A presente dissertação propõe uma análise da teologia paulina, relacionada, sobretudo, ao tema da liberdade cristã, desenvolvida pelo Apóstolo, na carta remetida aos gálatas. O primeiro capítulo faz uma abordagem da formação do povo gálata nesta região e do contexto histórico do período romano, principalmente na Ásia Menor e na Galácia, no primeiro século da nossa era. Reflete aspectos relevantes da realidade social, política, econômica e religiosa, a catalogação social que se estabeleceu na época, especialmente relacionada às categorias de pessoas livres, libertas e escravas. Esta classificação determinava o valor e o status social das pessoas. Busca perceber a influência das culturas, mormente a grega, que direcionava e determinava o comportamento das pessoas. As estratégias que os romanos utilizavam para impor a ideologia do Império. O capítulo II apresenta um estudo sobre a perícope de Gl 5,1-6, relatando alguns passos da exegese bíblica, a fim de compreender o alcance da mensagem paulina sobre a liberdade. Refletimos sobre diversos aspectos da carta aos Gálatas e nos focamos principalmente na perícope, analisando os principais termos utilizados e sua relação com o tema da liberdade, como graça que vem pela fé em Cristo e não pelas obras da Lei. O último capítulo versa sobre a liberdade cristã. Parte do fenômeno da liberdade, colocada dentro do plano de Deus, como requisito para a realização humana. Consideramos este tema a partir do pensamento de Paulo, desenvolvendo o sentido da liberdade e seu fundamento em Jesus Cristo. A liberdade se constitui na vocação humana por excelência. Ela procede de Deus, por meio de Cristo e se torna realidade nos seres humanos, como um processo gradual e permanente. É um dom que precisa ser cultivado e aperfeiçoado. Viver de maneira livre é viver segundo o Espírito, sobretudo na vivência do amor. Como filhos de Deus e participantes de sua natureza, nossa meta é a liberdade de todas as formas de prisões. / This dissertation proposes an analysis of Pauline‟s theology, related mainly to the theme of Christian freedom, developed by the Apostle, in a letter sent to the Galatians. The first chapter is an approach of the Galatians people in this region and the historical context of the Roman period, mainly in Asia Minor and Galatia in the first century of our era. Reflects relevant aspects of social, political, economic and religious reality, the social cataloging that was established at that time, especially related to the categories of free, freed and slaves people. This classification determined people‟s value and social status. It demands realize the influence of cultures, especially the Greek one, which directed and determined people's behavior and the strategies that Romans used to impose the ideology of empire. Chapter II presents a study on the pericope of Gal from 5.1 to 6, reporting a few steps of biblical exegesis in order to understand the scope of Pauline‟s message of freedom. We reflect on several aspects from the letter to the Galatians and focus mainly on the pericope, by analyzing the main terms used and their relationship to the theme of freedom, and grace that comes through faith in Christ and not by works of Law. The last chapter deals with the Christian freedom. Part of the phenomenon of freedom, is placed in God‟s plan, as a condition for human fulfillment. We consider this issue from Paul's thought, developing a sense of freedom and its foundation in Jesus Christ. Freedom is human vocation by excellence. It comes from God through Christ and becomes reality in human beings, as a gradual and permanent process. It is a gift that must be cultivated and improved. Living free in such way is to live according to the Spirit, especially in the experience of love. As God‟s children and part of His nature, our aim is freedom from all forms of detentions.

Traditionally, Paul's phrase "under the law" has been interpreted as a reference to being under a legal/legalistic system of the law, being under the law as a guiding/restraining power, or being under the curse/condemnation of the law. Recently many scholars have avoided the condemning aspect of the law in existence under the law. Especially, James D. G. Dunn and N. T. Wright tend to reject the law’s condemning function as its “negative” function (Dunn) or to minimize it as a "secondary" element (Wright). Thus, they, emphasizing the law's constraining element, understand that with the salvation-historical assumptions they posited, Paul uses the phrase as a reference to Jewish covenantal experience under the law of Moses prior to Christ─Jews’ nationalistic misuse of the law under the law (Dunn) and Israel’s continuing curse of exile under the law (Wright). Here, despite their emphasis on eschatological elements in Paul, Dunn and Wright, from their view of covenantal nomism, emphasizing the law’s guardianship of Israel in salvation history, fail to see the just, eschatological condemning function of the law in the existence under the law apart from Christ, and thereby the forensic, eschatological aspect of freedom in Christ. In this dissertation, I investigate every occurrence of the phrase “under the law,” and develop my thesis that in his view of eschatological situation, Paul uses the phrase to refer to the universal human plight under the law's eschatological condemnation, from which Christ set us into all the eschatological blessings in Christ─sonship, freedom, and new life.

Le scandale a mauvaise presse. Celui par qui il arrive est humilié puis raillé. Il est une forme de divertissement que certains jugent indigne. Pourtant, il s’avère être une formidable voie d’entrée pour qui tente de comprendre les États-Unis. Par cette monstrueuse transgression, le refoulé fait son retour. Ainsi, analyser le scandale, c’est envisager l’Amérique comme une nation hantée par le puritanisme. Cette pierre d’achoppement qu’est le scandale peut être la pierre angulaire d’une nouvelle construction théorique : un mélange d’anthropologie, de sociologie et de psychanalyse pour débusquer la part d’Ombre d’une Amérique étrangère à elle-même. Voilà pourquoi, paradoxalement, un roman se trouve au cœur de ce travail de recherche de civilisation américaine. Un roman lapsus échappé dans les années cinquante : Peyton Place. Plus qu’une étude de cas, son analyse illumine le concept-même du scandale aux États-Unis. Le destin de son auteur, pharmakos moderne et celui de l’œuvre elle-même illustrent les différents mécanismes de la machine infernale du scandale. Traité de scandalogie ironique, grotesque, kitsch et camp, Peyton Place est une manne pour le scandalologue. Mis en regard avec The Awakening de Kate Chopin, ce roman, vilipendé par la critique et ignoré par la recherche universitaire, met également en scène la féminité du scandale. Les deux œuvres féminisaient l’Amérique, ancrant leur narration transgressive dans une maternité teintée de primitivisme, annonçant ainsi une nouvelle ère où la sexualité serait plus libre. La scandalogie, elle aussi, est pionnière. Elle appelle à l’exhumation d’œuvres oubliées, raillées ou calomniées pour un nouveau canon américain. Peyton Place n’était pas qu’une « gifle au bon goût public », il émasculait l’Amérique. Plus encore, il déchirait le tissu mythique de la nation. Le scandalologue, forcément mythologue, n’est donc pas voyeur : il est visionnaire. / Scandal is tabloid fodder. Those who have fallen from grace are mocked and humiliated and most people think scandal is but a trivial matter. The shocking, disgraceful deeds and affairs of idols have long become part of the entertainment industry. However, scandal and gossip are two different things and the former can help us delve into the American psyche. Scandal is enlightening in more ways than one. It dramatically calls attention to collective fears that have repressed and preserved in the unconscious. Scandal, making them reappear, helps us probe the nation’s unfathomable depths: America is a mansion haunted by Puritanism, as it were. Scandal is a stumbling block but it can also be the corner stone of a new theoretical approach rooted in anthropology, sociology and psychoanalysis to shed light on the black, dense Shadow of America. Peyton Place is a Freudian slip of a novel that shocked the not so Placid Fifties and actually illuminates the whole concept of scandal. Because Grace Metalious was treated like a modern-day pharmakos, her fate illustrates the mechanism of that infernal machine scandal is. Peyton Place is kitsch, camp, ironic and grotesque but it is above all a treatise on scandal. Just like Kate Chopin’s The Awakening, Peyton Place feminized nature, rooting its narrative into primeval matriarchy and heralding a new era of free-flowing sexuality. Peyton Place was more than a slap in the face of public taste; it was a kick in the groin of the American male. More than that, it shred America’s mythical fabric of lies into pieces. A scandalogist is no Peeping Tom, then: he is a visionary.

In introducing the four novels under discussion as a “History of Confession”, this study explores the resistance to the dominant discourse of ‘history’ offered by the sustained confessions of individuals. In examining Coetzee’s oeuvre it is possible to delineate the outline of a dialogue between cynicism and grace, and the effects of these on the process of confession in each of the works Chapter One, dealing with Age of Iron, draws on Levinas’ theory of ‘the Other’ in order to elucidate the role played by the interlocutor or confessor in the process of confession.The recognition of the passage of the self through the Other is integral to the attainment of a state of grace, without which confession cannot be brought to an end The countermanding claims of the writer's will-to-write and duty to society are illuminated as a source of cynicism which overwhelms the intervention of grace. The Master of Petersburg, discussed in Chapter Two, is a confession of the guilt and despair faced by the writer who sacrifices his soul to answer the urge to write. Chapter Three, which examines Coetzee’s excursion into autobiography, represents a continuation of the confessional trend. The distance between the narrator and protagonist of Boyhood illustrates the convolutions of self-deception in the process of confession. The chapter which deals with Disgrace identifies a new trend in Coetzee’s writing:the concern with animals. Levinas’ theory, which identifies the encounter with the Other as necessary to precipitate an intervention of grace, is again useful in explaining how Coetzee has postulated the unassimilable otherness of animals as primary to human ethical development. This chapter also concludes that Disgrace represents a high point in the recovery of both grace and agency in Coetzee’s oeuvre.The concluding chapter suggests that the accumulation of meanings to the term ‘grace’enables its definition as a semi-religious abstraction. Coetzee suggests that belief in its existence has the power to affect interactions on the physical plane, especially those between the self and the Other.

L’homme a toujours su s’assurer de sa propre importance, en se prenant pour le maître souverain au milieu de tout ce qui se meut. L’expression de l’art, le dévoilement de la science, la cogitation philosophique et la réflexion théologique ont hérité et continuent de promouvoir sa conviction anthropocentrique. Mise en question de cette position connaissait une sévère réfutation. Les expériences du béhaviorisme radical en psychologie et d’une formulation théocentrique dans la théologie protestante en sont des exemples marquants dans la deuxième moitié du XXe siècle. La présente étude s’attache à restituer aux faits leur place initiale. Autour des deux protagonistes - le théologien James Gustafson et le psychologue B.F. Skinner - il devient démontré comment dans la ‘circulation d’entrecroisement’ les notions de liberté et de conditionnement peuvent se corriger mutuellement et s’enrichir réciproquement. / Man has at all times sensed his self-importance, reaffirming his own sovereign dominion over the rest that surrounds him. Expressions of arts, unveilings of sciences, musings of philosophy, and reflections in theology announced, maintained and transmitted anthropocentric conception. Any serious attempt to question it would meet a stern reprimand. The experiences of the radical behaviorism in psychology and in a protestant realm of a theocentric theology in the second half of 20th century can attest to its effect. The present study aims to restate the facts as they were originally intended. Largely, around two main protagonists, James Gustafson in theology and B.F. Skinner in psychology, it is shown how in the crossroad circulation the inherently porous notions of free will and of conditioning can convey a mutual correction with a reciprocal enhancement.

A study of local context has revealed that universal relief strategies are failing to meet the needs of those who have just lived through the traumatic experience of losing their primary dwelling. Where as conventional ‘donor’ structures may economically shelter the body, they neglect to address issues of home and belonging. The hypothesis argues that shelter after disaster is not just a temporary solution but rather a ‘starter kit’ with the potential of becoming a home. Hence shelter is the beginning of a process, that involves first a sign of the event of dwelling before it can host a more complex scope of concerns. While acknowledging that the design cannot be site specific, the proposal responds to regional disasters within greater Tshwane region, through a comprehensive investigation of context, climate and selected case studies. Set within the reality of monotonous modular design the project seeks to provide a flexible and innovative shelter typology that can remain on site, providing a period of grace. Thus enabling the displaced to focus on rebuilding their homes without living with the fear of their tent being reclaimed. The project conducts a critical investigation into rapidly deployable structure. The object of the study is to highlight the potential of cardboard as an alternative building material. Copyright / Dissertation (MInt(Prof))--University of Pretoria, 2010. / Architecture / unrestricted

Uppsatsen jämför berättarteknikerna i romanen Alias Grace respektive dess adaptation, teveserien Alias Grace i en adaptationsanalys. Undersökningens fokus har lagts på en av de manliga huvudkaraktärerna, Simon Jordan. Analysen har jämfört hur denna karaktär har, genom de olika berättarteknikerna, konstruerats och vilka konsekvenser skillnaderna i konstruktionen får för berättelsen. Uppsatsen kommer fram till att en av de stora skillnaderna är att Jordans perspektiv i romanen är konstruerat genom en intern fokalisation. Denna fokalisation har inte översats i serien. Istället hålls många aspekter av Jordans personlighet dolda för publiken. Detta resulterar i att seriens Jordan skildras som en relativt platt karaktär i jämförelse med sin litterära motsvarighet. Uppsatsen diskuterar även det sexuella övergreppet i seriens sista avsnitt som begås av Jordan. Eftersom att övergreppet saknas i romanen debatteras dess roll som konsumtionsvåld och chockfaktor.

The United House of Prayer was established by Marcelino Manuel da Graça (1881-1960), who is also known as Charles Manuel “Sweet Daddy” Grace, or “Daddy” Grace. He founded and developed the use of the shout bands which are charismatic gospel trombone ensembles within this church. This study explores the importance of shout bands and examines them from multiple perspectives focusing in particular on worship practices. Additionally, it examines rhythmic elements as the most important characteristic of music performed by these unique ensembles, rhythms that reflect the preacher’s personal timing and inflections that the trombones then imitate. The approach used here supports a deeper understanding of the United House of Prayer and of the trombone in church services of this denomination. Indeed, it ultimately establishes the trombone’s role in the United House of Prayer.

This dissertation develops a public practical theology of education. It argues that education is a practice that “schools the imagination,” forming individuals and communities to operate within social imaginaries that have been shaped by a latent, anti-material, and individualistic worldview. This project aims to show that public education is a viable site for theological reflection and that the results of that reflection can generate proposals for the transformation of both religion and education. It considers how the American social imaginary is maintained by educational practices and the ways these practices influence conceptions of knowledge and human purpose. The assumption is that the shaping influence of the imaginary is not manifested so much in the content of school curricula, but tacitly exists in pedagogical processes and the explicit and implicit goals of the US educational enterprise. Using a qualitative and quantitative mixed-method approach, the project develops the construct of conscientização natal, a pedagogy of birth with utopian anthropological dimensions. Grace Jantzen’s theology and philosophy of religion and the liberative pedagogical insights of Paulo Freire are central to the constructive work. Jantzen and Freire provide a way to interpret the telos and practice of American public education with their respective analyses of “necrophilic imagination” and “objectivizing worldviews.” Additional insights are drawn from educational sociology and history, as well as Pierre Bourdieu’s theory of practice and Cornelius Castoriadis’ concept of the social imaginary. The dissertation begins by developing a theology of education, doing so with practical theological methods informed by liberation and public theologies. It proceeds to provide historical and cultural-sociological studies drawn from educational literature, amplified by a quantitative study of 125 survey participants on their understandings of the relationship between education and spirituality. The primary discoveries in these three studies are analyzed, then reflected upon theologically, yielding proposals for the transformation of practice and theory in both education and religion. For practical theologians, the project develops a robust understanding of practice that links patterns of action to social imaginaries, providing an example of how practical theology might consider issues of broad public concern.

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