Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / Neste trabalho procurou-se compreender o conceito heideggeriano de história do ser com o fim de podermos acompanhar o filósofo na sua leitura da história da filosofia. Essa leitura passa por outro conceito fundamental também aqui investigado: o acontecimento apropriador. Munidos de ambos os conceitos, podemos avançar na leitura da história da filosofia empreendida por Heidegger de modo a ver com maior clareza as modulações do conceito de verdade apresentadas por ele. Detivemo-nos na modulação da verdade do pensamento moderno que é, ainda, a sob a qual vivemos. De acordo com a leitura heideggeriana da história, precisamos compreender o acontecimento apropriador que nos abre o mundo para nos situarmos e não repetirmos velhas fórmulas metafísicas, e, sim, pormo-nos na preparação do outro início. / This work has as task the comprehension of the heideggerian concept of history of Being in order to follow the philosopher in his interpretation of the history of philosophy. Such an interpretation takes into consideration another concept which we investigate here as well: enowning. With both concepts we can keep track of Heideggers interpretation of the history of philosophy so that we can see clearly the truth changes throughout history which he shows. We focused on the modernity truth change under which we still live. According to the heideggerian interpretation of history we need to comprehend the enowing that opens the world for us to be able to locate ourselves and for us not to repeat old metaphysic formulae and, then, prepare ourselves for the other beginning.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / A pesquisa investiga o texto profético de Isaías 65.17-25 por meio da análise semiótica discursiva aplicada à exegese bíblica para mostrar como a salvação é imaginada e concebida nesse anúncio. Basicamente, procura observar como o texto caracteriza o sujeito, o tempo e o espaço da salvação. O que se verifica é que a salvação descrita no texto reflete uma integração do ser humano com Deus, com seu meio de vida e ambiente, e reflete uma fusão de realidade cósmica e local. A partir da identificação do texto como um anúncio de salvação por meio da análise do gênero literário, a análise do texto procura contribuir com a reflexão teológica sobre o conceito de salvação do movimento da Missão Integral no contexto da teologia evangélica protestante da América Latina. O primeiro capítulo examina a história da interpretação desse texto desde o uso pelos autores do Novo Testamento até os desenvolvimentos recentes da exegese bíblica. O segundo capítulo investiga as diversas problemáticas em torno da busca do sentido nas ciências hermenêuticas, linguísticas e exegéticas, e apresenta o referencial teórico e a metodologia para a análise do texto. Seguindo o critério semiótico discursivo o texto é analisado primeiramente no seu plano de expressão, no capítulo três, e em seguida no seu plano de conteúdo, no capítulo quatro. / This thesis examines the prophetic text of Isaiah 65.17-25 through a semiotic discursive analysis applied to biblical exegesis to demonstrate how this text characterizes the persons, time and space of salvation. It is shown that the salvation described in the text reflect the integration of the human being with God, with the social and life contexts, and it reflects the unity of the local and the cosmic realities. From the identification by form criticism of the literary unit as an oracle of salvation, this analysis seeks to contribute to the theological reflection of the concept of salvation of the Integral Mission movement in the context of the protestant evangelical theology of Latin America. The first chapter examines the history of interpretation of the text, starting with its use by the New Testament writers to the recent developments of biblical exegesis. The second chapter investigates several issues concerning the search for meaning in the hermeneutics, linguistics and exegetical studies. It also presents the theoretical and methodological references for the analysis. Following a semiotic discursive criteria for the analysis of a text, chapter three analyzes the expression of the text and, chapter four, the content.

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Made available in DSpace on 2014-12-17T14:20:15Z (GMT). No. of bitstreams: 1 LemuelRS_TESE.pdf: 2201741 bytes, checksum: 9692b8ed80b10694732a7a99243e4ff3 (MD5) Previous issue date: 2009-12-18 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / The Caldeir?o is a site located in the city of Crato, in the south of Cear?, belonged to priest C?cero Rom?o Batista. There, was created a religious community led by blessed Jos? Louren?o, who marked the life of thousands of Northeast country people in 1930s, for represent to them a space of religious conviviality, work and devotion. The Caldeir?o s population was about three thousand of people, originated from states of Pernambuco, Alagoas, Para?ba, Maranh?o, Piau?, Cear? and Rio Grande do Norte, who share the community s daily activities. The misery caused by the dryness and exploration of these country people by the landlords are indicated as the motivator elements of this migratory flux by the greater number of works published about the Caldeir?o, turning the community into a primitive experience of class struggles. This present study proposes other comprehension of this migratory movement by the religious speech of salvation taken to country people by the counselor Severino Tavares. Was used as analysis camp the remaining norte-rio-grandenses that migrated to the Caldeir?o, and as theoretical and methodological references the understanding model of investigation, the cultural history and the remaining memorial speech analysis. The work follows that pointing the phenomenon of Caldeir?o as an campestral revolt is try to impose to this people the aspirations or wishes of others, besides of deny to them the right and the dignity of act by their believes and their own dreams. / O Caldeir?o, s?tio localizado na cidade do Crato, ao sul do Cear?, pertenceu ao padre C?cero Rom?o Batista. Ali, foi criada uma comunidade religiosa liderada pelo beato Jos? Louren?o, a qual marcou a vida de milhares de sertanejos do Nordeste na d?cada de 1930, por representar, para essa gente, um espa?o de conv?vio religioso, trabalho e devo??o. A popula??o do Caldeir?o era de aproximadamente tr?s mil pessoas, oriundas dos Estados de Pernambuco, Alagoas, Para?ba, Maranh?o, Piau?, Cear? e Rio Grande do Norte, que dividiam entre si as tarefas di?rias da comunidade. A mis?ria causada pelas secas e a explora??o dos sertanejos pelos grandes propriet?rios de terras s?o apontadas como os elementos motivadores desse fluxo migrat?rio, pela maioria das obras publicadas sobre o Caldeir?o, transformando a comunidade numa experi?ncia primitiva de luta de classes. O estudo apresentado prop?e outra compreens?o desse movimento migrat?rio a partir do discurso religioso de salva??o levado aos sertanejos pelo Conselheiro Severino Tavares. Foram utilizados, como campo de an?lise, os remanescentes norte-rio-grandenses que migraram para o Caldeir?o e, como referenciais te?ricos e metodol?gicos, o modelo compreensivo de investiga??o, a hist?ria cultural e a an?lise de discurso das mem?rias dos remanescentes. O trabalho conclui que apontar o fen?meno do Caldeir?o como uma revolta camponesa ? tentar impor a essa gente as aspira??es ou desejos de outros, al?m de negar a essas pessoas o direito e a dignidade de terem agido a partir de suas cren?as e de seus pr?prios sonhos.

Submitted by Lucienne Costa (lucienneferreira@ufcg.edu.br) on 2018-05-08T21:22:53Z No. of bitstreams: 1 TALITA ROSA MÍSTICA SOARES DE OLIVEIRA – DISSERTAÇÃO (PPGH) 2017.pdf: 2310890 bytes, checksum: 28b9255ba63697aae08e44a161550d62 (MD5) / Made available in DSpace on 2018-05-08T21:22:53Z (GMT). No. of bitstreams: 1 TALITA ROSA MÍSTICA SOARES DE OLIVEIRA – DISSERTAÇÃO (PPGH) 2017.pdf: 2310890 bytes, checksum: 28b9255ba63697aae08e44a161550d62 (MD5) Previous issue date: 2017-06 / Capes / Este trabalho analisa as diferentes estratégias pedagógicas realizadas no Clube de Desbravadores, departamento da igreja Adventista do Sétimo Dia, voltado para o ensino e entretenimento de crianças e adolescentes. Considerando o Clube de Desbravadores enquanto uma apropriação do clube de escoteiros e de sua ideologia que, coadunava com o contexto de modernização e higienização social do século XX, problematizamos como tais ideais foram ressiginificados dando origem a esta instituição. Analisamos como os métodos de regramento do corpo, exercidos por esta entidade, são utilizados enquanto mecanismos para formar uma geração de fiéis fortes e saudáveis, diferenciando-os da sociedade secular que, em sua visão, se apresenta cada vez mais doente, fraca e decadente. Portanto, entendemos a criação do clube de desbravadores enquanto uma recepção feita pela igreja adventista dos escritos de Ellen White, que em sua narrativa escatológica associa a história do fim do mundo à necessidade de uma preparação, por parte do cristão, para resistir física e espiritualmente às perseguições dos últimos tempos. Assim, a figura do desbravador caracteriza-se enquanto uma representação do adventista por excelência, modelo que reúne os principais símbolos culturais adventistas, colaborando para a consolidação da identidade deste grupo religioso. / This work analyses the different pedagogical strategies conducted in the Pathfinders Club, a departament from the Seventh-day Adventist Church, focused on teaching and entertainment of children and teenagers. Considering the club of Pathfinders as an appropriation of the club of scouts and their ideology, which suits with the context of modernisation and social hygiene of the 20th century, we discuss as such ideals were remeant by giving rise to this institution. We analyze how the rules of the body, established by this entity, are used as mechanisms to form a generation of strong and healthy believers, differentiating them from the secular society that, in their vision, are increasingly sick, weak and decadent. Therefore, we understand the creation of the Pathfinder Club as a reception by the Adventist Church of Ellen White's writing, which in her eschatological narrative, associates the history of the end of the world to the necessity of a preparation, by the Christian, to resist physical and spiritually the persecutions of the recent times. As a result, the figure of the Pathfinder is characterized as an Adventist representation of excellence, a model that brings up the main Adventist cultural symbols, collaborating with the consolidation of the identity of this religious group.

Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / Neste trabalho procurou-se compreender o conceito heideggeriano de história do ser com o fim de podermos acompanhar o filósofo na sua leitura da história da filosofia. Essa leitura passa por outro conceito fundamental também aqui investigado: o acontecimento apropriador. Munidos de ambos os conceitos, podemos avançar na leitura da história da filosofia empreendida por Heidegger de modo a ver com maior clareza as modulações do conceito de verdade apresentadas por ele. Detivemo-nos na modulação da verdade do pensamento moderno que é, ainda, a sob a qual vivemos. De acordo com a leitura heideggeriana da história, precisamos compreender o acontecimento apropriador que nos abre o mundo para nos situarmos e não repetirmos velhas fórmulas metafísicas, e, sim, pormo-nos na preparação do outro início. / This work has as task the comprehension of the heideggerian concept of history of Being in order to follow the philosopher in his interpretation of the history of philosophy. Such an interpretation takes into consideration another concept which we investigate here as well: enowning. With both concepts we can keep track of Heideggers interpretation of the history of philosophy so that we can see clearly the truth changes throughout history which he shows. We focused on the modernity truth change under which we still live. According to the heideggerian interpretation of history we need to comprehend the enowing that opens the world for us to be able to locate ourselves and for us not to repeat old metaphysic formulae and, then, prepare ourselves for the other beginning.

The work connects in discussion of problems of Christ event representation in Romans 5,12-21 four theological models: mythical {--} inspired by Mircea Eliade, demythological of Rudolf Bultmann, Cullmann{\crq}s model of salvation history and model of literary science presented by scholars of University in Yale. Mythical model deals problem with rituals and by narration try to represent Christ event in life of each individual. Rudolf Bultmann reacts to this model by demythologizing, when he try to find sense and kernel of Gospels. Oscar Cullmann describes salvation of humankind in process of salvation history. Life of people participated on Christ event in salvation history in eclesial-sacramental principles. Possibilities of formulating story about reality and possibility of its subjective evaluation investigates model of literary science. This model terminates this discussion by structure of biblical passage and by specifying of individual roles in story, which can be typological identified in life of readers.

In 1 Peter and Philippians Christology motivates the ethical exhortation of their readers. 1 Peter uses Christology as motivation both for Soteriology and ethical exhortation, although Peter implements Christology in his Soteriology only to remind his reader of their new identity as members of the family of God through Christ’s death and resurrection (1 Pet 13-17; 2:1-3). It caused them to suffer from the same society with its social and religious norms in which they previously lived, and which turned hostile towards them after their converson. As believers, though, their life should no longer conform to the society of their pagan neighbours. They have thus unexpectedly encountered verbial abuse and physical suffering from their circumstances. The readers of Peter and Paul suffered from opponents from outside the congregation (1 Pet 2:18-20; 3:13-17; Phil 1:27-30; 2:12-18), from conflicts within the community (Phil 2:1-5), as well as from false teaching directed against Paul’s gospel (Phil 3). To resolve the matters within community and to exhort their readers to stand firm in their faith in Christ Jesus, both Peter and Paul applied Christology to guide their readers on how to conduct their life as believers in their society. Believers are called to follow in the footsteps of Christ, not merely to start the adventure of Christian living, but to persevere up to the end, to the glory of God (cf. Mtt 24:13&Lk 21:19). In 1 Peter, the imperative for ethical exhortative motivation are followed by the indicative of its Christology as motivation: ethical exhortation (vv 13-17) followed by Christology (1:18-21); ethical exhortation (vv 1-3) followed by Christology as example of suffering and exaltation, as well as the foundation of spiritual community of the believers(2:4-8); ethical exhortation of domestic servants (vv 18-21) followed by Christology (vv 22-25); ethical exhortation (vv 13-17) followed by Christology (vv 18-22). In Philippians Christology stands in the center (Phil 2:6-11) as foundation of three ethical exhortations: to stand firm in their faith in Christ Jesus amidst hostile circumstances (1:27-30), to resolve conflicts among themselves (2:1-5), and to work out their salvation by trusting in God (2:12-18). In addition Paul exhorted his readers to imitated Christ, as well as himself, since his eager and absolute goal is to know Christ, the power of his resurrection and the fellowship of his suffering, as stated in Phil 2:6-11, and to rejoice in the Lord. Both Peter and Paul’s Christology have a soteriological perspective, but the Christology of both 1 Peter and Philippians focuses on the ethical motivation of their readers, to confirm their faith in Christ Jesus in their unstable circumstances. / Thesis (PhD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / PhD / unrestricted

As the church is moving towards its 21st century of existence, it is confronted by challenges it has never known before. Globalization, the rise of different socio-political orders and a growing tendency towards a post-modern understanding of the world are but some of the issues. This changing world demands self-reflection from the church. It has to consider its place, identity and function, thereby giving rise to the exploration of its mission. In this thesis, the ecclesiology of Karl Barth is explored. By considering Barth’s understanding of the church’s relationship with different parties such as God, other religions, those outside the Christian faith, the State and its own inner dynamics, the church will be reminded of its missionary function in the world. The church’s relationships are important for they direct the way in which it fits into the world. When it considers that it exists purely because of God’s self-revelation, and that its own existence is an act of faith in response to this divine self-disclosure, it becomes aware of defined parameters within which the church can operate under the banner of mission. Mission is therefore much bigger than the notion of evangelism, which is one part of the church’s role. Where evangelism concerns the physical activity of the church’s proclamation, its mission describes its identity and function in bearing testimony to its Lord. Identity and function are not self-generated characteristics and neither is mission. Karl Barth has given a tremendous gift by exploring the Christian faith, the God whom it serves, the church within which it operates, and the world that it exists in. It is the author’s belief that no other work is as comprehensive and descriptive of the church’s place, both in relation to God and the world. This thesis explores this gift and searches for answers concerning the church’s mission that will be helpful and relevant in today’s world. This is necessary if the church seeks to be relevant and effective, speaking to new challenges, and a new World 129. Copyright 2007, 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 2007, The notion of mission in Karl Barth's ecclesiology, PhD thesis, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10162007-151230 / > / Thesis (PhD (Dogmatics and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

In this dissertation, the researcher discusses the topic: “The Communicative Power of Sacrifices: A Predominantly South African Perspective with Special Reference to the Epistle to the Hebrews”. It investigates blood sacrifices among Xhosa people, and includes some Zulu and Tsonga thoughts, as well as a few examples from elsewhere in Africa. The research findings support the fact that both animal and human blood sacrifices are still performed today. The comparison between biblical blood sacrificial rituals and African ones reveals striking similarities and a few differences. The existence of such similarities poses a pertinent question: to determine whether or not African traditional religious sacrifices, like biblical sacrifices, could also be acknowledged as originating from God. This seems indeed difficult, because such an affirmation would suggest that God has revealed Himself through African traditional religious sacrificial rituals, and would therefore call into question the unique and exclusive biblical claim to revelation. Neyrey’s (2005) model of benefactor-client, benefactor-patron has been instrumental in illustrating the mutually influential communication and exchange existing between deities and their worshippers. In order to obtain benefactions from superiors, subordinates have to use inducement and influence - inducement has to do with all sorts of gifts and services, while influence refers to reasons for doing what one does, hence requests, petitions and the like. In religious terms, inducement is called sacrifice, and influence is called prayer. The intensification of the materialisation of anticipated benefits by worshippers entails the multiplication of interactive contact through blood sacrificial rituals, as well as the strengthening of ties between deities and their worshippers, creating a seemingly unbreakable bond. The results of this study’s qualitative, empirical research in Gauteng, Kwazulu-Natal and North West provinces have substantiated the above ideas. In the Epistle to the Hebrews, the communicative power of the blood sacrifice of Jesus provided worshippers with eternal salvation, forgiveness of sins and the removal of guilt feelings. Unlike Old Testament animal blood sacrifices, Jesus’ once and for all blood sacrifice has communicated powers for soteriological, psychological and sociological benefits. This superior power should be scholarly defended through amicable dialogue. / Thesis (PhD)--University of Pretoria, 2008. / New Testament Studies / unrestricted