The work deals with exegetic-ethical analysis of sexual motives in the Pentateuch. It aims to analyse as well as to systematize the issue of human sexuality in the Five Books of Moses, and to create a compact illustration of the problem. The major part of the work includes an analysis of sexual motives in significant legal regulations - the Ten Commandments, the Covenant Code, the Holiness Code and the Deuteronomic Code. However, the other parts of the Pentateuch must not be left out of consideration and are covered in a separate chapter. The final part tries to synthesize the obtained findings and evaluate systematically the basic sexual questions appearing in the Five Books of Moses.

Netiv haprišut. Sexualita a askeze v judaismu Kamila Špinarová Abstract Diploma thesis "Netiv haprishut. Sexuality and Asceticism in Judaism" deals with the "Path of Restraint" written by rabbi Judah Loew ben Bezalel, the MaHaRaL of Prague. The Path of Restraint is sixteenth chapter of Maharal's philosophical and ethical tractate "Netivot olam". The treatise brings in Maharal's recommendations regarding human acts in intimate sphere of life. The submitted work deals with selected texts from the Path of Restraint, especially with the prohibition of men's autoeroticism. The thesis provides coherent view on Maharal's writings and on the meaning of the term "prishut" within the framework of Maharal's writings. The author of this thesis believes, that the term "prishut" has an essential meaning for Maharal's universe. The true "restraint" has the power to emancipate the man from the destructive influence of the matter and to unify the sphere of the matter with the sphere of divinity. The author then focuses on the passage from the Sefer Zohar (1:18a). Maharal cites the passage three times in his entire work - in the Path of Restraint, in Hiddushei Aggadot and in Be'er ha-Golah. The aforementioned text of the Zohar describes the emanation of the divine creative potency through sefiroth. Latter on Maharal...

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[pt] O oitavo capítulo da Carta aos Romanos é, aparentemente, o seu centro: um tratado sobre o espírito sob vários aspectos – humano, divino e outros. A unidade literária Rm 8,14-17 é considerada o núcleo deste capítulo. A perícope desenvolve as causas e os efeitos da adoção filial divina com uma terminologia igual e distinta alhures (e.g., Gl 4,4-7); o texto contém expressões vinculadas à tradição judaica (vv. 14-15) e também uma segunda feição mais ecumênica/helênica (vv. 16-17), configurando uma estrutura retórica dual e, concomitantemente, convergente, devido aos elementos da semântica de uma e de outra cultura: yiothesίas (v. 15) e herdeiro (v. 17). Isto, de certa maneira, elucida e confirma a formação cultural e intelectual do Apóstolo: judaica e helênica à luz do cristianismo. Na primeira dimensão do texto destaca-se a fórmula aramaico-grega, tida como litúrgica; na segunda, o texto atrai por sua quantidade e qualidade de co-construtos: symmartyrei, herdeiros, compaixão syndoxasthomen (neologismos paulinos ou de uso ímpar). A singularidade da combinação destoa do convencional sugerindo um Sitz im Leben e/ou contexto específico: estratos de paternidade idolátrica (Zeύs-patnr) e reminiscências de sincretismo salvífico das religiões de mistério em virtude dos compostos co-, comuns nas fórmulas destes ritos greco-romanos. O presente trabalho entende que o acumulo de dados e a análise componencial dos mesmos em Rm 8,14-17 proporcionou aos seus sintagmas uma compreensão semântica colidente à idolatria e ao sincretismo. / [en] The eighth chapter of Romans is apparently its center: a treaty about spirit on various aspects – human, divine and others. The literary unit Romans 8:14-17 is considered the core of this chapter. The pericope develops the causes and effects of the divine filial adoption [yiothesίas, children of God / god tékna] with an equal and distinct terminology elsewhere (eg, Gal 4:4-7); the text contains linked expressions to the Jewish tradition (vv. 14-15) and also a second more ecumenical/Hellenic feature (vv. 16-17), setting up a dual rhetorical structure and, concomitantly, convergent, due to the semantic elements of one and another culture:yiothesίas (v. 15) and hereditary (v. 17) . This, in a way, elucidates and confirms the cultural and intellectual formation of the Apostle: Jewish and Hellenistic in the light of Christianity. The first dimension of the text highlights the formula Aramaic-Greek ABBA patnr, regarded as liturgical; in the second, the text draws on its quantity and quality of co-constructs: symmartyrei, heirs, compassion, syndoxasthomen(Pauline neologisms or a singular use). The uniqueness of the combination deviates from its conventional, suggesting Sitz im Leben and/or a specific context: strata of an idolatrous paternity (Zeύs-patnr) and reminiscences of salvific syncretism of mystery religions because of co-compounds, common in these Greco-Roman rites formulas. This work considers both the accumulation of data and the componential analysis of these in Romans 8:14-17 provided its syntagmas a semantic understanding colliding over idolatry and syncretism.

Reformed Christians utilise article 36 of the Belgic Confession (BC) to state the Godly calling of civil authorities. This confession may however be in conflict with the South African constitution. According to article 36 authorities have, in accordance with the keeping of order, a duty concerning the removal of false religion. The constitution guarantees everyone in South Africa freedom of religion. This study thus investigates the following stated problem: To what does God call South-African authorities within the constitutional democracy in the light of art. 36 and how can they fulfil this calling? The investigation has been undertaken in line with the argument that the principals of art. 36 are not only Biblical but should also still be used as a starting point to identify the calling of South African authorities concerning the keeping of order as well as the protection of the ministry of the Holy Word and the Christian life according to this Word. The following three investigations were then launched: * A dogmahistorical and theological-ethical investigation Chapter 2 focuses on the context in which the BC originated. It was drafted to convince Roman Catholic minded authorities to stop persecuting Reformed Christians as they - in contrast with some revolutionary Anabaptists - wanted to obey the government. Reformed Christians wanted to live according to the Word (which requires obedience to the authorities). If the authorities protected the ministry of the Word, peace and order would be promoted. Chapter 3 explains art. 36. This explanation is complicated by the fact that the article has been changed over time. In certain instances it has been interpreted to mean that God, in light of the close bond between church and state at that time, calls civil authorities to persecute heretics even with force. The article however actually calls authorities to protect the ministry of the Word and so doing support the removal of heresy. The article takes a narrow view of the true form of the true religion. * A constitutional investigation Chapter 4 describes the South African constitutional democracy as well as its origin and indicates what (sometimes unrecognised) role the Reformed tradition played in forging constitutional democracy. Subsequently the fundamental values and forthcoming stipulations concerning the freedom of conscience and religion are highlighted. Although authorities do not - in a juridical sense - contend with what would be the true form of the true religion, this study has found the constitutional values and forthcoming stipulations broadly agree with Biblical principles. Yet South African authorities interpret these values and stipulations in accordance with secularist / humanistic beliefs. * A contextual investigation This final chapter investigates how well the current constitutional framework enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and 3).The final conclusion is that this framework does indeed enable these authorities to fulfil the calling by recognising, protecting and expanding the fundamental values, freedoms and rights which have been constitutionally entrenched in order that every one has the space and opportunity to utilise these rights and freedoms to live according to the gospel of Jesus Christ in all spheres of life This task undoubtedly includes that the authorities should protect the ministry of the Word by pertinently ensuring that churches have the opportunity to minister the Word to everyone. It has been found that authorities should preferably take up the attitude of the active plural option towards religion as this option is most suitable for fulfilling their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

Reformed Christians utilise article 36 of the Belgic Confession (BC) to state the Godly calling of civil authorities. This confession may however be in conflict with the South African constitution. According to article 36 authorities have, in accordance with the keeping of order, a duty concerning the removal of false religion. The constitution guarantees everyone in South Africa freedom of religion. This study thus investigates the following stated problem: To what does God call South-African authorities within the constitutional democracy in the light of art. 36 and how can they fulfil this calling? The investigation has been undertaken in line with the argument that the principals of art. 36 are not only Biblical but should also still be used as a starting point to identify the calling of South African authorities concerning the keeping of order as well as the protection of the ministry of the Holy Word and the Christian life according to this Word. The following three investigations were then launched: * A dogmahistorical and theological-ethical investigation Chapter 2 focuses on the context in which the BC originated. It was drafted to convince Roman Catholic minded authorities to stop persecuting Reformed Christians as they - in contrast with some revolutionary Anabaptists - wanted to obey the government. Reformed Christians wanted to live according to the Word (which requires obedience to the authorities). If the authorities protected the ministry of the Word, peace and order would be promoted. Chapter 3 explains art. 36. This explanation is complicated by the fact that the article has been changed over time. In certain instances it has been interpreted to mean that God, in light of the close bond between church and state at that time, calls civil authorities to persecute heretics even with force. The article however actually calls authorities to protect the ministry of the Word and so doing support the removal of heresy. The article takes a narrow view of the true form of the true religion. * A constitutional investigation Chapter 4 describes the South African constitutional democracy as well as its origin and indicates what (sometimes unrecognised) role the Reformed tradition played in forging constitutional democracy. Subsequently the fundamental values and forthcoming stipulations concerning the freedom of conscience and religion are highlighted. Although authorities do not - in a juridical sense - contend with what would be the true form of the true religion, this study has found the constitutional values and forthcoming stipulations broadly agree with Biblical principles. Yet South African authorities interpret these values and stipulations in accordance with secularist / humanistic beliefs. * A contextual investigation This final chapter investigates how well the current constitutional framework enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and 3).The final conclusion is that this framework does indeed enable these authorities to fulfil the calling by recognising, protecting and expanding the fundamental values, freedoms and rights which have been constitutionally entrenched in order that every one has the space and opportunity to utilise these rights and freedoms to live according to the gospel of Jesus Christ in all spheres of life This task undoubtedly includes that the authorities should protect the ministry of the Word by pertinently ensuring that churches have the opportunity to minister the Word to everyone. It has been found that authorities should preferably take up the attitude of the active plural option towards religion as this option is most suitable for fulfilling their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

[pt] O sofrimento e o mal levantam uma série de questões sempre recorrentes. Tratando-se de homens e mulheres no contexto da mentalidade moderna, surge a indagação: como harmonizar a afirmação de um Deus Todo-Poderoso com a realidade do sofrimento e do mal, salvaguardando a autonomia do ser humano e do mundo? Através de três teólogos contemporâneos, Andrés Torres Queiruga, Jürgen Moltmann e Jon Sobrino, buscamos responder a esse questionamento, enfatizando a contribuição de cada um dos autores estudados, percebendo as lacunas e debruçando-nos sobre as críticas para completar, enriquecer e aprofundar suas reflexões. Nosso estudo parte de uma questão pastoral, refletida de forma teológico- sistemática, em vista de uma práxis cristã coerente para erradicar, amenizar e/ou integrar o sofrimento e o mal. / [en] Suffering and evil always raise a series of recurring questions. In dealing with man and woman, in the context of modern mentality, there arises an inquiry: how can we harmonize the affirmation of an All-Mighty God with the reality of suffering and evil, safeguarding the autonomy of the human being and the world? In dialogue with three contemporary theologians, Andrés Torres Queiruga, Jürgen Moltmann and Jon Sobrino, we try to deal with this questioning, emphasizing their contributions, detecting lacunas, and discerning the critiques in order to complement, enrich and deepen their considerations. Our study departs from a pastoral question, analyzed in a systematic-theological way, in order to establish a coherent Christian praxis which seeks to erradicate, ease and/or integrate the suffering and evil.