À la différence de "Philosophie, mythologie et pseudo-science. Wittgenstein lecteur de Freud", l'influent essai de Jacques Bouveresse (1991), cette étude vise à établir qu'aussi critique qu'il se soit effectivement montré à l'égard de la psychanalyse, Wittgenstein n'en a pas moins beaucoup appris et retenu de Freud. Au plan de sa conception de l'élucidation philosophique, principalement. Composée de trois parties, ladite étude consiste d'abord à mettre en évidence les fragilités de l'argumentation présentée au premier chapitre de J'ouvrage classique de Jacques Bouveresse ; puis à rendre compte de la place centrale du motif psychologico-clinique dans la définition et la mise en œuvre de la méthode grammaticale de Wittgenstein ; pour mieux isoler ensuite les six aspects plus proprement freudiens de la clinique philosophique wittgensteinienne. La conclusion de ce travail étant finalement réservée à l'interprétation des résultats acquis au cours de cet itinéraire. / Unlike « Philosophie, mythologie et pseudo-science. Wittgenstein lecteur de Freud”, the influential essay of Jacques Bouveresse (1991), this study aims to establish that even though he was critical towards psychoanalysis, Wittgenstein also leamed a lot from Freud. Mainly on the plan of his conception of philosophical elucidation. This study is divided in three parts : the first highlights the weaknesses of the argumentation introduced in the first chapter of the classical work of Jacques Bouveresse; then the second one reflects the core of the psychologic-clinical pattern in the definition and the implementation of the grammatical method of Wittgenstein; finally, to better isolate the six aspects of the wittgensteinian philosophicaI clinic that are the most strictly freudian. The conclusion of this work is, in the end, dedicated to the interpretation of the results acquired in the course of this path.

Made available in DSpace on 2016-07-27T13:48:30Z (GMT). No. of bitstreams: 1 LAZARA DIVINA COELHO.pdf: 2121141 bytes, checksum: cd4a685fb28ee75bab3fe1a7fdf87201 (MD5) Previous issue date: 2013-11-26 / The object of this research is the Historical-Grammatical Method understood as a system of Bible interpretation derived from the Protestant Reformation of the sixteenth century. Its goal is to trace the route of this method, since the post-apostolic period up to contemporary times, and solidification as a method of interpretation adopted by different theological currents in the search for systematization of its methodology. Its relevance lies in the possibility of rescuing the history of the method seen as a precedent over the others in terms of the orthodox system and aim of biblical interpretation. The search path can be set into stages of research and presentation of the results: in the first case takes place the identification and definition of method: the traditional hermeneutic, as presentation of methodological principles and techniques needed to interpret biblical texts, is the formal principle of the Method; and the exegesis, as the application of hermeneutical principles to the biblical text in order to understand and explain it, it is the method referred, in practice, to the steps to be given in the interpretation process. In the second stage, there is a review of the historical process which culminated in the Grammatical-Historical Method: by it the embryo of the method is located in the post-New Testament period and its development in the centuries that followed, passing by the schools of Antioch, the West and St. Victor, beyond the Protestant Reformation and later periods. And, in the third stage, we describe the method itself of theological and methodological perspectives. The conclusion is that the grammatical-historical method of the view that God exists and has revealed himself to man through the written Word and that this revelation, to have originated in his will, makes this knowledge possible and necessary to man. The possibility of knowledge achieves the sense of the Scriptures as intended by God through the human author. It is about a unique, true and full sense, clearly stated and explained in the Scriptures and their understanding can be achieved through ordinary means, as the preaching, the reading and the prayer. / O objeto dessa pesquisa é o Método Histórico-Gramatical entendido como um sistema de interpretação da Bíblia procedente da Reforma Protestante do século XVI. Seu objetivo é traçar o percurso desse método, desde o período pós-apostólico até a contemporaneidade, e sua solidificação como método de interpretação adotado por correntes teológicas distintas na busca da sistematização de sua metodologia. Sua relevância encontra-se na possibilidade de resgatar a história do método visto como precedente sobre os demais em termos de sistema ortodoxo e objetivo de interpretação bíblica. O caminho da pesquisa pode ser definido em estágios da investigação e da apresentação dos resultados: no primeiro, acontece a identificação e definição do método: a hermenêutica tradicional, como apresentação de princípios metodológicos e técnicas necessárias para interpretar textos bíblicos, é o princípio formal do Método; e a exegese, como a aplicação dos princípios hermenêuticos ao texto bíblico com o objetivo de entendê-lo e explicá-lo, é o método que se refere, na prática, às etapas a serem dadas no processo de interpretação. No segundo estágio, há uma revisão do processo histórico que desembocou no Método Histórico-Gramatical: por ela o embrião do método é localizado no período pós-Novo Testamento e seu desenvolvimento nos séculos que se seguiram, passando pelas escolas de Antioquia, do Ocidente e de São Vitor, além da Reforma Protestante e períodos posteriores. E, no terceiro estágio, descreve-se o método propriamente dito das perspectivas teológica e metodológica. A conclusão é que o Método Histórico-Gramatical parte da perspectiva de que Deus existe e revelou-se ao homem por meio da Palavra escrita e que essa revelação, por ter origem na sua vontade, faz esse conhecimento possível e necessário ao homem. A possibilidade de conhecimento alcança o sentido das Escrituras conforme pretendido por Deus por meio de autor humano. Trata-se de um sentido único, verdadeiro e pleno, claramente exposto e explicado nas Escrituras e sua compreensão pode ser conseguida mediante os meios ordinários, como a pregação, a leitura e a oração.

Uma exegese histórico-gramatical da Iniciação (Prólogo) do Evangelho de João. Inicia-se com uma análise dos métodos histórico-crítico, semiótico e histórico-gramatical. Esse último é escolhido sem preterir os avanços permitidos pelo histórico-crítico que não conflitem com aquele método. Procede-se à crítica textual escolhendo as variantes mais expressivas. É elaborada uma tradução prévia, sem muitos requintes, privilegiando o sentido literal. Faz-se uma análise literária para delimitar o texto, conhecer sua estrutura, suas fontes literárias e a função literária da perícope. Na busca pela estrutura do texto, são descobertos quatro segmentos: o logos criador, o logos luminoso, o logos encarnado e o logos glorioso. Na função literária da perícope, discute-se a inadequação do termo Prólogo e se propõe o termo Iniciação. Em seguida, tem-se a análise da redação, onde são discutidas evidências internas e externas a respeito da autoria, fatores que podem indicar a data da composição do texto, seu local de escrita e destinatários. Ao fim da análise da redação, propõe-se como propósito principal da escrita do evangelho a defesa da fé frente às ameaças gnósticas e judaicas, através da cristologia joanina. Na análise das formas, enquadra-se o texto dentro de um gênero maior e como um gênero menor, analisando seus possíveis lugares vivenciais. Na análise das tradições, são discutidos os substratos que estão por trás de termos que podem ter diversas origens: logos, luz, conhecer e verdade. Então se chega ao coração da exegese, que corresponde à análise de conteúdo. São analisados cada um dos quatro segmentos descobertos na análise literária. Dentro de cada segmento, primeiro é feita uma análise gramatical com ênfase na descoberta do significado de cada palavra à luz das impressões que o evangelista deixa ao longo do evangelho e de seu mundo vivencial. Em seguida, faz-se uma análise de contexto amplo, aproveitando-se das descobertas gramaticais e analisando as perspectivas históricas. Essa é seguida de análises de contexto específico, nas quais o texto é entendido à luz do problema judaico e do problema gnóstico. Depois se tem a análise teológica, que aborda os assuntos mais importantes da teologia do prólogo em conexão com outros textos teológicos das Escrituras. Por fim, tem-se a tradução final, que visa a valer-se dos conhecimentos produzidos ao longo de toda exegese para produzir uma tradução que mais se aproxime da mensagem que o autor quis transmitir aos seus primeiros leitores. / A historical-grammatical exegesis of the Initiation (Prologue) of the Gospel of John. It begins with an analysis of the historical-critical, semiotic and historical-grammatical methods. This latter one was chosen without neglecting the advances propitiated by the historical-critical method which do not conflict with that method. We proceed to the textual criticism choosing the most expressive variables. A prior translation is elaborated without many refinements prioritizing a literal sense. A literary analysis is made to delimit the text, get to know its structure, its literary sources and the literary role of the pericope. In the quest for the structure of the text, four segments are discovered: the creator logos, the luminous logos, the incarnated logos and the glorious logos. In the literary role of the pericope the inadequateness of the term Prologue is discussed and the term Initiation is proposed. Following, there is the analysis of the redaction where internal and external evidence is discussed related to authorship, factors which can indicate the date of the composition of the text, the place where it was written and recipients. At the end of the redaction analysis, the proposition is posited that the main purpose for the writing of the gospel is for the defense of the faith, which is facing Gnostic and Jewish threats, through the Johanine Christology. In the form analyses the text is a smaller genre within a larger genre, analyzing its possible living places. Within the analysis of traditions the substrata which are behind the terms which can have various origins are discussed: logos, light, getting to know and truth. Then one gets to the heart of the exegesis which corresponds to the analysis of the content. Each one of the four segments discovered in the literary analysis is analyzed. Within each segment, first, a grammatical analysis is done with emphasis on discovering the meaning of each word in the light of the impressions which the evangelist left throughout the Gospel and his living world. Next, an analysis of the broad context is done using the grammatical discoveries and analyzing the historical perspectives. This is followed by analyses of the specific context, in which the text is understood in light of the Jewish and Gnostic problem. After comes the theological analysis which deals with the most important issues of the theology of the prologue in connection with other theological texts of the Scriptures. Finally we have the final translation which aims at making use of the knowledge produced throughout the whole exegesis to produce a translation which comes closest to the message which the author wanted to transmit to his first readers.

In the history of exegesis 1 Corinthians 14:34-35 and 1 Timothy 2:11-15 have functioned as the heavy artillery against women in the ministries. From the 4th century BC, when the Church really started to develop from a dynamic underground movement of believers to a state Church organised in the image of the Roman Empire and so became the Catholic Church, women were more and more suppressed under the influence of deeply rooted Hellenistic anthropological ideas that were read into these passages. Only in the second half of the Twentieth Century, under the influence of changes in society after the sexual and feminist revolutions, changes set in that sparked the discussion about the role of women in the Church. This discussion is still continuing – in the Reformed tradition at least. These two passages, however, seem to oppose an overwhelming number of biblical themes and data that at least bring a strong nuance to the picture the two passages seem to portray. The creation of man and woman in the image of God and the protection for women against the arbitrariness of men clearly picture an original and principal equality of men and women. In the circle of disciples around Jesus Christ this becomes even more manifest. This attitude is also visible in the earliest churches. Paul expresses this in Galatians 3:28: In Christ there is no … male nor female. The passages that seem to limit the rights of women in the Church do not actually oppose this picture, but show that for the sake of the proclamation of the gospel not everything is (immediately) allowed. This dissertation attempted to interpret these two passages with the help of the grammatical-historic method. In 1 Corinthians 14:34-35 Paul personally intervenes in the apparent chaotic meetings of the cosmopolitan and charismatic congregation. He requires from different categories of participants – among them the married women that have a Christian husband – to not burden the fellowship with – in the case of the aforementioned women – their (otherwise rightful) participation in the discussion of the prophetic message during the worship service. In 1 Timothy 2:11-15 he gives his friend and student Timothy, the young pastor and teacher of the congregation in Ephesus, tools to call upon the members of the congregation not to start a revolution but to conquer the world for Christ by living an exemplary life. The context of this directive is a heresy that was particularly influencing some women that developed a prominent and domineering attitude in the Church. None of these directives or instructions of Paul talk about special ministries in the Church. It is all about attitude. For the sake of the steady progress of the gospel this attitude is to be determined by discipline and humbleness. However, the form this discipline and humbleness have largely depends on the context of the believers. / MTh (New Testament), North-West University, Potchefstroom Campus, 2014

In the history of exegesis 1 Corinthians 14:34-35 and 1 Timothy 2:11-15 have functioned as the heavy artillery against women in the ministries. From the 4th century BC, when the Church really started to develop from a dynamic underground movement of believers to a state Church organised in the image of the Roman Empire and so became the Catholic Church, women were more and more suppressed under the influence of deeply rooted Hellenistic anthropological ideas that were read into these passages. Only in the second half of the Twentieth Century, under the influence of changes in society after the sexual and feminist revolutions, changes set in that sparked the discussion about the role of women in the Church. This discussion is still continuing – in the Reformed tradition at least. These two passages, however, seem to oppose an overwhelming number of biblical themes and data that at least bring a strong nuance to the picture the two passages seem to portray. The creation of man and woman in the image of God and the protection for women against the arbitrariness of men clearly picture an original and principal equality of men and women. In the circle of disciples around Jesus Christ this becomes even more manifest. This attitude is also visible in the earliest churches. Paul expresses this in Galatians 3:28: In Christ there is no … male nor female. The passages that seem to limit the rights of women in the Church do not actually oppose this picture, but show that for the sake of the proclamation of the gospel not everything is (immediately) allowed. This dissertation attempted to interpret these two passages with the help of the grammatical-historic method. In 1 Corinthians 14:34-35 Paul personally intervenes in the apparent chaotic meetings of the cosmopolitan and charismatic congregation. He requires from different categories of participants – among them the married women that have a Christian husband – to not burden the fellowship with – in the case of the aforementioned women – their (otherwise rightful) participation in the discussion of the prophetic message during the worship service. In 1 Timothy 2:11-15 he gives his friend and student Timothy, the young pastor and teacher of the congregation in Ephesus, tools to call upon the members of the congregation not to start a revolution but to conquer the world for Christ by living an exemplary life. The context of this directive is a heresy that was particularly influencing some women that developed a prominent and domineering attitude in the Church. None of these directives or instructions of Paul talk about special ministries in the Church. It is all about attitude. For the sake of the steady progress of the gospel this attitude is to be determined by discipline and humbleness. However, the form this discipline and humbleness have largely depends on the context of the believers. / MTh (New Testament), North-West University, Potchefstroom Campus, 2014

Nothing has influenced and affected the Lutheran Church in the U.S.A. in the past century more than the doctrine of the Church and its Ministry. When the first Norwegian immigrants entered the U.S. in the middle of the 19th century, there were not enough Lutheran pastors to minister to the spiritual needs of the people. Some of these immigrants resorted to a practice that had been used in Norway, that of using lay-preachers. This created problems because of a lack of proper theological training. The result was the teaching of false doctrine. Some thought more highly of the lay-preachers than they did of the ordained clergy. Consequently clergy were often viewed with a discerning eye and even despised. This was one of the earliest struggles within the Norwegian Synod. Further controversies involved whether the local congregation is the only form in which the church exists. Another facet of the controversy involves whether or not the ministry includes only the pastoral office; whether or not only ordained clergy do the ministry; whether teachers in the Lutheran schools are involved in the ministry; and whether or not any Christian can participate in the public ministry. Is a missionary, who serves on behalf of the entire church body, a pastor? If only the local congregation can call a pastor, then a missionary cannot be a pastor because he serves the entire church body in establishing new congregations. Is a seminary professor, who trains future pastors, a pastor? If only the local congregation can call a pastor, a seminary professor cannot be a pastor because he is called by the seminary board of control and not one particular congregation. In seeking to develop a statement that clearly defines the doctrine of the Church and its Ministry, a controversy exists within the church body known as the Evangelical Lutheran Synod (ELS), the successor synod to the Norwegian Synod. The reason for the controversy is that two different views of how to develop a doctrinal statement exist in the ELS. Some go directly to Scripture and set forth a position. Others follow an example found in C.F.W. Walther's theses on Church and Ministry. They misunderstand and misuse this approach that was developed only for use in a controversy against an erring Lutheran pastor, Johannes Grabau of the Buffalo Synod. Many of those who utilize this approach are former members of the Lutheran Church Missouri Synod (LCMS), of which Walther was one of the founders. As a result of the two distinct approaches, there has been an inability to unanimously agree on the wording of the statements on the doctrine of the Church and its Ministry. It is the conclusion of the author that it is this reliance on statements made by individuals in previous centuries regarding particular situations that has caused the struggle to develop and serves to prolong it. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology)

Nothing has influenced and affected the Lutheran Church in the U.S.A. in the past century more than the doctrine of the Church and its Ministry. When the first Norwegian immigrants entered the U.S. in the middle of the 19th century, there were not enough Lutheran pastors to minister to the spiritual needs of the people. Some of these immigrants resorted to a practice that had been used in Norway, that of using lay-preachers. This created problems because of a lack of proper theological training. The result was the teaching of false doctrine. Some thought more highly of the lay-preachers than they did of the ordained clergy. Consequently clergy were often viewed with a discerning eye and even despised. This was one of the earliest struggles within the Norwegian Synod. Further controversies involved whether the local congregation is the only form in which the church exists. Another facet of the controversy involves whether or not the ministry includes only the pastoral office; whether or not only ordained clergy do the ministry; whether teachers in the Lutheran schools are involved in the ministry; and whether or not any Christian can participate in the public ministry. Is a missionary, who serves on behalf of the entire church body, a pastor? If only the local congregation can call a pastor, then a missionary cannot be a pastor because he serves the entire church body in establishing new congregations. Is a seminary professor, who trains future pastors, a pastor? If only the local congregation can call a pastor, a seminary professor cannot be a pastor because he is called by the seminary board of control and not one particular congregation. In seeking to develop a statement that clearly defines the doctrine of the Church and its Ministry, a controversy exists within the church body known as the Evangelical Lutheran Synod (ELS), the successor synod to the Norwegian Synod. The reason for the controversy is that two different views of how to develop a doctrinal statement exist in the ELS. Some go directly to Scripture and set forth a position. Others follow an example found in C.F.W. Walther's theses on Church and Ministry. They misunderstand and misuse this approach that was developed only for use in a controversy against an erring Lutheran pastor, Johannes Grabau of the Buffalo Synod. Many of those who utilize this approach are former members of the Lutheran Church Missouri Synod (LCMS), of which Walther was one of the founders. As a result of the two distinct approaches, there has been an inability to unanimously agree on the wording of the statements on the doctrine of the Church and its Ministry. It is the conclusion of the author that it is this reliance on statements made by individuals in previous centuries regarding particular situations that has caused the struggle to develop and serves to prolong it. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology)