Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves 70-73).

Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves 70-73).

Work deals with the question of the culture of life and culture of death in today´s society, known as a consumer society. Is divided into theoretical and practical part. In the theoretical part of the definition of culture from a theological point of view discussed in three different views on the issue of the culture of life and culture of death, as we see in Pope John Paul II., Theologian Hans Küng and liberation theology. Then, the focus is on today´s society, its attributes and its influence on the culture of life and culture of death from the perspective of philosophers and sociologists such as G. Lipovetsky, G. Schulze, J. Keller and T. Halik. Based on the above-mentioned approaches and perspectives have been considered part of the theoretical "generated" some features that are characteristic of a culture of life and culture of death, which became the basis for the practical part. The following practical part of the monitor whether and how these are present in the thinking, opinions and attitudes of respondents. To this end, he was elected a qualitative research conducted using half structured interview. The main objective of the research was based on the above interview to determine whether the effects of drinking may be seen in today´s views on the meaningfulness of human life {\clq}limited` disability, illness, aging, dying, and whether the {\clq}limitations` can change their ranking values. At the end of the work was then compared with the theoretical background of the respondents´ replies.

Made available in DSpace on 2016-04-29T14:27:21Z (GMT). No. of bitstreams: 1 Adriano Correa da Silva.pdf: 767159 bytes, checksum: 98715671b34dc515d4c05204b457d9e2 (MD5) Previous issue date: 2012-05-15 / ADVENIAT / Amid the various threats that human life is, the Catholic Church cools further its mission inherited by Christ to proclaim the Gospel of Life to the universality of the people, for she firmly believes that human life, even when marked by weaknesses, and even by physical or mental disabilities, pre-and postnatal, is always a splendid gift of God to be protected. This is the horizon of the defense of human life, and more precisely, the cases of fetal anencephaly, that their dissertation converges to evidence in the light of Christian revelation, but also through interdisciplinarity, that human life is a fundamental principle and primary among all values between different cultures. Therefore, the first chapter is about an expression often used by John Paul II - "culture of life" - which, in turn, must be cultivated and propagated throughout the world as the center of the message proclaimed by Christ and his Church as delegated depository of Evangelium Vitae and in time in the history of mankind, for man alive is the first and fundamental way for the Church. For this purpose, the respective chapter discusses the aspect of biblical-theological conception of human life and human being. In the second chapter, in contrast to the first, is the explanation of the terminology - "culture of death" - since there are numerous signs that arise to threaten human life, and nascent human life, God-given as a gift. And one of the threats to human dignity still in its early uterine culture is the death of abortion legislation that attempts to expand worldwide, including in the current Brazilian Congress, to include cases of fetal anencephaly. Finally, the third chapter, such as character conclusion reaffirms the defense of human life as a task and responsibility that must be taken not only by the Church of Christ, but for all people of good will as a way to go before a question of survival of humanity itself, which must be awakened, increasingly, develop an ethical principle against the defense of human life, especially the helpless intra-uterine life / Em meio às diversas ameaças em que a vida humana se encontra, a Igreja Católica arrefece ainda mais a sua missão herdada por Cristo de anunciar o Evangelho da Vida à universalidade dos povos, pois ela crê firmemente, que a vida humana, mesmo quando marcada por fragilidades, e até mesmo por deficiências físicas ou mentais, pré e pósnatal, é sempre um dom esplêndido de Deus a ser protegido. É neste horizonte de defesa da vida humana, e mais precisamente, dos casos de anencefalia fetal, que esta respectiva dissertação se converge para evidenciar sob a luz da Revelação cristã, mas também por meio da interdisciplinaridade, que a vida humana consiste em um princípio fundamental e primário entre todos os valores existentes entre as diversas culturas. Portanto, o primeiro capítulo fala sobre uma expressão muito usada por João Paulo II - cultura da vida - que, por sua vez, deve ser cultivada e propagada em todo o mundo como centro da mensagem anunciada por Cristo e delegada à sua Igreja como depositária deste Evangelium Vitae no tempo e na história da humanidade, pois o homem vivo constitui o primeiro e fundamental caminho eclesial. Para este objetivo, o respectivo capítulo aborda o aspecto bíblico-teológico da concepção da vida humana e do ser humano. No segundo capítulo, em contraposição ao primeiro, faz a explanação da terminologia - cultura de morte uma vez que existem inúmeros sinais que se levantam para ameaçar a vida humana, e a vida humana nascente, recebida de Deus como dom. E uma das ameaças contra a dignidade do homem ainda na sua fase uterina é a cultura de morte do aborto, que tenta ampliar a legislação em todo o mundo, inclusive no atual Congresso Brasileiro, para incluir os casos de anencefalia fetal. Por fim, o terceiro capítulo, já como caráter de conclusão, reafirma a defesa da vida humana como tarefa e responsabilidade, que deve ser assumida, não somente pela Igreja de Cristo, mas por todas as pessoas de boa vontade como caminho a ser percorrido para uma questão de sobrevivência da própria humanidade, que deve se despertar, cada vez mais, para o amadurecimento ético frente ao princípio de defesa da vida humana, principalmente a vida indefesa intra-uterina

No description available.