Made available in DSpace on 2016-04-29T14:27:20Z (GMT). No. of bitstreams: 1 Francisco Valter Lopes.pdf: 1319873 bytes, checksum: f0a158caba2557f3448964de0c7c9677 (MD5) Previous issue date: 2011-12-13 / The painful and violent death suffered by Jesus was consequence of his prophetic acts, his religious doctrines opposed to the Temple role and to Moses‟ Law and the announcement of the Kingdom. The significance of Jesus of Nazareth‟s death can not be apart from his existence and his mission as Son of God. Jesus of Nazareth surrenders to the Father on behalf of his brothers/sisters and for the reason that will provide them with abundant life. The expression died for us‟ demonstrates that the meaning of Jesus‟ death is understood as a solidary act provided to humanity. This continuous act of Jesus has dictated all his mission, realized in the name of God Father and his Spirit, revealed in his message. His death must be understood as an act of fraternal solidarity, while at the same time, of liberation, for such was a symmetric event with his own life. Jesus has taken to the cross the weight of our sins. In this way of revelation from God, we see his suffering and death not as a failure of a human project, on the contrary, as the Son of God‟s passion which brings salvation. The meaning of Jesus‟s death does not reveal us a cruel God, demanding from his Son an endless sacrifice in order to redeem humanity from its sins and bring it to a free, fulfilling life and in that sense saved. The reflection about the meaning of the death of Jesus of Nazareth implies the perception of the lack of goodness in reality and the desire to correct the human injustices which bring death and lead to the cross. Therefore, Jesus‟ death gives us the possibility to assume our human condition with a glimmer of hope. We have in his death, which wasn‟t for himself, but for us, the strength to preserve the meaning of our existence and to support our encouragement for the reality of the Kingdom, inaugurated by us and definitely sealed with the death on the cross for us and for our salvation / A morte dolorosa e violenta que Jesus sofreu foi consequência de sua atuação profética, sua concepção religiosa oposta ao papel do Templo e à Lei de Moisés e seu anúncio do Reino. O sentido da morte de Jesus de Nazaré não pode ser desligado de sua existência e de sua missão enquanto Filho de Deus. Jesus de Nazaré se entrega ao Pai por seus irmãos e por uma causa que lhes proporcionará vida abundante. A expressão morreu por nós‟ explicita que o sentido da morte de Jesus é compreendido como ato solidário prestado à humanidade. Esse ato contínuo de Jesus determinou toda a sua missão realizada em nome de Deus-Pai e do seu Espírito, revelado em sua mensagem. Sua morte deve ser entendida como ato de solidariedade filial e, ao mesmo tempo, de libertação na medida em que foi acontecimento simétrico com a sua vida. Jesus levou para a cruz o peso dos nossos pecados. Nessa forma de revelação de Deus, compreendemos seu sofrimento e morte não como fracasso de um projeto humano, mas, ao contrário, como paixão do Filho de Deus que gera salvação. O sentido da morte de Jesus não nos revela um Deus cruel que exige algo de infinito ao seu Filho para redimir a humanidade do seu pecado e conduzi-la para uma vida em liberdade, vida plena e, nesse sentido, salva. A reflexão sobre o sentido da morte de Jesus de Nazaré suscita a percepção da ausência do bem na realidade e o desejo de corrigir as injustiças humanas que geram a morte e levam à cruz. Assim, a morte de Jesus nos dá a possibilidade de assumir a nossa condição humana com um fio de esperança. Temos na morte de Jesus, que não foi por si, mas por nós, a força que conserva o sentido de nossa existência e ampara a capacidade de ânimo pela realidade do Reino, inaugurado por nós e selado definitivamente na morte de cruz por nós e para nossa salvação

Made available in DSpace on 2016-04-29T14:27:25Z (GMT). No. of bitstreams: 1 Francisco Arcanjo da Silva.pdf: 1481200 bytes, checksum: 1fb0a85bbb96e822eab762e7ec38c4d0 (MD5) Previous issue date: 2014-09-11 / At the thought of Jürgen Moltmann, this research develops an approach to the theology of the cross, giving the cross as Trinitarian event. In his Trinity and the Kingdom of God works , Moltmann interprets an open Trinitarian doctrine. Doctrine sensitive to history with its vicissitudes, falls and uplifting, aches and cross. The understanding of Christian dogma is central, because it is the essence of the Christian faith. In The Crucified God , expressed radical love of God that is understood in its pathos revealed in Jesus Christ, presented in the understanding of crucifixion as an inner Trinitarian event between the Father and the Son, where what happens on the cross was an event between God and God. This work also permeates the entire dissertation. The Kingdom of God, radical content of the Trinitarian theology of Moltmann, appears on the Christology of the Way of Jesus Christ. The reflection made this book points out the route of the Father, the Son, is in the story, and the path of history that in Christ, God intended for. This approach explains the uniqueness of the Christian God who creates saves and sanctifies man and all creation. In The Spirit of Life , Moltmann develops his pneumatology. It is stated that in His Spirit, God is not outside but within the human heart and their experiences. Also develops an eschatology that read in Trinitarian perspective points the future as the reality that illuminates the past and the present of history and life. Hence the fellowship with Christ means suffering and active participation in the history of God. Your criterion is the story of the crucified and risen Christ. It is, in this approach, a hermeneutic thought of Jürgen Moltmann. The main objective is to demonstrate the theology of the cross in his Trinitarian view showing the cross of Christ as the foundation and criticism of Christian theology / A partir do pensamento de Jürgen Moltmann, esta pesquisa desenvolve uma abordagem sobre a Teologia da Cruz, atribuindo a cruz como evento trinitário. Em sua obra Trindade e Reino de Deus, Moltmann interpreta uma doutrina trinitária aberta. Doutrina sensível à história com as suas vicissitudes, quedas e soerguimentos, dores e cruz. A compreensão da dogmática cristã é central, pois, trata-se do essencial da fé cristã. Em O Deus crucificado, expressa radicalidade do amor de Deus que se entende sob o seu pathos revelado em Jesus Cristo, apresentado na compreensão da crucificação como um acontecimento trinitário interior entre o Pai e o Filho, onde o que acontece na cruz foi um acontecimento entre Deus e Deus. Esta obra perpassa toda a dissertação. O Reino de Deus, conteúdo radical da teologia trinitária de Moltmann, aparece na cristologia do Caminho de Jesus Cristo. A reflexão feita nesse livro aponta o itinerário do Pai que, no Filho, vem ao encontro da história, e o caminho da história que, em Cristo, se destina para Deus. Esta abordagem explicita a singularidade do Deus cristão que cria salva e santifica o homem e toda a criação. Em O Espírito da Vida, Moltmann desenvolve sua pneumatologia. Afirma-se que no seu Espírito, Deus nunca está fora, mas dentro do coração humano e em suas experiências. Desenvolve-se ainda uma escatologia que, lida em perspectivas trinitárias, aponta o futuro como a realidade que ilumina o passado e o presente da história e da vida. Donde a irmandade com Cristo significa o sofrimento e a participação ativa na história deste Deus. Seu critério é a história do Cristo crucificado e ressuscitado. Encontra-se, nessa abordagem, uma hermenêutica do pensamento de Jürgen Moltmann. O objetivo principal é demonstrar a teologia da cruz em sua perspectiva trinitária, apresentando a cruz de Cristo como base e crítica da teologia cristã

Made available in DSpace on 2016-04-29T14:27:30Z (GMT). No. of bitstreams: 1 Sylvie Lagache.pdf: 778963 bytes, checksum: e1efc701023d1a0491116d1fb0ef797d (MD5) Previous issue date: 2010-06-07 / Financiadora de Estudos e Projetos - FINEP / The objective of this research is to recover the corporal dimension of Christianity, from the point of view of holistic anthropology, taking into account that Christian theology has an historic and incarnational dimension. Centred in the mystery of the Incarnation and Resurrection, Christianity, from the beginning, never despised the body but included it: a God who became flesh, who resurrected and promised the resurrection of the human body. It also pretends to prove this, by returning to its roots, to its sources which draw their foundation from the mystical Jewish tradition as found in the Old Testament and is found again in the New Testament, where the body has a decisive role in the salvation and healing of the human being. Salvation does not refer uniquely to the soul but to the whole Man, in his bodily dimension. The body is axis of salvation. This unity will be discussed, with the modern fragmented vision of the body, the dualist Greek conception, along with other negative influences received during all this historic trajectory of 2000 years. To recover the importance of the body dimension in Christian religion signifies a major change o paradigm, with the possibility of great changes in Christian comportment, where the body will no longer have a secondary and despicable role, but becomes a human reality, divinized by Jesus Christ, manifested concretely and lovingly. To recover the body in Christianity is to emphasize the historic Christ, he who knows how to welcome, serve and heal: actions that are profoundly human, affective and corporal and which invite the Christian to contemplate and imitate Him. Here, the body will be analyzed equally as time and space for conversion and transformation, as for example: respiration, asceticism, prayer, meditation, contemplation, silence, respiration, liturgy, music, song and dance. The human process of conversion is the here and now resurrection. It is the transformation of the old man , proud and egoistic, into the new man , open to the other, changing death into life. It is to rise, today, in Christ, with Christ, in the Body of Christ, since the human mystery only becomes truly clear in the mystery of the Word Incarnate. So, beginning with the body: Temple of the Spirit in Baptism, and nourished by the Eucharist, the Christian lives the Transfigured Body, the Glorified Body, today as in other times. This story is a story of God with Jesus: the human face of God and of Jesus with man: the divine face of the human being. It is corporality in the mystery of the incarnation and the resurrection / Essa pesquisa propõe resgatar a dimensão corporal no cristianismo, olhando o corpo na perspectiva da unidade antropológica, considerando que a teologia cristã tem uma dinâmica histórica e encarnatória. Centrado no mistério da encarnação e ressurreição, o cristianismo, desde sua origem, nunca desprezou o corpo, incluiu-o: um Deus que se fez carne, que ressuscita e promete a ressurreição dos corpos. Pretendo-se, ainda, provar isso, voltando-se às raízes do cristianismo, às suas fontes, este trabalho vai considerar as influências históricas, recorrendo-se à tradição mística judaica, exposta no Antigo Testamento e retomada no Novo Testamento, onde o corpo, objeto deste estudo, tem um papel decisivo na salvação e na cura do ser humano. A salvação não se refere unicamente à alma, mas ao Homem, em toda sua dimensão corporal. O corpo é o eixo da salvação. Discutir-se-á essa unidade, com a visão fragmentada do corpo de hoje, o corpo dualista de concepção grega, juntamente com outras influências negativas recebidas durante toda sua trajetória histórica, nestes 2000 anos. Resgatar a importância da corporeidade na religião cristã significa uma grande mudança de paradigma, com possibilidades de grandes mudanças comportamentais para o cristão, onde o corpo deixa de ter uma função secundária e desprezível, mas torna-se uma realidade humana, divinizada por Jesus Cristo, manifestada concretamente e amorosamente. Resgatar o corpo no cristianismo é destacar o Jesus histórico, aquele que sabe acolher, servir e curar: atos profundamente humanos, afetivos e corporais e que convida o cristão a contemplá-Lo para imitá-Lo. O corpo será, aqui, estudado enquanto lugar de transformação e de conversão, que busca valores de dimensões sagradas e eternas. Serão citadas várias práticas corporais cristãs que ajudam o homem a viver o processo de transformação, como: a respiração, a ascese, a oração, a meditação, a contemplação, o silêncio, a liturgia, a música, o canto, a dança. O processo da conversão do homem é a ressurreição aqui-agora , é transformar o homem velho , orgulhoso e egoísta, no homem novo , aberto para o outro, ressurgido da morte para vida. É ressuscitar, hoje, em Cristo, com Cristo, no Corpo de Cristo, pois o mistério do homem só se torna claro verdadeiramente no mistério do verbo encarnado. Assim, a partir do Corpo Templo do Espírito no batismo e nutrido pelo Corpo do Cristo na eucaristia, o cristão viverá o Corpo Transfigurado, o Corpo Glorioso, hoje, e em outros tempos. Esta história é uma história de Deus com Jesus: o rosto humano de Deus e de Jesus com o homem: o rosto divino do ser humano: eis a corporeidade no mistério da encarnação e ressurreição

[pt] A presente tese aborda um tema de viva atualidade e de suma importância para quem reflete a fundo sobre o sentido da vida humana e da morte. Trata-se de uma questão que inquieta o ser humano desde a antigüidade, desperta a reflexão de filósofos e teólogos e tem obtido respostas diferentes nas diversas épocas, culturas e religiões. Qual o destino do ser humano após a morte? Ímpios e justos estão fadados à mesma sorte? A vida do justo atribulado se extinguiu em vão? Esta tese procura encontrar uma resposta para a questão pesquisando a perícope de Sb 3,1-9 à luz do contexto do livro da Sabedoria. A investigação leva também em consideração a literatura bíblica e extra-bíblica contemporânea à sua redação. Após determinar o texto, o gênero literário e o Sitz im Leben, o estudo focaliza sua atenção na perícope de Sb 3,1-9, analisada através do prisma de suas duas principais dimensões: a escatológica e a apocalíptica. Pergunta-se então: a palavra imortalidade - a/qanasi/a (termo desconhecido na LXX e de singular valor no livro da Sabedoria) - deixa entrever (inclui) também o sentido de ressurreição - a/na/stasij? Depois de ponderar as interpretações e os argumentos de estudiosos - uns afirmam que Sb só fala de imortalidade e não de ressurreição; outros afirmam que a ressurreição está implícita -, a tese coteja as duas posições e opta por uma terceira via, na qual o conceito grego de imortalidade, assumido pelo autor judeu, permite entrever o conceito semítico de ressurreição. A conclusão do trabalho é dúplice: constata a confluência entre o significado de a/qanasi/a e a/na/stasij; e que o conceito de a/qanasi/a oferece uma contribuição para compreender melhor a ressurreição dos mortos, crença comum para judeus e cristãos. / [en] The present thesis deals with a current and very important theme to those who reflect deeply about the meaning of human life and death. This is an issue that has worried the human being since antiquity, has raised the reflection of philosophers and theologians and different answers have been obtained at different times, cultures and religions. What is the destiny of the human being after death? Are the impious and righteous predestined to the same fate? Was the life of the troubled just extinguished in vain? This thesis looks for an answer to the issue through researching the pericope of Wis 3,1-9 in the light of the context of the book of Wisdom. The investigation also considers the biblical literature and the extra-biblical literature contemporaneous to this writing. After determining the text, the literary gender and the Sitz im Leben, the study focus its attention on the pericope of Wis 3,1-9, analyzed through the prism of its two main dimensions: the eschatological and the apocalyptical one. Then one may ask: does the word immortality - a/qanasi/a (unknown term in the LXX and bearing singular value in the book of Wisdom) - also suggest (include) the meaning of resurrection - a/na/stasij? After pondering about scholars interpretations and arguments - some assert that Wis only talks about immortality, not resurrection; others assert that resurrection is implicit -, the thesis considers both positions and chooses a third via, in which the Greek concept of immortality, as taken by the Jewish author, allows one to perceive the Semitic concept of resurrection. The conclusion of the paper is double: it ascertains the confluence between the meanings of a/qanasi/a and a/na/stasij; and that the concept of a/qanasi/a contributes to a better understanding of the resurrection of the dead, a common belief among both Jewish and Christians.

Made available in DSpace on 2016-08-03T12:19:40Z (GMT). No. of bitstreams: 1 Angela Aleixo 2014.pdf: 926213 bytes, checksum: 8a5fd795142b628a34f581b677a72e21 (MD5) Previous issue date: 2014-04-10 / This dissertation focuses on the discourse of the corporeal resurrection as an identitary in Paul, from the text of 1 Corinthians 15:35-49 where the apostle develops and argues his eschatological thoughts about this theme. Our goal is to understand how this thought was developed and consider the arguments within this new theological vision of the theme. Methodologically, an exegesis of the text of 1 Corinthians 15:35-49 is made in order to discourse with the thematic concept of Dn 12:1-3 and with the skeptical ideology present in Corinth. Based on the main authors Nickelsburg, Wright and Lehtipuu, we have as main considerations that the corporeal resurrection in Daniel 12:1-3 is universal, collective and taken as an act of justice. In skeptical philosophy the ideology is that of relativism. In Paul, resurrection is personal and comprehends the individual as a whole. / Este trabalho focaliza o discurso da ressurreição corpórea como elemento identitário em Paulo, a partir do texto de 1Coríntios 15:35-49 onde o apóstolo desenvolve e argumenta seu pensamento escatológico acerca desta temática. Nosso objetivo é de entendermos como se desenvolveu esse pensamento e considerar os argumentos dentro dessa nova visão teológica da temática. Metodologicamente faz-se um estudo exegético do texto de 1Corintos 15:35-49 a fim de dialogar com o conceito temático de Dn12:1-3 e com a ideologia cética presente em Corinto. Baseando-se nos principais autores Nickelsburg, Wright e Lehtipuu temos como principais considerações que a ressurreição corpórea em Dn 12:1-3 é universal, coletiva e tida como ato de justiça. Na filosofia cética a ideologia é a do relativo e vazio. E em Paulo ela é individual e atinge o individuo como um todo.

Orientador: Prof. Dr. Danilo da Cruz Centeno / Dissertação (mestrado) - Universidade Federal do ABC, Programa de Pós-Graduação em Evolução e Diversidade, 2016. / O conhecimento sobre padrões de distribuição das espécies é crucial para estratégias de manejo e conservação. "Leis" biogeográficas como a Relação Espécies-Área (REA) e o Gradiente Latitudinal de Riqueza (GLR) são ferramentas fundamentais para a compreensão dos fatores determinantes da biodiversidade nos níveis local, regional e global. Listas de espécies de aves são disponíveis para diversas unidades geopolíticas, desde a escala de países até estados e cidades. Tal cenário de informação abundante é similar em poucos grupos taxonômicos (e.g. mamíferos e plantas vasculares), restringindo uma avaliação ampla da estrutura temporal e espacial das comunidades bióticas. A massa crescente de registros georreferenciados (i.e. uma observação particular de um espécime pertencente a uma espécie e associada a um par de coordenadas geográficas) poderia aumentar a acurácia de estudos envolvendo padrões descritos acima, mas estes registros também são limitados a poucos táxons e áreas amostradas. Este trabalho empregou listas de espécies de aves (do sítio Avibase) como unidades amostrais (UAs) em níveis geopolíticos distintos (países, estados e cidades) para descrever a REA e o GLR em escala global. As UAs do primeiro nível (países) de LIS (banco de dados baseado em listas de espécies) cobriram quase toda extensão de terras emersas, englobando cerca de 98% das 10.405 espécies de aves conhecidas. No terceiro nível de LIS (cidades), com apenas um milésimo do território emerso, aproximadamente metade das espécies foi amostrada. LIS também foi comparado a bancos de dados oriundos de registros georreferenciados dos sítios eBird e GBIF usando (i) as mesmas fronteiras geopolíticas como delimitadores das UAs (banco de dados GEO) e (ii) UAs com tamanho e forma circular fixos (banco de dados FIX). Valores elevados de riqueza para um dado nível geopolítico foram detectados em LIS, estando associados a variâncias reduzidas para o indicador biológico neste banco de dados. Por meio da análise de regressão linear, os três bancos de dados apresentaram curvas significantes para REA. A inclinação destas curvas não diferiu entre os níveis em LIS e GEO nem entre os níveis correspondentes destes dois bancos de dados (exceto para o nível 1). O GLR foi evidenciado em LIS (todos os níveis) e GEO (níveis 1 e 3), mas não em FIX. O efeito latitudinal contribuiu com uma fração reduzida da variância explicada da riqueza, quando comparado ao efeito da área, utilizando-se apenas esses dois fatores explanatórios numa análise de regressão múltipla. Essa contribuição relativa foi menor nos primeiros níveis de LIS e GEO. Todos os níveis dos bancos de dados possuem um componente robusto da proximidade geográfica entre UAs na similaridade entre faunas: ele reflete quase que indistintamente a estrutura da comunidade para todo o planeta. Os resultados indicam que listas de espécies disponíveis são ferramentas poderosas para a avaliação de padrões na distribuição da biodiversidade, independentemente da escala amostral. Lacunas regionais e locais nos levantamentos podem ser identificadas e preenchidas, para estender tais explanações a outros táxons além das aves. Registros massivos de locação precisa de espécies poderiam possibilitar descrições mais acuradas destes e de outros padrões biogeográficos, inclusive em escalas inferiores. / Knowledge on patterns of species distribution is crucial for management and conservation strategies. Biogeographic "Laws" as the Species-Area (SAR) and the Latitudinal Gradient Richness (LGR) are fundamental tools for understanding factors that determine the biodiversity at local, regional or even global level. Checklists of bird species are available for a large amount of geopolitical units, ranging in scale from countries to states and cities.This scenario of abundant information achieve similar status only in a few taxonomic groups (e.g. mammals and vascular plants), restricting a broad assessment of temporal and spatial structure of biotic assemblages. A growing body of georreferenced records of species (i.e. a particular observation of a specimen pertaining to a given species and associated to a pair of geographic coordinates) should improve the accuracy of studies involving the patterns described above, but it is also limited to a few taxa and sampled units (SUs). In this work, we used checklists (from Avibase) as sampling units (SUs) for different geopolitical levels to describe SAR and LGR at global scale. The first level (countries) of LIS (database from species checklists) encompasses almost the entire area of emersed land, covering about 98% of the 10,405 known bird species. The third level (cities), with only a thousandth of the emersed territory, almost half of all species was sampled. This database (LIS) was also compared to that generated from georeferenced records eBird and GBIF (database GEO) using (i) the same geopolitical frontiers as delimiters of UAs and (ii) SUs with size and circular shape fixed (database FIX). Higher richness values for a given geopolitical level were detected in LIS, associated with reduced variances in such biological indicator for this database. By using linear regression analysis, all three databases presented significant SAR curves. Slopes of such relationships did not differ among levels in LIS and GEO or between corresponding levels of these two databases (except for level 1). LGR was presented by LIS (all levels) and GEO (levels 1 and 3), but not by FIX. The latitudinal effect contributed a small fraction of explained variance of richness compared to the area effect when only these explanatory factors were used in the multiple regression analysis. This relative contribution was lower in the first LIS and GEO levels. All levels of databases presented a strong component of geographical proximity between SUs in the similarity between faunas: they reflect almost indistinctly the speciesbased community structure for the entire planet. The results indicate that species checklists are powerful tools available for evaluating patterns of biodiversity distribution despite sample scales. Regional and local gaps in inventories should be identified and filled to reinforce such extension to taxa other than birds. Massive records based on precise location of species could enable more accurate descriptions of these and other biogeographic patterns, even at smaller scales.

This dissertation argues that Daniel relied on earlier Old Testament texts and theological convictions when he expressed the hope of bodily resurrection, and his expression informed and shaped subsequent nonbiblical and biblical authors. Chapter 1 introduces the thesis, methodology, and preliminary issues pertinent to the following study. Chapter 2 is a survey of research. This survey shows what proposals scholars have made regarding the emergence of resurrection hope in the Old Testament, it references the intertestamental literature that scholars believe Daniel 12:2 influenced, and it cites the New Testament passages that scholars believe may echo Daniel 12:2. Chapter 3 sets Daniel 12:2 in its context. Relevant considerations include the structure of the book of Daniel, the precursors of resurrection in the book, and a detailed exegesis of Daniel 12:2. Chapter 4 examines the seeds of resurrection hope sown in the Old Testament prior to Daniel 12:2. This study progresses through the Law, Prophets, and Writings. By looking for theological convictions, images, and expressions that advocate a belief in resurrection, it will be evident Daniel 12:2 was not the first occurrence of such hope. Instead, Daniel 12:2 had many implicit and explicit precursors in the Law, Prophets, and Writings. Chapter 5 focuses on the intertestamental literature in order to show and explain how Daniel 12:2 influenced authors of pseudepigraphal and apocryphal literature. Chapter 6 focuses on the New Testament authors and explains the influence of Daniel 12:2 on the Gospels, the book of Acts, the Epistles, and the Apocalypse. This influence is not only lexical but conceptual, and it is the latter kind of influence that has been neglected with regard to Daniel 12:2. Chapter 7 is the conclusion. It summarizes the evidence presented in the foregoing chapters as well as reiterates the conclusions drawn from this evidence.

[pt] O tema da Ressurreição de Jesus é repensado pelo teólogo Andrés Torres Queiruga, com o intuído de evidenciar o seu significado dentro do atual contexto teológico. Uma releitura profunda e equilibrada dos textos bíblicos, principalmente das narrativas do sepulcro vazio e das aparições, permite constatar a ausência das provas históricas da ressurreição de Jesus. Esses textos são, principalmente, construções teológicas que buscam interpretar o sentido do evento da ressurreição numa comunidade de fé. Num caminho de síntese, Queiruga busca encontrar o equilíbrio na reflexão bastante intrincada sobre o Jesus histórico. Em consonância com autores relevantes da cristologia recente, ele critica o otimismo da teologia liberal, que acreditava ser possível chegar até o Jesus da história. Da mesma forma são criticadas as pretensões da teologia querigmática, sintetizada no pensamento de Rudolf Bultmann, que dispensava a história de Jesus para a formulação do querigma. Embora a ressurreição de Jesus não seja um evento constatável em si mesmo, no sentido empírico do termo, dentro da história, é certo que se trata de um acontecimento, realizado pela iniciativa de Deus, que atinge e marca a história. É nesse sentido que Queiruga, amparado por outras reflexões cristológicas, entende a ressurreição de Jesus. / [en] The Jesus` resurrection theme is rethought by theologian Andrés Torres Queiruga, to strengthen the importance of this theme in the current theological context. A balanced and thorough review of biblical texts, especially the narratives of the empty tomb and the appearances, can attest the absence of historical evidence of Jesus` resurrection. These texts are mainly theological constructs that aim to interpret the meaning of the resurrection event in a community of faith. Through the way of synthesis, Queiruga try to find a balanced reflection about this so complex theme: historical Jesus. Following the relevant authors of the current christology, Queiruga criticizes the optimism of liberal theology, which believe to be possible reach the Jesus of history. Similarly, the pretensions of theology kerygmatic are criticized, summarized in the Rudolf Bultmann`s thought, that dispense Jesus` history to the formulation of the kerygma. Although the resurrection of Jesus is not an itself observable event, in the empirical meaning, it is a fact happened in the history, accomplished by God’s initiative, which reaches and impresses the history. In this way Queiruga, supported by other christological reflections, understands the Jesus` resurrection.

AFRIKAANS: Die Christendom is steeds die grootste religieuse beweging en die ontstaan daarvan word aan die historiese persoon, Jesus Christus, toegeskryf. Alhoewel talle Hom steeds as Verlosser en Here aanbid, bestaan alternatiewe opvattinge wat Hom tot ʼn mens reduseer wat tot ʼn verhewe geestelike vlak beweeg het. Vir die mensdom dien Hy dus slegs as voorbeeld en is teenstellend tot die tradisionele beskouing eeuelank deur die ortodokse Christendom voorgehou. Navorsers wat hierdie oorwegend ebionitiese opvatting jeens Jesus huldig, beweer dat die Nuwe Testament verkeerdelik goddelikheid aan Jesus toeskryf. Die wonderwerke aan Hom toegedig – veral sy geboorte uit ʼn maagd asook sy liggaamlike opstanding – word veral sedert die Verligting bevraagteken of selfs verwerp. Die betroubaarheid van die Nuwe Testament, en veral die evangelies, kom dus in die gedrang. Die bewering word ook gemaak dat rasionele persone nie meer aan so ʼn argaïese boodskap gehoor kan gee nie. Dié Christus in die vroeë kerk se geloof en verkondiging verwoord, is dus nie dieselfde persoon as dié een wat in die eerste eeu geleef het nie. Die Christus wat tans verkondig word, het dus nooit bestaan nie en die werklike historiese Jesus lê agter hierdie kerugmatiese Christus versluier en moet daarvan verlos word. Die ontstaan van die Skrifkritiek het ook tot die ondersoek na die historiese Jesus gelei. In die twintigste eeu het Barth, Bultmann, Moltmann en Pannenberg nuwere sistematies teologiese bydraes gelewer wat veral op die interpretasie van die opstanding van Jesus Christus gefokus het. Barth en Bultmann het hierin radikaal van mekaar verskil met eersgenoemde wat die belang van die liggaamlike opstanding van Jesus Christus, asook die leë graf as bevestiging daarvan, beklemtoon het. Met hierdie gebeure is Hy ook as die Seun van God aangetoon. Bultmann, aan die anderkant, het heelwat gegewens in die evangelies as van mitologiese aard beskou. Die opstanding is dus nie ʼn gebeurtenis in die geskiedenis van die wêreld nie en Jesus het slegs in die bewussyn van die dissipels opgestaan. Sy invloed het teologie-beoefening daarna drasties beïnvloed. Moltmann en Pannenberg beklemtoon die belang van die liggaamlike opstanding van Jesus as gebeure in die wêreldgeskiedenis en dus vir historiese navorsing oop. Beide beklemtoon ook die kosmiese belang van die Jesusgebeure. Die brandpunte in die teologiese debat rakende die opstanding behels wonderwerke asook die belang van historiese navorsing. Die bewerings in die evangelies aangaande die leë graf asook Jesus se verskynings, is dus in die spervuur. ʼn Fundamentele vraag is wat tot die ontstaan van die Christendom gelei het, asook die bepaalde vorm wat dit aangeneem het. Die historiese probleem bly steeds dat Jesus Christus se impak op die wêreldgeskiedenis die afgelope twee duisend jaar ongeëwenaard is. Die paradoksaliteit hiervan hang met die historiese feit saam dat Jesus na sowat drie tot vier jaar van sy bediening op ʼn aaklige wyse aan ʼn Romeinse kruishout gesterf het. Die verrassende was dat hy binne ʼn paar dae daarna deur veral Jode as God vereer is en hierdie beweging het binne ʼn kort tyd duisende volgelinge gehad. Die deurslaggewende rede vir hierdie drastiese verandering was dat ʼn aantal persone vanaf die derde dag na sy kruisdood beweer het dat hulle hom lewend ervaar en met hom oor ʼn periode van veertig dae ontmoetings gehad het. Hierdie persone het binne sewe weke hierdie gebeure as sentraal in hulle verkondiging beskou en dit het tot die ontstaan van die Christendom gelei. Hierdie drastiese gevolg vra na ʼn buitengewone oorsaak. Die tradisionele Christelike apologetiek aangaande die identiteit en betekenis van Jesus Christus as Seun van God is tot ʼn groot mate op die getuienis rakende wonderwerke in die evangelies, met die opstanding as hoogtepunt, gefundeer. Sedert die Verligting is die moontlikheid van wonderwerke egter bevraagteken en hiertoe het veral Spinoza en Hume bydraes gelewer. Die naturalistiese uitgangspunt het voorkeur geniet en daartoe gelei dat die moontlikheid van wonderwerke apriories uitgeskakel is. Die wetenskap het veral die Newtoniaanse meganiese ordening van die heelal aangehang. Aangesien wonderwerke ʼn verbreking hiervan is, is dit bevraagteken en selfs verwerp. Die betroubaarheid en die aard van die evangelies is dus aan die orde aangesien dit hierdie gebeure rapporteer. Die strewe na gelykvormigheid op alle gebiede in die wetenskap het daartoe gelei dat die opstanding van Jesus apriories uitgeskakel is aangesien ons tans geen ervaring het van dooie mense wat opstaan nie. Gevolglik is die evangelies histories onbetroubaar en heelwat gegewens daarin as van mitologiese aard beskou. Geskiedenis word egter deur onvoorspelbaarheid gekenmerk en uit die rapportering in die evangelies blyk die opstanding van Jesus Christus histories te wees. Die Joodse wêreldbeskouing waarbinne hierdie Jesusgebeure plaasgevind het, word juis deur God se optrede in die eskiedenis gekenmerk. Aangesien die opstanding as historiese gebeurtenis oorgedra word, blyk dit vir ondersoek oop te wees. Die literêre aard van die evangelies vergelyk met dié van Grieks-Romeinse biografieë van daardie tydperk – al is hulle met teologiese en kerugmatiese aspekte vermeng. Aangesien die Nuwe Testament en spesifiek die evangelieverhale in die Joodse wêreldbeeld veranker is, blyk die historiese betroubaarheid daarvan voorop te wees en rapporteer hulle dié Jesus van die geskiedenis. Veral die ooggetuie-aard daarvan, asook nabyheid aan die gebeure, maak hierdie dokumente betroubaar. Die opstandingsparadigma het met verloop van tyd in die Joodse gedagtegang ontwikkel en het deurentyd met liggaamlikheid te make gehad. Die Skepper- en Verbondsgod is lief vir sy skepping en algaande het die opvatting posgevat dat Hy nie sou toelaat dat sy skepping en veral die mense met wie Hy in ʼn verhouding getree het, tot niet sou gaan nie. Die term “opstanding” het in die eerste eeu vir beide Jood asook heiden liggaamlikheid beteken. Laasgenoemde het liggaamlike opstanding egter as onmoontlik beskou, maar die vroegste Christene, wat veral uit die Judaïsme gekom het, het dit aangaande Jesus Christus gesê. Met hul opmerking: “Hy is op die derde dag opgewek,” is die liggaamlike interpretasie voorop en laat reg aan die opstandingsverhale in die evangelies geskied. Die direkte, oftewel spesifieke, historiese getuienis rakende die opstanding van Jesus Christus fokus op die leë graf, asook die ontmoetings wat talle persone daarna met Jesus gehad het. Hulle het Hom opnuut lewend ervaar, alhoewel sy liggaam verandering ondergaan het. Die eerste Christene was egter nie op hierdie gebeure voorberei nie. Enige alternatiewe verklarings vir die leë graf asook ontmoetings daarna, lei tot allerlei ingewikkelde hipoteses wat die historiese gebeure nie op koherent eenvoudige wyse verklaar nie. Van belang, egter, is dat enige historiese ondersoek nie met absolute sekerheid nie, maar met waarskynlikheid gepaardgaan. Die indirekte historiese getuienis (omstandigheidsgetuienis) aangaande die opstanding van Jesus Christus het onder andere met die verandering van die eerste dissipels, asook die ontstaan van die Christendom te make. Joodse tradisies wat vir eeue gekoester en van lewensbelang beskou is, het binne ʼn kort tyd onder die eerste Christene, meestal Jode, drasties verander. ʼn Hoë Christologie het ook vroeg sy beslag gekry en die Nuwe Testament reflekteer hierdie teologiese benadering tot Jesus Christus as Logos en dus deel van die Drie-eenheid – veral die vroeë formule in 1 Korintiërs 15:3-7 onderstreep dit. Jesus se sterwe is ook op hierdie vroeë stadium as soteriologies aangedui. Verdere omstandigheidsgetuienis behels die herdefiniëring van die Joodse messiaanse verwagting asook die Joodse Godbeskouing. In Jesus het die God van Israel en die kosmos tussen sy skepsele kom woon. Gefundeerde historiese opstandingsnavorsing is tans van fundamentele belang en lei tot identifisering van die historiese Jesus. Dit identifiseer Hom ook as die vertrekpunt en historiese verwysing rakende die Godvraag. Met sy opstanding het Jesus die nuwe skepping en God se koninkryk ingelei wat die vernietiging van die dood impliseer. Die soteriologie sluit ook die totale materiële werklikheid in en die liggaamlike opstanding van Jesus beklemtoon dit juis. Die opstanding van Jesus Christus is koherent met ʼn Christelik-teïstiese wêreldbeskouing en lei noodwendig tot die herdefiniëring van enige wêreldbeskouing. Die Christosentriese benadering tot God toon ook God se aard aan ons. Veral die dienskneggestalte, asook die beoefening van geregtigheid, was by Hom voorop en toon aan dat navolging van Hom hieraan voorkeur behoort te gee. Hiermee word die navolging van Christus gekonkretiseer en die Heilige Gees speel hierin ʼn fundamentele rol. Verwondering en sinvolheid van die lewe word deur die opstanding van Jesus Christus daargestel. Die opstanding van Jesus bied dus ʼn fundamentele uitdaging aan enige wêreldbeskouing aangesien die mees aanvaarbare historiese verklaring vir hierdie gebeurtenis is dat Jesus liggaamlik uit die dood opgestaan het – dus ‘n unieke gebeurtenis van fundamentele en kosmiese belang. Die hipotese dat Jesus van Nasaret uit die dood opgewek is, was in die eerste eeu net so kontroversieel as tans en word nie slegs deur die moderne mens bevraagteken nie. Dit verskaf egter die mees koherente en bevredigende verklaring vir die ontstaan van die Christendom asook die spesifieke vorm wat dit aangeneem het. ENGLISH: Christianity remains the largest religious movement and its origin is ascribed to the historical person of Jesus Christ. Although many still worship him as Saviour and Lord, alternative viewpoints reduce him to a mere human being that evolved to a highly developed spiritual plane. To humankind he is therefore nothing more than an example and contradicts the traditional viewpoint held by orthodox Christianity throughout the centuries. Researchers subscribing to this ebionitical viewpoint, is of the opinion that the New Testament wrongly depicts him as God. Since the Enlightenment, especially the miracles ascribed to him – his virginal conception and bodily resurrection – are questioned, or plainly rejected. The reliability of the New Testament, and the gospels specifically, is questioned. It is maintained that a rational person can no more adhere to such an archaic message. Therefore, the Christ of the early faith and proclamation of the church, is not the same person who lived in the first century. The Christ presently proclaimed thus never existed and the real historical Jesus should be released from captivity. The commencement of Scriptural criticism led to the search for the historical Jesus. In the twentieth century Barth, Bultmann, Moltmann and Pannenberg produced newer systematic theological contributions that focused on the interpretation of the resurrection of Jesus Christ. In this regard Barth and Bultmann differ substantially. Barth emphasises the importance of the bodily resurrection as well as the empty tomb of Jesus Christ as its corroboration, thereby confirming Him as the Son of God. Bultmann, on the other hand, regards much of the gospels as mythology. The resurrection, therefore, is not an event in the history of the world and Jesus only arose in the minds and memories of the apostles. Bultmann had an immense influence on theological research in the twentieth century. Moltmann and Pannenberg emphasise the importance of the bodily resurrection of Jesus as an event in world history and thus open to historical verification. Both emphasise the cosmic importance of the Jesus event. The issues in the theological debate regarding the resurrection are miracles and the importance of historical research thereof. The assertions in the gospels regarding the empty tomb and Jesus’ appearances are under scrutiny. A fundamental question is what led to the origin of Christianity as well as its specific features. The historical problem remains that the impact Jesus Christ made on world history the past two thousand years, is without parallel. Paradoxically it coheres with the historical fact that Jesus, after two to three years of ministry, was crucified by the Romans. The amazing development, however, is that within a few days mostly Jews worshipped him as God and within a short time this movement grew to multitudes praying to Jesus. The reason for this dramatic change was the announcement by a few people that on the third day after his crucifixion they had experiences of Jesus being alive and this continued for forty days. Within seven weeks these people announced this event as central to their faith and praxis and led to the origin of Christianity. Such a drastic effect cries out for a drastic cause. The traditional Christian apologetic regarding the identity and meaning of Jesus Christ as the Son of God is to a great extent founded on miracles in the gospels with the resurrection as the ultimate example thereof. Since the Enlightenment the possibility of miracles were questioned and Spinoza, as well as Hume, played a role in this. The naturalistic viewpoint enjoyed preference and led to the prior exclusion of miracles. The Newtonian mechanical ordering of the universe was the chosen scientific paradigm. Due to the fact that miracles represent a violation thereof, it was questioned and even rejected. Thereby the reliability as well as the nature of the gospels are questioned because they report these events. The quest towards uniformity in all aspects of science led to the prior exclusion of the resurrection of Jesus because of the contemporary lack of experience of deceased people rising from the dead. Therefore the gospels are regarded as later additions to the historical Jesus and interpreted as mythology. History is contingent and the gospels report the resurrection of Jesus as historical. The Jewish worldview that provided the setting for the events surrounding Jesus, had fundamentally been moulded by God’s involvement in history. Because the resurrection is reported as an historical event, it is open to research. The literary character of the gospels resembles biographies of that time although mixed with theological and kerygmatic aspects. Due to the fact that the New Testament, and specifically the gospels, are rooted in the Jewish worldview it seems that their historical reliability is above question and they represent the Jesus of history. Their eyewitness testimony and nearness to the events, specifically, establish these documents as reliable. Jesus’ selfconsciousness also comes to the fore and contributes to the religious-historical context that signifies the high probability of the bodily resurrection and meaningfully explains it. The resurrection paradigm developed in the Jewish mindset over time and had to do with corporeality. The Creator and God of the covenant loves his creation and the viewpoint gradually developed that He would not allow his creation, and especially the people to whom He relates, to perish. “Resurrection” in the first century to both Jew and gentile had to do with bodies. The gentiles regarded bodily resurrection as impossible, but the earliest Christians – mostly Jews – proclaimed it regarding Jesus. With their remark: “He is risen on the third day,” corporeality was foremost and reflected the resurrection narratives in the gospels. The direct, or specific historical witness regarding the resurrection of Jesus Christ, focuses on the empty tomb, as well as meetings with Jesus following the discovery of the empty tomb. They experienced him alive again, although his body had changed. The first Christians were not prepared for these events. Any alternative explanation for the empty tomb and meetings afterwards, leads to complicated hypotheses that do not reflect the historical events in a coherent and simple way. Of importance, however, is that historical research does not lead to absolute certainty but probability. The indirect historical evidence (circumstantial evidence) regarding the resurrection of Jesus Christ, focuses on the change the first disciples underwent, as well as the origin of Christianity. Jewish tradition for centuries regarded as of fundamental and life importance, changed dramatically within a short time period amongst Christians, mostly Jews. A high Christology developed within a very short time and the New Testament reflects this theological viewpoint with regard to Jesus Christ as Logos and thus part of the Trinity. The early formula in 1 Corinthians 15:3-7 highlights this. At an early stage Jesus’ death was also indicated to be of soteriological nature. Further circumstantial evidence consists of the redefinition of the Jewish messianic expectation as well as the Jewish view about God. In Jesus the God of Israel and the cosmos came to dwell amongst his creatures. Thorough historical research is of fundamental importance and leads to identifying the historical Jesus. This establishes him as the historical reference point regarding the question about God. With his resurrection Jesus initiated the new creation as well as God’s kingdom and implies the annihilation of death. Soteriology has to do with the total universe, including its materiality, and the bodily resurrection of Jesus accentuates this. The resurrection of Jesus is coherent with a Christian-theistic worldview and necessarily leads to redefining any worldview. The Christological approach to God also shows his character. Servanthood, as well as righteousness, especially, was fundamental in his conduct. This implies that his followers should give this special attention. In this way the imitation of Christ becomes visible and the Holy Spirit plays a fundamental part. The resurrection of Christ accomplishes a sense of wonder as well as meaning to life. The resurrection of Jesus challenges any worldview fundamentally because the most acceptable historical explanation for this event is that Jesus rose bodily from the dead. This signifies a unique event of cosmic importance. The hypothesis that Jesus of Nazareth rose from the dead, was in the first century just as controversial as today and not only questioned by modern man. It still provides the most coherent and satisfying explanation for the origin of Christianity as well as the specific form it took. / Thesis (PhD)--University of Pretoria, 2010. / Dogmatics and Christian Ethics / unrestricted

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-25T17:30:28Z No. of bitstreams: 1 carlosqueiroz.pdf: 1238870 bytes, checksum: 888ebc8b1c62740ed95ecc7a8eed5663 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-25T19:38:53Z (GMT) No. of bitstreams: 1 carlosqueiroz.pdf: 1238870 bytes, checksum: 888ebc8b1c62740ed95ecc7a8eed5663 (MD5) / Made available in DSpace on 2016-01-25T19:38:54Z (GMT). No. of bitstreams: 1 carlosqueiroz.pdf: 1238870 bytes, checksum: 888ebc8b1c62740ed95ecc7a8eed5663 (MD5) Previous issue date: 2014-01-21 / A presente pesquisa procura resgatar os aspectos biográficos, culturais e intelectuais de Paulo de Tarso, o Apóstolo dos Gentios, sua origem na diáspora judaica, sua formação em Jerusalém, o evento de Damasco, sua hierofania e a investidura carismática de sua mensagem da ressurreição, ancorada nas aparições de Cristo e testemunho apostólico, como ele narra sobre sua fé e conversão em sua relação com o cristianismo e como ele elabora a demonstração da ressurreição de Cristo dentre os mortos, que compreende a essência do seu kêrigma sobre a vida após a morte em 1 Coríntios 15. Delineiam-se também questões teológicas sobre a antropologia paulina e esperança escatológica que contribuem para a compreensão do diálogo teológico de Paulo com os destinatários de suas cartas, além das influências helênicas e judaicas, que permitem mostrar como Paulo percebe, simbolicamente, algo da vida após a morte, e como ele explica isto, por símbolos, aos coríntios, através do contraste entre o corpo mortal e as analogias da semente, da carne e dos corpos celestiais para compreender-se a morte e a ressurreição. É um resumo da economia da salvação, contrapondo Adão (morte) e Cristo (vida nova), e questões anexas a esta metáfora. / The present research tries to rescue the biographical, cultural and intellectual aspects of Paul of Tarsus, the Apostle of the Gentiles, its origin in the Jewish dispersal, his education in Jerusalem, the Damascus event, his hierophany and investiture charismatic of his message of resurrection, anchored in the apparitions of Christ and Apostolic testimony, as he tells about his faith and conversion into its relationship with Christianity and as he draws up the demonstration of Christ's resurrection from the dead, which comprises the essence of your kerygma about life after death in 1 Corinthians 15. Delineate also theological questions about anthropology of Paul and eschatological hope that contribute to the understanding of Paul's theological dialogue with the recipients of his letters, in addition to the Greek and Jewish influences, that allow you to show how Paul realizes, symbolically, something of life after death, and as he explains it, by symbols, the Corinthians, through the contrast between the mortal body and analogies from seed, of the flesh and of the heavenly bodies to understand death and resurrection. Is a summary of the economy of salvation, opposing Adam (death) and Christ (new life), and issues attached to this metaphor.