According to biblical record, diseases and illness have troubled individuals almost since the beginning of creation (Wilkinson, 1998: 7). To understand and make sense of sickness, mankind turned to religion. In the Old Testament health is seen as a gift of God, but illness is perceived as a punishment for sin (Leon-Dufour, 1962: 543). The preaching of Job argues against this view. The problem of evil still causes difficulties for the Christian today. God permits such challenges and, in responding to them, mankind is spiritually transformed: spiritual growth. God has given mankind a soul, and this soul is not part of an evolutionary process towards perfection: only Christ waslis perfect! However, through the crucifixion, God recognizes our suffering and we can recognize His suffering elsewhere (Fiddes, 1988: 11). The central question of this research is: How may one demonstrate the legitimacy and validity of miraculous healing through the charism of the Holy Spirit within the Catholic tradition? As healing miracles have an important place in Scripture, an examination is needed of the words used to describe miracles, tracing the English translation back to the original Greek or Hebrew words. Miracle stories are also attested to in secular sources such as the Antiquities of the Jews and the Babylonian Talmud. Scripture contains accounts of healing miracles, particularly in relation to the ministry of Jesus whose healing miracles are in accordance with His teaching. Such miracles were not simply stories spread by the disciples; they were signs, evidence of who Jesus is and that He had come in fulfilment of prophecy. These signs contained the quintessence of the Gospel itself, promoting faith, and that faith is a personal response to an act of witness. Healing is not dependent upon sinlessness, but is a gift of God to His creature: it can be mental, spiritual, emotional, involving relationships and the reconciliation of a person with God and his community through the receipt of the sacraments. Scriptural accounts of healing miracles contained a message that the Kingdom of God had arrived. They were a demonstration of God's truth to believers and non-believers alike and they continued to play an important part in the first Christians' experiences and mission. The church's healing ministry has its roots and authority in Scripture and the continuation of that ministry is through the action of the Holy Spirit. Both in the Early Church and the Church of today, restoration to health is implemented through the Mass and in the practice of a ministry that includes physical care through the establishment of hospitals managed by religious orders and latterly, through care homes staffed by lay volunteers. Consideration is given to Pasteur's (1822-1895) research into microorganisms and the consequent shift in focus to the avoidance of infection and to the development of effective cures. Understandably, the medical profession has concerns about the healing ministry: why are some healed and others not and why cannot healings be tested scientifically in the laboratory? In the Roman Catholic Church tradition shrines have always played an important role as places of pilgrimage and healing and, in spite of the existence of medical committees made up of scientists, doctors and priests to test all claims of healing before the Church acknowledges these as genuine, scepticism remains (Theillier, 2000: 3). Historically inseparable, a gap has developed between science and religion; this thesis attempts to demonstrate the reasons for this and to show that, since both are concerned with aspects of human suffering and death, the wall of separation between medicine and religion can be demolished (Larson and Matthews, 1997 (2): 3-6). As well as modern medical, technological advancements, which have provided exciting developments in the treatment of diseases like cancer, universities such as Edinburgh and Lancaster have established programmes that focus on how a person's faith may influence the progress of illness in a beneficial way. By considering the apparently opposing views of Hume and Lewis (1953: 51), questions arise concerning the extent to which the Laws of Nature are indeed fixed and unchanging; and concerning the contention that when God acts He does not suspend the Laws of Nature, but works with and through them. The researcher's views are either partially or fully endorsed by Boswell (1992), Brown (1984) and Wilkinson (1998); however, it is necessary to research the understanding of those whose scientific expertise prevents them from conceiving of the possibility of miraculous healing (Dawkins, 1997; Hume 1980; Williams, 1992; et al). The thesis addresses contemporary issues: the extent of modern research into the healing ministry and the fact that this is not reflected comprehensively in the training programmes of the Catholic Church for those preparing for the priesthood or as monks and nuns (Hocken, 2001: 54); and the current debate on euthanasia, which demonstrates clearly that the Bible continues to influence not only medical ethics but also, our society as it debates and determines its evaluation of human life. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, U.K., 2007

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, U.K., 2007.

L'objectif de ce travail est de proposer de nouveaux estimateurs de quantiles extrêmes dans le cadre conditionnel c'est-à-dire dans la situation où la variable d'intérêt Y, supposée aléatoire et réelle, est mesurée simultanément avec une covariable X. Pour ce faire, nous nous intéressons à l'étude des valeurs extrêmes d'un échantillon d'observations indépendantes dont la loi conditionnelle de Y en un point x de la covariable X est à " queue lourde ". Selon la nature de la covariable, nous considérons deux situations. Primo, lorsque la covariable est déterministe et de dimension finie ou infinie (i.e covariable fonctionnelle), nous proposons d'estimer les quantiles extrêmes par la méthode dite de la " fenêtre mobile ". La loi limite des estimateurs ainsi construits est ensuite donnée en fonction de la vitesse de convergence de l'ordre du quantile vers un. Secundo, lorsque la covariable est aléatoire et de dimension finie, nous montrons que sous certaines conditions, il est possible d'estimer les quantiles extrêmes conditionnels au moyen d'un estimateur à " noyau " de la fonction de survie conditionnelle. Ce résultat nous permet d'introduire deux versions lisses de l'estimateur de l'indice de queue conditionnel indispensable lorsque l'on veut extrapoler. Nous établissons la loi asymptotique de ces estimateurs. Par ailleurs, nous considérons le cas sans covariable (non conditionnel) lorsque la fonction de répartition est à " queue lourde ". Nous proposons et étudions un nouvel estimateur des quantiles extrêmes. Afin d'apprécier le comportement de nos nouveaux outils statistiques, des résultats sur simulation ainsi que sur des données réelles sont présentés.

Dissertation--Theologische Fakultät--Trier, 2005. / Bibliogr. p. 545-592.

Commonly known as nueva canciόn in Puerto Rico or nueva trova in Cuba, “new song” is a 60-year-old genre, a musical form resonant with political overtones. This thesis examines the life and music of Lourdes Pérez, a Puerto Rican singer working in the nueva canciόn tradition. Pérez, who has lived in the U.S. for 20 years, is dedicated through her compositions to create a “newer song,” a form of socially engaged music based on artists of the past but addressing contemporary issues. Through the creation of a diverse community for such music, and collaborations with other Latin American musicians and artists, Pérez has taken the genre in new directions. I examine the various sociopolitical messages conveyed in Pérez’s music through an analysis of the extramusical context of performance. I raise questions about the ways in which globalization affects her work, and about the present-day relevance of the nueva canción song form itself. Since little research has been conducted on nueva canciόn I hope this paper will encourage future work. / text

According to biblical record, diseases and illness have troubled individuals almost since the beginning of creation (Wilkinson, 1998: 7). To understand and make sense of sickness, mankind turned to religion. In the Old Testament health is seen as a gift of God, but illness is perceived as a punishment for sin (Leon-Dufour, 1962: 543). The preaching of Job argues against this view. The problem of evil still causes difficulties for the Christian today. God permits such challenges and, in responding to them, mankind is spiritually transformed: spiritual growth. God has given mankind a soul, and this soul is not part of an evolutionary process towards perfection: only Christ waslis perfect! However, through the crucifixion, God recognizes our suffering and we can recognize His suffering elsewhere (Fiddes, 1988: 11). The central question of this research is: How may one demonstrate the legitimacy and validity of miraculous healing through the charism of the Holy Spirit within the Catholic tradition? As healing miracles have an important place in Scripture, an examination is needed of the words used to describe miracles, tracing the English translation back to the original Greek or Hebrew words. Miracle stories are also attested to in secular sources such as the Antiquities of the Jews and the Babylonian Talmud. Scripture contains accounts of healing miracles, particularly in relation to the ministry of Jesus whose healing miracles are in accordance with His teaching. Such miracles were not simply stories spread by the disciples; they were signs, evidence of who Jesus is and that He had come in fulfilment of prophecy. These signs contained the quintessence of the Gospel itself, promoting faith, and that faith is a personal response to an act of witness. Healing is not dependent upon sinlessness, but is a gift of God to His creature: it can be mental, spiritual, emotional, involving relationships and the reconciliation of a person with God and his community through the receipt of the sacraments. Scriptural accounts of healing miracles contained a message that the Kingdom of God had arrived. They were a demonstration of God's truth to believers and non-believers alike and they continued to play an important part in the first Christians' experiences and mission. The church's healing ministry has its roots and authority in Scripture and the continuation of that ministry is through the action of the Holy Spirit. Both in the Early Church and the Church of today, restoration to health is implemented through the Mass and in the practice of a ministry that includes physical care through the establishment of hospitals managed by religious orders and latterly, through care homes staffed by lay volunteers. Consideration is given to Pasteur's (1822-1895) research into microorganisms and the consequent shift in focus to the avoidance of infection and to the development of effective cures. Understandably, the medical profession has concerns about the healing ministry: why are some healed and others not and why cannot healings be tested scientifically in the laboratory? In the Roman Catholic Church tradition shrines have always played an important role as places of pilgrimage and healing and, in spite of the existence of medical committees made up of scientists, doctors and priests to test all claims of healing before the Church acknowledges these as genuine, scepticism remains (Theillier, 2000: 3). Historically inseparable, a gap has developed between science and religion; this thesis attempts to demonstrate the reasons for this and to show that, since both are concerned with aspects of human suffering and death, the wall of separation between medicine and religion can be demolished (Larson and Matthews, 1997 (2): 3-6). As well as modern medical, technological advancements, which have provided exciting developments in the treatment of diseases like cancer, universities such as Edinburgh and Lancaster have established programmes that focus on how a person's faith may influence the progress of illness in a beneficial way. By considering the apparently opposing views of Hume and Lewis (1953: 51), questions arise concerning the extent to which the Laws of Nature are indeed fixed and unchanging; and concerning the contention that when God acts He does not suspend the Laws of Nature, but works with and through them. The researcher's views are either partially or fully endorsed by Boswell (1992), Brown (1984) and Wilkinson (1998); however, it is necessary to research the understanding of those whose scientific expertise prevents them from conceiving of the possibility of miraculous healing (Dawkins, 1997; Hume 1980; Williams, 1992; et al). The thesis addresses contemporary issues: the extent of modern research into the healing ministry and the fact that this is not reflected comprehensively in the training programmes of the Catholic Church for those preparing for the priesthood or as monks and nuns (Hocken, 2001: 54); and the current debate on euthanasia, which demonstrates clearly that the Bible continues to influence not only medical ethics but also, our society as it debates and determines its evaluation of human life. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, U.K., 2007

Tesis

Submitted by Automação e Estatística (sst@bczm.ufrn.br) on 2018-04-11T20:59:29Z No. of bitstreams: 1 DebiaSueniaDaSilvaSousa_TESE.pdf: 10721915 bytes, checksum: e89534773e5a31ee352ac61eacea370c (MD5) / Approved for entry into archive by Arlan Eloi Leite Silva (eloihistoriador@yahoo.com.br) on 2018-04-17T20:30:31Z (GMT) No. of bitstreams: 1 DebiaSueniaDaSilvaSousa_TESE.pdf: 10721915 bytes, checksum: e89534773e5a31ee352ac61eacea370c (MD5) / Made available in DSpace on 2018-04-17T20:30:32Z (GMT). No. of bitstreams: 1 DebiaSueniaDaSilvaSousa_TESE.pdf: 10721915 bytes, checksum: e89534773e5a31ee352ac61eacea370c (MD5) Previous issue date: 2018-02-08 / Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq) / Este trabalho teve como objetivo compreender, ainda que parcialmente, as culturas escolares que configuraram o Colégio Nossa Senhora de Lourdes, localizado na cidade de Cajazeiras, estado da Paraíba e nele se constituíram no período de 1949 a 1983. Fundamenta-se nos pressupostos de Magalhães (1988), Chervel (1990), Faria Filho et all(2004), Julia (2001), dentre outros, como também documentos localizados, principalmente, no Arquivo Escolar e no Arquivo da Tesouraria do Colégio, em destaque, como o manuscrito História da Fundação e Diário do Colégio Nossa Senhora de Lourdes(1928-1930), Regimentos Internos, Ficha de matrícula, Informativo aos pais, Livro de empregados. Metodologicamente, tratou-se de uma pesquisa no âmbito da História da Educação, especificamente, da história das instituições educacionais de caráter confessional. Para alcançar o objetivo proposto a análise partiu do Paradigma Indiciário de Ginzburg (1989), já que tratei as fontes por meio da análise de indícios. Também trabalhei com fontes orais,por meio de entrevistas realizadas com ex-discentes, ex-docentes e ex-funcionária do Colégio. A pesquisa evidenciou que as Irmãs da Congregação de Santa Doroteia chegaram a Cajazeiras em 1928, com a missão de assumirem a então Escola Normal Padre Rolim e edificarem o Colégio Nossa Senhora de Lourdes, que só passou a ter essa designação em 1949. Que o Colégio representou, no período inicial de sua história, o ato principal de investida da Ação Católica da Diocese de Cajazeiras, na pessoa de Dom Moises Coelho, para se ter o projeto de educação feminina, idealizado, anteriormente, por Padre Rolim concretizado. Que as culturas escolares nem sempre foram portadoras dos indicativos da missão evangelizadora da Congregação de Santa Doroteia. Em linhas gerais, é possível afirmar que o Colégio contribuiu, de maneira significativa, para a escolarização de meninas e meninos moradores do município de Cajazeiras e de cidades adjacentes, em um ambiente que compreendia ser de educação, religião católica e ordem. / This work had as goal to understand, even though partially, the school cultures that configured the Colégio Nossa Senhora de Lourdes, in the city of Cajazeiras, state of Paraíba and that in it they were constituted in the period of 1949 to 1983. It is based on the assumptions of Magalhães (1988), Chervel (1990), Faria Filho et al (2004), Julia (2001), among others, also as documents localized, mainly, in the Arquivo Escolar and the Arquivo da Tesouraria do Colégio, highlighted, as the manuscript História da Fundação e Diário do Colégio Nossa Senhora de Lourdes (1928-1930), Internal Regiments, Registration Form, Information to the parents, Book of employees. Methodologically, it is a research within the History of the Education, specifically, the history of the educational institutions with confessional character. To reach the proposed goal, the analysis started from the Paradigma Indiciário de Ginzburg (1989), since I treated the sources through the analysis of indications. I also worked with oral sources, through interviews made with ex-students, ex-teachers and ex-employee of the School. The research evidenced that the Nuns of the Santa Doroteia Congregation came to Cajazeiras in 1928, with the mission to assume the so called Escola Normal Padre Rolim and to build the Colégio Nossa Senhora de Lourdes, that only started to be called by this name in 1949. That the School represented, in the initial period of its history, the main act of investment of the Ação Católica da Diocese de Cajazeiras, in the person of Dom Moises Coelho, for having concretized the project of the female education, idealized, previously, by Padre Rolim. That the school cultures wasn‘t always carriers of the indicative of the evangelizing mission of the Santa Doroteia Congregation. Summarizing, it is possible to say that the School contributed, significantly, to the schooling of girls and boys that lived in the city of Cajazeiras and from near cities, in an environment that was understood to be of education, catholic religion and order.

Le sélénium (Se) est un élément chalcogène avec un domaine de concentration étroit entre essentialité et toxicité. La toxicité est principalement liée à la spéciation chimique du Se qui évolue en fonction des conditions redox du milieu. Les formes oxyanioniques de Se, le sélénite (Se [IV], SeO32-) et le séléniate (Se [VI], SeO42-), sont solubles dans l'eau, biodisponibles et toxiques. En revanche, le sélénium élémentaire, Se(0), est insoluble et moins toxique. Néanmoins, les nanoparticules du Se(0) sont potentiellement dangereuses pour certains groupes des mollusques (comme les bivalves) et aussi pour les poissons. En outre, lorsque le Se(0) est rejeté dans les écosystèmes aquatiques, sa ré-oxydation jusqu'au sélénite et séléniate peut se produire. Le sélénium élémentaire d'origine biogénique Se(0) a été produit par la réduction de SeO42- dans des conditions anaérobies en utilisant un inoculum microbien mixte (boues granulaires) et par la réduction de SeO32- dans des conditions aérobies en utilisant une culture bactérienne pure (une nouvelle souche de Pseudomonas moraviensis identifiée et caractérisée pour la première fois dans cette thèse). Les deux types de Se(0) ont montré une forte stabilité colloïdale dans l'écart de pH variant de 2 à 12. La stabilité colloïdale est due à la charge négative (-15 mV à -30 mV) de la couche de biopolymère qui entoure Se(0) et à la taille nanométrique des particules de Se(0). La taille des particules de Se(0) produite par la boue anaérobie granulaire se situait entre 50 et 300 nm, avec une taille moyenne de 166 nm. A l'inverse, les nanoparticules de Se(0) produites par Pseudomonas moraviensis stanleyae sont caractérisées par un diamètre plus faible (~ 100 nm).Compte tenu des risques pour l'environnement engendrés par le relargage du Se(0) biogénique, des mesures appropriées doivent être mises en œuvre pour la séparation solide-liquide en utilisant une technologie efficace. Le potentiel de séparation solide-liquide de Se(0) généré a été évaluée par centrifugation, filtration, coagulation-floculation et électrocoagulation. Alors que toutes les approches présentent des rendements de séparation de Se(0) variables, l'électrocoagulation en utilisant des électrodes sacrificielles de fer a montré l'efficacité d'élimination le plus élevée (97%) / Selenium (Se) is a chalcogen element with a narrow window between essentiality and toxicity. The toxicity is mainly related to the chemical speciation that Se undergoes under changing redox conditions. Se oxyanions, namely selenite (Se[IV], SeO32-) and selenate (Se[VI], SeO42-), are water-soluble, bioavailable and toxic. In contrast, elemental selenium, Se(0), is solid and less toxic. Nevertheless, Se(0) nanoparticles are potentially harmful as particulate Se(0) has been reported to be bioavailable to filter feeding mollusks (e.g. bivalves) and fish. Furthermore, Se(0) is prone to re-oxidation to toxic SeO32- and SeO42- when discharged into aquatic ecosystems. Biogenic Se(0) under investigation was produced by the reduction of Na2SeO4 under anaerobic conditions using a mixed bacterial inoculum (anaerobic granular sludge) and through the reduction of Na2SeO3 under aerobic conditions using a pure microbial culture (Pseudomonas moraviensis stanleyae, a novel strain identified and characterized for the first time herein). Both types of Se(0) showed strong colloidal stability within the 2-12 pH range. The colloidal stability is caused by the negatively charged (-15 mV to -30 mV) biopolymer layer covering biogenic Se(0) particles and by their nanometer size. The particle size of Se(0) produced by anaerobic granular sludge ranged between 50 and 300 nm, with an average size of 166 nm. Conversely, the Se(0) particles produced by Pseudomonas moraviensis stanleyae are characterized by a lower diameter (~ 100 nm).The solid-liquid separation potential of Se(0) was assessed by centrifugation, filtration, coagulation-flocculation and electrocoagulation. While all approaches can bring about Se(0) removal from suspension with various degrees of success, electrocoagulation using iron sacrificial electrodes showed the highest removal efficiency (97%). Because biogenic Se(0) is harmful to the environment, appropriate measures must be implemented for the solid-liquid separation using an efficient technology