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

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

Submitted in fulfillment of the requirements of the degree of Master of Technology: Language Practice, Durban University of Technology, Durban, South Africa, 2016. / The diversified ways of language use in different geographic areas of the world present valid reasons for the study of various usages of language. Invectives are a major aspect of language that have been greatly neglected in intellectual discourse. Motivated by the paucity of academic literature on invective-related studies and other stereotypes in human communication, the thrust of this work is to discuss the socio-cultural factors embedded in the two cultures in their approach of invectives. The study examines a comparative taxonomy of invectives in isiZulu and Yoruba languages from a socio-semiotic perspective. Drawing examples from the two languages, the study explores instances of semiotic analysis that are created by the assumption that signs, utterances and messages are situated within the context of social relations and processes. The study indicates that invectives are context and culture-dependent and may be perceived differently in line with the field of discourse, tenor of discourse and mode of discourse. The research tools included observation, interviews, and archival materials. Our research also identified and classified pre-assigned invectives, ritualized insult chants, innovative songs and visual insults. Adeosun’s (2012) proposed model of analyzing written poetry in Yoruba was used in analyzing the insults. The following typologies of insults (among others) were observed in the two languages: ethnophaulism, dehumanization, sexotypes and body parts. The study reveals striking similarities and differences in the invective-related discourses of isiZulu and Yoruba. / M

SVOBODA, Boris: The Priestly Blessing. [Master thesis] / Boris Svoboda. - Charles University in Prague. Hussite Theological Faculty; - Supervisor: Doc. Mgr. Jiří Beneš, Th.D. - Degree: Master. - Prague: HTF UK, 2013. 80 p. This thesis concernes the exposition of The Priestly blessing, which is located in the Book of Numbers 6,22-27. It's goal is to outline the theological meaning of this particular section of the text and to provide deeper insight to the phenomenon of the blessing in the Old Testament. It deals with the occurrences and the development of the concept of blessing in the Old Testament books. Subsequently it exposes The Priestly blessing and it's parts in grammatical and etymological and final it deals with it's theological exegesis, which exceeds also to the structure of theological concepts in the Old Testament. Gained conclusions can provide new, nontrivial knowledge related to the understanding of the blessing, which became a permanent part of the Jewish and also Christian tradition. Keywords: Aaronic benediction, Priestly blessing, Numeri, peace Powered by TCPDF (www.tcpdf.org)

The following thesis is a documentation of the production of Two Rooms, including analysis, research production book, script, documentation, and evaluation. The play was performed in New Orleans, Louisiana, at the University of New Orleans Performing Arts Center Lab Theatre on November 7th, 8th, 12th, 13th, 21st, and 22nd, 2015.

Made available in DSpace on 2016-03-15T19:48:12Z (GMT). No. of bitstreams: 1 Walter Brunelli.pdf: 4320438 bytes, checksum: 9771054c4bfbd20501582bade3f14868 (MD5) Previous issue date: 2011-08-15 / This paper analised the ITEJ, Igreja Tabernáculo Evangélico de Jesus, popularly known as CB, Casa da Bênção. It is a Pentecostal church whose growth constitutes another Brazilian phenomenon which, although it has drawn the attention of the press many times, it has not enough being studied academically. Founded in 1964 by the couple Doriel de Oliveira and Ruth Brunelli de Oliveira, CB has its origins in the church Pentecostal o Brasil para Cristo founded and presided by the missionary Manoel de Mello. CB is one of the earliest Pentecostal denominations in Brazil. From it many other churches with the same profile were organized and spread throughout the country. Initially, CB revolved around classical Pentecostalism, whose main adept is Assembleia de Deus and the divine healing movements and evangelistic campaigns in canvas tents, brought to Brazil by the founders of Igreja do Evangelho Quadrangular. Marveled by the Pentecostal movement presented by the American missionaries Harold Williams and Raymond Boatwright, Manoel de Mello that worked as an Assemblies of God deacon, followed them for a while until he founded his own moment that was called Igreja Pentecostal o Brasil para Cristo. Doriel and his brother, Ducler, still at a very young age, followed Manoel de Mello. Doriel and his wife started the church called Igreja Pentecostal o Brasil para Cristo in the city of Belo Horizonte. After rupturing with that denomination, Doriel started CB, transferring its headquartes to the city of Brasilia where stands a magnificent cathedral that gathers thousands of people and has around 3,195 churches around Brazil, as well as others (whose number was not revealed by its general secretariat) spread in 14 countries. Its theology, although keeps traits of classical Pentecostalism, has strong neopentecostalism features due to opening to some practices and beliefs which belong to this new Pentecostal model. / Este trabalho teve como objeto de pesquisa a ITEJ, Igreja Tabernáculo Evangélico de Jesus conhecida popularmente como CB, Casa da Bênção. Trata-se de uma Igreja pentecostal cujo crescimento constitui mais um fenômeno religioso brasileiro a qual, embora em muitas ocasiões tenha chamado a atenção da imprensa, tem sido pouco estudada no meio acadêmico. Fundada em 1964 pelo casal Doriel de Oliveira e Ruth Brunelli de Oliveira, a CB tem sua origem na Igreja Pentecostal O Brasil para Cristo, fundada e presidida pelo missionário Manoel de Mello. A CB é uma das mais antigas denominações pentecostais no Brasil. Dela saíram muitas outras igrejas do mesmo perfil, que se espalharam pelo território nacional. Inicialmente, a CB orbitava entre o pentecostalismo clássico, característico das Assembleias de Deus, e os movimentos de cura divina e de campanhas evangelísticas, em tendas de lona trazidas ao Brasil pelos fundadores da Igreja do Evangelho Quadrangular. Encantado pelo movimento pentecostal apresentado pelos missionários norteamericanos Harold Williams e Raymond Boatwright, Manoel de Mello, que atuava como diácono na Assembleia de Deus, seguiu-os por um tempo, até fundar o seu próprio movimento, que denominou Igreja Pentecostal O Brasil para Cristo. Doriel e seu irmão Ducler, ainda muito jovens, seguiram Manoel de Mello. Doriel e sua mulher Ruth plantaram a Igreja Pentecostal O Brasil para Cristo em Belo Horizonte e após romperem com essa denominação, deram início à CB e transferiram sua sede para Brasília, onde permanece, numa suntuosa catedral que abriga milhares de pessoas e conta com 3.195 igrejas espalhadas pelo Brasil, bem como outras (cujo número não foi revelado por sua secretaria geral) espalhadas em 14 países. Sua teologia, embora conserve aspectos do pentecostalismo clássico, denota traços característicos do neopentecostalismo, devido à abertura para algumas práticas e crenças próprias desse novo modelo pentecostal.

Teilw. zugl.: Oxford, University, Diss., 2003. / Includes bibliographical references and index.

Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-07-11T13:56:06Z No. of bitstreams: 1 Dissertação de Alaíze dos Santos Conceição.pdf: 820391 bytes, checksum: f516a9e9e2edd5174a4d92de9af1b5f1 (MD5) / Approved for entry into archive by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-07-25T15:25:09Z (GMT) No. of bitstreams: 1 Dissertação de Alaíze dos Santos Conceição.pdf: 820391 bytes, checksum: f516a9e9e2edd5174a4d92de9af1b5f1 (MD5) / Made available in DSpace on 2016-07-25T15:25:09Z (GMT). No. of bitstreams: 1 Dissertação de Alaíze dos Santos Conceição.pdf: 820391 bytes, checksum: f516a9e9e2edd5174a4d92de9af1b5f1 (MD5) / FAPESB / A pesquisa visa refletir acerca do universo cultural e religioso de Rezadeiras e Rezadores do município de Governador Mangabeira, Recôncavo sul da Bahia, nas décadas de 1950 a 1970, ressaltando as suas atuações nas comunidades que residem. Esses sujeitos históricos são integrantes das classes trabalhadoras e negras, os quais, motivados por questões econômicas, foram introduzidos no mundo do trabalho ainda na infância. Por fatores raciais, esses indivíduos, em sua maioria, alocados na segunda geração do pós-abolição, perambularam pela região em busca de melhores condições de vida, uma vez que as migrações pelas cidades do Recôncavo foram intensas até as décadas de 1950. Nesse sentido, buscou-se na elucidação de experiências cotidianas, sobretudo no universo do trabalho e nos aspectos religiosos da benzeção refletir acerca das identidades individuais e coletivas construídas no processo. A permanência dos elementos culturais presentes no âmbito das benzeções revela particularidades de uma população no que tange à relação que estabelecem com o sobrenatural, as doenças e a cura, suas expectativas, sentimentos e as possibilidades de transcendência da dura realidade. Sendo assim, as fontes utilizadas foram os periódicos Folha do Norte e o Jornal A tarde, assim como os depoimentos orais dos sujeitos históricos envolvidos no contexto histórico em análise. This research aims to reflect on the cultural and religious universe of women healer and man healer from the town Governador Mangabeira, Recôncavo Southern Bahia, from 1950 to 1970 decades, emphasizing their role in the communities where they live. These historical subjects make part of working and black classes, who, forced by economic necessities, were inserted into the working world yet in the childhood. Due to racial factors, most of them were allocated in the post- abolition second generation, which made them perambulate through the region in search of a better life, because migrations through Recôncavo Southern Bahia were very intense until 1950. Thus, by elucidating everyday experiences, especially in terms of working and religious blessing practice aspects, this work aimed to reflect on individual and collective identities built in the process. The permanency of cultural elements presented in the blessing practice extent reveals particularities of people regarding relations they firm to the supernatural, the sicknesses and cures, their expectations, feelings and the possibility to transcend from the tough reality. The following sources were used in this study: periodicals Folha do Norte and Jornal A tarde and oral testimonials of the historical subjects involved in the historical context under discussion.

Made available in DSpace on 2016-08-03T12:21:21Z (GMT). No. of bitstreams: 1 ANGELA MARINGOLI KITZINGER CAPA.pdf: 618106 bytes, checksum: 28499952b3e3f0668624b3b6a796f5df (MD5) Previous issue date: 2011-04-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study analyzes the existing relationship between the subjects dialogued by the writer of the book of Rute (4,1-12) and the books that are part of the composition of the Deuteronomistic History.There were three proposals, each one with its own way to see the situation, the mission and the organization of the people.The first one belongs to Joshua and Zerubbabel (Ezra 3,1-13).The second of Ezra (Ed 9,1-10,44) (Ne 8,1-18) and the third of Nehemiah (5,1-19). It was really a challenge punctuating this pericope in this context. Firstly it was placed at the moment of the History of Israel, living deeply the after-exile, with the return of the deportees from Babilônia during the national restructuration of Judá. Afterwards, the personages were placed in their due social papers. The people of the land stayed in Judah and the surrounding areas. The social injustices were many: the peasants were being dispossessed of its own lands, by the Jewish brothers who had arrived from Babilônia (Ne, 51-5).These same Jewish brothers were those that had loaned money to the people of the land and had charged the payment with usury. The scene was a discouraging one. The problems were endless and of all the types. Poverty and hunger were increasing (Ag 1,6) the poor, the foreigners and the widows survived because of spills (Ruth 2.2) / Esta dissertação analisa a relação existente entre os temas dialogados pelo redator do livro de Rute (4,1-12) e os livros que fazem parte da composição da História Deuteronomística. Havia três propostas, cada uma com a sua própria maneira de ver a situação, a missão e a organização do povo. A primeira é a de Zorobabel e Josué (Ed 3,1-13). A segunda de Esdras (Ed 9,1-10,44) (Ne 8,1-18) e a terceira de Neemias (5,1-19). Como abordar a pericope neste contexto foi realmente um desafio. Em um primeiro momento, ela foi situada no momento da História de Israel, vivenciando o pós exílio, com a volta dos deportados da Babilônia, época de reestruturação nacional de Judá. Em seguida, os personagens foram colocados em seus devidos papéis sociais. O povo da terra ficou em Judá e nos arredores. As injustiças sociais eram muitas: os campesinos estavam sendo desapropriados de suas próprias terras, pelos irmãos judeus que chegaram da Babilônia (Ne 51-5). Esses mesmos irmãos judeus são os que emprestaram dinheiro ao povo da terra e cobraram o pagamento com usura. O cenário era desanimador; os problemas intermináveis e de todos os tipos. A pobreza e a fome eram cada vez maiores (Ag 1,6), os pobres, estrangeiros e viúvas sobreviviam da respinga (Rt 2,2)

To Be As A Children? Exegesy Of Mk 10:13-16 The study deals with the exegesis of the pericope of the Gospel of Mark (Mk 10:13-16), generally known under the title The Little Children and Jesus. A part of the work is dedicated to the text of the pericope, not only from the point of view of its Czech translation, but also with consideration of the Greek text through which we strive to understand the original message of the author and its perception by the then recipients as well as the contemporary ones. To grasp the studied text better, it is perceived in the immediate context of the Transjordan passage of the Second Gospel, as well as in the broader context of the entire Gospel of Mark. Mark's text and his compositions are also compared with the parallel texts of synoptic gospels whose authors used Mark's original as a background. Two separate chapters are dedicated to the analysis of two crucial terms of Jesus's statement in the fifteenth verse: children - as the ancient and postmodern interpretations may differ significantly - and the kingdom of God, which is the core of the pericope, as well as the entire Mark's narration of Jesus's earthly preaching. The purpose of the work is to interpret the story and to understand, in depth, Jesus's statement: "Anyone who will not receive the kingdom of God...