Le but de cette thèse consiste à montrer l'évolution du problème du Jésus historique dans l'œuvre de Paul Tillich. Dans cet objectif, sept de ses textes, échelonnés sur plus de cinquante ans, sont étudiés dans leur ordre chronologique. Le document fondamental intitulé « La certitude chrétienne et le Jésus historique» date de 1911 et son analyse constitue la première partie de cette recherche. Les autres textes analysés, dans la seconde partie, sont la Dogmatique (1925), « La signification du Jésus historique pour la foi chrétienne» (1938), la Théologie systématique (1957), la Dynamique de la foi (1957), « Le Jésus historique et le Christ de la foi» (1961), Dialogues avec des étudiants (1963) et en dernier, la« Réplique» de Tillich à D. Moody Smith (1966). L'essentiel de la conception tillichienne sur le Jésus historique se trouve déjà dans le document de 1911. Pour Tillich, l'objet propre de la foi est l'image biblique du Christ, à travers laquelle le croyant expérimente la puissance divine.

La question de la communication du langage religieux est devenue urgente, car il ne communique plus aux hommes et aux femmes d'aujourd'hui la profondeur religieuse initiale. Cette question concerne les rapports de la religion et de la culture. Tillich nous invite à retrouver la profondeur véritablement symbolique du langage religieux. Par une étude précise de quelques termes religieux fondamentaux, nous indiquons comment la méthode de corrélation de Tillich est au service d'un projet apologétique. La théologie de la culture n'est pas sans rapport avec la théologie d'Église. Dans sa période allemande (socialiste) comme dans sa période américaine (existentialiste), Tillich cherche à rendre possible le dialogue entre les personnes sécularisées et les croyants. Cette entreprise permet pour aujourd'hui d'entrevoir concrètement un dialogue fructueux entre ces deux publics.

"Liszt's music, unlike that of Mozart, projects the man. With rare immediacy, it gives away the character of the composer. ... " (Brendel 1986, 3) The purpose of this study is to examine Liszt's song genre from an historical and stylistic standpoint as a reflection of Liszt's ongoing personality and style development. this end the following will be presented: - an overview of Liszt's life circumstances which reflect his personality development - a chronological classification ofLiszt's song genre - the songs viewed historically as a reflection of the man - characteristics in the revisions of the songs which reveal Liszt's ongoing developing style - a study of the development ofLiszt's harmonic and tonal language as agents of colour and textual imagery. Liszt's song oeuvre will be studied in relation to the man himself in order to revtal his motives, his values, the experiences that moved him, and the ways in which he reproduced them in music. / Department of Musicology / M.Mus.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: This dissertation examines the relationship of ontology and soteriology - the classic problem of nature and grace. Paul Tillich and Arnold van Ruler have been chosen as the best representatives of the classical tradition of the reformation. It is seen that although there is a significant formal difference between the theologies of these two theologians, there is a material identity. The combination of these two perspectives, Tillich's philosophical theology with Van Ruler's more traditional Calvinistic theology, helps to shed more light on the subject. The first subject to be considered is the ontological background for understanding reality as a whole. This is discussed as the trinitarian-predestinarian-eschatological framework of ontology. Everything finds its possibility in the trinitarian being of God, its reality in the eternal decrees and its purpose in the eschatological will of God. Creation has become (morally, not ontologically) separated from God in the fall and therefore salvation is needed. Christology is a function of soteriology and is to be understood in terms of substitution. This salvation, gained in Christ, is expressed in us by the outpoured Holy Spirit according to the eschatological will of God. Pneumatology is to be related to, and distinguished from christology. We are not replaced by the Spirit, but taken into a relationship with God. This is to be understood in terms of the struggle of the Spirit with the flesh. The presence of the Spirit is kerygmatic, paradoxical, anticipatory and miraculous. There is an ambiguous and fragmentary realization of salvation in the Spirit. Proto logically and eschatologically there is an identity between culture (i.e. creation and history) and the kingdom of God. But in time and space there is a duality (not a dualism). This finds expression in the duality of church and state. The state is the kernel of culture and the church is the representative of the kingdom. The state is essentially the servant of God, and insofar as it orders life it is serving God. But it is separated from God and needs the church to call it back to its proper function. Where there is the duality of church and state in a nation, there is a theocratic situation. This leads to the Bible. That is a state where the Word is proclaimed and the state, because of its essential relationship to God, can understand this proclamation. In a theocracy there is a partial union of creation and salvation. Theocracy is a Spiritual reality. It is kerygmatic and paradoxical. It is not an ideal or an ethical system imposed on life. It has a conservative character as it stands in opposition to the demonic. As the document of God's struggle with the religious nationalism oflsrael, the Old Testament provides the paradigm for a theocracy. In this sense a christianized state is an incidental repetition - mutatis mutandis - of the nation ofIsrael. Eschatologically, the particularity of salvation is completely done away with. The incarnation and the outpouring are undone. Then there is only the triune God and the naked existence of creation. / AFRIKAANSE OPSOMMING: In hierdie proefskrif word ondersoek ingestel na die relasie tussen ontologie en soteriologie (respektiewelik: natuur en genade) met behulp van Paul Tillich en Arnold van Ruler as verteenwoordigers van die klassieke Reformatoriese tradisie. Dit blyk dat ten spyte van fonnele verskille tussen die teologiee van hierdie twee teolce, daar materieel groot ooreenstemming bestaan. 'n Kombinasie van Tillich se filosofiese teologie met Van Ruler se meer tradisioneel Calvinistiese benadering, werk verhelderend ten opsigte van die betrokke problematiek. Eers word die ontologiese agtergrond van die werklikheid as sodanig ondersoek. Dit word bestempel as die trinitaries-predestiaans-eskatologiese raamwerk van die ontologie. Die moontlikheid van alle bestaan rus in die trinitariese wese, die werklikheid daarvan in die ewige raad, en die doel daarvan in die eskatologiese wil van God. Die skepping het as gevolg van die val (moreel, nie ontologies nie) verwyder geraak van God en gevolglik is redding noodsaaklik. Christologie is 'n funksie van soteriologie en moet verstaan word in terme van plaasbekleding. Hierdie heil wat Christus bewerk het, kom tot gestalte in ons deur die uitstorting van die Heilige Gees in ooreenstemming met die eskatologiese wil van God. Pneumatologie staan in relasie tot christologie, maar moet terselfdertyd onderskei word van laasgenoemde. Ons word nie deur die Gees vervang nie, maar opgeneem in 'n verhouding met God. Dit moet verstaan word in terme van die stryd van die Gees teen die vlees. Die teenwoordigheid van die Gees is kerugmaties, paradoksaal, antisiperend en wonderbaar. Daar is 'n dubbelsinnige en fragmentariese realisering van die heil in die Gees. Hoewel protologies en eskatologies 'n identiteit bestaan tussen kultuur (d w s skepping en geskiedenis) en die koninkryk van God, vorm dit binne ruimte en tyd 'n dualiteit (nie dualisme nie). Dit kom tot uitdrukking in die dualiteit van kerk en staat. Die staat is die kern van die kultuur en die kerk die verteenwoordiger van die koninkryk. In wese is die staat die dienskneg van God en in soverre dit die lewe orden, staan dit in diens van God. Dit is egter vervreem van God en het die kerk nodig om dit terug te roep tot sy eintlike funksie. Waar daar 'n dualiteit bestaan van kerk en staat in 'n nasie, vind ons 'n teokratiese situasie. Dit is 'n staat met die Bybel, waar die Woord verkondig word en die staat a g v sy wesenlike verbouding tot God, die verkondiging kan verstaan. 'n Teokrasie is 'n Geestelike realiteit waarin daar reeds 'n gedeeltelike vereniging van skepping en heil plaasvind. Dit is kerugmaties en paradoksaal. Dit is nie 'n ideaal of 'n etiese sisteem wat die lewe opgele word nie. Dit het 'n konserverende karakter wat staan in opposisie tot die demoniese. Synde die dokument van God se worsteling met die religieuse nasionalisme van Israel, bied die Ou Testament die paradigma vir 'n teokrasie. In hierdie sin is die gekerstende staat 'n insidentele herhaling - mutatis mutandis - van Israel as nasie. Eskatologies verdwyn die besonderheid van die verlossing. Die inkamasie en die uitstorting van die Gees word ongedaan gemaak. Dan is daar aileen maar die drie-enige God en die naakte eksistensie.

Contemporary developments in cognitive neuroscience are having a profound impact on the philosophy of mind as philosophers work to understand the implications of these advances for appreciating what it means to be a human person. At the same time, a recent consensus has formed among contemporary theologians around the thesis that Jesus Christ is the revelation of what it means to be truly human. Unfortunately, very few thinkers have made any concerted effort to bring these two developments into dialogue with one another. This study addresses this lack by drawing on the anthropological insights of Karl Barth and bringing them to bear on certain aspects of the contemporary discussions regarding the mind/brain relationship. The thesis thus comprises two major sections. The first develops an understanding of Karl Barth’s theological anthropology focusing on three major facets: (1) the centrality of Jesus Christ for any real understanding of human persons; (2) the resources that such a christologically determined view of human nature has for engaging in interdisciplinary discourse; and (3) the ontological implications of this approach for understanding the mind/body relationship. The second part of the study then draws on this theological foundation to consider the implications that understanding human nature christologically has for analyzing and assessing several prominent ways of explaining the mind/body relationship. This study, then, is an exercise in understanding the nature of a christocentric anthropology and its implications for understanding human ontology. While it will devote significant attention to the theology of Karl Barth and various contemporary philosophers of mind, its fundamental aim is to draw together these apparently disparate fields of inquiry by engaging both theology and philosophy in a vital dialogue on the nature of the human person as revealed in the person and work of Jesus Christ.

This study is an exercise in understanding both doctrinally and pastorally the nature of knowledge of God for persons with intellectual disabilities. Its central question is: “How might one know the Word of God without words?” At present, no extended theological systematical consideration has taken place of this question, and confusion arguably exists in the church and wider disability circles as to if/how persons with high support needs, such as intellectual disability, should be afforded pastoral care. This study addresses this need in dialogue with Karl Barth’s theological insights, and by developing an account of knowledge of God for persons with intellectual disabilities that is at once theologically informed and pastorally effective. In the last thirty years theological reflection considered in light of the situation of disability has seen tremendous growth and change, as the discipline has budded and blossomed. In particular, theologians of disability have reflected on the significance of disability in relation to the Christian doctrines of creation, anthropology, Christology, the imago Dei, ecclesiology and eschatology, amongst others, with rich and varied results. Similarly, this project suggests that consideration of the doctrine of revelation and the discipline of pastoral care in light of the situation of intellectual disability will yield unique and valuable outcomes for the disability community, but also for the wider church. Karl Barth will be the primary dialogue partner in these preparatory, theological stages. His thought regarding the incarnation of the Word in various forms, perhaps surprisingly, opens new avenues for our reflection. By engaging Barth’s theological anthropology as well as his theology of co-humanity of being with others in encounter, this project aims to demonstrate that knowledge of God is possible for all persons of all abilities.

This thesis consists of an original translation, annotation, and analysis of Karl Barth’s Academic lectures on Ephesians, delivered in Göttingen, winter semester, 1921-1922. The translation is composed from a typescript of Barth’s handwritten manuscript, located in the Karl Barth Archives, Basel, and is annotated for scholarly research, including complete bibliographical information on Barth’s sources. Barth’s exposition is a detailed exegesis of the Greek text of Eph. 1:1-23, comprising 13 lectures, with a summary of Ephesians 2-6 in the final chapter. Materially and formally, the exposition strongly resembles Romans II and Barth’s 1919 sermons on Ephesians, which the study examines. It also exhibits the theological objectivity of the Göttingen period, chiefly because of Barth’s explication of gnosis in Ephesians and his appropriation of Calvin’s theology of the knowledge of God. Barth made a material discovery in his study of Ephesians that fundamentally shaped his subsequent theology. He observes in Eph. 1:3-14 a train of thought which witnesses to God’s action to the creature in Christ and the creature’s subsequent movement to God. He concludes that we have come from God, who has chosen us in eternal election, and we are moving toward the glory of God, our divinely appointed goal. The exposition’s central theme is expressed in Barth’s claim that “the knowledge of God is the presupposition” and “the goal” of human existence. The distinguishing mark of Barth’s theological exegesis is its concreteness, that is, his ability to speak about the text’s contemporary meaning without lapsing into theological abstraction. This concreteness is the consequence of his theological hermeneutic. He describes the interpretive event as a field of action, consisting of the biblical text, the activity of the interpreter, and the divine speech act.

This investigation sought to compare the transcription techniques of two pianist-composers, Godowsky and Liszt, using three Schubert lieder as examples. The lieder were "Das Wandern" from Die Schöne Müllerin, "Gute Nacht" from Winterreise, and "Liebesbotschaft" from Schwanengesang. They were compared using four criteria: tonality, counterpoint, timbral effects, and harmony. Liszt, following a practice common in the nineteenth century, was primarily concerned with bringing new music into the home of the domestic pianist. The piano transcription was the most widely used and successful medium for accomplishing this. Liszt also frequently transcribed pieces of a particular composer in order to promulgate them by featuring them in his recitals. The Schubert lieder fall into this category. Liszt did not drastically alter the original in these compositions. Indeed, in the cases of "Liebesbotschaft" and "Das Wandern," very little alteration beyond the incorporation of the melody into the piano accompaniment, occurs.Godowsky, in contrast, viewed the transcription as a vehicle for composing a new piece. He intended to improve upon the original by adding his own inspiration to it. Godowsky was particularly ingenious in adding counterpoint, often chromatic, to the original. Examples of Godowsky's use of counterpoint can be found in "Das Wandern" and "Gute Nacht." While Liszt strove to remain faithful to Schubert's intentions, Godowsky exercised his ingenuity at will, being only loosely concerned with the texture and atmosphere of the lieder. "Gute Nacht" and "Liebesbotschaft" are two examples that show how far afield Godowsky could stray from the original by the addition of chromatic voicing and counterpoint. Godowsky*s compositions can be viewed as perhaps the final statement on the possibilities of piano writing in the traditional sense. As such these works deserve to be investigated and performed.

Concerning the Eccentricities of Cardinal Pirelli by Ronald Firbank and Between the Acts by Virginia Woolf both liberate the text from the expected form to engage emotional awareness and instigate reform of societal standards. Employing Mikhail Bakhtin’s theories of the carnivalesque and grotesque realism as a means to create this perspective is unconventional; nevertheless, Firbank, predominantly misunderstood, and Woolf, more regarded but largely misinterpreted, both address sexuality and religion to parody what they believe to be the retrogression of civilization by narrating christenings, pageants, and other forms of carnival. Both novels forefront nonconformity, and the conspicuous influence of debasement is identified as a form of salient renewal. Christopher Ames, Melba-Cuddy Keane, and Alice Fox have already expressed remarkable insight into Woolf; unfortunately not a single scholar has approached Firbank’s text in this manner, and this essay discusses the value of both authors in the aspect of Bakhktin’s theories. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2015. / FAU Electronic Theses and Dissertations Collection

Made available in DSpace on 2016-04-28T19:34:28Z (GMT). No. of bitstreams: 1 Gil Roberto Costa Negreiros.pdf: 892069 bytes, checksum: e99dcd596dde0b7f52c1a9bcaa736cee (MD5) Previous issue date: 2008-08-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The objective presented in this work is to analyze the marks of the orality in Manuel Bandeira s poetry. As this work establishes relations between speaking and writing, the perspective is based initially on the social interactionist perspective, that considers speaking and writing not as dichotomist positions, but as varieties that belong to the same continuum. Thus, the approach given to the research is tied to the adoption of the estimated ones of the Pragmatic, using as basic theory the analyses of the oral marks as well as the aspects of the Conversation Analysis. The analysis methodology refers to the selection of poetical stretches of the Bandeira s work that will be analyzed to the light of the chosen theory, underlain by a typological-linguistic classification and based on the lexical, syntactic and discursive levels. Throughout the analysis, many poetical stretches are compared to the excerpts of oral texts transcriptions, making possible a clearer view of the oral phenomenon present in the poems. Five chapters are presented in this study. The first one highlights Bandeira s life and his work. It also presents a reference to the presence of the spoken language in Brazilian literature, mainly to the modern phase. In the second one, a debate is proposed about the social interacionist trend, besides a thematic review concerning to the possible influence of the oral language in the literary language. In the third one, the lexical oral marks are analyzed in the corpus. In the fourth chapter, the syntactic marks are the focus of the investigation. In the fifth and last one, the discursive marks of the Manuel Bandeira s work are brought out / O objetivo presente neste trabalho de pesquisa é analisar as marcas da oralidade na poesia de Manuel Bandeira. Por se tratar de um trabalho que estabelece relações entre língua falada e língua escrita, a perspectiva de trabalho é embasada, inicialmente pela perspectiva sociointeracionista, que considera fala e escrita não como posições dicotômicas, mas como variedades pertencentes a um mesmo continuum. Assim, o enfoque dado à pesquisa está vinculado à adoção dos pressupostos da Pragmática, empregando, como referencial teórico básico nas análises das marcas da oralidade, aspectos da Análise da Conversação. A metodologia de análise se refere à seleção de trechos poéticos da obra de Bandeira, analisados à luz da teoria escolhida, tendo por base uma classificação tipológico-lingüística baseada nos níveis lexical, sintático e discursivo. No decorrer de toda análise, muitos trechos poéticos são comparados a excertos de transcrições de textos orais, possibilitando uma visão mais apurada do fenômeno oral presente nos poemas. Cinco capítulos formam este estudo. No primeiro, há um destaque à vida e à obra de Bandeira, assim como uma referência à questão da presença da língua falada na literatura brasileira, principalmente à fase moderna. No segundo, propõe-se um debate sobre a tendência sociointeracionista, além de uma recensão temática sobre a questão da possibilidade da influência da língua oral na língua literária. No terceiro, analisam-se as marcas lexicais orais presentes no corpus. No quarto, a investigação passa pela análise das marcas sintáticas. No quinto e último, destacam-se as marcas discursivas da obra de Manuel Bandeira