Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-01-25T18:12:06Z No. of bitstreams: 1 Leandro - FINAL.pdf: 1590453 bytes, checksum: 52c352ae38564e514c9203c52e966277 (MD5) / Made available in DSpace on 2017-01-25T18:12:06Z (GMT). No. of bitstreams: 1 Leandro - FINAL.pdf: 1590453 bytes, checksum: 52c352ae38564e514c9203c52e966277 (MD5) Previous issue date: 2016-10-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The Book of Acts of the Apostles tells an intriguing story. This research analyses the enigmatic translations of Paul and his companion’s first missionary journey in the borders of the semiosphere. Therefore, it has the purpose of discussing how the semiotic space is formed on the borders, verifying its multiple levels, and how these various semiospheres, in overlap, build a literally corpus extremely important to understand the Christianity in the first century. Besides a vast bibliographic research, this investigation begins with an exegetical study of Acts of the Apostles 13-14 through the semiotic and narrative method of analysis, in search of fundamental elements to understand an important text in the missionary process in the first decades of Christianity. This study is carried out in three chapters. The first chapter presents the theoretic instrumental that locates the current status of the question and its theoretical and methodological framework. The second chapter reports the historiography, Greek literature and the Lucan work, searching the interactions and the inter-relations in the construction of the first missionary journey literature. The third and last chapter analyses the first journey on the borders of the semiosphere, verifying the enigmatic translations in its literary block. The main purpose of this work is to answer the following question: how did the antagonism between language, identity and culture produce ambiguous translations in the borders of culture and how did the population give meaning to themes that were familiar to them in order to understand and organize enigmatic elements for themselves, in this case, the taumaturgic action and preaching of itinerant Jewish Christian missionaries? / O livro de Atos dos Apóstolos é uma história instigante. Esta pesquisa analisa as traduções enigmáticas da primeira viagem missionária de Paulo e seus companheiros nas bordas da semiosfera. Portanto, ela tem como objetivo discutir como é formado o espaço semiótico nas fronteiras, verificando os seus múltiplos níveis e como essas várias semiosferas, em sobreposição e em relação, formaram um corpo literário tão importante para entendermos o cristianismo do primeiro século. Tal análise parte de um estudo exegético da perícope de Atos dos Apóstolos 13-14 por meio da metodologia de análise narrativa e semiótica, além de uma pesquisa bibliográfica, buscando elementos fundamentais para compreendermos um texto modular no processo missionário nas primeiras décadas do cristianismo. Para melhor aproveitamento, o estudo é desenvolvido em três capítulos. O primeiro é o instrumental teórico que mapeia o estado atual da questão e o seu arcabouço teórico-metodológico. O segundo relata a historiografia, literatura grega e a obra lucana, buscando as interações e inter-relações na construção literária da primeira viagem missionaria. Por fim, o terceiro e último capítulo analisa a primeira viagem nas bordas da semiosfera, verificando as traduções enigmáticas no seu bloco literário. O principal objetivo é responder à seguinte questão: como o antagonismo entre língua, identidade e cultura produziu traduções ambíguas nas bordas da cultura e como a população atribuiu sentido aos temas e repertórios que lhes são familiares para entender e ordenar elementos que lhes são enigmáticos, no caso, a ação taumatúrgica e a pregação de missionários itinerantes judeu-cristãos.

The thesis deals with a concept of corporate culture as an important supposition of business ethics. In the first theoretical part, based on existing body of literature and research, the issue of corporate culture and its significant impacts on functioning and effectiveness of a particular organization is described. In the empirical part, the corporate culture of a specific organization is analyzed and described using the data obtained from The Denison Organizational Culture Survey (by Denison and Neal). Based on the research results, measures leading to the change of existing corporate culture are suggested.

Orthodox Christianity came to the Banyore people of western Kenya in 1942. The Banyore are Bantu speaking people whose language belongs to the Luhya group of languages. The Banyore live near the Uganda border; they are thought to be related to the famous Uganda Kingdom of Bunyoro Kitara. The first Christian missionaries among the Banyore were Protestants who came from South Africa in 1905. . The Orthodox faith reached Bunyore in 1942, through a Kenyan missionary from central Kenya, Bishop George (Arthur) Gathuna, and Fr Obadiah from Uganda. The point of note here is that the first Orthodox Christian missionaries to introduce the Orthodox Christian faith to the Banyore people were Kenyans. I shall examine the relation between Orthodox Christianity and Banyore culture, and show how Orthodox Christianity, in dialogue with the Banyore people, became indigenised in Bunyore culture. Thus Orthodox Christians in Bunyore do not see Orthodoxy as something foreign, but as something that has become part of their own culture. / Christian Spirituality, Church History & Missiology / D.Th. (Missiology)

After a barren period between about 1920 and 1970, in which there was little or no mission activity, the Orthodox Church has experienced a revival of interest in mission. This thesis is an examination of how Orthodox theology and worldviews have affected Orthodox mission methods, and account for some of the differences between Orthodox methods and those of Western Christians. A starting point for the study of the Orthodox theology of mission is the ikon of the descent of the Holy Spirit at Pentecost, which shows the apostles gathered in the upper room with the world in their midst. Orthodox soteriology, which sees Christ as the conqueror of evil and death, rather than as the punisher of sin, has led Orthodox missionaries to have a more open approach to other cultures. A historical survey of ways in which the Orthodox Church grew in the past includes martyrdom, mission and statecraft, monastic mission, and in the 20th century, the missionary significance of the Orthodox diaspora. Even in the fallow period, however, there was mission in the sense that various groups of people were drawn to Orthodoxy, sometimes through the ministry of irregularly ordained bishops. The collapse of communist regimes in the Second World has created many new opportunities for orthodox mission, but has also brought problems of intra-Christian proselytism, nationalism and viole:1ce, and schism and stagnation in those places. As the Orthodox Church prepares to enter the 21st century, its worldview, which has been less influenced by the modernity of the West, may enable it to minister more effectively to people involved in postmodern reactions against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Orthodox Christianity came to the Banyore people of western Kenya in 1942. The Banyore are Bantu speaking people whose language belongs to the Luhya group of languages. The Banyore live near the Uganda border; they are thought to be related to the famous Uganda Kingdom of Bunyoro Kitara. The first Christian missionaries among the Banyore were Protestants who came from South Africa in 1905. . The Orthodox faith reached Bunyore in 1942, through a Kenyan missionary from central Kenya, Bishop George (Arthur) Gathuna, and Fr Obadiah from Uganda. The point of note here is that the first Orthodox Christian missionaries to introduce the Orthodox Christian faith to the Banyore people were Kenyans. I shall examine the relation between Orthodox Christianity and Banyore culture, and show how Orthodox Christianity, in dialogue with the Banyore people, became indigenised in Bunyore culture. Thus Orthodox Christians in Bunyore do not see Orthodoxy as something foreign, but as something that has become part of their own culture. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

After a barren period between about 1920 and 1970, in which there was little or no mission activity, the Orthodox Church has experienced a revival of interest in mission. This thesis is an examination of how Orthodox theology and worldviews have affected Orthodox mission methods, and account for some of the differences between Orthodox methods and those of Western Christians. A starting point for the study of the Orthodox theology of mission is the ikon of the descent of the Holy Spirit at Pentecost, which shows the apostles gathered in the upper room with the world in their midst. Orthodox soteriology, which sees Christ as the conqueror of evil and death, rather than as the punisher of sin, has led Orthodox missionaries to have a more open approach to other cultures. A historical survey of ways in which the Orthodox Church grew in the past includes martyrdom, mission and statecraft, monastic mission, and in the 20th century, the missionary significance of the Orthodox diaspora. Even in the fallow period, however, there was mission in the sense that various groups of people were drawn to Orthodoxy, sometimes through the ministry of irregularly ordained bishops. The collapse of communist regimes in the Second World has created many new opportunities for orthodox mission, but has also brought problems of intra-Christian proselytism, nationalism and viole:1ce, and schism and stagnation in those places. As the Orthodox Church prepares to enter the 21st century, its worldview, which has been less influenced by the modernity of the West, may enable it to minister more effectively to people involved in postmodern reactions against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)