postmodern listener Marais’ use of texts would not be effective. A proper exegesis would have to be done for the postmodern listener. In other words the context of the text and the context of the listener would have to be brought together. Marais’ theory is lacking in knowledge to implement this. Due to his passion for the Scriptures, his sincerety and his logical reasoning, he could have contributed immensely to the modern preaching. / Dissertation (MA (Reasearch in Practical Theology))--University of Pretoria, 2007. / Practical Theology / MA / unrestricted

The thesis "Biblical Introduction in Jerome Hirnhaim's Theologia Universalis" contributes to a deeper understanding of the early modern thinking about the Holy Scripture. Theological compendium "Theologia universalis" was composed by Jerome Hirnhaim, abbot of the Premonstratensian monastery at Strahov, in the second half of the 17th century, and was used as a teaching aid for the monastic clergy. The thesis analyses the extracts from the Hirnhaim's compendium which are dedicated to the questions of relationship between Scripture and Tradition, biblical inspiration, interpretation of the biblical text and laity reading of Scripture. A comparison with Robert Bellarmine's "De Controversiis" shows that Hirnhaim's lectures were largely based on this Bellarmine's work. Numerous correspondences between the Hirnhaim's compendium and Gaspard Juénin's "Institutiones theologicae", a textbook compiled for use in the French seminaries in the nineties of the 17th century, shows a transnational character of early modern Catholic theology and teaching practice. Differences between the early modern and current view of Scripture can be observed in the area of pastoral practice.

This dissertation argues that Paul’s apostolic mission to the Gentiles was the definitive expression of his divine vocation as an Israelite, and thus of his Jewish identity. For many of Paul’s Jewish contemporaries, Israel’s divine vocation was to keep and to teach the precepts of the Law of Moses as an exemplary witness to God’s power and wisdom. For Paul, however, Jewish identity was expressed primarily by preaching the gospel of Christ, as the fulfilment of the Law of Moses, to the Gentiles. This is seen most clearly in Paul’s letter to the Romans. In chapter 1, we summarize our methodology: we are seeking to examine Paul’s Jewish identity by reading Paul’s letters (especially Romans), in light of other second-temple Jewish texts, using certain insights from social identity theory. We show that the concept of vocation is an important dimension of Jewish identity, especially in Paul’s letters. We also discuss some prior approaches to the question of Paul’s Jewishness, demonstrating both their value and also their limitations for our purposes. In chapter 2, we survey three key aspects of Paul’s explicit language of Jewish identity in his letters: Jewish distinctiveness, divine revelation and divine vocation. In chapter 3, we demonstrate that Paul deliberately frames his letter to the Romans (Rom 1:1–15, 15:14–33) by presenting his apostolic ministry as the fulfilment of positive scripturally-based eschatological expectations concerning Israel’s divine vocation with respect to the nations. We also compare Paul’s self-presentation in the outer frame of Romans with other first-century expressions of Jewish vocation. In chapter 4, we concentrate on Rom 2:17–29. Contrary to most interpretations which read this passage as a discussion about the nature of (Jewish or Christian) salvation, we argue that Paul deliberately sets this passage in the context of the mainstream Jewish synagogue, in order to contest the nature of Jewish vocation. In chapter 5, we examine Rom 9–11 from the perspective of Jewish vocation. We demonstrate that in Rom 9–11, Paul presents his own apostolic vocation, in various ways, as a contrast to, a fulfilment of, and a means of hope for Israel’s place and role in God’s worldwide purposes.

Matouš Holeka's dissertation examines various interpretation methods of the Scriptures by theologians in the Roman-Catholic, Orthodox and Protestant traditions. These interpretation methods can be most clearly identified in the relationship between the Scriptures and tradition, in historical-critical methodology, and in political-cultural readings of the biblical texts. In this dissertation, these themes are shown as representing different ways of common critical reading of the sacred texts. As well as the historical-critical approach, there are also pre-critical and ideological readings. The dissertation starts by looking at this diversity in documents of the World Council of Churches. It shows that the differences in understanding the Scriptures are no longer connected primarily to the specific views of the respective traditions, but rather that similarities or differences in readings across churches. Christians within these traditions refer to their own sources: in the case of the Roman-Catholics to Church documents, in the case of the Orthodox to the Church Fathers and as far as Protestants are concerned, to the Confessions. However, their reception in each of these traditions only confirms the diversity of readings. This is also true for the theological interpretation of the Scriptures, which...

This thesis examines the relationship between the Holy Spirit and the Word of God and attempts to describe the precise nature of this relationship. Thus, after the introduction, a survey of research and a methodological introduction, the study illuminates the background of the Pauline understanding of the relationship between word and Spirit by examining the same relationship in the Old Testament, in Early Judaism, in the Jesus tradition and in the wider Graeco-Roman world. It emerges that Paul - in analogy to the Old Testament, Early Judaism and the theology of Jesus - saw a close relationship between the Holy Spirit and God's word. Obviously for Paul the Holy Spirit as a divine person of the trinity is more than the word but in his - mainly soteriological - work the Spirit has bound himself to God's word. Paul makes it clear that the Spirit works with the word everything for the spiritual life. Zusammenfassung In vorliegender Arbeit wird die Frage nach dem Zusammenhang von Gottes Geist und dem Wort Gottes bei Paulus aufgegriffen und der Versuch unternommen, eine Antwort zu geben. Dabei wird - nach der Einleitung, dem Forschungsüberblick und einer methodischen Einführung -, als Hintergrund des paulinischen Verständnisses von Wort und Geist, das Alte Testament, Frühjudentum, die Jesusüberlieferung und der Hellenismus auf diesen Zusammenhang hin befragt. Dabei zeigt sich, dass der Apostel Paulus in Analogie zum Alten Testament, Frühjudentum und der Theologie Jesu, einen engen Zusammenhang zwischen Heiligem Geist und Gottes Wort lehrt (,,Wort-Theologie"). Der Geist Gottes ist für Paulus als göttliche Person der Trinität natürlich mehr als das Wort, doch in seinem - vor allem soteriologischen - Wirken, hat er sich an das Wort Gottes gebunden. Paulus macht deutlich, dass der Geist mit dem Wort alles zum geistlichen Leben wirkt: Glaube (Wiedergeburt), Innewohnung des Geistes, ewiges Leben, Führung, Erkenntnis, Kraft, Gaben u.v.a. / New Testament / (M.Th.(New Testament))

Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)

本文是關於臺灣讀經運動之研究。讀經運動始於1990年初，由台中師院王財貴教授發起，發展至今已有十多年，估計參與過之學童數超過百萬，活動遍及全臺灣各地，甚至蔓衍至世界各地的華人社群。讀經運動雖然以讀最有價值的書為訴求，在實質上是民初以來儒家發展的新階段。包括主要的推廣者王財貴，乃是知名新儒家學者牟宗三的學生，實際的讀經活動中則以儒家經典為主皆說明這是以儒家為主的運動。此論文之預設是視經典為宗教傳統的一個重要現象，儒家為華人之重要宗教傳統，它提供華人意義和作為華人之世界觀。 首先藉由歷史發展，說明讀經運動與1912年教育總長蔡元培廢止讀經，1935年和1953年等讀經問題之關聯。這些歷史說明儒家經典從被視為宗教經典，轉變為「文化」傳統的歷程，它是知識分子有心的造作，加以反宗教的潮流和時尚下完成，而政治力的介入和運用，使得儒家的發展憑添變數。其次，簡述推廣者之主要推廣歷程和理念，敘述讀經發展成社會運動的轉折、建立組織的過程以及讀經運動的現況，並且指出這些過程或現象與宗教的關聯，以及其全省分佈之狀況，接下來則證明讀經運動以儒家經典為主，而經典的定位問題與儒家之宗教性有關，最後，指出當代讀經運動的推廣者與支持者，對儒家經典的建構，以及讀經活動與社會規範、儒家的宗教定位等之關聯。 經由描述當代讀經運動的發展歷程，反映出儒家傳統如同各宗教傳統一般，有類似的特徵，包括有（一）儒家經典成為善書，推廣讀經被視為善行。（二）有著聖人和聖典。經典被人們認為必然蘊含倫理道德。（三）經典代表秩序感，有永恆和全面的知識內涵。（四）、讀經有其經驗層面等。華人社會各宗教團體或人士之投入，即在於儒家傳統乃是華人之世界觀，它提供華人意義，如同盧克曼宗教社會學意義下之隱形宗教，儒家傳統是華人宗教之底色。因此，儒家傳統於宗教研究中，有必要以別於單一傳統等相關概念加以理解，儒家傳統在華人之宗教生活中扮演重要的角色。 / This thesis is about a Confucian movement which is called “Du Ching “(讀經) in Taiwan. Du 讀 means reading literally. In actually, Du ching include reciting, memorizing, chanting etc. Du ching movement which started by a professor Wang tsai guei （王財貴）in Taichun about 1991. The movement developed to the whole Taiwan in a decade and over millions of pupils had attended it. “Reading the most valuable book” is Professor Wang’s appealing slogan though. Actually, almost all of the pupils who attend the movement use Confucian scriptures. Beside, Wang is the famous Confucian scholar Mou Tzung san’s follower. So, this movement can be seen as a Confucian movement. My assumption is Confucianism which is a religion to Chinese. As a world view to Chinese, Confucianism provides meanings. First, I will show the history of Confucian scripture’s changing in 1900s. In the history, people can find how the scriptures was shaped by Confucian intellectuals by intention from religious texts to cultural texts. The politician influence made this changing violently. Second, I describe the ideas of Professor Wang about du ching and the movement’s key process. To show how did people organize themselves to promote Confucian scripture? And what are people’s practicing about the scriptures? Lastly, I will point out the du ching movement’s promoter and supporter’s idea about Confucian scriptures is part of imaginations. The imagination is connected to the social order and people moral state. The core of the imagination is Confucius not the scriptures which some students think of. By the history what Confucian scripture met in early modern era and the du ching movement in modern Taiwan, it reflects Confucianism as well as the other religions, it has the same character. It comprises Confucian scriptures and classics as moral books, sainthood holly books, moral and order phase, as if an encyclopedia, experimental phase etc. In summary, Confucianism is the worldview of Chinese. It is the basic tone of Chinese religious life, as the sociology Thomas Luckmann said “ the invisible religion”. However, Confucianism still plays an important role in Chinese communities globally.