Made available in DSpace on 2016-03-15T19:48:45Z (GMT). No. of bitstreams: 1 Marcos de Almeida.pdf: 1007056 bytes, checksum: f101a4615725c62db72b22ea81207269 (MD5) Previous issue date: 2008-01-31 / Fundo Mackenzie de Pesquisa / This research aims to reflect on the critical situation of our planet, from the Leonardo Boff s theological thought and the evangelical theology perspectives. We are fully aware that the ecological crisis will be expanded in the coming years and the whole world will be a witness of the wrath of a wounded ecosystem. The ecosystem degradation is generated by people themselves. Therefore, there is an urgent need for effective tools that can operate more deeply inside people in order to carry them into a real understanding of effective actions on environmental care. The humankind has chosen the path of competition, that leads to disconnection with the life. People are rationally alienated of its home natural condition. The conclusion is that the educational system has failed on the efficiency of an effective teaching on the preservation and maintenance fields. In this direction, the Religion has to be part of the solution, facing the growing environmental crisis. Here is the challenge, to build a fair and environmentally healthy society. For this, we should reestablish the spirituality as a partner, in a dialogue with the Science. Particularly, we believe the Christianity has the capacity to build a cosmovision, the competence to establish a moral authority, the facility to establish an ample base of members, and the ability to develop communities. Ahead of many theological approaches, the writing of Leonardo Boff on ecology submits a contextualized proposition that deserves attention. In a different way, the evangelical theology proposes an answer to the problem, in order to maintain a pedagogical teaching that holds its bases on the evangelical Christian doctrine. We understand that the Christianity has strength to engage believers in bilateral relationships, and inspire them to live a moral life, and has a tremendous ability to give meaning to life. However, another crisis outbursts, the delay in perceiving the current problem: the planet is dying. Consequently, a huge delay in getting involved on environmental matters, and effectively engaging in the promotion of a sustainable world. / Esta pesquisa tem como objetivo refletir sobre a situação critica de nosso planeta, sob a perspectiva do pensamento teológico de Leonardo Boff e da teologia evangelical. Temos plena consciência da crise ecológica será ampliada nos próximos anos e todos testemunharão a fúria dos ecossistemas maltratados. A degradação do ecossistema é gerada pelas pessoas. Neste sentido, há uma urgente necessidade de instrumentos eficazes que possam operar mais profundamente no interior das pessoas para levá-las a uma real conscientização de ação efetiva para a conservação do meio ambiente. A humanidade enveredou pelo caminho da competição, resultando assim, numa desconexão com a vida. O ser está alienado racionalmente da condição natural do seu próprio lar. A conclusão é que a educação falhou no sentido da ineficiência de uma pedagogia eficaz no campo da preservação e manutenção. Neste sentido, a religião tem que ser parte da solução frente a crescente crise ambiental. Surge ao desafio, o de construir uma sociedade justa e ambientalmente saudável. Para isto deve-se restabelecer a espiritualidade como parceira em um diálogo com a ciência. Particularmente, entendemos que o cristianismo tem a capacidade de formar uma cosmovisão, a competência para estabelecer uma autoridade moral, a facilidade em estabelecer uma base ampla de membros, e a capacidade de desenvolvimento comunitário. Diante de diversas abordagens teológicas, o escrito de Leonardo Boff sobre ecologia apresenta uma proposta contextualizada e que merece análise. Em contra posição, a teologia evangelical propõe uma resposta ao problema, de modo a manter uma pedagogia com bases na doutrina cristã evangelical. Entendemos que o cristianismo tem como engajar os fiéis em relacionamentos bilaterais, inspirá-los a viver uma vida moral e uma tremenda capacidade de dar significado a vida. Porém, destaca-se outra crise, a saber, a demora na percepção do atual problema: o planeta está morrendo. Conseqüentemente, uma absurda demora em se envolver nas questões ecológicas e efetivamente se engajar na promoção de um mundo sustentável.

O presente trabalho de conclusão de mestrado profissional em teologia tem como objetivo analisar o pensamento do pensador brasileiro Leonardo Boff em suas implicações teológicas e ecológicas, e elencar possibilidades a uma forma de educação comunitária eclesiástica que valorize as relações intersubjetivas entre os seres humanos e entre estes com a natureza e com o cosmos. Boff é um pensador interdisciplinar que dialoga com as ciências sociais e com os conhecimentos advindos das ciências naturais e com a mística franciscana, por isso, seu pensamento aporta vieses os mais amplos possíveis e relevantes no que diz respeito aos temas relacionados àquilo que vem sendo chamada de consciência planetária, uma forma de percepção de que a vida em comunidade necessita de um respeito pela natureza para além de uma simples manutenção de um status ecológico, mas antes se pauta pelo diálogo em ação, melhor dizendo: pela interrelacionalidade do Eu e do Tu com o Isso, segundo as necessidades contextuais. / This conclusion paper for the Professional Masters program in Theology has as its goal to analyze the thought of the Brazilian thinker Leonardo Boff in its theological and ecological implications, and to list possibilities for a style of ecclesiastical community education which values the intersubjective relations between human beings and of these with nature and with the cosmos. Boff is an interdisciplinary thinker who dialogs with the social sciences and with the knowledge coming from the natural sciences as well as with the Franciscan mysticism. That is why his thinking provides the broadest and most relevant possible perspectives relating to the themes dealing with what is being called planetary awareness. This is a form of perception in which life in community needs a respect for nature beyond a simple maintenance of an ecological status, one which above all is guided by dialog in action or better put: by the inter-relationality of the I and the You with the This, according to the contextual needs.

Thesis advisor: Richard R. Gaillardetz / The following dissertation argues that the relations of power operative in the investigation and silencing of Fr. Leonardo Boff, O.F.M. by the Congregation for the Doctrine of the Faith (CDF) can be adequately understood through the application of a model derived from the works of Michel Foucault. Drawing on the affirmation of the Second Vatican Council that the Catholic Church receives both charismatic and hierarchical gifts, the basis of this model is two elementary forms of power: charismatic power and pastoral power. The category of pastoral power includes, but goes beyond, the traditional ecclesiological concepts of office, law, hierarchy, or institution and includes all forms of ministries and modes of service set over the good of each and all members of the faithful. In order to accomplish this broader task, Foucault’s distinction between sovereignty, discipline, and governmentality are employed as three strategic logics of the Christian pastorate. Charismatic power is then understood as the free gifts of the Holy Spirit that uplift and perfect the talents of each member of the faithful in order to participate in the loving service of the church’s mission in dialogical relation to each respective strategy of pastoral power. In order to defend the claim that each of these strategic relations of power can be observed in the Boff case, this dissertation offers a historical review of the theological concepts entailed therein, genealogical analyses of the discursive and non-discursive practices carried out by both Boff and the CDF, and an explication of Foucault’s thought on power relations. This dissertation concludes with an interpretation of the Boff case that shows how the fundamental arguments of both parties are theologically sound, although with respect to different strategic logics. The conclusion also offers a preliminary outline for a generalized theology of power in the Catholic Church based on the lessons learned from this particular case study. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-02-14T12:04:22Z No. of bitstreams: 1 pauloagostinhonogueirabaptista.pdf: 1935507 bytes, checksum: 99e3b3ddfc902811fcb58eb1a0c44fa4 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-15T13:28:56Z (GMT) No. of bitstreams: 1 pauloagostinhonogueirabaptista.pdf: 1935507 bytes, checksum: 99e3b3ddfc902811fcb58eb1a0c44fa4 (MD5) / Made available in DSpace on 2017-02-15T13:28:56Z (GMT). No. of bitstreams: 1 pauloagostinhonogueirabaptista.pdf: 1935507 bytes, checksum: 99e3b3ddfc902811fcb58eb1a0c44fa4 (MD5) Previous issue date: 2007-06-26 / O objetivo da tese é demonstrar que, com a introdução do paradigma ecológico, a teologia de Leonardo Boff abre-se à Teologia do Pluralismo Religioso. A pesquisa integrou criticamente, e deu continuidade à investigação realizada no mestrado, que constatou tal mudança paradigmática. Nessa perspectiva, a teologia de L. Boff foi e continua sendo compreendida como uma Teologia Teoantropocósmica. Postula-se, agora, que essa teologia realiza a articulação teológica e praxística entre Teologia da Libertação (TdL) e Teologia do Pluralismo Religioso (TdPR). Antes de 1990/93, apesar de se constatar a abertura dialogal de sua teologia em diversos campos (cristologia cósmica, antropologia, espiritualidade, na visão da trindade e em sua eclesiologia), a centralidade libertadora, suas urgências e mesmo algumas de suas concepções cristológicas, eclesiológicas e antropológicas não permitiram que ela pudesse ser considerada Teologia do Pluralismo Religioso. Como conclusão, defende-se que a teologia de Leonardo Boff, no paradigma ecológico, é uma Teologia Pluralista da Libertação, articulando, portanto, TdL e TdPR. E, dentro dos paradigmas do pluralismo religioso, é categorizada como pluralismo inclusivo teoantropocósmico. Verifica-se também que essa articulação se traduz em práxis: em Diálogo, promotor da Religação, do encontro das religiões, recuperando um cristianismo “universalizável” e postulando o pluralismo de princípio; e em Libertação, através da Dialogação mística, fraterna e ética. Essa dialogação sustenta, fundamenta e promove a ação em seus dois principais desafios: salvaguardar a Terra, em grave crise de sustentabilidade, e garantir a dignidade, a convivência e a paz, lutando pela libertação daqueles que são oprimidos, especialmente os pobres. / The present thesis aims to show that along with the introduction of the ecological paradigm, theological though of Leonardo Boff has been opened to the so called Theology of Religious Pluralism. This research integrates the previous content of Paulo Agostinho Master’s survey which had already pointed out to Leonardo Boff’s paradigm shift. In this way, theology of Leonardo Boff has been interpreted as “Teoanthropocosmic Theology”. The claim here is that this theology has successfully realized practical and theological articulation between Theology of Liberation and Theology of Religious Pluralism. It has also been pointed out that although Theology of Liberation had been opened to dialogue within diverse field like cosmic christology, anthropology, spirituality, trinity understanding and ecclesiology, only after the years of 1990/93 it has started been properly considered as a Theology of Religious Pluralism. This thesis finally claims that Boff’s theology, within ecological paradigm, a “Theology of Liberation and Religious Pluralism” and articulates both Theology of Liberation and Theology of Religious Pluralism. It is also claimed that within Religious Pluralism Paradigm, Boff’s theology could be inserted within the category of “teoantropocosmic inclusive pluralism”. Another claim of the present thesis is that the articulation of “Theology of Liberation” and “Theology of Religious Pluralism” drives us into praxis which takes two complementary directions: the first one is that of dialogue which promotes “re-ligação”, that is to say, the encounter of the variety of world religions, thus recouping the universality of Christianity and postulating the principle of pluralism; the second one is that of Liberation which through mystic, fraternal and ethic “dialogação” sustains and promotes action in this world and provides earth sustainability and makes possible a better world full of peace and human dignity, thus promoting liberation of oppressed human beings, especially poor people.

This thesis explores the ideological underpinnings of political soteriological discourse. Through analyzing key texts in liberation theology, using critical theorists such as Theodor W. Adorno and Wendy Brown, I aim to understand to how this soteriological discourse respond to the predicaments that afflict theology in modernity – and to explore the ideological issues with these responses. I then turn to present day Swedish theological conversations concerning salvation and its political use, in order to discuss whether the issues exposed in liberation theology can be considered to continue to be a problem for the present discussion. I also discuss the ethical and theological obstacles connected to the translocation of liberation theology from the Latin America of the 60’s, 70’s and 80’s to present day Sweden, or, in other words: from an exploited continent in protest against imperialism and capitalism, to the continent guilty of so much of the suffering that Latin American liberation theology condemned. What does it mean to turn to liberation theology in this context? I find, in this discourse, a certainty and assuredness concerning the salvation of all, which I find to be at least in part ideologically grounded. Instead, I suggest another direction for political revolutionary soteriology: to unsettle and disturb the modern image of the God-like man; to reconnect with the prehistoric fear of nature through a vigilant and restless immanent critique and through the subversive act of rituals and sacrifice.

<p>Den latinamerikanska befrielseteologin har nått ut över världen. I alla fall till en del grupper. De radikala katolska befrielseteologerna och deras medkämpar har med hjälp av Bibeln kombinerad med samhällsvetenskaplig analys ökat medvetenheten om de sociala och ekonomiska orättvisorna men de har inte lyckats lösa problemen. Konservativa krafter har motarbetat befrielseteologerna i alla år. Samtidigt som befrielseteologerna hyllas över världen för sitt arbete till förmån för de fattiga och förtryckta har de blivit hårt kritiserade. Bland annat har de kritiserats för sitt samarbete med marxister och för att de blandar politik och religion. Befrielseteologerna har också kritiserats för att de inte har tänkt tillräckligt på kvinnofrågor och ursprungsbefolkningar.</p><p>I denna uppsats söker författaren via litteraturstudier svaret på om befrielseteologin har någon förankring i den latinamerikanska kulturen. Latinamerika är stort. Därför har arbetet avgränsats till att handla om den brasilianska kulturen. Brasilien är ett motsägelsefullt land. Kontrasterna är stora mellan kulturerna, mellan fattiga och rika samt mellan utveckling och underutveckling. Miljöproblemen och de sociala problemen är komplicerade. Befrielseteologerna är många. Författaren har valt att titta närmare på peruanen Gustavo Gutiérrez som brukar anses som befrielseteologins grundare, brasilianaren Leonardo Boff som nyligen fick alternativa nobelpriset för fredsbevarande arbete och brasilianaren Helder Camara som levde ett långt liv i befrielseteologins tjänst.</p>

Den latinamerikanska befrielseteologin har nått ut över världen. I alla fall till en del grupper. De radikala katolska befrielseteologerna och deras medkämpar har med hjälp av Bibeln kombinerad med samhällsvetenskaplig analys ökat medvetenheten om de sociala och ekonomiska orättvisorna men de har inte lyckats lösa problemen. Konservativa krafter har motarbetat befrielseteologerna i alla år. Samtidigt som befrielseteologerna hyllas över världen för sitt arbete till förmån för de fattiga och förtryckta har de blivit hårt kritiserade. Bland annat har de kritiserats för sitt samarbete med marxister och för att de blandar politik och religion. Befrielseteologerna har också kritiserats för att de inte har tänkt tillräckligt på kvinnofrågor och ursprungsbefolkningar. I denna uppsats söker författaren via litteraturstudier svaret på om befrielseteologin har någon förankring i den latinamerikanska kulturen. Latinamerika är stort. Därför har arbetet avgränsats till att handla om den brasilianska kulturen. Brasilien är ett motsägelsefullt land. Kontrasterna är stora mellan kulturerna, mellan fattiga och rika samt mellan utveckling och underutveckling. Miljöproblemen och de sociala problemen är komplicerade. Befrielseteologerna är många. Författaren har valt att titta närmare på peruanen Gustavo Gutiérrez som brukar anses som befrielseteologins grundare, brasilianaren Leonardo Boff som nyligen fick alternativa nobelpriset för fredsbevarande arbete och brasilianaren Helder Camara som levde ett långt liv i befrielseteologins tjänst.

German text / Diese Forschungsarbeit versucht aufzuzeigen, inwiefern der Glaube an die Trinität als Gemeinschaft von Vater, Sohn und Heiligem Geist zu einem erfüllenden zwischenmenschlichen Zusammenleben in sozialen Online-Netzwerken beitragen kann. Im Gespräch mit den drei Theologen Jürgen Moltmann, Leonardo Boff und Gisbert Greshake wird das Konzept der Sozialen Trinität mit seinen Implikationen für das zwischenmenschliche Zusammenleben erarbeitet. In einem zweiten Teil werden die neuen Möglichkeiten von sozialen Online- Netzwerken und die deutlichsten damit verbundenen Mängel für das zwischenmenschliche Zusammenleben am Beispiel von Facebook dargestellt. Schlussendlich wird danach gefragt, inwiefern die Erkenntnisse aus der theologischen Diskussion für den spezifischen Kontext sozialer Online-Netzwerke fruchtbar gemacht werden können. Es werden drei unterschiedliche Aspekte herausgearbeitet, in denen der Glaubende durch das Eingebundensein in die göttliche Gemeinschaft eine neue Sicht auf seinen sozialen Kontext erhalten und eine hilfreiche Ressource finden kann, um den Unzulänglichkeiten des zwischenmenschlichen Zusammenlebens in sozialen Online-Netzwerken entgegenzuwirken. / This thesis wishes to demonstrate in how far faith in the Trinity as community of Father, Son and Holy Spirit can contribute to a fulfilling human communal life on social networking sites. In conversation with the three theologians Jürgen Moltmann, Leonardo Boff and Gisbert Greshake, a concept of the Social Trinity and its implications on human communal life is being elaborated. In a second part, the new possibilities and the gravest shortcomings of human interactions on Facebook are depicted. Finally, it is asked, in how far the findings of the theological discussion can be fructified in the specific context of social networking sites. In three different aspects it will be elaborated, in which the believer can find, through his or her incorporation into the godly community, a new perspective for his social context and a helpful resource to counter the shortcomings of human communal life on social networking sites. / Philosophy & Systematic Theology / M. Th. (Systematic Theology)

German text / Diese Forschungsarbeit versucht aufzuzeigen, inwiefern der Glaube an die Trinität als Gemeinschaft von Vater, Sohn und Heiligem Geist zu einem erfüllenden zwischenmenschlichen Zusammenleben in sozialen Online-Netzwerken beitragen kann. Im Gespräch mit den drei Theologen Jürgen Moltmann, Leonardo Boff und Gisbert Greshake wird das Konzept der Sozialen Trinität mit seinen Implikationen für das zwischenmenschliche Zusammenleben erarbeitet. In einem zweiten Teil werden die neuen Möglichkeiten von sozialen Online- Netzwerken und die deutlichsten damit verbundenen Mängel für das zwischenmenschliche Zusammenleben am Beispiel von Facebook dargestellt. Schlussendlich wird danach gefragt, inwiefern die Erkenntnisse aus der theologischen Diskussion für den spezifischen Kontext sozialer Online-Netzwerke fruchtbar gemacht werden können. Es werden drei unterschiedliche Aspekte herausgearbeitet, in denen der Glaubende durch das Eingebundensein in die göttliche Gemeinschaft eine neue Sicht auf seinen sozialen Kontext erhalten und eine hilfreiche Ressource finden kann, um den Unzulänglichkeiten des zwischenmenschlichen Zusammenlebens in sozialen Online-Netzwerken entgegenzuwirken. / This thesis wishes to demonstrate in how far faith in the Trinity as community of Father, Son and Holy Spirit can contribute to a fulfilling human communal life on social networking sites. In conversation with the three theologians Jürgen Moltmann, Leonardo Boff and Gisbert Greshake, a concept of the Social Trinity and its implications on human communal life is being elaborated. In a second part, the new possibilities and the gravest shortcomings of human interactions on Facebook are depicted. Finally, it is asked, in how far the findings of the theological discussion can be fructified in the specific context of social networking sites. In three different aspects it will be elaborated, in which the believer can find, through his or her incorporation into the godly community, a new perspective for his social context and a helpful resource to counter the shortcomings of human communal life on social networking sites. / Philosophy and Systematic Theology / M. Th. (Systematic Theology)