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A evolução do dogma trinitário na igreja antiga (sec. I a V)Francisco Sales de Morais 00 December 2010 (has links)
O presente texto tem por objetivo investigar a evolução do dogma trinitário na igreja antiga: a compreensão que os primeiros padres tiveram da Trindade enquanto tentativa
de dar respostas às heresias que se insurgiram a partir do evento Jesus Cristo, sobretudo, no que diz respeito a sua divindade como também da divindade do Espirito Santo. Trata-se de posições tomadas pela Igreja em dois momentos significativos da produção cultural do significado da Trindade, mas com a mesma finalidade. Sucede-se depois dos concílios de Nicéia e Constantinopla o esforço de alguns padres, sobretudo de Santo Agostinho, na sistematização do dogma trinitário. Partimos do princípio de que são as heresias internas na Igreja que vão provocando a sistematização e aprofundamento dos dogmas trinitários. Assim, o presente trabalho busca a unidade a partir da análise agostiniana de Trindade e o respaldo que esta encontra nos principais "padres da Igreja" / This present text aims to investigate the evolution of the Trinitarian tent in the early church:the understanding that the early Fathers of the Trinity had while attempting to provide answers the h resies that rose up from the event Jesus Christ, above all, especially as regards
his divinity as well as the divinity of the Holy Spirit. These are positions taken by the Church in two separate significant stages of cultural production of the meaning of the Trinity,but with the same purpose. It followed up after the Councils of Nicea and Constantinople the
effort of some priests, especially of St. Augustine in the systematization of the Trinitarian tent. We assume that are the internal heresies in the Church who are provoking the deepening and systematization of Trinitarian tent. Thus this present work searches the unity from the
Augustinian analysis of the Trinity and the support that this is the main "church fathers"
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Les chrétiens dans l'armée romaineLopuszanski, Georges January 1949 (has links)
Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished
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The reversal of roles as the reasoning for remaining Christian in the face of hardship in the First Epistle of PeterSteenberg, Pierre Francois 23 March 2006 (has links)
Please read the abstract in the section 00front of this document / Thesis (PhD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted
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A socio-rhetorical appraisal of Jesus as sacrifice, with specific reference to hilasterion in Romans 3:25-26Ombori, Benard N. 09 1900 (has links)
This dissertation answers the following: "Why did Paul describe Jesus as hilasterion?" Throughout it, I have examined the questions of the "what" versus the
"why": "What is the meaning of hilasterion (hilasterion)" versus "why has the death of
Christ been metaphorised as hilasterion." Notwithstanding the uniformity among
theologians that the meaning (the "what") of the text should occupy centre space, the
enquiries of both Bible translators and Pauline scholars have yielded different meanings
as far as iA.cronpwv is concerned. The question "why" shifts the project's focus from
the meaning of the text to the performativity, which entails asking different questions.
As a result, I have problematised "propitiation," "expiation" and "mercy-seat" as
interpretational models for hilasterion, because these theological models neglect the
rhetorical situation which leads to a misunderstanding of hilasterion. Consequently,
applying the three-pronged rhetorical approaches to my text has enabled me to move the
discussion away from a purely textual, away from the harmonization of "ideas," away
from a traditional theological paradigm thinking only in terms of soteriology and the
salvific to a paradigm where the rhetorical, to where the social-cultural and the religiopolitical
contexts has been taken into consideration. Dispositio has acted as the
foreground for impartiality that facilitated the accommodation of the non-Jews in the
Abrahamic family which is hilasterion's performativity. I have argued that apostrophe
in service of stasis theory had numerous Jewish fundamentals redefined, without which
the notion of hilasterion would not have made sense. I have demonstrated how patron
versus client relationship emerged in the depiction of hilasterion as a gift from God,
evidence of his righteousness, and how riposte operated in dislodging the non-Jews from
their social position and relocating them within the nation of God.
The metaphorisation of Jesus' death and his portrayal as hilasterion had a
number of tasks. It normalised a situation, it brought about an alternative situation into
existence, it endorsed social solidarity, it brought about a different genealogy into effect,
it sanctioned the construction of a "new and superior race," and ulitmatley it produced
inclusivity of the non-Jews into the Jewish family since Jesus tremendously had high
values then extreme value was assigned to the non-Jews. Thus, I have problematised
decontextualised theologising, easy theologising (as "propitiation," "expiation," and
" mercy-seat"), in order to demonstrate that a socio-rhetorical appraisal of hilasterion requires theologians to rethink the categories they operate with. / New Testament / M. Th. (New Testament)
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An ontological history of ecclesial unionFredsti, Sean Paul 08 1900 (has links)
A critical survey of early Church history, the works of the Church Fathers and several councils of the Church reveals a consistent call for unity. Heresies, politic intrigue and struggles for governance have aggravated attempts to remain in the union. The insistence on unity and the persistence of the Church to unify reveals an ontological reality.
While our knowledge of the Church can be given in epistemological terms, looking at the Church to discover its essence, what it means to be church, opens a different way of encountering the Church and, eventually, understanding the nature of the Church to be one.
The transformations in the early Church as it spread to new cultures, the impact on the Church at the founding of “New Rome” by the Emperor Constantine, the changes brought about when Constantinople fell to the Ottomans in 1453 and the resulting birth of the Renaissance in the West with the beginning of the autocephaly Church in Russia and subsequent reunions, are especially rich in manifestations of unification among dissidence. This paper will focus on these particular moments.
The concept of looking at the essence of the Church exposes us to an understanding of what the Church is as a universal presence. Stating that the Church has no physical dimension, that it is a unique congregation abiding solely by an actual historic document or defined only by written doctrines does not show us its full essence. Likewise, seeing the Church as defined by how it differs from another, exists in objection to another church or how it avoids affiliation with others, reveals a body that does not have a unifying essence and is lifeless. Looking closer at its essence as it is revealed over time, shows us a living Church that has repeatedly manifested unification as its particularly unique identity.
This paper is a reflective look of the Church through the ages which presents to us a look into the essence of the Church. Primary and secondary sources are critically examined with an emphasis on ontological manifestations. The moments in history that are presented in this paper are especially revealing of the unifying nature of the Church in various settings. This paper has limitations though. While the deliberate historic selections may give extraneous interpretations, it is intended to reveal previously under-estimated treasures, and this topic will require being given greater context in any expanded study. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)
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An investigation into the nature of a viable pentecostal hermeneuticClark, Mathew S. 11 1900 (has links)
Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives.
For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the
Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the
Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and
earliest charismatic communities. These understood Christian Scripture as guidelines to a Way
of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history'
experienced the Enlightenment on a different level to protestantism and fundamentalism. Many
of the concerns of historical church theology and hermeneutics during the last centuries are thus
not always shared by pentecostals. The choice is: articulate a distinctive pentecostal
hermeneutic, or 'borrow' from non-pentecostal theology.
The prescriptive approach first investigates some of the latter options: some identify closely
with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the
socio-political contextual theologies. The burgeoning Faith Movement has influenced many
pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory.
A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of
scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and
literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter
with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining
experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon.
Application of a pentecostal hermeneutic would emphasise an holistic understanding of
Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing
hermeneutical debate, and the need for the interpreter's personal ongoing charismatic
experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed
as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its
regulation, and in the light of spiritual discernment / Biblical and Ancient Studies / Th. D. (New Testament)
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An investigation into the nature of a viable pentecostal hermeneuticClark, Mathew S. 11 1900 (has links)
Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives.
For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the
Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the
Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and
earliest charismatic communities. These understood Christian Scripture as guidelines to a Way
of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history'
experienced the Enlightenment on a different level to protestantism and fundamentalism. Many
of the concerns of historical church theology and hermeneutics during the last centuries are thus
not always shared by pentecostals. The choice is: articulate a distinctive pentecostal
hermeneutic, or 'borrow' from non-pentecostal theology.
The prescriptive approach first investigates some of the latter options: some identify closely
with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the
socio-political contextual theologies. The burgeoning Faith Movement has influenced many
pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory.
A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of
scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and
literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter
with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining
experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon.
Application of a pentecostal hermeneutic would emphasise an holistic understanding of
Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing
hermeneutical debate, and the need for the interpreter's personal ongoing charismatic
experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed
as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its
regulation, and in the light of spiritual discernment / Biblical and Ancient Studies / Th. D. (New Testament)
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How the process of doctrinal standardization during the later Roman Empire relates to Christian triumphalismMoore, David Normant 06 1900 (has links)
My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine.
There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops.
Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.”
The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption.
This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places. / Christian Spirituality, Church History & Missiology / D. Th. (Church History)
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How the process of doctrinal standardization during the later Roman Empire relates to Christian triumphalismMoore, David Normant 06 1900 (has links)
My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine.
There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops.
Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.”
The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption.
This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)
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A evolução do dogma trinitário na igreja antiga (sec. I a V)Morais, Francisco Sales de 20 January 2011 (has links)
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Previous issue date: 2011-01-20 / This present text aims to investigate the evolution of the Trinitarian tent in the early church:the understanding that the early Fathers of the Trinity had while attempting to provide answers the h resies that rose up from the event Jesus Christ, above all, especially as regards his divinity – as well as the divinity of the Holy Spirit. These are positions taken by the Church in two separate significant stages of cultural production of the meaning of the Trinity,but with the same purpose. It followed up after the Councils of Nicea and Constantinople the effort of some priests, especially of St. Augustine in the systematization of the Trinitarian tent. We assume that are the internal heresies in the Church who are provoking the deepening and systematization of Trinitarian tent. Thus this present work searches the unity from the Augustinian analysis of the Trinity and the support that this is the main "church fathers". / O presente texto tem por objetivo investigar a evolução do dogma trinitário na igreja antiga: a compreensão que os primeiros padres tiveram da Trindade enquanto tentativa
de dar respostas às heresias que se insurgiram a partir do evento Jesus Cristo, sobretudo, no que diz respeito a sua divindade – como também da divindade do Espirito Santo. Trata-se de posições tomadas pela Igreja em dois momentos significativos da produção cultural do significado da Trindade, mas com a mesma finalidade. Sucede-se depois dos concílios de Nicéia e Constantinopla o esforço de alguns padres, sobretudo de Santo Agostinho, na sistematização do dogma trinitário. Partimos do princípio de que são as heresias internas na Igreja que vão provocando a sistematização e aprofundamento dos dogmas trinitários. Assim, o presente trabalho busca a unidade a partir da análise agostiniana de Trindade e o respaldo que esta encontra nos principais "padres da Igreja".
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