Submitted by admin tede (tede@pucgoias.edu.br) on 2017-02-24T18:20:55Z No. of bitstreams: 1 JOSÉ CARLOS DE LIMA COSTA.pdf: 1687787 bytes, checksum: 2b9f2eb92c1c46102d108608625e10d5 (MD5) / Made available in DSpace on 2017-02-24T18:20:55Z (GMT). No. of bitstreams: 1 JOSÉ CARLOS DE LIMA COSTA.pdf: 1687787 bytes, checksum: 2b9f2eb92c1c46102d108608625e10d5 (MD5) Previous issue date: 2016-08-09 / This dissertation attempts to interpret and explain the impact of the historical Jesus on the life of his first disciples, as well as on the communities that came about around him. It is argued that the reason of Jesus‟ impact has to do with the fact that he merged the two types of the prophetic weberian sociology, namely, the exemplary prophet and the emissary prophet. In order to do that, the synoptic Gospels are taken as the main sources for the knowledge of the perception the first communities had of Jesus. Through research in these sources, it is observed that the prophetic characteristics are verified both in the deeds and in the words of Jesus. Indeed, Jesus understood himself as God‟s prophet. Additionally, both his disciples and those who met him, perceived him first and foremost as a prophet. Furthermore, his actions in the synoptic Gospels are strongly marked by the prophetic tradition. This thesis also reveals that the preaching of Jesus is shaped by that tradition in form and content. Finally, through the exegetical narrative of the temptation in the desert, it is demonstrated that the first communities formed around him perceived Jesus as both an exemplary prophet and as an emissary prophet. In this sense, the narrative presents the merging of the mystical experience, typical of the exemplary tradition with the ascetic practices and the ethical radicalism, characteristic of the emissary tradition. Therefore, the disciples and the first Christian communities perceived in Jesus a charismatic power which permeated his life and word, being that fact the reason of the great impact Jesus exerted over their lives and, in turn, over entire communities and, eventually, over the whole society. / A presente pesquisa propõe-se interpretar e explicar o impacto que a figura histórica de Jesus exerceu na vida de seus primeiros discípulos e discípulas, bem como nas comunidades que se formaram ao seu redor. Defende-se que a razão do impacto que Jesus provocou foi por haver fundido os dois tipos proféticos da sociologia weberiana: o profeta exemplar e o profeta emissário. Para tal, considera-se os Evangelhos Sinóticos como as fontes principais para o conhecimento da percepção que as primeiras comunidades cristãs tiveram de Jesus. Através da pesquisa destas fontes, verifica-se que a característica profética se manifesta tanto nas ações quanto nas palavras de Jesus. Ele se compreendeu fundamentalmente como um profeta de Deus. Além disso, tanto os seus discípulos e discípulas quanto aqueles que o conheceram, perceberam-no primeiramente como profeta. Ademais, sua atuação nos Evangelhos Sinóticos se manifesta fortemente marcada pela tradição profética. Averígua-se também que a pregação de Jesus se apresenta moldada por esta tradição, tanto na forma quanto em seu conteúdo. Por fim, através da análise exegética do relato da tentação de Jesus no deserto, constata-se que as primeiras comunidades formadas ao seu redor o perceberam tanto como profeta exemplar quanto como profeta emissário. Neste sentido, o relato se apresenta como a fusão da experiência mística, típica da profecia exemplar com as práticas ascéticas e o radicalismo ético, característicos da profecia emissária. Portanto, os discípulos e discípulas e as primeiras comunidades cristãs perceberam em Jesus um poder carismático que perpassava tanto sua vida quanto suas palavras, sendo esta a razão do grande impacto que exerceu sobre suas vidas e, por conseguinte, sobre comunidades inteiras e sobre a sociedade em geral.

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

The boundaries of normative Islam are critically explored in this thesis, which presents a translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The translator’s introduction contextualizes the life and work of the author and also briefly locates this particular study within the broader framework of classical and contemporary writings on the subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical spine of the original work), and conclusion are translated. The first chapter is an introductory excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The second chapter casts a wider net, examining the influence of foreign elements upon Islamic thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion reaffirms the importance of normative Islamic practice. / Religious Studies and Arabic / M.A. (Arabic)

The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah. A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women. While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification. The issue of the female dress code needs to be presented from a female perspective. / Religious Studies and Arabic / M.A. (Islamic Studies)

This thesis is a translation of a chapter that examines the role of Muslim women in politics during the early Islamic period and their engagement with religious and political discourses. This subject raises a combination of provocative challenges for Islamic discourse as Muslim women have had a complex relationship with their religious tradition dating back to the very inception of Islam. Despite Qur’ānic injunctions and Prophetic affirmations of the egalitarian status of Muslim women, social inequality and injustice directed at women remains a persistent problem in Muslim society. In the translated text Abū Shaqqah goes about re-invoking the normative tradition in order to affirm the role of Muslim women in politics. Furthermore the translation is prefaced by a critical introduction outlining the contours of the 20th century landscape, which attempts to describe the struggle of Muslim women in Abū Shaqqah’s time. / Religious Studies and Arabic / M.A. (Arabic)

The boundaries of normative Islam are critically explored in this thesis, which presents a translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The translator’s introduction contextualizes the life and work of the author and also briefly locates this particular study within the broader framework of classical and contemporary writings on the subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical spine of the original work), and conclusion are translated. The first chapter is an introductory excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The second chapter casts a wider net, examining the influence of foreign elements upon Islamic thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion reaffirms the importance of normative Islamic practice. / Religious Studies and Arabic / M.A. (Arabic)

The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah. A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women. While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification. The issue of the female dress code needs to be presented from a female perspective. / Religious Studies and Arabic / M.A. (Islamic Studies)