Thesis (D.W.S.)--Institute for Worship Studies, 2005. / Abstract. Includes bibliographical references (leaves 161-175).

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 304-310)

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2008. / Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 199-205).

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2008. / Includes abstract and vita. Includes bibliographical references (leaves 186-193).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2000. / Abstract and vita. Includes bibliographical references (leaves 170-184).

Thesis (D. Min.)--Ashland Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 159-171).

Thesis (D. Min.)--Ashland Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 146-157).

Thesis (D. Min.)--Northern Baptist Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 230-237).

The period of tumultuous religious reformation during which George Herbert lived demanded of people a strict adherence to the paradigmatic structures that prescribed the ways in which public displays of religious conviction were to be manifested. The freedom, indeed the necessity, to doubt is taken for granted by the modern reader, but for Herbert it was a matter of spiritual life and death. As country parson, he diligently labored to guide his parishioners, administer the sacraments, and exemplify the “right path.” This persona—reinforced by necessarily performative, faith-demonstrating actions—is continually destabilized by the experience of doubt, which leads Herbert to address his own persistent despair at the absence of God through poetry. His masterful use of the structural and thematic patterns of the Psalms in many of the poems of The Temple draws on the rich tradition of lament in contrast to the prescriptive, ideological agendas of the Book of Common Prayer and the Common Lectionary which privilege faith. The poems demonstrate an extensive knowledge of the epistemological foundations and history of both official Church doctrine and of medieval mystical thought and become a tool for exploring the paradoxes of human existence. His philosophical and rhetorical engagement with the Christological and ecclesiastical theology specific to Dionysian mysticism demonstrates the intensity of Herbert’s preoccupation with Divine absence and his near obsessive search for the ideal apophatic presence, that silent, knowing-unknowing that defines oneness with God. Nowhere are Herbert’s existential dilemmas more evident than in Memoriae Matris Sacrum, a sequence of poems written immediately following the death of his beloved mother, which reveals an inner life of the poet that his more controlled poetic voice of The Temple often conceals. These elegiac poems, written in Latin and Greek, show the poet as a “mourning child” and lay bare his most intimate fears about the constancy of his own faith and the uncertain terms of Christian death and resurrection embodied in the sacred ritual of the Eucharist. The poetic closure often ascribed to Herbert’s poems in fact disguises the nature of spiritual and psychological dilemmas which remain for Herbert persistent and unresolved.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo desta investigação é responder como a prece (oração ou reza), na qualidade de enunciado linguístico, tem eficácia curativa. Saber o porquê de o rito da benzedura apensa à reza operacionaliza a cura terapêutica de males de origem cultural, tais como mau-olhado, quebranto, espinhela caída, e outras. Para responder a essas indagações, esta pesquisa se fundamenta na obra How to do things with words, a qual deu origem à teoria de atos de fala de Austin (1962/1990) e divulgada, posteriormente, por John Searle (1969) com a obra Speech Acts. Mesmo assim esta teoria dos atos de fala apresentava imperfeições. Por isso a teoria dos atos de fala foi ampliada para dar conta dos diversos tipos de atos linguísticos sejam eles constatativos ou performativos; assim, todos os atos de fala têm uma força ilocucionária. Ou seja, os atos de fala na nova pragmática são todos performáticos (felizes ou infelizes, conforme Austin). Nesta nova pragmática, a performance da linguagem foi conceituada, inicialmente, por Austin e, posteriormente, por diversos autores como Derrida, Rajagopalan, Paulo Ottoni, dentre outros. De fato, a performatividade da linguagem é o que a determina através do ato locucionário. Na performatividade (fala-ação), o sujeito (self), ao realizar um ato de fala específico, não é suficiente sozinho de realizar a ação, mas tão somente se ele for o sujeito adequado para isto. Portanto, é nesta perspectiva que esta investigação perseguirá apreender a eficácia simbólica da reza. Assim sendo, este trabalho objetiva identificar os efeitos simbólicos da reza sobre o padecente-cliente, sob o olhar da eficácia simbólica de Lévi-Strauss, em consonância com a performatividade de Austin; ou seja, a reza é um ato de fala performático, logo é um ato de fala eficaz contra doenças delimitadas socialmente (doenças originadas de feitiço). Sob a perspectiva da teoria de John Austin, os efeitos simbólicos da reza estão relacionados ao ritual da benzedura e à fé, e que produzem cura, a qual é concretizada pela ação das rezadeiras. A metodologia empregada neste estudo foi a da revisão sistemática ou bibliográfica, que tem como premissa estabelecer um levantamento do estado da arte na pragmática. Enfim, numa perspectiva holística de saúde, a reza pode ser usada como complementaridade entre práticas terapêuticas com lógicas diferentes - biomedicina. A reza como eficácia simbólica é um instrumento de cura usado pelas rezadeiras como fruto da cultura nordestina, deve e pode ser usada conforme o contexto sociocultural. De fato, o que se deve fazer é harmonizar esses dois sistemas, pois ambos são produtos da cultura brasileira e todos cuidam da saúde do povo. / The purpose of this research is to answer the question how prayer, as linguistic utterance, has curative effectiveness. Knowing why the benzedura rite attached to pray makes operational the therapeutic healing of cultural origin illnesses. And in that case, the cure of diseases caused by the spell, such as evil eye, weakness, brokenness, stickleback fallen, and others. In order to answer these questions, this research is founded on the work How to do things with words, which gave birth to theory of speech acts of John Austin (1962), and whereby the act of "saying is doing." According to John Austin's theory, in fact, the symbolic effects of prayer are related to the ritual of prayer and faith, which produce healing through prayer ritual that is performed by traditional healer, and those who seek them and believe in her ritual. Notwithstanding this theory was further developed by John Searle (1969) with the work Speech Acts. Even so this theory of speech acts was flawed; this is why it was expanded to deal with the various types of linguistic acts whether constative or performative; so all speech acts have an illocutionary force. That is, the speech acts in the new pragmatic are all performatic acts (happy or unhappy according to Austin). The performance of language in this new pragmatic was conceptualized by several authors as Derrida, Rajagopalan, and Paul Ottoni, among others. In this new pragmatic performance of the language which was conceptualized initially by Austin and later by several authors as Derrida, Rajagopalan, Paul Ottoni, among others. In fact, the performativity of language is what determines through locutionary act. In performativity (speech-action), the subject (self), to perform an act of specific speech is not enough by himself to perform the action, but only if he is the right guy for this. It is therefore with this in mind that this investigation will chase to apprehend the symbolic effectiveness of prayer. As such this paper aims to identify the symbolic effects of prayer on the suffering client, from the perspective of 'symbolic effectiveness' of Lévi- Strauss, in accordance with the performativity of Austin; namely the prayer is a performatic speech act, so it is an act of effectively speech against socially bounded diseases (diseases arising spell). John Austin's theory points out that, in fact, the symbolic effects of prayer are related to the ritual of benzedura and faith, and they produce healing, which it is achieved by the action of rezadeiras. The methodology used in this study was the systematic or bibliographical review, which has as its premise set up a survey of the state of art in pragmatic. Finally, a holistic health perspective, the prayer can be used as complementarity between therapeutic approaches with a different logic such as biomedicine, among others. The prayer as symbolic efficacy is a healing instrument used by rezadeiras (Brazilian women healers) as a result of the northeastern Brazilian culture. It should and can be used according to the sociocultural context. Indeed, what it should be done is to align these two systems because both are products of Brazilian culture and all take care of healthcare of the people.