Th. 3e cycle--Lett.--Metz, 1976. Th.--Méd.--Paris 6--Broussais-Hôtel Dieu, 1978. N°: 61.

Thesis (J.C.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 60-62).

Thesis (J.C.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 60-62).

145f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-16T17:04:52Z No. of bitstreams: 1 Israel Alexandria Costaseg.pdf: 402907 bytes, checksum: 29cf3316268e82c8661faa1affbacf04 (MD5) / Rejected by Rodrigo Meirelles(rodrigomei@ufba.br), reason: inserir palavras-chave on 2013-04-18T12:59:23Z (GMT) / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-22T15:41:01Z No. of bitstreams: 1 Israel Alexandria Costaseg.pdf: 402907 bytes, checksum: 29cf3316268e82c8661faa1affbacf04 (MD5) / Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-29T14:39:16Z (GMT) No. of bitstreams: 1 Israel Alexandria Costaseg.pdf: 402907 bytes, checksum: 29cf3316268e82c8661faa1affbacf04 (MD5) / Made available in DSpace on 2013-05-29T14:39:16Z (GMT). No. of bitstreams: 1 Israel Alexandria Costaseg.pdf: 402907 bytes, checksum: 29cf3316268e82c8661faa1affbacf04 (MD5) Previous issue date: 2005 / O mal é assunto privilegiado das investigações de Jean-Jacques Rousseau e o exame desse tema é crucial para a compreensão do caráter revolucionário de suas idéias sobre religião. Como atestam Cassirer e Starobinski, no bojo das considerações sobre a questão da origem do mal, Rousseau entra em conflito com os defensores dos dogmas da tradição religiosa do século XVIII e, ao mesmo tempo, propõe uma experiência religiosa fundada no princípio da consciência moral. A leitura das cartas endereçadas a Philopolis, a Voltaire e ao Arcebispo de Beaumont revela que as convicções pessoais do genebrino se chocam com uma importante noção conexa ao tema do mal: o dogma da perversidade intrínseca da natureza humana e o conseqüente apelo à intervenção divina para a redenção do sofrimento nascido do pecado original. Em lugar dessa noção, Rousseau oferece o postulado da bondade da natureza originária do homem e uma justificação da Providência enquanto instância garantidora da mera existência de agentes livres e responsáveis pela importunidade de seus próprios sofrimentos. O sentido revolucionário dessas idéias parece estar dirigido para a fundação de um direito em nome do qual o homem pode reivindicar uma subjetividade livre e capaz de reger, com absoluta autonomia, o curso de sua própria história. / Salvador

This study seeks to examine the precise way it may be said that God takes risks in creating and governing this world. In order to articulate this model of providence various texts of scripture are studied which have either been overlooked or interpreted differently in discussions of divine providence. These texts reveal a deity who enters into genuine give-and-take relations with creatures, a God who is genuinely responsive and who may be said to take risks in that God does not get everything he desires in these relationships. Furthermore, the traditional texts used to defend the no-risk view of providence are examined and shown that they do not, in fact, teach the idea that God is the cause of everything which happens in the world such that the divine will is never thwarted in the leas detail. The biblical teaching of God in reciprocal relations with his creatures is then discussed in theological and philosophical terms. The nature of God is here understood as loving, wise, faithful yet free, almighty, competent and resourceful. These ideas are explicated in light of the more traditional theological/philosophical understanding of God. Finally, some of the implications of this relational model of God are examined to see the ways in which it may be said that God takes risks and whose will may be thwarted. The crucial watershed in this regard is whether or not there is any conditionality in the godhead. The no-risk view denies, while the risk model affirms, that some aspects of God's will, knowledge, and actions are contingent. In order to grasp the differences between the two models the doctrines and practices involved in salvation, the problem of evil, prayer and guidance are examined to see what each model says about them. It is claimed that· .the relational or risk model is superior to the no-risk model both in terms of theoretical coherence and the practice of the Christian life. / Philosophy, Practical & Systematic Theology / Th. D. (Sytematic Theology)

This study seeks to examine the precise way it may be said that God takes risks in creating and governing this world. In order to articulate this model of providence various texts of scripture are studied which have either been overlooked or interpreted differently in discussions of divine providence. These texts reveal a deity who enters into genuine give-and-take relations with creatures, a God who is genuinely responsive and who may be said to take risks in that God does not get everything he desires in these relationships. Furthermore, the traditional texts used to defend the no-risk view of providence are examined and shown that they do not, in fact, teach the idea that God is the cause of everything which happens in the world such that the divine will is never thwarted in the leas detail. The biblical teaching of God in reciprocal relations with his creatures is then discussed in theological and philosophical terms. The nature of God is here understood as loving, wise, faithful yet free, almighty, competent and resourceful. These ideas are explicated in light of the more traditional theological/philosophical understanding of God. Finally, some of the implications of this relational model of God are examined to see the ways in which it may be said that God takes risks and whose will may be thwarted. The crucial watershed in this regard is whether or not there is any conditionality in the godhead. The no-risk view denies, while the risk model affirms, that some aspects of God's will, knowledge, and actions are contingent. In order to grasp the differences between the two models the doctrines and practices involved in salvation, the problem of evil, prayer and guidance are examined to see what each model says about them. It is claimed that· .the relational or risk model is superior to the no-risk model both in terms of theoretical coherence and the practice of the Christian life. / Philosophy, Practical and Systematic Theology / Th. D. (Sytematic Theology)

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Made available in DSpace on 2016-12-08T16:59:59Z (GMT). No. of bitstreams: 1 Ismael.pdf: 2238943 bytes, checksum: 320141c48f88391b9d6579b4d7cb8490 (MD5) Previous issue date: 2009-07-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / From the installation of the first coal mine companies at the town of Criciúma, a ample contingent populational, coming mostly from coastal regions migrating to the city and looking for jobs at the coal sector. Between the years 1930 and 1960, the extraction of coal reached a peak, creating a series of problems in the social field. In this same period, they anchor at the citty autarchies governmental, civil entities and religious associations, having as a goal implement with the miner population a series of public policies looking for social assistance. The villages of the coal mine complex it was the principal space of action of these institutions. The village of Próspera was the biggest and more populational village, beeing property of National steel metallurgy Company (Companhia Siderúrgica Nacional), became the principal place for inumerous assistance projects, having for objective disciplinary the workers inside and outside the factory. Manager by the coal mine companny and financial by SESI SC. Part of these workers were realized by the assembly from the Congregation of little sisters of divine providence, by series of popular courses,tryed to introduce between the miners families practices and values from bourgeoisie familiar norms / A partir da instalação das primeiras companhias mineradoras na cidade de Criciúma, um grande contingente populacional, oriundo principalmente das regiões litorâneas migrou para o município em busca de empregos no setor carbonífero. Entre os anos de 1930 e 1960, a extração do carvão mineral chegou a seu ápice, gerando uma série de problemas no campo social. Neste mesmo período, instalaram-se na cidade autarquias governamentais, entidades civis e congregações religiosas, com intuito de implementar junto às populações mineiras uma série de políticas públicas voltadas à assistência social. As vilas operárias do complexo carbonífero criciumense foram o principal espaço de atuação destas instituições. Dentre estas, a vila operária Próspera, a maior e mais densamente povoada e de propriedade da Companhia Siderúrgica Nacional, tornou-se alvo de inúmeros projetos assistenciais tinham por objetivo disciplinar o operariado dentro e fora da fábrica. Gerenciados pela própria empresa mineradora e financiados pelo SESI-SC parte destes trabalhos foi realizado pela congregação das Pequenas Irmãs da Divina Providência, que através de uma série de cursos populares, tentaram introduzir entre as famílias de mineiros práticas e valores da norma familiar burguesa