[pt] O uso do texto de Rm 5,12-21 quase exclusivamente nos debates a respeito da origem e da universalidade do pecado levou a uma supervalorização da discussão a respeito do segmento 12d, passando quase desapercebidos aspectos fundamentais para a compreensão da mensagem teológica contida no texto paulino. Um desses aspectos transcurados foram as alusões a Is 53,11-12. A presente pesquisa pretende ser uma contribuição para que se possa perceber os efeitos produzidos por essas alusões nos contemporâneos de Paulo, as quais trazem à mente dos ouvintes/leitores a figura do Servo que por seu conhecimento justifica a muitos presente no texto isaiano, como também as categorias bíblico-teológicas do Novo Êxodo e da Nova Criação contidas no seu contexto e com as quais está profundamente interligado. A partir disso, a recuperação do valor dessas alusões possibilitaria uma compreensão mais adequada do potencial hermenêutico, teológico e retórico da perícope, o que resultaria em uma verdadeira contribuição para o debate teológico tendo-se em vista o espaço que a perícope paulina ocupa em tal debate. A metodologia a ser utilizada será aquela proposta por G. K. Beale, a qual, contemplando os aspectos sincrônicos e diacrônicos da pesquisa, propõe uma análise exegético-interpretativa, mostrando-se assim muito adequada para que se possa perceber a intenção de Paulo ao utilizar o texto isaiano. / [en] The use of Romans 5:12-21 almost exclusively in debates regarding the origin and universality of sin has resulted in the super valorization of the discussion on segment 12d, with fundamental aspects for the understanding of the theological message comprised in the Pauline text going almost unnoticed. One of the pretermitted aspects was the allusions to Isaiah 53:11-12. The present research aims to contribute to a perception of the effects these allusions produced on Paul s contemporaries. They make the hearers/readers picture the image of the Servant who by his knowledge will justify many, present in Isaiah s text, as well as the biblical-theological categories of the New Exodus and the New Creation comprised in its context and to which it is strongly interconnected. Following that, the recovery of the value of these allusions would enable a more adequate understanding of the hermeneutical, theological and rhetorical potential of the pericope, which would result in a true contribution for the theological debate, considering that Paul s pericope plays an important role in such debate. The methodology used in this study will be that proposed by G. K. Beale, which, by contemplating the synchronic and diachronic aspects of the research, proposes an exegetical and interpretative analysis, therefore proving itself perfectly adequate to enable the perception of Paul s intention when using Isaiah s text.

This thesis seeks to show the ways in which Charlotte Brontë's fiction anticipates the concerns of contemporary feminist theology. Whilst Charlotte Brontë's novels have held a place of honor in feminist literary criticism for decades, there has been a critical tendency to associate the proto-feminism of Brontë's narratives with a rejection of Christianity—namely, that Brontë's heroines achieve their personal, social and spiritual emancipation by throwing off the shackles of a patriarchal Church Establishment. And although recent scholarly interest in Victorian Christianity has led to frequent interpretations that regard Brontë's texts as upholding a Christian worldview, in many such cases, the theology asserted in those interpretations arguably undermines the liberative impulse of the narratives. In both cases, the religious and romantic plots of Brontë's novels are viewed as incompatible. This thesis suggests that by reading Brontë's fiction in light of an interdisciplinary perspective that interweaves feminist and theological concerns, the narrative journeys of Brontë's heroines might be read as affirming both Christian faith and female empowerment. Specifically, this thesis will examine the ways in which feminist theologians have identified the need for Christian doctrines of sin and grace to be articulated in a manner that better reflects women's experiences. By exploring the interrelationship between women's writing and women's faith, particularly as it relates to the literary origins of feminist theology and Brontë's position within the nineteenth-century female publishing boom, Brontë's liberative imagination for female flourishing can be re-examined. As will be argued, when considered from the vantage point of feminist theology, 'Jane Eyre', 'Shirley', and 'Villette' portray women's need to experience grace as self-construction and interdependence rather than self-denial and subjugation.

The questions about the origin of evil in the world were often a secondary product of the great philosophical systems. One of the first thinkers to deal with that problem systematically was neoplatonic scholar Plotinus. He developed a theory which he considered to be only a continuation of Plato´s thinking. It became an original theory, which in its core, has influence to this day. This theory was, mostly thanks to St. Augustine, applied to christian theology and became the living doctrine. The goal of this thesis is to demonstrate in what Plotinus´ theory of evil was "christianized" through the hand of Augustin. In other words, how it trasformed from a pagan philosophy to a theological one and how it was preserved for rediscovery in the scholastic era and became a new-again topic of scholastic scholars.

The genre affiliation is a postmodern study: Virtual Reality (VR) becomes a comprehensive concept, in the face of modernism's illusion, when rhetoric validates all discourses. All is VR. The study is in three sections with an overall introduction and conclusion: the first section introduces VR in its postmodern setting, the second section establishes the postmodern timeless/spaceless paradigm of HyperReality in which all Hermeneutics are being done from, the last section draws the paradigm into the Creatio Ex Nihilio discourse of the Scriptures. The proposed theological model is an intratextual theological model, however when YAHWEH precedes language then all discourses become intratextually part of the Biblical discourse. Human creativity is a metaphorical journey; the Fall was the outset of two languages, one in the presence of YAHWEH, while the other one void of this presence led to a nihilistic abstract constellation. Sin in VR is the unbiblical appropriation of this constellation. / Thesis (M.Th.)

Revelation is God's Word addressed to the human being and so speaks of God in relation to the person and the world. Revelation can therefore only be fully understood, proclaimed and lived through an encounter with the world and its conceptions. To understand the evolution of human consciousness and the creation of the soul, we look to the sources of revelation (scripture and tradition) in dialogue with secular anthropology. The latter's paradigm of development and growth is not foreign to the former's understanding of conversion and growth in grace . The image of God, which characterises the human person, is shown to be an emergent likeness, which is created and drawn to its fullness by God. This accounts for Pius XII' s insistence that the soul is created immediately by God, who is responsible for the physical dynamics that bring forth consciousness and the personal dynamics that empower the human soul to develop. / Philosophy Practical andSystematic Theology / M.Th (Systematic Theology)

The letter to the Romans conveys a message of God's love and how through his grace, he has prepared a way to liberate mankind from a life of sin to a life of righteousness. But the way the message is presented, this grace may easily be misunderstood as an encouragement for people to live in sin. In Chapter 6:1-14, a concise but detailed outline of the message of the epistle unfolds into two main sections, namely, the Indicative and the Imperative. Key statements in these sections are: 'How can we who have died to sin, continue to live in it?' (6:2), and 'Consider yourselves dead to sin and alive to God' (6:11). Failure to distinguish the separate meanings of these statements may lead to the conclusion that the pericope encourages libertinism. In outlining the:meaning of this expression, 'We have died to sin ... ', I hope to make a contribution for a better understanding of the message of this pericope, namely: The grace of God that enables believers to live a righteous / Biblical and Ancient Studies / M.A. (Theology)

RODRIGUES, Isabel Guimarães. Residualidade medieval em Aluísio Azevedo: um estudo do medo e da culpa no romance o Homem. 2010. 174f. Dissertação (Mestrado em Letras) – Universidade Federal do Ceará, Departamento de Literatura, Programa de Pós-Graduação em Letras, Fortaleza-CE, 2010. / Submitted by Liliane oliveira (morena.liliane@hotmail.com) on 2012-06-29T14:08:59Z No. of bitstreams: 1 2010_DIS_IGRODRIGUES.pdf: 844351 bytes, checksum: 339639774807064f4771914caf0f99c5 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-23T16:38:12Z (GMT) No. of bitstreams: 1 2010_DIS_IGRODRIGUES.pdf: 844351 bytes, checksum: 339639774807064f4771914caf0f99c5 (MD5) / Made available in DSpace on 2012-07-23T16:38:12Z (GMT). No. of bitstreams: 1 2010_DIS_IGRODRIGUES.pdf: 844351 bytes, checksum: 339639774807064f4771914caf0f99c5 (MD5) Previous issue date: 2010 / The present work aims at analyzing medieval residuality in the naturalistic novel O Homem (The Man) by Aluísio Azevedo. We can point out some characteristics of the medieval mentality throughout the narrative, mainly when it refers to religiosity, fear and guiltiness of sin. Middle Age culture and laws are deeply based on religiosity through the Catholic Church Christian-Jewish Dogmas. They retain the power of leading the daily society through the sacramental system and religious routine and also feel free to judge and condemn people considered sinful and ungodly. Power based mechanism was used to manipulate and control people’s thoughts and attitudes. Residual constancy of the medieval mental cultural heritage found in the O Homem, turns out to be relevant in the Occident mindset. And to perform this link between Middle Age and the novel we will focus on the Residual Theory, by Roberto Pontes, which consists of the residue of one mentality into another mentality within culture or literature. We intend to develop the theory from the point of view of the History of Mentalities, one of the guidelines of the theory, as well as explain cultural hybridization, crystallization and residual concepts. We will also focus on the role of the Catholic Church in the Middle Age society to finally analyze the novel within the idea of the original sin, devilry and vampirism. / O presente trabalho tem por objetivo analisar a residualidade medieval no romance naturalista O Homem, de Aluísio Azevedo. Ao realizarmos a leitura do romance, percebemos aspectos ao longo da narrativa que nos remetem à mentalidade medieval, principalmente no que diz respeito à religiosidade, ao medo e sentimento de culpa ligado à construção da idéia de pecado. A Idade Média teve sua cultura e suas leis profundamente baseadas na religiosidade difundida pelos dogmas judaico-cristãos da Igreja Católica, a qual detinha o poder de conduzir o cotidiano da sociedade através dos sacramentos e rotinas religiosas, bem como tinha total liberdade para julgar e condenar as pessoas consideradas pecaminosas e hereges. Para tanto, fez uso de mecanismos de poder para manipular o pensamento e as atitudes dos indivíduos. Em O Homem, percebe-se a presença desses mecanismos da mentalidade medieval, o que torna pertinente a constância residual desses mecanismos na mentalidade do Ocidente. E para realizar essa ponte entre Idade Média e a obra faremos uso da Teoria da Residualidade, de Roberto Pontes, teoria que estuda os resquícios de uma mentalidade em outra mentalidade, seja no âmbito cultural ou literário. Pretendemos desenvolver a teoria à luz da História das Mentalidades, uma das diretrizes norteadoras da teoria, bem como elucidar acerca dos conceitos de resíduo, cristalização e hibridação cultural. Além disso, abordaremos aspectos da vida medieval, focando no papel da Igreja Católica em meio à sociedade, para enfim analisarmos o romance, cujos pontos serão desenvolvidos em torno da idéia de pecado original, demonologia e vampirismo.

Abstract The purpose of this task is to synthesize a dielectric substrate material through a sintering process, which can be used for non-invasive physiological sensor development. Low loss, high dielectric constant ceramic material is used. Sintering process is employed to ensure stable structure and homogeneous dielectric properties of the substrate. Samples were prepared with TiO2 and in combination with CuO and Al2O3. All samples were measured and validated in 500 MHz to 20 GHz frequency range. Characterization measurements were performed with a Vector Network Analyzer, FieldFox N9918A, and connected to Keysight, open ended coaxial probe and performance probe. Reflection based measurement method was used due to its simplicity, speed and requirement of wideband data. The dielectric measurement results of developed samples show non-frequency dispersive behaviour, high dielectric constant and data was also selected at 2.45 GHz in aligned to the industrial, scientific and medical band. The resulting measurements show the highest dielectric constant of 16.6 at 2.45 GHz with a very low loss behaviour. / Målet är att syntetisera ett material, genom sintringsprocess, som kan användas som ett dielektriskt substrat för utveckling av sensorer. Det dielektriska materialet har keramisk materialstruktur och innehar högt dielektricitetskonstant med låga dielektriska materialförluster. Denna uppgift kräver att dielektriska materialet ska vara stabilt och inneha isotropiska egenskaper efter att genomgått sintringsprocess. Proverna förberedes med TiO2 och även i kombination med TiO2 tillsammans med CuO och Al2O3. Proverna mäts i frekvensområdet 500 MHz till 20 GHz. Mätningarna utförs med Vector Network Analyzer, FieldFox N9918A från Keysight. Resultat som visas och jämförs i arbetet är tagna vid 2.45 GHz eftersom det används och är standardiserat för medicinskt frekvensband. Högsta uppmätta dielektricitetskonstant har värdet av 16,6. Resultaten visar även låga förluster i dielektrikumet.

Inscrita no referencial teórico dos Estudos Culturais em Educação de vertente pós- estruturalista, esta pesquisa tem como objetivo examinar a pedagogia colocada em operação por organizações da sociedade civil sem fins lucrativos no nicho da formação de professores e os possíveis efeitos de verdade que ela pretende disseminar. Seu corpus empírico é composto por materiais disponíveis na Internet sobre o funcionamento dessas instituições e por documentos relacionados às cinco estratégias identificadas como formas de implementação de tal pedagogia, quais sejam: a) edição de prêmios e exaltação de experiências de sucesso; b) realização e/ou publicização de pesquisas; c) publicação de revistas, livros e outros documentos; d) participação em discussões sobre educação; e e) oferta de programas de formação e cursos independentes. A fim de analisar essa gama de materiais, busquei inspiração teórico-metodológica na produção foucaultiana sobre discurso. Afora contribuir nesse sentido, Foucault foi tomado como referência na realização das discussões sobre neoliberalismo e educação junto a autores como Ball, Peck, Gadelha, López-Ruiz, Sibilia e outros. Para abordar as organizações da sociedade civil sem fins lucrativos, recorri à Ferrarezi, Cassepp, Oliveira e Haddad. Já no que se refere à(s) pedagogia(s), busquei aporte teórico nos trabalhos de Costa, Camozzato, Andrade, Veiga-Neto, entre outros. A tese defendida em seu decorrer é que as organizações investigadas colocam em prática uma pedagogia a qual denominei de híbrida por resultar da combinação de características das pedagogias escolares e daquelas nomeadas como pedagogias culturais. Essa pedagogia híbrida produz sua própria necessidade, bem como opera no intuito de efetivar as aprendizagens almejadas por meio de processos cíclicos que tem como ponto de partida (e de chegada) modelos pré-estabelecidos pelas instituições que a implementam: de formação docente, no primeiro caso; e de professor, no segundo caso. Ademais, também faz parte dessa tese argumentativa a proposição de que a pedagogia sob análise, ao disseminar aprendizagens fortemente relacionadas a preceitos da lógica neoliberal, seria uma das formas de fazer o neoliberalismo funcionar “dentro de nós”, de ele “nos constituir”, como diz Ball (2014). Uma forma especialmente estratégica, porque, ao ter como foco a formação de professores, os investimentos para que os ideais neoliberais sejam internalizados são potencializados, visto que os efeitos dessa pedagogia não atingem apenas os docentes, mas também os estudantes com os quais ele trabalha, assim como, por meio deles, quiçá a sociedade como um todo. E, ao proporcionar que tal racionalidade funcione desse modo, a referida pedagogia contribui no sentido de reduzir a necessidade de estratégias exógenas do neoliberalismo no intuito de mantê-lo como lógica vigente. / Belonging to the theoretical framework of Cultural Studies in Education, specifically its poststructuralist branch, this research aims to analyze the pedagogy performed by some civil society non-profit organizations in the niche of teacher education and the possible truth effects that it may disseminate. Its empirical corpus is composed by materials available online about the working system of these institutions and through documents related to five strategies identified as ways of implementation of this pedagogy, such as: a) award editions and exaltation of successful experiences; b) research conduction and publicizing; c) publication of journals, books, and other documents; d) discussions in education participation; and e) education programs and independent courses offers. In order to analyze these materials, I searched theoretical and methodological inspiration in Foucault’s production on discourse. Besides contributing on this sense, Foucault were part of the theoretical background in the discussions on neoliberalism and education along with others such as Ball, Peck, Gadelha, López-Ruiz, Sibilia. To approach civil society non-profit organizations, I resorted to Ferrarezi, Cassepp, Oliveira e Haddad. In terms of pedagogie(s), I found theoretical support on works by Costa, Camozzato, Andrade, Veiga-Neto, among others. The thesis defended throughout this research is that the organizations analized put into practice a pedagogy which I have named as hybrid since it results from a combination of characteristics from both school and cultural pedagogies. This hybrid pedagogy produces its own necessities, and it operates with the intent of making the aimed learning outcomes effective through cycle processes that have, as a starting (and arrival) point, models already established by institutions which have implemented them: models of teacher education, in the first case; and models of teachers themselves, in the second case. Moreover, it is also part of this argumentative thesis the proposition that the pedagogy under analysis, while disseminating pedagogies strong related to neoliberal logic precepts, would allow for making neoliberalism work ‘inside us’, ‘constituting us’, as Ball (2014) has claimed. This is an special strategic way, because having the focus on teacher education may potentialize the internalization of investments on neoliberal ideas, since the effects of this pedagogy not only impact teachers, but also their students, and through them, mostly likely the society as a whole. By making this rationale work in this way, the hybrid pedagogy contributes to the reduction of neoliberalism exogenous strategies to maintain the prevailing logic. / Inscripta en el referencial teórico de los Estudios Culturales en Educación de vertiente post- estructuralista, esta investigación tiene como objetivo examinar la pedagogía puesta en operación por organizaciones de la sociedad civil sin fines lucrativos en el nicho de la formación de profesores y los posibles efectos de verdad que ella pretende diseminar. Su corpus empírico es compuesto por materiales disponibles en la Internet sobre el funcionamiento de esas instituciones y por documentos relacionados a las cinco estrategias identificadas como formas de implementación de tal pedagogía, que son: a) edición de premios y exaltación de experiencias de éxitos; b) realización y/o anuncios de investigaciones; c) publicación de revistas, libros y otros documentos; d) participación en discusiones sobre educación; y e) oferta de programas de formación y cursos independientes. Con la finalidad de analizar esa gama de materiales, busqué inspiración teórico-metodológica en la producción foucaultiana sobre discurso. Además de contribuir en ese sentido, Foucault fue tomado como referencia en la realización de las discusiones sobre neoliberalismo y educación junto a autores como Ball, Peck, Gadelha, López-Ruiz, Sibilia y otros. Para tratar sobre las organizaciones de la sociedad civil sin fines lucrativos, recurrí a Ferrarezi, Cassepp, Oliveira y Haddad. En lo que se refiere a las pedagogías, busqué aporte teórico en los trabajos de investigación de Costa, Camozzato, Andrade, Veiga-Neto, entre otros. La tesis defendida en su transcurso es que las organizaciones analizadas ponen en práctica una pedagogía, a la que califiqué de híbrida por resultar de la combinación de características de las pedagogías escolares y de aquellas nombradas como pedagogías culturales. Esa pedagogía híbrida produce su propia necesidad, puesto que opera en el intuito de efectivar los aprendizajes anhelados por medio de procesos cíclicos que tienen como punto de partida (y de llegada) modelos preestablecidos por las instituciones que la implementan: de formación docente, en el primero caso; y de profesor, en el segundo caso. Además, también hace parte de esa tesis argumentativa la proposición que la pedagogía bajo análisis, al diseminar aprendizajes fuertemente relacionadas a preceptos de la lógica neoliberal, sería una de las formas de hacer el neoliberalismo funcionar “dentro de nosotros”, de él “nos constituir”, como dice Ball (2014). Una forma especialmente estratégica, porque, al tener como foco la formación de profesores, las inversiones para que los ideales neoliberales sean internalizados son potencializados, ya que los efectos de esa pedagogía no alcanzan apenas los maestros, pero también a los estudiantes con los cuales él trabaja, así como, por medio de ellos, quizá la sociedad como un todo. También, al proporcionar que tal racionalidad funcione de ese modo, la referida pedagogía contribuye para reducir la necesidad de estrategias exógenas del neoliberalismo en el intuito de mantenerlo como lógica vigente.

The work focuses on the virtue of love by Thomas Aquinas. It mainly deals with the principles of love in the philosophy of T. Aquinas, but also with themes that with concept of love directly related - such as the general conception of virtue, goodness, happiness or sins against love. The thesis is divided into seven chapters. The first chapter is an introduction to the work of T. Aquinas. The second chapter deals with the basic characteristic of the concept of virtue and differentiation of natural and supernatural virtues. The next chapter deals with the concept of love itself. In this chapter there are the basic definitions and differentiation types of love. Another chapter is devoted to one of the question in Summa Theologica - About love itself which is perceived like basic question of the concept virtue of love by T. Aquinas. The fifth chapter deals with sins against love, which are seens as contravene to the love. Another sixth chapter focuses on whether love can be increased or decreased. The last chapter is devoted to the love from the today perspective.