O presente texto tem por objetivo investigar a evolução do dogma trinitário na igreja antiga: a compreensão que os primeiros padres tiveram da Trindade enquanto tentativa de dar respostas às heresias que se insurgiram a partir do evento Jesus Cristo, sobretudo, no que diz respeito a sua divindade como também da divindade do Espirito Santo. Trata-se de posições tomadas pela Igreja em dois momentos significativos da produção cultural do significado da Trindade, mas com a mesma finalidade. Sucede-se depois dos concílios de Nicéia e Constantinopla o esforço de alguns padres, sobretudo de Santo Agostinho, na sistematização do dogma trinitário. Partimos do princípio de que são as heresias internas na Igreja que vão provocando a sistematização e aprofundamento dos dogmas trinitários. Assim, o presente trabalho busca a unidade a partir da análise agostiniana de Trindade e o respaldo que esta encontra nos principais "padres da Igreja" / This present text aims to investigate the evolution of the Trinitarian tent in the early church:the understanding that the early Fathers of the Trinity had while attempting to provide answers the h resies that rose up from the event Jesus Christ, above all, especially as regards his divinity as well as the divinity of the Holy Spirit. These are positions taken by the Church in two separate significant stages of cultural production of the meaning of the Trinity,but with the same purpose. It followed up after the Councils of Nicea and Constantinople the effort of some priests, especially of St. Augustine in the systematization of the Trinitarian tent. We assume that are the internal heresies in the Church who are provoking the deepening and systematization of Trinitarian tent. Thus this present work searches the unity from the Augustinian analysis of the Trinity and the support that this is the main "church fathers"

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

A critical survey of early Church history, the works of the Church Fathers and several councils of the Church reveals a consistent call for unity. Heresies, politic intrigue and struggles for governance have aggravated attempts to remain in the union. The insistence on unity and the persistence of the Church to unify reveals an ontological reality. While our knowledge of the Church can be given in epistemological terms, looking at the Church to discover its essence, what it means to be church, opens a different way of encountering the Church and, eventually, understanding the nature of the Church to be one. The transformations in the early Church as it spread to new cultures, the impact on the Church at the founding of “New Rome” by the Emperor Constantine, the changes brought about when Constantinople fell to the Ottomans in 1453 and the resulting birth of the Renaissance in the West with the beginning of the autocephaly Church in Russia and subsequent reunions, are especially rich in manifestations of unification among dissidence. This paper will focus on these particular moments. The concept of looking at the essence of the Church exposes us to an understanding of what the Church is as a universal presence. Stating that the Church has no physical dimension, that it is a unique congregation abiding solely by an actual historic document or defined only by written doctrines does not show us its full essence. Likewise, seeing the Church as defined by how it differs from another, exists in objection to another church or how it avoids affiliation with others, reveals a body that does not have a unifying essence and is lifeless. Looking closer at its essence as it is revealed over time, shows us a living Church that has repeatedly manifested unification as its particularly unique identity. This paper is a reflective look of the Church through the ages which presents to us a look into the essence of the Church. Primary and secondary sources are critically examined with an emphasis on ontological manifestations. The moments in history that are presented in this paper are especially revealing of the unifying nature of the Church in various settings. This paper has limitations though. While the deliberate historic selections may give extraneous interpretations, it is intended to reveal previously under-estimated treasures, and this topic will require being given greater context in any expanded study. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places. / Christian Spirituality, Church History & Missiology / D. Th. (Church History)

My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2017-10-09T18:38:22Z No. of bitstreams: 1 dissertacao_francisco_sales.pdf: 920226 bytes, checksum: 4058a91cccaccbf259d22c8daae5694c (MD5) / Made available in DSpace on 2017-10-09T18:38:22Z (GMT). No. of bitstreams: 1 dissertacao_francisco_sales.pdf: 920226 bytes, checksum: 4058a91cccaccbf259d22c8daae5694c (MD5) Previous issue date: 2011-01-20 / This present text aims to investigate the evolution of the Trinitarian tent in the early church:the understanding that the early Fathers of the Trinity had while attempting to provide answers the h resies that rose up from the event Jesus Christ, above all, especially as regards his divinity – as well as the divinity of the Holy Spirit. These are positions taken by the Church in two separate significant stages of cultural production of the meaning of the Trinity,but with the same purpose. It followed up after the Councils of Nicea and Constantinople the effort of some priests, especially of St. Augustine in the systematization of the Trinitarian tent. We assume that are the internal heresies in the Church who are provoking the deepening and systematization of Trinitarian tent. Thus this present work searches the unity from the Augustinian analysis of the Trinity and the support that this is the main "church fathers". / O presente texto tem por objetivo investigar a evolução do dogma trinitário na igreja antiga: a compreensão que os primeiros padres tiveram da Trindade enquanto tentativa de dar respostas às heresias que se insurgiram a partir do evento Jesus Cristo, sobretudo, no que diz respeito a sua divindade – como também da divindade do Espirito Santo. Trata-se de posições tomadas pela Igreja em dois momentos significativos da produção cultural do significado da Trindade, mas com a mesma finalidade. Sucede-se depois dos concílios de Nicéia e Constantinopla o esforço de alguns padres, sobretudo de Santo Agostinho, na sistematização do dogma trinitário. Partimos do princípio de que são as heresias internas na Igreja que vão provocando a sistematização e aprofundamento dos dogmas trinitários. Assim, o presente trabalho busca a unidade a partir da análise agostiniana de Trindade e o respaldo que esta encontra nos principais "padres da Igreja".

Text in German with summaries in German and English / Includes bibliographical references (leaves 197-211) / Biblical studies in New Testament are generating considerable interest in the investigation of historical groups, for example by using prosopographic approaches. This thesis presents a new approach to reconstruct the early Christian network in Acts 1-12. We consider the social network analyses (SNA), critical spatiality and Proximal Point Analyses (PPA). Although these approaches show interesting results, they suffer from a global distance measure. Thus, we introduce a novel approach combining SNA and critical spatiality to analyse geographic and social distances. This method represents a valuable alternative to traditional theological tools for answering exegetical questions concerning the social network in Acts 1-12 offering ways for re-thinking and re-interpretation. The network represents the first fulfillment of the promise given in Acts 1:8. Moreover, it allows us to distinguish between protagonists and their influence. Using different distance measurements, we were not only able to describe the high level of solidarity in this network but could also find strong evidences for Peter, Philip and Barnabas being key figures. Acts 1-12 describes mission as led by God and performed by different people with Jerusalem as the centre of activity. This mission is both peripheral and open to people with diverse social, religious and geographic backgrounds. In the novel network of people belonging to the body of Christ human leadership is not important. It was not possible to apply this method to all exegetical questions due to the fact that there are only limited historic sources available. / In der neutestamentlichen Wissenschaft wurden verschiedene Methoden wie die Prosopographie zur Erforschung bestimmter Personenkreise verwendet. Diese Arbeit beschäftigt sich mit der Rekonstruktion des frühchristlichen sozialen Netzwerks nach der Darstellung in Apg 1-12. Dazu wird die Methode der sozialen Netzwerkanalyse (SNA), der critical spatiality sowie die Proximal Point Analyse (PPA) verwendet. Dabei werden die methodischen Ansätze von verschiedenen historischen Netzwerkanalysen zusammengetragen und durch eine Verknüpfung von SNA und critical spatiality eine einheitliche Herangehensweise hergeleitet, die auch geographische wie soziale Distanzen darstellen kann. Dabei finden sich in Apg 1-12 sowohl exegetische Fragestellungen, auf die diese Methode aufgrund der schlechten Quellenlage nicht angewendet werden kann, als auch Fragestellungen, die mit dieser Methode unter neuen Gesichtspunkten interpretiert werden kann. So lässt sich im rekonstruierten Netzwerk von Apg 1-12 der erste Abschnitt der Erfüllung der Verheißung aus Apg 1,8 erkennen. Außerdem hilft die SNA, die einzelnen Akteure und ihr Handeln in der Apg besser zu würdigen. So ist ein eigenes Kapitel nicht nur Petrus, sondern auch Philippus und Barnabas gewidmet. Apg 1-12 stellt eine Mission dar, deren alleiniger Urheber Gott ist und die von verschiedensten Menschen mit der Stadt Jerusalem als Zentrum überwiegend dezentral und offen für verschiedene soziale, religiöse und geographische Hintergründe ausgeführt wird. Sie zeichnet ein besonderes Bild vom urchristlichen sozialen Netzwerk, das wenig menschliche Leitung beinhaltet und sich qualitativ unterscheidet. Die Analyse mit verschiedenen Zentralitätsmaßen zeigt ebenfalls die starke Verbundenheit der urchristlichen Gemeinschaft und den signifikanten Beitrag mehrerer Personen / New Testament / M. Th. (New Testament)

The aim of the thesis is to determine the influence exerted by the heads of the Catechetical School (Didaskaleion) in Alexandria on the growth and development of Christianity in Africa prior to the Arab invasion in 642 CE in Egypt. The methodological tool used is the Historical Method. Chapter 1 contains a discussion of the founding and development of the city of Alexandria through its Golden Era and until the Arab invasion in 642 CE. This city played an important role in the development of Christianity as it is there that the early Christians (the "followers of Christ's teachings") settled and established their faith. Chapter 2 deals with the founding of the Didaskaleion as an addition to the other big schools/"universities" in the city, for example the Musaion (also called the Museion), the Serapium (also called the Serapeum) and the Sebastion. All the possible heads of the School are discussed in order to get a full picture of the School and her activities during the time. In Chapter 3 all the extant and lost documents written by the heads of the School are discussed to provide insight into the formation of the Theology of the School and the contributions of her various heads. Chapter 4 constitutes the pinnacle of the thesis and depicts the influence of the School on the known parts of Africa – to the west and the south of Alexandria – during the first seven centuries CE (until the Arab invasion in 642). The influence is described at two levels: Influence, where mentioned by a specific writer, is called factual influence and includes personal influence. • Influence that is not mentioned but observed, is called derived influence. As there is ample evidence that the (heads of the) School exerted both factual and derived influence on the people in Africa, the conclusion can be drawn that the School and her heads played a significant role in the growth and development of Christianity in Africa. / Christian Spirituality, Church History and Missiology / D.Th. (Church history)