Submitted by admin tede (tede@pucgoias.edu.br) on 2017-05-12T14:14:31Z No. of bitstreams: 1 RUBENS ALVES COSTA.pdf: 1079488 bytes, checksum: fad065aa893b1e9123a83cc7ddfd703b (MD5) / Made available in DSpace on 2017-05-12T14:14:31Z (GMT). No. of bitstreams: 1 RUBENS ALVES COSTA.pdf: 1079488 bytes, checksum: fad065aa893b1e9123a83cc7ddfd703b (MD5) Previous issue date: 2017-03-22 / This dissertation proposes to approach the Eschatological Sermon of the Gospel of Matthew 25,34-36.40 as denunciator of environments without social justice in the social contexts of Palestine and in South Syria of the first century A.C.The research aims to highlight that social injustice is a construction of several segments and to show that Jesus' social goal was to implant a Kingdom based on social justice, according to the Evangelist Matthew. Among the constructive segments of social injustice are the governmental and religious that conform to the current status quo and thus have no interest in change. The question of social justice is approached from the perspective of conflicting sociology. The hypothesis is based on the proposition that "The Jesus Christ described by Matt 25: 34-36.40 is of the miserable. Matthew points to a Jesus who is among the hungry, thirsty, stranger, naked, sick, and stuck. So it is those who do good works who will come into possession of the Kingdom". In order to investigate the hypothesis, the first chapter of the historical context and how the categories hunger, thirst, outsiders, nudes, patients and prisoners in the Eschatological Sermon of Matthew were articulated and in which they contributed to the formation of the social injustice. In the second chapter the exegesis of the sacred text is made from the historical-critical method. The third chapter seeks to update the text of Mt 25,34-36.40 by studying the Haitian migratory phenomenon for Brazil that occurred after the earthquake of 2010. It is concluded that social injustice is still present in today's society and that the same mechanisms generate in the time of the Evangelist Matthew continue in other formats nowadays. / Esta dissertação propõe abordar o Sermão Escatológico do Evangelho de Mateus 25,34-36.40 como denunciador de ambientes sem justiça social nos contextos sociais da Palestina e no Sul da Síria do primeiro século d.C. A pesquisa tem como objetivos destacar que a injustiça social é uma construção de diversos segmentos e evidenciar que a meta social de Jesus era implantar um Reino fundamentado na justiça social, conforme o Evangelista Mateus. Entre os segmentos construtores de injustiça social apontam-se o governamental e religioso que se acomodam ao status quo vigente e assim não têm interesse em mudanças. Aborda-se a questão da justiça social a partir da perspectiva da sociologia conflitual. A hipótese pesquisada está fundamentada na proposição de que o Jesus Cristo descrito por Mt 25,34-36.40 é dos miseráveis. Mateus aponta para um Jesus que está no meio de quem tem fome, sede, é forasteiro, estava nu, enfermo e preso. Então, são os que fazem boas obras que entrarão na posse do Reino. Para a investigação da hipótese trata-se no primeiro capítulo do contexto histórico e de como eram articuladas as categorias fome, sede, forâneos, desnudos, doentes e presos no Sermão Escatológico de Mateus e em que elas contribuíram para a formação do contexto comunitário mateano de injustiça social. No segundo capítulo é feita a exegese do texto sagrado a partir do método histórico-crítico. No terceiro capítulo busca-se atualizar o texto de Mt 25,34-36.40 estudando o fenômeno migratório haitiano para o Brasil que ocorreu depois do terremoto de 2010. Conclui-se que a injustiça social continua presente na sociedade atual e que os mesmos mecanismos geradores na época do Evangelista Mateus continuam sob outros formatos hodiernamente.

Main aim of this thesis is to find out and refer to the importance of service as it is proclaimed in the Old and New Testament and how was the concept of service changing in time. First part deals with definitions of service and its meaning in four texts of the Book of Isaiah. Second part studies the importance of service in the Gospels, Acts of the Apostles and Epistles. The thesis describes Christ, who was dedicated to service, and his Mother Mary, the Servant of God. Some of the parables in New Testament also deals with service. It introduces three saint women of last millenium and their attitude, by which they followed Christ. The last part of the thesis focuses on importance of service in helping professions from the theological perspective.

<p>This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a &ldquo / discipleship of equals&rdquo / as defined by Elizabeth Sch&uuml / ssler Fiorenza (1989) and a &ldquo / partnership of both men and women&rdquo / as defined by Mercy Amba Oduyoye (1990).</p> <p><br /> In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women&rsquo / s theology. The question which is addressed here is how the similarities and differences between Elizabeth Sch&uuml / ssler Fiorenza&rsquo / s notion of Christian ministry as a &ldquo / discipleship of equals&rdquo / and Mercy Amba Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society.</p> <p><br /> To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women&rsquo / s theology by African and Western theologians, between 1960 and 2003, was conducted.<br /> Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God&rsquo / s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God&rsquo / s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms.</p> <p><br /> This thesis argues that a comparison of the views of Elizabeth Sch&uuml / ssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women&rsquo / s theology. It is argued that there are significant differences between feminist theology and African women&rsquo / s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term &ldquo / feminist hermeneutics&rdquo / . She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society.</p> <p><br /> One may therefore conclude that African women&rsquo / s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the &ldquo / triple&rdquo / oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women&rsquo / s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.</p>

Holy Cross College, Woollahra, was established in the newly formed parish of Holy Cross by Cardinal Moran and the Parramatta Sisters of Mercy in 1908 as a select high school for middle class Catholic girls in the northern section of the Eastern Suburbs of Sydney. Moran made it clear, and it was obvious that the sisters agreed, that the primary purpose of the College was the imparting of the Catholic Faith integrated with a suitable middle class education equal to, but preferably excelling, that provided by the secular state schools. This thesis is informed by two questions: Why did Holy Cross College close in 2001? Did the College achieve the objectives of the founding pioneers of the school, including Cardinal Moran? This strongly contextualised thesis demonstrates that for almost a century Holy Cross College was a microcosm of a complex world, one which was influenced by many factors, at local, state, federal and international levels. These factors, in the early days, included the rapid response of Catholic educators to Peter Board’s ‘New Syllabus’, the first wave women’s movement; and the dubious rationalising argument of Cardinal Moran to extract aid for Catholic schools from the state, which remains an ongoing problem for Catholic education in Australia. While the College in the 1920s was enjoying a growing reputation for highly successful music and academic tuition, it was challenged, through to the 1950s, by such factors as: Pope Pius XI’s call to Catholic Action as interpreted for the Archdiocese of Sydney by Archbishop Kelly; participation in the various public displays of Catholic faith; the rigours of the Great Depression; and the dangers of being in an especially vulnerable location during World War Two. The community of the College which inhabited this complex ‘mini’ world was strongly bonded by common goals and values for the first fifty years of the school’s existence. This was a community which aspired to the fullest possible development of the spiritual, intellectual, cultural and physical attributes of girls through a Catholic education inspired by the Mercy Vision, but always constrained by the reality of finances, staffing, physical resources, and imposed authority. The somewhat idyllic existence of the College with its relatively small numbers and homely atmosphere was disrupted in the 1960s when Holy Cross was selected by the Sydney archdiocesan educational authorities to be a regional school. This study reveals the increasing complexity of the various levels at which authority was exerted over Holy Cross College as a regional school. Regionalisation was a central element in the Sydney Archdiocese’s wide ranging plan to cope with the enormous strains on the Catholic educational system caused by such post-war challenges as the influx of Catholic migrants and the implementation of the Wyndham comprehensive secondary education scheme. There followed the success of the state aid campaigns and the challenges of Vatican II Council, movements which impacted upon the personal and communal lives of the women religious who staffed the College, as well as their students. Also impacting upon the College was the cultural revolution and the second wave women’s movement of the 1960s and 1970s. Throughout this study the geographical setting of the school in Sydney’s Eastern Suburbs and the region’s socio-economic characteristics are explored and emerge as significant factors in both the creation and maintenance of a unique school culture and the decline of Holy Cross College in the 1990s. Finally this decline is mapped in terms of the erosion of the College’s unique identity, which was forged by religious, cultural, geographical, political and pedagogical forces, and eroded by a complex of factors including demography, centralised authority, class, and international economic downturns. It is concluded that the founding sisters and Moran would have mixed and nuanced responses to the question: Did the College achieve the objectives of the founding pioneers?

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2007. / Vita. Includes bibliographical references (leaves 61-63).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2007. / Vita. Includes bibliographical references (leaves 61-63).

The thesis summarizes the biblical teaching on God's mercy. Its aim is to describe demonstrations of mercy in stories of the Old and New Testament and ground the truthfulness of the aforesaid God's attribute. With the acquired information the thesis designates mercy also an important human characteristic, which derives from those shown works of mercy. The empirical section presents a set of data obtained from various denomination of the Church. The data show miscellaneous notions of mercy among practicing Christians. The thesis also investigates how Christians perceive God's mercy, whether it is a dominant trait of God or not, and how often are the works of mercy in reality.

Magister Artium - MA / Imāmah, (imamate) literary means leading, and khilāfah (succession) means representative. but, in the terms of "Islamic concept", the medieval theologian and jurists has termed it «Religious–Political leadership».1 the major dispute concerning the imamate surrounding the question of investiture to exercise the prophet’s comprehensive authority (Wilāyah‘āmah), as the temporal and spiritual leader of the ummah (community). From demising of the prophet, the matter of imamate, between Ash‛arī and Shī‘ah (twelve) there are two main opinions. Ash‛arī’s views are prevalent among the early Muslims headed by Abûbakar and his associates regarded the imamate to be right of the ummah (nation), and they chose Abûbakar. The Shī‘ah implicitly rejected the previous opinion, and maintained that the leadership was passed on through a special designation. This regarded the imamate divinely invested in ‘Ali ibn Abī Ţālib, the prophet cousin and son-in-law. Therefore, controversy between Ash‛arī and Shī‘ah on the question of leadership arise after the prophet returns and coherences to the two fundamentals central points: First: The nature of the relationship of the prophethood to the political leadership. The Shī‘ah regarded political leadership as an extension of the prophetic mission after the demise of the prophet: «Meaning that political leadership is not simply political rule but it is the corollary of the interpretation of religion, and takes imamate in depth interpretation»2. Other hands, Ash‛arī consider and include it in the matter of masāliħ Al ‛āmah (public interest). The Islamic jurists definite the masāliħ al ‛āmah (public interest), any issue whether it is religion or matter of world that could not fixed with fact proof from holy Qur'ān and prophet’s tradition. Therefore, the matter of caliphate emerges it in the masāliħ al-‛āmah (public interest) which, relies on human agency. Second: The contract of political leadership and authority between the problematic of mutual consultation and divine appointment. This point focus on ‘aqd (contract) of khilāfah (repress- entative of God) between leader and ummah (nation) and evolves around the problem of consultation, mainly in the Ash‛arī’s view, which is based on "selection system". So, in the historical experience, it can be noted that the consultation as mechanism in the choosing the ruler was not achieved as an "organized system" neither in the period of the rightly guided caliphs, nor in the periods of dynastic rulers. The imamate as a «supreme leadership» had a major problem issue in the contemporary scholars, both the Islamic and secular, since it was announced in the modern context Dawlah (government), which based on nationality and separated from religious hegemony. Its dialectic, in the present article, is to deal with theological and judicial theory. Therefore, in 1979, the Islamic council of Europe published a «concept of Islamic state». Most of the figures shaded are based on the Khomeini's thought (the founder of Islamic republic revolution of Iran), and Karāchī’s Muslim council scholar (they constituted Ash‛arī view). In the Islamic state, the Khomeini thought based on «the Islamic state is constitutional; Government is based on law and the Paramount legislative authority resides on God himself». On the other hand,«the Islamic state» shaped as «the principals of an Islamic state which centers on the supremacy of God, citizens rights and proper government» 3 Therefore, caliphate it is difficult to separate or detach from prophethood in the perspective of the commentary and interpretation of equally the Qur'anic and Sunna texts. So, difference between Ash‛arī and Shī‘ah around immāmah (leadership in Islam) are based on the theological principles which rise from the problem of cosmology, divine justice and human destiny. Therefore, the difference can be based on the idea (thought) about these theological principles.

No description available.

[pt] Um olhar atento para toda a história da salvação revela que o fio condutor da mesma é precisamente a misericórdia, que é o principal atributo divino. Trata-se, portanto, de uma temática central para a fé cristã e sua reta compreensão do ponto de vista teológico é de enorme relevância para a pastoral e para a vida espiritual dos discípulos missionários de Jesus Cristo. O nosso enfoque deste tema é feito a partir da Obra aponiana, que apresenta uma originalidade em relação a outros comentários ao Cântico dos Cânticos. De fato, mais do que enfatizar a aliança esponsal entre Deus e o homem, Apônio vê na trama de amor entre os esposos do poema bíblico uma prefiguração da história da salvação. Por se tratar de um autor bastante desconhecido, a primeira parte da nossa pesquisa concentra a sua atenção na figura e na Obra de Apônio, bem como na influência que o seu Comentário exerceu sobre alguns autores posteriores. Em seguida, o nosso enfoque se volta para a hermenêutica do Cântico dos Cânticos, considerando o modo como este livro bíblico foi interpretado tanto pela tradição judaica quanto pelos Padres da Igreja. O objetivo desta parte é relevar as características da exegese aponiana, na qual o nosso autor insere as suas exposições doutrinais e espirituais. Por fim, a nossa tese se debruça sobre o tema escolhido, partindo da Trindade como fonte da misericórdia e enfatizando a ação do Cristo-Esposo misericordioso, o qual, no mistério Pascal desposa para sempre a Igreja, tornando-a sacramento da misericórdia. Como membro da Igreja-Esposa, cada cristão é chamado a experimentar em si mesmo este mistério nupcial e ser testemunha da misericórdia divina. / [en] A close look at the whole history of salvation reveals that mercy is precisely the common thread of salvation, because it is the main divine attribute. Therefore, it is a central theme for the Christian faith. From the theological point of view, its right understanding has an enormous relevance for the pastoral and spiritual life of the missionary disciples of Jesus Christ. Our focus on this theme is based on the Aponius work, which presents a peculiarity in relation to other comments about the biblical book of the Song of Songs. In fact, more than emphasizing the spousal covenant between God and humanity, in the web of love between the spouses of the biblical poem, Aponius sees a prefiguration of the history of salvation. As a very unknown author, our first part of the research focuses mainly on the Aponius person and his work. Similarly, we also focus on the influence that his Commentary had on some later authors. Then, we turn to the hermeneutics of the Song of Songs, considering the way in which this biblical book was interpreted both by Jewish tradition and by the Fathers of the Church. The purpose of this part is to reveal the characteristics of Aponius exegesis, in which our author inserts his doctrinal and spiritual expositions. Finally, our thesis focuses on the chosen theme, starting from the Trinity as a source of mercy and emphasizing the action of the merciful Christ-Spouse, who, in the Pascal mystery, marries the Church forever, making it a sacrament of mercy. As a member of the Bride Church, each Christian is called to experience this nuptial mystery in himself and to be a witness of divine mercy.