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[pt] QUEM É O VERDADEIRO ISRAEL?: ANÁLISE DO AMBIENTE DE MT 25,31-46 À LUZ DOS TEXTOS FONTE E CONTEXTUAIS / [en] WHO IS THE TRUE ISRAEL?: ANALYSIS OF THE ENVIRONMENT IN MT 25:31-46 IN LIGHT OF SOURCE AND CONTEXTUAL TEXTSVIVIANE PAIXAO DA GAMA 18 September 2023 (has links)
[pt] O presente trabalho debruçou-se sobre o discurso escatológico de Mateus,
especificamente sobre Mt 25,31-46, que relaciona o julgamento do Filho do
Homem, esperado para os últimos dias, com a prática da justiça, manifesta na
realização das obras de misericórdia. Compreende-se que o contexto histórico da
comunidade mateana era o pós-guerra de 70 d.C. Esses eventos catastróficos
provocaram uma grave crise de identidade nas comunidades judaicas, que passaram
a reorganizar a vida na centralidade da Torá, devido à ausência do Templo, que
havia sido destruído pelos romanos. Tal ausência também culminou com a perda da
liderança judaica, fazendo com que os diversos grupos judaicos, existentes na
época, concorressem entre si para assumirem essa função. Entendiam-se como
intérpretes autorizados da Torá e, portanto, o verdadeiro Israel. Dentre eles, formou-se uma coalizão que estava em conflito direto com a comunidade mateana,
agravando ainda mais a crise que ela vivia. O evangelho de Mateus foi escrito com
os propósitos de: levar ordenamento e sentido para a sua comunidade; e consolar os
seus membros, profundamente marcados por estes eventos. Para tal, o evangelista
fez uso da visão de mundo da escatologia apocalíptica como o julgamento no final
dos tempos pelo Filho do Homem e a retribuição dos justos e ímpios. O objetivo
deste estudo foi analisar a perícope de Mt 25,31-46, a fim de compreender o
ambiente em que o evangelho foi produzido; assim como, a resposta encontrada
pelo evangelista em relação à situação de crise no pós-guerra; e os pontos de
convergência e divergência com outros grupos judaicos do mesmo período, em
especial, o judaísmo formativo, com quem a comunidade mateana está em conflito.
Essa análise foi feita por meio da abordagem diacrônica do método histórico crítico,
e sincrônica a partir abordagem dos textos fonte e contextual. / [en] The present work focused on the eschatological discourse of Matthew,
specifically on Mt 25:31-46, which relates the judgment of the Son of Man,
expected for the last days, to the practice of justice manifested in the works of
mercy. It is understood that the historical context of the Matthean community was
the post-war period of 70 AD. These catastrophic events caused a severe identity
crisis among Jewish communities, which began to reorganize their lives around the
centrality of the Torah due to the absence of the Temple, which had been destroyed
by the Romans. This absence also led to the loss of Jewish leadership, causing
various Jewish groups existing at the time to compete for that role. They saw
themselves as authorized interpreters of the Torah and therefore the true Israel.
Among them, a coalition was formed that was in direct conflict with the Matthean
community, further aggravating the crisis it was experiencing. The Gospel of
Matthew was written with the purposes of bringing order and meaning to its
community, and comforting its members, deeply affected by these events. To this
end, the evangelist made use of the worldview of apocalyptic eschatology, such as
the judgment at the end of time by the Son of Man and the retribution of the
righteous and the wicked. The objective of this study was to analyze the pericope
of Mt 25:31-46 in order to understand the environment in which the Gospel was
produced, as well as the response found by the evangelist regarding the post-war
crisis, and the points of convergence and divergence with other Jewish groups of
the same period, especially formative Judaism, with whom the Matthean
community is in conflict. This analysis was conducted through the diachronic
approach of the historical-critical method, and the synchronic approach of source
and contextual texts.
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Practicing Technical Communication in a Clinical LaboratoryKerby, Audrey J. 02 December 2005 (has links)
No description available.
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A Passion for Privilege: Mercy Otis Warren's Expression of Emotion, 1769-1780Essman, McKenna 24 May 2022 (has links)
No description available.
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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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Svátost manželství v současné teologii / The sacrament of marriage in contemporary theologyHEJDA, Josef January 2019 (has links)
The thesis, on the background of biblical and historical origins, gathers some of the present theological views, formed in particular by the papal documents that commend on marriage. It emphasizes the essential elements of this sacrament, with regards to their comprehensibility to the present recipients. It also deals with the problematic situations arising after the disintegration of the sacramental bond, and mentions possible approaches to addressing the issue of birth control. It also reflects some of the critical views and compares them with the Church's current teaching, in order to indicate the desirable plurality of views containing the potential for future solutions to the conflicts that have arisen. Specific attention is paid to the integration of Catholic Christians living in illegitimate relationships into full communion with the Church and the resulting tasks of particular Catholic communities.
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Trauma, memória e história em A Mercy, de Tony MorrisonNickel, Vivian January 2012 (has links)
Em pleno século XXI, assistimos ao surgimento do romance A Mercy (2008), da norte-americana Toni Morrison, que invoca o passado de povos que estiveram historicamente às margens da cultura nacional norte-americana. A Mercy retorna a história da colonização anglo-saxõnica do século XVII, para contar, a partir dos viés do trauma, a história de Florens, que ainda menina é oferecida pela mãe, no lugar de seu irmão menor, para pagamento de dívidas do dono da plantação. O romance marca o envolvimento por parte de Toni Morrison em um projeto estético-político que visa resgatar a história das relações raciais nos Estados Unidos pelo viés do trauma. Este estudo apontacomo, a partir do redirecionamento do foco para a interioridade da experiência histórica - a história como trauma -, Morrison possibilita um encontro diferenciado com um passado historicamente silenciado, através de estratégias textuais que mobilizam não apenas a razão, a percepção crítica do leitor, mas que transformam o ato da leitura numa experiência vivida revelando o potencial da literatura para transformar as relações humanas. / Toni Morrison’s latest novel A Mercy (2008), evokes the past of peoples that were historically confined to the margins of the American culture. Morrison goes back to the period of the Anglo-Saxon colonization in the 17th century to tell the story of Florens, who is offered by her mother as the payment of a debt by the plantation owner. Florens’ story is narrated from the point of view of trauma, an aspect that highliths Toni Morrison’s commitment to a political-aesthetical project to recover the history of racial relations in the United States from an inner perspective. This thesis shows how Morrison’s text allows for a different encounter with a historically silenced past, focusing on the interiority of historical experience – i.e., on history as a trauma. Through multiple textual strategies, Morrison’s novel mobilize not only the reader’s critical perception but transform the act of reading into a living experience, one that can reveal the power of literature to change human relations.
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[en] SALVATION AND AFFECTIVITY: THE AFFECTIVE INTEGRATION IN THE THEOLOGY OF CHARLES ANDRÉ BERNARD / [pt] SALVAÇÃO E AFETIVIDADE: A INTEGRAÇÃO AFETIVA NA TEOLOGIA DE CHARLES ANDRÉ BERNARDMARCIO VINICIUS DOS SANTOS DELPHIM 07 June 2004 (has links)
[pt] Durante um longo período o tema da afetividade esteve fora
do discurso religioso. Este discurso religioso tendeu mais
para a matiz da tradição grega, dando preferência para o
discurso da razão na teologia. Contudo, a tradição cristã é
formada pelo entrecruzamento de duas grandes Tradições
religioso-culturais: a referida Tradição grega, baseada no
discurso racional; e a Tradição semita, baseada na
antropologia do coração, onde o conhecimento é visto como
sabedoria e amor. Isso indica que, por detrás do componente
afetivo existe uma real possibilidade de se conhecer,
experienciar e, conseqüentemente, amar a Deus. A estrutura
afetiva do ser humano torna-se, assim, em virtude de
constituir-se basicamente como estrutura de acolhida, a
maneira mais legítima de acolher a Deus. A afetividade
humana garante, então, que toda a experiência de Deus seja
uma experiência amorosa que revela ao ser humano sua
verdade mais profunda: o ser humano é um ser em relação com
seu Deus Criador e Salvador. A afetividade possibilita,
assim, a apropriação da parte do ser humano da graça
redentora que Deus lhe comunica numa relação sempre
salutar. Jesus Cristo - o dom do Pai à humanidade - realiza
em sua pessoa a salvação que Deus quer comunicar ao ser
humano. A salvação consiste na participação do ser humano
na vida divina mediante a ação do Espírito Santo que co-
naturaliza o ser humano com Deus. / [en] During a long time, the theme of affection was outside of
religious discourse. This religious discourse tended more
to the shade of Greek tradition, giving preference to the
discourse of reason in teology. However, the Christian
tradition is formed by the intersections of two big cultural
religious Traditions: the so called Greek Tradition, based
on rational discourse; and the Semitic Tradition, based on
antropology of heart, where knowledge is seen by wisdom and
love. It signals that, behind the affectionate component,
there is a real possibility of knowing oneself,
experiencing and, consequentely, loving God. So, the
affectionate structure of human being becomes the most
legitimate way to welcome God since it was set up basically
as a welcome structure. Thus, human affection guarantees
that every experience of God is a loveling experience that
reveals to human being his deeper truth: human being is a
being regarding his Creator Saviour God. The affection
enables in that manner the human being appropriation from
part of the redeeming grace that God communicates to
him in a salutary relation like always. Jesus Christ - the
Father's gift to humanity - does in His person the
salvation that God wishes to communicate to human being.
The salvation consists in joining human being in divine
life through the action of Holly Spirit that co-naturalizes
human being with God.
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Trauma, memória e história em A Mercy, de Tony MorrisonNickel, Vivian January 2012 (has links)
Em pleno século XXI, assistimos ao surgimento do romance A Mercy (2008), da norte-americana Toni Morrison, que invoca o passado de povos que estiveram historicamente às margens da cultura nacional norte-americana. A Mercy retorna a história da colonização anglo-saxõnica do século XVII, para contar, a partir dos viés do trauma, a história de Florens, que ainda menina é oferecida pela mãe, no lugar de seu irmão menor, para pagamento de dívidas do dono da plantação. O romance marca o envolvimento por parte de Toni Morrison em um projeto estético-político que visa resgatar a história das relações raciais nos Estados Unidos pelo viés do trauma. Este estudo apontacomo, a partir do redirecionamento do foco para a interioridade da experiência histórica - a história como trauma -, Morrison possibilita um encontro diferenciado com um passado historicamente silenciado, através de estratégias textuais que mobilizam não apenas a razão, a percepção crítica do leitor, mas que transformam o ato da leitura numa experiência vivida revelando o potencial da literatura para transformar as relações humanas. / Toni Morrison’s latest novel A Mercy (2008), evokes the past of peoples that were historically confined to the margins of the American culture. Morrison goes back to the period of the Anglo-Saxon colonization in the 17th century to tell the story of Florens, who is offered by her mother as the payment of a debt by the plantation owner. Florens’ story is narrated from the point of view of trauma, an aspect that highliths Toni Morrison’s commitment to a political-aesthetical project to recover the history of racial relations in the United States from an inner perspective. This thesis shows how Morrison’s text allows for a different encounter with a historically silenced past, focusing on the interiority of historical experience – i.e., on history as a trauma. Through multiple textual strategies, Morrison’s novel mobilize not only the reader’s critical perception but transform the act of reading into a living experience, one that can reveal the power of literature to change human relations.
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Významní představitelé indické náboženské filosofie 20. století. / Significant exponents of Indian religious philosophy of 20th centuryAVRAMOV, Tomáš January 2010 (has links)
The work introduces three exponents of Indian spirituality of the 20th Century. The first chapter deals with the life and teaching of Bhagawan Nityananda who shows various features of the Kashmir shaivism philosophy that is briefly described in the apendix of this chapter. There are examined the main elements of the Nityananda teaching {--} purity of mind and emotions, faith, meditation, siddha yoga and shaktipat. The second chapter introduces the personage and teaching of Neem Karoli Baba. Significant features of his teaching are the emphasis on the love to God and to fellow humans, detachment, service to others, meditation. Part of the chapter is dedicated to his relation to Christ. The third chapter deals with the legendary Indian saint Sai Baba of Shirdi. Although he died in 1918, his populariry in India has steadily grown and he is adored by both, hindus and muslims. His teaching shows many elements of sufism, bhakti yoga and jnana yoga. One of the leading ideas of this work is to show that the personages and teachings of these masters are universal. They prove in their lives not only the existence of the supersensory, spiritual world, but also the unity of people in the relation to this world.
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Trauma, memória e história em A Mercy, de Tony MorrisonNickel, Vivian January 2012 (has links)
Em pleno século XXI, assistimos ao surgimento do romance A Mercy (2008), da norte-americana Toni Morrison, que invoca o passado de povos que estiveram historicamente às margens da cultura nacional norte-americana. A Mercy retorna a história da colonização anglo-saxõnica do século XVII, para contar, a partir dos viés do trauma, a história de Florens, que ainda menina é oferecida pela mãe, no lugar de seu irmão menor, para pagamento de dívidas do dono da plantação. O romance marca o envolvimento por parte de Toni Morrison em um projeto estético-político que visa resgatar a história das relações raciais nos Estados Unidos pelo viés do trauma. Este estudo apontacomo, a partir do redirecionamento do foco para a interioridade da experiência histórica - a história como trauma -, Morrison possibilita um encontro diferenciado com um passado historicamente silenciado, através de estratégias textuais que mobilizam não apenas a razão, a percepção crítica do leitor, mas que transformam o ato da leitura numa experiência vivida revelando o potencial da literatura para transformar as relações humanas. / Toni Morrison’s latest novel A Mercy (2008), evokes the past of peoples that were historically confined to the margins of the American culture. Morrison goes back to the period of the Anglo-Saxon colonization in the 17th century to tell the story of Florens, who is offered by her mother as the payment of a debt by the plantation owner. Florens’ story is narrated from the point of view of trauma, an aspect that highliths Toni Morrison’s commitment to a political-aesthetical project to recover the history of racial relations in the United States from an inner perspective. This thesis shows how Morrison’s text allows for a different encounter with a historically silenced past, focusing on the interiority of historical experience – i.e., on history as a trauma. Through multiple textual strategies, Morrison’s novel mobilize not only the reader’s critical perception but transform the act of reading into a living experience, one that can reveal the power of literature to change human relations.
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