Project (D. Min.)--New Orleans Baptist Theological Seminary, 2008. / Abstract and vita. Includes bibliographical references (leaves 158-163, 217-221)

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This thesis examines a primary question raised by both Aristotle and Thomas Aquinas: What constitutes the beginning of a human being? Aristotle and Aquinas raise this question for very different reasons. Modern critical commentators revisit it for their own reasons, namely for the purposes of ethical debates surrounding conception and abortion. They frequently attribute the notions of delayed ensoulment and quickening to Aristotle. Through examination of the primary texts, I demonstrate that this attribution is erroneous. Aristotle contends that ensoulment is substantially complete at conception, though subject to gradual actualization throughout the lifespan of a human being; while Thomas suggests that conception is a process, requiring several substantial changes before a human soul is infused. I argue that Aquinas adapts Aristotle in accordance with his Christian theological commitments, and modern commentators follow him to develop their own notions of delayed ensoulment and quickening.

Thesis (Ph. D.)--Catholic University of America, 1938. / Includes bibliographical references (p. xv-xvii).

Project (D. Min.)--New Orleans Baptist Theological Seminary, 2008. / Abstract and vita. Description based on Print version record. Includes bibliographical references (leaves 158-163, 217-221)

Thesis (Ph. D.)--Catholic University of America, 1939. / "Select bibliography": p. [xvii]-xviii.

Thesis (Ph. D.)--Catholic University of America, 1938. / Includes bibliographical references (p. xv-xvii).

Thesis (doctoral)--University of Frankfurt am Main, 2006. / Includes bibliographical references (p. 227-241).

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-08-18T11:28:46Z No. of bitstreams: 1 humbertoaraujoquagliodesouza.pdf: 2415815 bytes, checksum: 0a1b6ae590f4ae09066059e88869e01c (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-24T11:49:58Z (GMT) No. of bitstreams: 1 humbertoaraujoquagliodesouza.pdf: 2415815 bytes, checksum: 0a1b6ae590f4ae09066059e88869e01c (MD5) / Made available in DSpace on 2017-08-24T11:49:58Z (GMT). No. of bitstreams: 1 humbertoaraujoquagliodesouza.pdf: 2415815 bytes, checksum: 0a1b6ae590f4ae09066059e88869e01c (MD5) Previous issue date: 2017-06-02 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Em 1844, o pensador dinamarquês Søren Kierkegaard (1813-1855) publicou, sob o pseudônimo Johannes Climacus, o livro Migalhas Filosóficas, no qual formulou a expressão Paradoxo Absoluto, que designa aquilo que o cristianismo tradicionalmente chama de Encarnação do Verbo. No pensamento kierkegaardiano, a ideia de Paradoxo Absoluto identifica-se com a própria verdade, e pressupõe uma distinção absoluta entre tempo e eternidade. Tanto a identificação do Verbo Encarnado com a verdade, quanto a absoluta distinção entre tempo e eternidade, foram também objeto de reflexão para Aurélio Agostinho (354-430), pensador e sacerdote romano-bérbere. Esta tese pretende mostrar como o Paradoxo Absoluto kierkegaardiano expressa um modo de pensar especificamente cristão que contrasta historicamente com perspectivas não-cristãs e com ideias divergentes da ortodoxia cristã. Além disso, pretende examinar como a maneira de Kierkegaard refletir sobre os temas do tempo, da eternidade e da verdade, no século XIX, ecoa a maneira como Agostinho lidou com essas mesmas questões na Antiguidade tardia. / In 1844, the Danish thinker Søren Kierkegaard (1813-55) published his book Philosophical Fragments under the pseudonym Johannes Climacus. In that book, he formulated the expression Absolute Paradox, which designates what Christianity has been traditionally calling the Incarnation of the Word. In Kierkegaard’s thought, the idea of Absolute Paradox is identified with truth itself, and it presupposes an absolute distinction between time and eternity. Both the identification of Incarnate Word with truth and the absolute distinction between time and eternity were also objects of reflection for Aurelius Augustine (354-430), the Roman-Berber thinker and priest. This dissertation intends to show how the Kierkegaardian Absolute Paradox expresses a specifically Christian way of thinking that historically opposes itself to non-Christian perspectives and to ideas that diverge with Christian orthodoxy. Besides, it intends to examine how Kierkegaard’s way of reflecting about time, eternity and truth in the 19th Century echoes the way Augustine dealt with these same issues in late antiquity.

Nous voyons apparaître, ces dernières années, ce que l'on nomme « les nouvelles spiritualités » : phénomène de société pour les uns ; danger alarmant pour les autres. Toutefois il n'est pas aisé de se faire un avis objectif sur la question, dans la mesure où chacun pense détenir une part de vérité qu’il s’obstine à défendre contre celle de l'autre. Il faudrait pourtant s’éléver au-dessus de toutes ces passions, dépasser le simple cadre de ces confrontations pour voir jaillir une vérité plus universelle.Ce sujet de recherche est une histoire ; une histoire qui commence avec « le baptême dans la Correspondance de Cyprien de Carthage » et qui s’est poursuivi avec « la querelle sur le baptême et les divisions de l’Église chrétienne africaine de Cyprien de Carthage à Augustin ». Il s’agit d’une histoire ascentionelle qui prend source dans la question du rebaptême si cher à Cyprien à la suite des lapsi, qui enchaîne avec la remise en cause de l’idée du rebaptême, pour déboucher sur la préoccupation de la paix dans l’unité avec Augustin. C’est la question centrale du «combat contre l’hérésie chez Augustin [dans] la campagne anti-manichéenne et anti-donatiste».Dans le cadre de ces recherches, j’ai surtout voulu aborder, par l’étude des documents essentiels des oeuvres d’Augustin d’Hippone [plus précisément l’ample « dossier » anti-manichéen et encore le plus ample « dossier » anti-donatiste], la façon dont l’histoire des communautés chrétiennes, à une certaine époque de l’antiquité, a été impactée dans son évolution sociale et idéologique par la pluralité des pensées qui se sont développées en son sein.Le choix du sujet imposait une nouvelle approche à l’étude et exploitation des sources afin de mieux appréhender les stratégies de combat développées par Augustin dans son offensive contre l’hérésie en Afrique et à l’époque théodosienne. Ainsi, dans ce travail de recherche j’ai eu à coeur de souligner l'information originale qui découle des oeuvres anti-manichéennes et anti-donatistes d'Augustin, en particulier sur les effets de la fonction préventive des pénalités, la terreur des lois et l’action des évêques pour découvrir les hérétiques. J’ai en outre eu à coeur de souligner que, dans le cas des manichéens, Augustin a toujours agi avec la rigueur et la méfiance d’une personne convertie, bien qu'il n’ait pas pu éviter l'empreinte du manichéisme dans certains de ses concepts. Quant au donatisme, j’ai mené mes investigations dans le cadre conceptuel du conflit religieux et des tensions ecclésiologiques.Ce travail est d’une certaine originalité. Une originalité davantage développer et perceptible dans la troisième partie grâce notamment à l'étude comparative de l'intervention d'Augustin avec les deux formes de dissidence. / We see appear, these last years, what we is called « the new spiritualities » : social phenomenon for some; danger alarming for the others. However it is not easy to make an objective opinion on the question, as far as each think hold a part of the truth which persists in defending against that of the other one. It would be necessary nevertheless to go over all these passions, to exceed the simple framework of these confrontations to see springing the truth more universal.This research topic is a history ; a story which begins with « the baptism in the Correspondence of Cyprian of Carthage » and that continued with « the quarrel on the baptism and the divisions of the african christian church from Cyprian of Carthage to Augustine ». It is about a climb story which takes its source in the question of the second baptism so expensive to Cyprian following lapsi, which continues with the questioning of the idea of the second baptisme, to lead to the concern about the peace in the unity with Augustine. It is the central question of « Augustine’s fight against the heresy [in] the anti-manichean campaign and anti-donatist ».In the framework of these researches, I especially wanted to approach, by the study of the essential documents of the works of Augustin of Hippo [more exactly the ample anti-manichean « file » and still the most ample « file » anti-donatiste], the way the history of the christian communities, in a certain period of the antiquity, was impacted in its social and ideological evolution by the plurality of the thoughts which developed within it.The choice of the subject required a new approach on the study and the exploitation of sources in order to better apprehend the strategies of fight developed by Augustine in its offensive against the heresy in Africa and in the period theodosian. So, in this research work I was eager to underline the original information which ensues from anti-manichean works and anti-donatist of Augustine, in particular on the effects of the preventive function of the penalties, the terror of the laws and the action of the bishops to discover the heretics. I was besides eager to underline that, in the case of the manicheans, Augustine always acted with the rigor and the distrust of a converted person, although he was not able to avoid the imprint of the manichaeism in some of his concepts. As for the donatism, I led my investigations in the conceptual framework of the religious conflict and the ecclesiological tensions.This work is of a certain originality. An originality futrther develop and perceptible in the third part in particular to the comparative study of the intervention of Augustine with both forms of dissident.