The purpose of this dissertation is to examine and evaluate Arthur Schopenhauer’s aesthetic as it relates to the concept of Sabbath in order to see how and to what extent this aspect of his thought might correspond to a Christian view of Sabbath and thereby inform a Christian aesthetic. Chapter 1 sets the context for the discussion of art and Sabbath within the framework of Christianity and the Arts. Chapter 2 offers an overview and analysis of Schopenhauer’s metaphysic, placing his thought in the context of transcendental idealism and explaining his concept of Sabbath. Chapter 3 demonstrates the significant role that Schopenhauer’s aesthetic plays in his philosophy, explaining how the arts provide a “Sabbath” rest for Schopenhauer. Chapter 4 analyzes the empirical evidence that seems to affirm a sabbatical aspect of the arts. The chapter focuses on the fields of music and art therapy in order to provide examples of the positive effects that the arts have on the emotional and physical well-being of individuals, thereby suggesting that at least part of Schopenhauer’s aesthetic theory seems to correspond to real life in measurable ways. Chapter 5 compares and contrasts Schopenhauer’s concept of Sabbath with a biblical concept of Sabbath. The chapter concludes that while the scriptural and the Schopenhauerian Sabbaths have several points of similarity, major distinctions exist between them. Thus, a biblical approach to understanding the arts through a sabbatical lens will significantly diverge from Schopenhauer’s system. Chapter 6 highlights various Christian thinkers who have spoken of the arts in a manner consistent with a sabbatical approach to the arts. The chapter focuses on Augustine, Martin Luther, Jonathan Edwards, Karl Barth, Dietrich Bonhoeffer, and C. S. Lewis. Moreover, the chapter examines several biblical passages that seem to affirm that the arts serve a rehabilitative function. Chapter 7 demonstrates how the arts can function in a manner consistent with a biblical Sabbath. The chapter also notes the limitations of viewing art as Sabbath. Chapter 8 summarizes the main points of the dissertation and reiterates the value of Sabbath in a Christian aesthetic. The chapter also offers some areas for additional research.

Made available in DSpace on 2016-04-29T14:27:27Z (GMT). No. of bitstreams: 1 Paulo Antonio Alves.pdf: 925433 bytes, checksum: b6577b6cc6ca3a3fb9cc667e035ce5ed (MD5) Previous issue date: 2015-03-25 / The content of this dissertation is a reading of the Sabbath commandment in the two versions of the Decalogue, Ex 20,8-11 and Dt 5,12-15. This reading indicates some features provided by the biblical text, while a structure of the sabbath commandment and also offers some contributions of the Rabbinical Tradition and Christian theologians on this central theme, so deep and wide. Ex 20,8-11 is a positive formulation, one apodictic law, a law / teaching. It does not impose a cultural practices, but a rest, which should be consecrated to God. As in Gn 2,1-4a, the rest of the seventh day is explained as a limit set by God with his creative power. As the Temple delimited space, the same does the sabbath, delimiting a while and consecrates to God. Motivation is strictly theological: commemorates the creation and divine rest of the seventh day: a liberation from nothing, which is in its end a holy / time spent as separate and blessed because fruitful, full of life. These motivations are different, but both part of the same project: give to Israel through the command / law / teaching of the Sabbath a place of identity lived in a separate time: the seventh day. Dt 5,12-15 is justified by one anthropological motivation, social and equal, which extends even to nature: the animals and the land: it makes memory of the liberation of the land of Egypt by God's action. Besides these two important theological concepts, Creation and Liberation, the Sabbath commandment conveys the concepts of holiness, earth, chosen people and the verb keep, remember is to make an actualized memory. The sabbath commandment is updated by both schools to redefine and justify Israel's identity in the light of the central event for its history; the liberation of the land of Egypt. In addition to support the identity, the sabbath commandment is constituted as a source of spiritual nourishment for Israel and the Church, through the theology of compliance and not break or replacement. It commandment was structured as a centre of the Decalogue, in its two versions, also having a centre granting it a status: hermeneutical key of the Torah, the heart of the Alliance and subsequent laws / O conteúdo desta dissertação é uma leitura do mandamento do sábado nas duas versões do Decálogo, Ex 20,8-11 e Dt 5,12-15. Essa leitura aponta algumas características fornecidas pelo próprio texto bíblico, enquanto estrutura do mandamento do Sábado e, oferece também algumas contribuições da Tradição Rabínica e de Teólogos Cristãos sobre esse tema central, profundo e vasto. Ex 20,8-11 é uma formulação positiva, uma lei apodítica, uma lei/ensinamento. Não impõe práticas culturais, e sim descanso, o qual deve ser consagrado a Deus. Como em Gn 2,1-4a, o descanso do sétimo dia é explicado como um limite colocado por Deus com seu poder criativo. Como o Templo delimitava um espaço, do mesmo modo o sábado delimita um tempo e o consagra a Deus. A motivação é estritamente teológica: faz memória da criação e do descanso divino do sétimo dia: uma libertação do nada, a qual encontra no seu término um tempo santo/consagrado porque separado e, abençoado porque fecundo, cheio de vida. Essas motivações são diferentes, mas ambas participam do mesmo projeto: dar a Israel, por meio do mandamento/lei/ensinamento do Sábado um lugar de identidade vivido em um tempo separado: o sétimo dia. Dt 5,12-15 tem como justificativa uma motivação de cunho antropológico, social e igualitário, que se estende inclusive a natureza: os animais e a terra: faz memória da libertação da terra do Egito pela ação de Deus. Além desses dois importantes conceitos teológicos, Criação e Libertação, o mandamento do sábado veicula os conceitos de santidade, terra, povo eleito e do verbo guardar, lembrar é fazer memória atualizadora. O mandamento do sábado é atualizado por ambas as escolas para redefinir e fundamentar a identidade de Israel à luz do evento central para sua história; a libertação da terra do Egito. Além de fundamentar a identidade, o mandamento do sábado se constitui como fonte de alimento espiritual para Israel e para a Igreja, via teologia do cumprimento e não da ruptura ou substituição. Ele foi estruturado como centro do Decálogo, em suas duas versões, também ele possuindo um centro lhe outorgando um status de: chave hermenêutica da Torah, coração da Aliança e das leis subseqüentes

For members of The Church of Jesus Christ of Latter-day Saints, the Ten Commandments are very much in effect today. The fourth commandment, to remember the Sabbath day and keep it holy, is heavily emphasized within church doctrine and culture (Exodus 20:8; Deuteronomy 5:12). This command to set apart the Sabbath is observed on Sundays for the LDS Church as well as the majority of the Christian world, rather than the traditional Saturday. Though the Ten Commandments collectively have both individual and societal implications, the spiritual outcome from following them is indeed an introspective pursuit. This thesis seeks to address how members of the Church seek to keep the Sabbath day holy in a profession that is heavily involved in Sunday work. With the universality of sports among Latter-day Saints, and large numbers of youth hoping to play sports professionally, this study is timely because it seeks to elucidate the effects that playing professional sports, particularly in the NFL, have on church activity. Chapter One details the history of the Sabbath from the Old Testament to the present day. It then discusses the doctrine of the Sabbath as taught by the LDS Church. It also discusses what the highest officers in the church, the First Presidency, Quorum of the Twelve Apostles, and other auxiliary leaders have said about sports and Sunday play. It finishes off with a description of the research methodology and the interview process for thirty Latter-day Saints who played in the NFL. Chapter Two introduces the data and some of the main findings regarding Sabbath day worship in the NFL; it highlights the sacrament, church attendance, and other personal religious habits for these athletes. Chapter Three continues the discussion of the data and more particularly addresses some of the challenges more pertinent to LDS NFL players. It was apparent after the interview process that these participants found it challenging to be in an atmosphere so incompatible to their personal beliefs, including religious criticism from teammates, harsh language, lewdness in and out of the locker room, and many other difficult circumstances. Marriage is addressed and how it was a major factor for these players. It also includes quantitative information about the athletes' backgrounds and faith experiences leading up to their careers in the NFL. Chapter Four summarizes the thesis and draws conclusions upon the data. It also recommends areas for further research. In the Appendix, redacted interviews of all thirty NFL players are included.

Many poets write about the earth or even about God using the language of nature. And many poets and contemporary authors concern themselves with the state of the environment. However, the poetry of Wendell Berry, James Still, Li-Young Lee, Mary Oliver, and Charles Wright seems to engage different kinds of questions about how humans creatively respond to the earth. Collectively, their responses seem influenced by their connections with Christianity rather than any specific ecological agenda. In all of their poetry lies a sensibility about how humans should interact with the earth. All five of the poets seem to acknowledge humanity’s place on the earth as important without elevating humanity as the most important organism on the earth. Their work presupposes the existence of God or creator and because of this, engages the questions of being human in light of that Creator rather than as creators of their own environment or as the architecture of imagination. Their work offers an important insight into how we might live in harmony with all environments—agricultural, rural, wild or urban. Their work also suggests a connection between the Christian concept of worship, and a way of living that takes responsibility for human actions within creation. Their poetry recognizes the earth’s value as well as God’s presence and results in praise of both the beauty of creation and Creator.

Thesis (doctoral)--Universität, Bochum, 2005. / Includes bibliographical references (p. 303-319).

Thesis (M.A.E.T.)--Covenant Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 82-86).

Thesis (M.A.E.T.)--Covenant Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 82-86).

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-03-28T14:34:01Z No. of bitstreams: 1 flaviodasilvadesouza.pdf: 1015776 bytes, checksum: c62afc7ca87759caf72941dd770930a4 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T02:36:01Z (GMT) No. of bitstreams: 1 flaviodasilvadesouza.pdf: 1015776 bytes, checksum: c62afc7ca87759caf72941dd770930a4 (MD5) / Made available in DSpace on 2016-04-24T02:36:01Z (GMT). No. of bitstreams: 1 flaviodasilvadesouza.pdf: 1015776 bytes, checksum: c62afc7ca87759caf72941dd770930a4 (MD5) Previous issue date: 2013-06-26 / Este trabalho teve como objetivo compreender a relação entre a laicidade brasileira e a guarda do sábado pelos adventistas do sétimo dia. Para isso, através de revisão bibliográfica, buscou-se entender a origem da Igreja Adventista do Sétimo Dia, a importância do sábado para a mesma, suas ações para legitimar este preceito e como as constituições brasileiras influenciaram no desenvolvimento da IASD. A procura pela compreensão da laicidade brasileira também foi objeto deste trabalho e se deu através da comparação desta com as laicidades francesa e estadunidense. A partir disto, foi feito um estudo de como se comporta na prática a laicidade brasileira em relação à questão da guarda do sábado pela IASD. Isto se deu através de análises das leis que defendem um tratamento diferenciado para os adventistas do sétimo dia, quando a questão da guarda do sábado se torna um impeditivo para estes terem acesso à educação e a cargos públicos, como também as ações diretas de inconstitucionalidade destas leis. Por fim, foi feito um exame de decisões judiciais na questão da guarda do sábado, observando os argumentos dos magistrados para entender suas possíveis motivações, bem como a própria laicidade brasileira, pois as decisões judiciais, neste caso, são a laicidade na prática. / The objective of this thesis was to understand the relationship between the Brazilian laicity and Sabbath observance by the Seventh-day Adventists. In order to do that, a study of the origin of the Seventh-day Adventist Church (SDAC) helped to pin down the importance of the Sabbath for that church. This study also focused in the actions taken by that church in order to legitimize this precept as well as the ways the Brazilian constitutions impacted on the development of the SDAC. Another objective was to better understand and describe the Brazilian laicity, by comparing this with the French and American laicity. For that reason, this study focused on the laws that prescribe special treatment for the Seventh-day Adventists when Sabbath observance becomes an impediment for their access to education and to public office, discussing whether or not these laws are constitutional measures. Finally, judicial decisions concerning the observance of the Sabbath are analyzed, and the arguments advanced by Brazilian magistrates are described in order to understand their possible motivation, vis-à-vis Brazilian laicity, since judicial decisions reveal the practical side of Brazilian laicity.

This dissertation focuses on the notion of the Kingdom of God in Jürgen Moltmann’s eschatology. The notion of the Kingdom of God is understood in many different ways, most of which bears very little relevance to secular life. The problem is therefore created of people either denying the existence of such a Kingdom (because of its deemed irrelevance) or emphasising the Kingdom to such an extent that the problems confronting life are ignored. It is the hypothesis that Moltmann puts forward an understanding of the Kingdom of God that is relevant to our daily existence. The notion of the Kingdom of God serves as an underlying theme in most, if not all of Moltmann’s works. Having suffered tremendously himself, Moltmann seeks to understand the Kingdom of God as not being purely metaphysical, but a way of living that can enhance our experience of the entire cycle of life. This is a literature study, using Moltmann’s book “The Coming of God: Christian eschatology” as the main source. Each chapter in this dissertation focuses on one section of this theological work, evaluates the progression of theological argument considering Moltmann’s other works and then seeks an existential understanding of the point using the South African context. Moltmann’s argument starts with Personal eschatology and proceeds to Historical eschatology, Cosmic eschatology and lastly, Divine eschatology. One therefore finds a natural growth in his argument, seeking the relationship between the immanence and transcendence of God. In order to confirm the hypothesis, this dissertation considers the various understandings of the concept of the Kingdom of God in light of the human views on life, death, history and creation. An exclusively transcendent God is proven to be unable to establish a reign in any of these human experiences, rendering the notion of the Kingdom of God irrelevant. A purely immanent God, on the other hand, also creates an irrelevant Kingdom, being proven to be limited by the confines of human thought and experience. The search in this dissertation is for an understanding of God and of God’s Kingdom that will neither deny the divinity of God nor will see the context of life as too finite to be included in the Kingdom of God. It is the argument that Moltmann’s notion of the Kingdom of God provides exactly that. This view is especially relevant to the South African context, as a growing secularised community progressively questions the relevance of the notion of the Kingdom of God. It is especially questioned as the H.I.V./A.I.D.S. pandemic is causing widespread suffering and death in this country. Moltmann’s eschatology is specifically used as the main doctrine in this argument as he views all theology to be based on the eschatological journey of God and creation. The questions that people ask, namely “Where is life going?” and “What do we have to hope for?” are in essence eschatological questions. It is my belief that this work will provide a theological understanding of the Kingdom of God that is relevant and accessible to especially the South African context. Copyright 2003, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Bentley, W 2003, The Kingdom of God in Moltmann’s eschatology : a South African perspective , MA dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10132003-170757 / > / Dissertation (MA (Theology))--University of Pretoria, 2004. / Dogmatics and Christian Ethics / unrestricted

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-06-21T12:34:22Z No. of bitstreams: 1 Marjorie Maria da Silva Nascimento.pdf: 1242540 bytes, checksum: 6734ba3ff61057c1abeba45dad409340 (MD5) / Made available in DSpace on 2018-06-21T12:34:22Z (GMT). No. of bitstreams: 1 Marjorie Maria da Silva Nascimento.pdf: 1242540 bytes, checksum: 6734ba3ff61057c1abeba45dad409340 (MD5) Previous issue date: 2018-04-09 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The main objective of this research was to analyze whether conscientious objection as a constitutional guarantee can bring effectiveness to the religious freedom of Seventh-day Adventists in the custody of the Sabbath, a sacred day dedicated exclusively to religious worship and spiritual activities. In order to reach this conclusion, it was tried to show the importance of religious freedom, in its aspects, freedom of conscience, freedom of worship, freedom of belief and the excuse of conscience. As a specific objective, the aim was to show the role of the secular State in the concreteness of religious freedom in a democratic country that respects fundamental human rights, especially freedom of belief and worship. The social relevance of research is justified insofar as many Seventh-day Adventists are deprived of their rights, when they cannot participate in public selections and contests, attend classes on Sabbath days, work on that day, since their conscience and their beliefs do not allow these activities to be performed during the holy hours of the Sabbath. The relevance of the research is made by pointing out solutions so that the sacred day of the Adventists takes effect before the difficulties in the Sabbath keeping and, in addition, contribute to the discussion on the subject before the oscillations in the decisions of the courts. For this purpose, bibliographical references of authors versed in this area were used to formulate conclusions and reach the objectives outlined. As a conclusion, it was pointed out that the solution for Adventists to enjoy the right to keep the Sabbath, without depriving themselves of the right to education, to participate in competitions is the granting of alternative services, as sanctioned by art. 5, VII of CF / 88 / O objetivo principal desta pesquisa foi analisar se a escusa de consciência como garantia constitucional consegue trazer efetividade à liberdade religiosa dos adventistas do sétimo dia na guarda do sábado, dia considerado sagrado, dedicado exclusivamente ao culto religioso e atividades espirituais. Para alcançar essa conclusão, procurou-se mostrar a importância da liberdade religiosa, nas suas vertentes, a liberdade de consciência, a liberdade de culto, a liberdade de crença e a escusa de consciência. Como objetivo específico, buscou-se mostrar o papel do Estado laico na concretude da liberdade religiosa num país democrático e que respeita os direitos humanos fundamentais, em especial, a liberdade de crença e de culto. A relevância social da pesquisa se justifica na medida em que muitos adventistas do sétimo dia se veem privados de seus direitos, quando não podem participar de seleções e concursos públicos, assistirem aulas em dias de sábado, trabalharem nesse dia, já que sua consciência e sua crença não permitem exercer essas atividades nas horas sagradas do sábado. A relevância da pesquisa se faz por apontar soluções para que o dia sagrado dos adventistas se efetive diante das dificuldades na guarda do sábado e, além disso, contribuir para a discussão sobre o tema diante das oscilações nas decisões dos tribunais. Utilizou-se, para tanto, referenciais bibliográficos de autores versados nesta área a fim de se formular conclusões e atingir os objetivos traçados. Como conclusão, ressaltou-se que a solução para que os adventistas possam desfrutar do direito à guarda do sábado, sem se privarem do direito à educação, à participação em concursos é a concessão de prestações alternativas, conforme sanciona o art. 5º, VII da CF/88