Personality of stutterers

Thesis (Th. M.)--Dallas Theological Seminary, 2003. / Includes bibliographical references (leaves 75-78).

Thesis (Th. M.)--Dallas Theological Seminary, 2003. / Includes bibliographical references (leaves 75-78).

Thesis (Th. M.)--Dallas Theological Seminary, 2003. / Includes bibliographical references (leaves 75-78).

Thesis (M. Div.)--Talbot School of Theology, Biola University, 2005. / "May 2005." Includes bibliographical references (leaves 83-86)

Thesis (M. Div.)--Talbot School of Theology, Biola University, 2005. / "May 2005." Includes bibliographical references (leaves 83-86)

Especially during the last hundred years, the church has become more aware of the work of the Holy Spirit. This interest has not only occurred in the holiness, pentecostal and charismatic movements, but in the church at large as well. Some have described this rediscovery as a "second great outpouring of the Holy Spirit" while others have spurned it as soulish emotionalism and ecstasy. Still others declare that the church has discovered nothing new and in a sense no new Pentecost has occurred; for to speak of the church at all one must speak of "two thousand years of Pentecost". This renewed interest in the Holy Spirit has various exponents with even still more assessments of its value, meaning and direction. All engaged in discussing the Holy Spirit today from various theological stances use biblical language concerning the Holy Spirit. Often this usage does not adequately consider the varied contextual and redactional significance of these expressions. This thesis analyzes one such phrase, "filled with/full of the Holy Spirit", in Luke-Acts and points out the significance and limitations for the phrase in a Lucan context. When other redactional and traditional points are encountered in Luke-Acts they are analyzed as well. It is apparent that Luke uses fulness of the Spirit as part of his overall programme of presenting the mission of Jesus and its expansion in the witness of the church in terms of the Holy Spirit. It is hoped that a clearer understanding of Luke's use of the concept will clarify the church's use of the phrase and reduce misunderstanding and division in the church over her greatest asset and very ground of being, the Holy Spirit.

Made available in DSpace on 2016-04-29T14:27:20Z (GMT). No. of bitstreams: 1 Arthur Francisco Juliatti dos Santos.pdf: 1908084 bytes, checksum: 9a9f0d00c3e013a706ad7c89f17c2a7f (MD5) Previous issue date: 2011-06-06 / The research has four chapters with an exegetical and theological study on the Greek word dikaiosu,nh (righteousness) in the Biblical context, as project, in the sermon of the mountain and as praxis, in the seven places where it appears (3:15; 5:6,10,20; 6:1,33; 21:32). Righteousness if you hunger or thirst (5:6), persecuted for righteousness sake (5:10) and it must surpass that of the scribes and the Pharisees (5:20). The imperative exhortations of 6:1,33 show that the intention guarantees rewards (6:1) and that priority, together with the kingdom is essential (6:33). Jesus must fulfil all righteousness (3:15), taking the path of the justice fully through which had come the prophets and, finally, John the Baptist (21:32). Jesus excludes the legal integralism and demands a perfection that is not ethical theatric, but a new way to act and to live, with the imperative exhortations of 6:1: beware (prose,cete) and 6:33 to you: seek (zhtei/te). The Kingdom and its justice have historical, social, economical and politics mediations in which the Christian is invited not to be anxious and but to free himself of the fear of losing security. The Hebrew Word hq"d"c. and the Greek dikaiosu,nh has passed semantic transformations that research seeks to define from a hermeneutic historical context, analysis semantics and philological and synoptic verification, in order to search its meaning in Matthew, where the word is used as a stylistic resource whose express moral rectitude and solidarity as to fulfill the will of the Father. The solidarity of Jesus in 3:15, had its starting point in the incarnation (the Word became sa,rx of Jo 1,14) and reached its fullness at the cross (the kh,nosij of Phi 2,6-11). Matthew touches the soil of human behaviour, insisting on the path of justice (21:32), as compendium of Jesus ethic´s as irreprehensible obedience to the Father, in an active solidarity that brings consequences for the life of the Church. The expression of this in Latin America is the preferential option for the poor persons, therefore God when intervening in history human being never made it in neutral ways, but always he was by the side of the weak and oppressed (cf. Ex 22:21-22; Deut 26:4ss; Isa 58:2ss). It is a mystic commitment that the Social Doctrine of the Church has and a constant search of solidarity with human nature and its history. The kingdom is not confused with the establishment of a just society, but it is not indifferent. The teaching about the righteousness in Matthew guides to the direction of fair act and just solidarity with God and for him, that is, behaviour that expresses a new orientation of the existence / A pesquisa consta de quatro capítulos nos quais se analisa exegética e teologicamente o vocábulo dikaiosu,nh (justiça) no contexto bíblico, como projeto, no sermão da montanha e como práxis, nas sete perícopes onde aparece (3,15; 5,6.10.20; 6,1.33; 21,32) Da justiça se tem fome e sede (5,6), por ela se é perseguido (5,10) e deve superar a dos escribas e fariseus (5,20). As exortações imperativas de 6,1.33, mostram que a intenção garante a recompensa (6,1) e que sua primazia, juntamente com o reino é essencial (6,33). Jesus deve cumprir toda a justiça (3,15), levando a plenitude o caminho da justiça no qual vieram os profetas e, finalmente, João Batista (cf. 21,32). Jesus exclui o integralismo legal e exige uma perfeição que não é ética teatral, mas um novo modo de agir e viver, com as exortações imperativas de 6,1: guardai-vos (prose,cete) e 6,33: buscai (zhtei/te). O Reino e sua justiça têm mediações históricas, socioeconômicas e políticas nas quais o cristão é convidado a não ser ansioso e a libertar-se do medo de perder suas seguranças. O vocábulo hebraico hq"d"c. e o grego dikaiosu,nh passaram por transformações semânticas que a pesquisa busca delimitar a partir de uma hermenêutica do contexto histórico, análise semântica e filológica e verificação sinótica, a fim de buscar seu significado em Mateus, onde o vocábulo é usado como um recurso estilístico cujo escopo expressa retidão moral e solidariedade como cumprimento da vontade do Pai. A solidariedade de Jesus em 3,15, teve seu ponto de partida na encarnação (se fez sa,rx, de Jo 1,14) e atingiu sua plenitude na cruz (na kh,nosij de Fl 2,6-11). Mateus toca o terreno da conduta humana, insistindo no caminho da justiça (21,32), compendiando a ética de Jesus como obediência irrepreensível ao Pai, numa solidariedade ativa que traz conseqüências para a vida da Igreja. A expressão dessa na América Latina se encontra na opção preferencial pelos pobres, pois Deus ao intervir na história humana nunca o fez de maneira neutra, mas sempre esteve ao lado dos fracos e oprimidos (cf. Ex 22,21-22; Dt 26,4ss; Is 58,2ss). É a mística do compromisso que tem na Doutrina Social da Igreja a busca constante de solidariedade com o gênero humano e sua história. O reino não se confunde com o estabelecimento de uma sociedade justa, mas não é indiferente a ela. O ensinamento sobre a justiça em Mateus se orienta na direção de um agir justo e solidário diante de Deus e por Ele, ou seja, conduta que expresse uma nova orientação da existência.

Thesis (M.A.E.T.)--Covenant Theological Seminary, 2001. / Abstract. Includes bibliographical references (leaves 85-87).

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 2002. / Includes bibliographical references (leaves 73-77).