Thesis (MPhil (Old and New Testament))--Stellenbosch University, 2008. / The earliest written reference to the “Day of the Lord” is found in the book of Amos. Throughout the prophets, especially the Minor Prophets, the term becomes something of a Leitmotiv, either in those words or in abbreviations such as “that day”. The “Day of the Lord” was to be one of judgement on the enemies of Yahweh. Such judgement in Israelite thought applied to Israelite enemies. To be an enemy of Israel was to be an enemy of God since the Israelites were God’s chosen people. Shockingly, Amos included both Israel and Judah amongst his list of the nations God had declared he would punish. Judgement implied God’s wrath and punishment. This is variously depicted metaphorically as warfare, locust invasions, drought, fire and seismic events. Nations to be punished were those who warred against the Israelite kingdoms. Either they had been part of the Israelite mini-empire under David and Solomon and had broken political covenant, or, like Assyria and Babylon, they had practised cruelty against the people of God and against their other subject nations. The kingdoms of Judah and Israel were to be punished because they had broken the Sinai Covenant by becoming involved in worshipping images of the gods of the surrounding nations. Symbols of these gods were even set up in the Jerusalem Temple. They involved fertility cults which often practised temple prostitution. The Sinai laws were further disobeyed by the Israelites, who ignored ill-treatment of the poor, widows, orphans and aliens. While Amos was aware of the inevitability of judgement, others, like Hosea, were aware of God’s love. God longed for his people to repent and receive blessing. This created a tension in Israelite theology between the need for judgement, which God’s greatness and holiness required and God’s love, which desires to forgive and save. True repentance will bring forgiveness and salvation. Punishment may have to be endured, for example the Babylonian exile, but God will lead his people to salvation. An analysis of judgement and salvation being reconciled on the “Day of the Lord” is first made by looking at the Minor Prophets in a historical and literary context and then how redaction sought to form them into a nified “Book of the Twelve”. In doing so, various critical methods, especially Form Criticism and Canonical Criticism are discussed. In the “Book of the Twelve” the “Day of the Lord” proves to be the occasion when judgement and salvation occur. Judgement is necessary since it leads to acknowledgement of sin and repentance. Only the innocent and the repentant are saved. This involves a remnant of Israel and, later also applies to a gentile remnant which acknowledges YHWH. Eschatologically, the “Day of the Lord”, at first, seems imminent. Later it is seen as a future event under God’s control. At first it is believed the “Day” will usher in destruction of Israel’s enemies, the re-establishment of a united kingdom under a descendant of David and an everlasting time of peace and prosperity, free from control by enemy nations, from apostasy and social injustice. After the defeats of the Kingdom of Israel in the 8th century by Assyria and of Judah in the 6tth by the Babylonians, YHWH is understood as being the God of all nations who will use powerful (and sinful) nations to punish his people, while at the same time preparing their punishment at the hands of other nations. So Assyria is conquered by Babylon and Babylon by the Chaldeans. For many, after the return from Babylonian exile, salvation seems to have been accomplished. The failure of expectations after the return leads to the “Day of the Lord” being seen as an even more distant event. It begins to take on apocalyptic overtones and becomes a moment at the end of time when there is judgement with salvation for the faithful and repentant. God’s eternal reign is inaugurated. Belief in salvation is beginning to move from deliverance being part of earthly life to otherworldly existence with God . The seeming failure of the prophetic earthly ideal may have led to the end of prophecy as a recorded scriptural genre and to the redaction of that genre in post-prophetic times to bring the “Book of the Twelve” into line with contemporary deuteronomistic and priestly outlooks. The Israelite view of the “Day of the Lord” has become a belief that on that “Day” there will be judgement for those who have not repented and at the same time salvation for a remnant which has either remained faithful or has repented. It will usher in an eternal time of divine blessing for the saved who will be a new Israel. Sin leads to God’s earthly punishment. If there is no repentance, judgement becomes eternal.

本論文試圖從霍布斯在形上學的立場，關聯至他政治思想中的相關討論。霍布斯同時兼有決定論以及懷疑論的哲學思維，他藉此劃出理性與啟示之間的界線。本論文認為霍布斯藉由「事實存在」（de facto）主權的論證方式，消解了代表論的弔詭以及第一履約者的弔詭。再者，霍布斯藉由獨特的末世歷史觀，使人對於啟示領域的焦慮與盼望，轉為支持塵世和平的重要助力。

In this thesis it is argued that a full and complete understanding of the eugenics movement may only be gained by examining those who were implicated in its criticisms. Using the example of three Christian missionary organisations that worked amongst largely poor and immigrant communities in London and New York, it is demonstrated that eugenics was a pervasive ideology outside its 'official' societies. Moving away from an understanding grounded in ideas of conflict and concession, it will be demonstrated that those whose work was challenged by eugenic claims were able to interpret the ideology according to their existing reformist agendas. Hereditarian ideas did not sound the death knell for reformers, and these organisations demonstrated both the willingness and capacity to shape eugenic ideas within and outside their organisations. From these examples it is argued there is a need to move beyond definitions of eugenics that limit the movement to a small subset of its methods. Far from being a peripheral aspect to the history of eugenics, it will be seen that these missionary agencies occupied a position at the centre of eugenicists' concerns. As prominent providers of charity, a work charged by eugenicists with unnaturally hindering the natural laws of selection, religious communities were, in part, one of the reasons that eugenics was deemed necessary in the first place. This picture is confirmed by an examination of two eugenics societies, one on each side of the Atlantic, where the impact of religious sentiment and ideas exerted a dramatic effect upon policies and propaganda work. There was no one-way flow of ideology from eugenicists towards reformers, but rather a two-way dialogue which created a marked impression on both groups.

This thesis deals with the topic of human liberty as it was developed in The Great Catechism by St. Gregory of Nyssa. It is concerned with the importance and role of liberty in the particular periods of the history of salvation (creation, fall and redemption) and with the relation between liberty and other important themes of Gregory's work: man as the image of God and as a creature composed of soul and body; the human's fall and the turn from the real good (which is God) towards evil; new life acquired from Christ's resurrection and the adoption of this new life through baptism and the Eucharist. The man was created for life in freedom; life oriented towards the real good: the God. The man cannot be really free without this orientation towards God, but on the other hand this orientation cannot exist without freedom either. God gave man the life and after the fall he returns it to him, but the acceptance and the shape of this life is at all times dependent on the man's decision. The man, as a created being, is someone who changes all the time. And it is just because he can again and again decide about these never-ending changes of himself, that he can have in his power not only his deeds, but also himself: he is his own master, as God is.

[pt] Toda Revelação cristã é essencialmente sacramental. A sacramentalidade constitui uma importante realidade sem a qual a humanidade não poderia compreender e muito menos aderir à proposta divina. Na História da Salvação Deus sempre se manifestou por meio de sinais, denominados sacramentos. Estes são os instrumentos por meio dos quais Deus comunica a sua Graça e salvação, entre os quais está a Igreja. Após o seu retorno para junto do Pai, a Igreja se tornou o grande sinal comunicador e continuador da salvação operada na cruz, símbolo da pessoa de Cristo no meio da humanidade. / [en] All Christian Revelation is essentially sacramental. The sacramentalidad constitutes an important reality without which the humanity could not understand much less to adhere to the proposal divine. In the History of the Salvation God always it was disclosed by means of signals, called sacraments. These are the instruments by means of which God communicates its Favour and salvation, between which it is the Church. After his return for next to the Father, the Church if it became the great signal communicator and continuator of the salvation operated in the cross, symbol of the person of Christ in the way of the humanity.

Esta tese trata da infância e de uma didática, aquela formulada por Comenius no entrelaçamento de A escola da infância, O labirinto do mundo e o paraíso do coração e Didática Magna, endereçada, de uma forma ou de outra, à infância. Por isso, pensa a didática no âmbito de um dispositivo de infantilidade, uma vez que ali se conjugam um tipo de saber, uma forma de poder e um modo de produzir o sujeito infantil. Daí a pergunta: de que modo a didática comeniana aquela arte didática, arte de ensinar produz a infância e seus modos de conhecê-la, conduzi-la e governá-la? O objetivo desta pesquisa é justamente inventariar e, de alguma maneira, problematizar, por meio das ideias foucaultianas em torno do poder pastoral e da governamentalidade, a produtividade da arte didática comeniana a partir das suas forças de criação: 1. a infantilização da infância; 2. o governo da infância (e de si) e 3. a escrita didática como um trabalho ético, estético e político, uma forma de pensar e de escrever em educação. Parece haver toda uma tecnologia da salvação em operação na didática da infância comeniana: conhecer, formar, conduzir, governar. Tecnologia do poder pastoral que se destina a todos e a cada um. Aos outros e a si mesmo, esse propósito maior desse tipo de poder. O outro, a criança, esse ser em formação, desde a tenra idade, para não se perder no labirinto do mundo, indivíduo que está sujeito à operação do poder pastoral. A si mesmo, a criança por ela mesma, aquela que conhece o caminho para a salvação e que adere a ele (Deus), aquele que se conhece, se guia, se governa, o indivíduo que se sujeita, ele mesmo, aos exercícios da pastoral educativa da arte didática. O que se tem aí é toda uma infantilização da infância em curso. Produção de uma identidade específica a criança educada, obediente, crente. Produção de um modo de vida infantil a criança sujeita à arte didática, a criança que se sujeita à arte didática. O que está em jogo ali é justamente ensinar aquilo que se é, aquilo que se pode ser. O infantil estaria, desde então, na mira dos adultos, em uma relação de dependência dos adultos, aqueles que inculcariam nos primeiros os valores, os códigos de uma vida conformada a toda uma rede de saberes e poderes em torno da educação. A infância como objeto da educação. O infantil a ser educado, a ser salvo, do mundo e dele mesmo. Assim, a infância foi-se fazendo na trama da escrita didática desde Comenius, essa peça de um dispositivo de infantilidade ocidental, que ainda estaria em curso. / This thesis deals with childhood and a didactic, that formulated by Comenius in the intertwining of his works A escola da infância, O labirinto do mundo e o paraíso do coração and Didática Magna, addressed in one way or another, to childhood. Due to this, this work thinks the didactic as part of a childlike device once it combines a kind of knowledge, power and a way of producing the child subject. Hence the question: how does a comeniana didactic that artistic didactic, the art of teaching produce a childhood and its ways of knowing it, leading it and leading it? The aim of this research is precisely identify and, somehow, problematize, through Foucaults ideas around the pastoral power and governmentality, the productivity of the artistic didactic comeniana starting from their forces of creation: 1. the infantilization of childhood; 2. the government of childhood (and oneself) 3. and the teaching writing as an ethical, aesthetic and political work, a way of thinking and writing in education. There seems to be a whole technology of salvation in the didactics of the comeniana childhood: knowledgement, grow, lead, govern. Technology of pastoral power that is addressed to anyone and every one. To others and oneself, this greater purpose for such power. The other, a child, who is in formation at an early age, to not get lost in the labyrinth of the world, an individual who is subject to the operation of pastoral power. The oneself, the child by herself, the one who knows the way to salvation and sticks to him (God), who is known, is guided, is governed, the one who makes (her)himself undergo the exercises of the educational ministry of didactic art. What you have there is a infantilization of childhood ongoing. Production of a specific identity a polite child, an obedient believer. Production of a childish way of life - the child within didactic art, the child who is subject to didactic art. What is at stake here is precisely to teach what one is, what one can be. The childhood would be, since then on target of adults in a relationship of dependence, those who would insert values in the ones previously mentioned (child), codes of a life conformed to a whole network of knowledge and power over education. The child as an object of education. The child to be educated, to be saved, from the world and himself. Thus, childhood was making up the net of didactic writing since Comenius, this piece of a device of Western childishness, which would still be ongoing.

保羅和親鸞分別是基督宗教和淨土真宗的開創式人物，他們的思想為基督教神學和淨土理論的進一步發展奠定了基礎，拯救思想就是其中一個十分重要的方面。從某種程度上來說，宗教的終極關懷是讓世人從罪惡的現實社會中獲得拯救，不同的宗教對於實現拯救的途徑和拯救的結果有著不同的描述。對此，保羅和親鸞的拯救思想也主要是從這兩個方面展開的。儘管兩人處於不同的時代和社會背景當中，但是面對如何獲得拯救這樣同一個問題，兩人之間存在著很大的對話空間。因此，本文以保羅和親鸞的拯救思想為研究對象，嘗試進行有效的宗教對話。 / 從研究方法上看，本文採取的是文本研究與社會歷史研究相結合的方法，從宗教對話的角度入手，比較分析保羅和親鸞的拯救思想。也即是說，本文在分析保羅和親鸞具體文本內容的同時，也考察了兩人各自的社會歷史處境，從一個思想發展的動態過程中進行比較研究。 / 從具體內容上看，本文的主體由三大部分構成。 / 第一部分以“拯救的途徑為主題，重點分析保羅和親鸞對於信心這一概念的理解。在兩人的拯救思想中，信心是尤為重要的，被認為是獲得拯救的途徑。然而，在對於信心的來源和本質的理解以及信心與行為的關係等其他問題上，兩人也有各自不同的詮釋。從思想發展的角度來看，保羅和親鸞關於信心的思想都針對自身處境的需要，從不同的方面對於傳統信心理論進行了更新。 / 第二部分以“拯救的結果為主題，即保羅和親鸞期望達致的天國和淨土。首先分別概述保羅和親鸞對於天國和淨土概念的使用情況，然後從天國和淨土實現的時間、方式和對象等方面展開具體的比較。同時也發現，兩人對於天國和淨土的表達和詮釋有著各自獨特的理解和諸多創新之處，這也正是兩人對於傳統思想的一種繼承和發展。 / 第三部分重點考察拯救思想與社會場景之間的互動關係。通過前文的比較研究我們發現，保羅和親鸞的拯救思想是一個不斷更新和發展的過程。事實上，這個過程也是一種處境化的結果，與兩人各自的宗教經驗以及宗教社會處境有著密切的聯繫。保羅和親鸞拯救思想上的種種創新正是為了適應信仰群體和社會場景的需要而進行的變革，而這也對基督教和淨土真宗的持續發展起到了巨大的推動作用。 / 總的來說，本文不但從思想內容上對於保羅和親鸞的拯救思想進行比較研究，更重要的是，從思想發展的角度來看，本文將兩人拯救思想的發展與各自具體的生活場景相結合進行對話。由此發現，保羅和親鸞的拯救思想都經歷了拯救模式的轉變，而這種轉變從根本上來說是將信仰群體擴大化，實現普世的拯救。因此，通過本文的比較研究，也期望從宗教對話的角度豐富對於保羅和親鸞拯救思想的理解。 / Religion involves having an ultimate concern, which is to achieve a condition of permanent well-being, salvation. Focusing on the concept of salvation advocated respectively by the Apostle Paul, one of the pioneers of Christianity and by Shinran, the founder of Jōdo Shinshū, in particular with their fundamental contribution to the development of Christian theology and the Pure Land theory, this cross-religious comparative study examines their teachings on the way of salvation and the results of salvation for the purpose of creating spaces for inter-religious encounter, understanding and dialogue. / Textual analysis and social-historical analysis are the methods used in this comparative study to explore the dynamics and transformations in the development of the Apostle Paul’s and Shinran’s concept of salvation, which involve a systematic close-reading of texts against the backdrop of their different social, historical and cultural values. / This study is divided into three parts. Part one focuses on the concept of “Faith. Both the Apostle Paul and Shinran preach the message that the salvation is through/by faith. However, they understand differently from each other regarding what sources of faith are, what faith is and what the relationship between faith and practice is. Indeed, the Apostle Paul’s and Shinran’s teachings on “Faith are born out of their personal circumstances in their social, historical and cultural contexts, which enrich and develop the concept of “Faith within and along their different religious traditions. / Part two reviews the two different results of salvation proposed by the Apostle Paul with “inheriting the Kingdom of God and by Shinran with “reborning in the Pure Land. I detail their differences in their usage of the terms of “the Kingdom of God and “the Pure Land and their discussions on how, when and who could finally achieve the salvation. I argue that both the Apostle Paul and Shinran further the development of Christian theology and the Pure Land theory with their specific explanations and understandings through inheritance and renovation. / Part three situates the Apostle Paul’s and Shinran’s concept of salvation in their own social, historical and cultural contexts. Indeed, the dynamics and transformations in the development of their concepts of salvation are closely related to their personal religious experiences and the social-religious backgrounds in which they were located. Their transformations and renovations instead satisfied the needs and values of their followers, and moreover, enhanced the development of Christian theology and the Pure Land theory. / This cross-religious comparative study is therefore an inter-religious dialogue by focusing on the analysis of the Apostle Paul’s and Shinran’s salvation with an emphasis on their theoretical developments against the backdrop of their specific social, historical, and cultural contexts. In fact, the Apostle Paul and Shinran increased followers with an offer of universal salvation with their theoretical transformations and renovations. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 陳曦. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 138-151). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Chen Xi. / 中文摘要 --- p.I / Abstract --- p.III / 致謝 --- p.V / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第一節 --- 研究解題 --- p.1 / Chapter 第二節 --- 研究回顧 --- p.3 / Chapter 第三節 --- 問題的提出 --- p.15 / Chapter 第四節 --- 研究方法 --- p.16 / Chapter 第五節 --- 資料選取與學術意義 --- p.20 / Chapter 第二章 --- 拯救的途徑：信心 --- p.22 / Chapter 第一節 --- 世人的困境 --- p.22 / Chapter 1.1 --- 對於人的理解 --- p.22 / Chapter 1.2 --- 對於世界的理解 --- p.25 / Chapter 1.3 --- 小結 --- p.27 / Chapter 第二節 --- 信心的內容 --- p.27 / Chapter 2.1 --- 文本分析 --- p.27 / Chapter 2.2 --- 信心的來源 --- p.41 / Chapter 2.3 --- 信心的本質 --- p.42 / Chapter 2.4 --- 信心和行為的關係 --- p.45 / Chapter 2.5 --- 其他方面 --- p.60 / Chapter 第三節 --- 信心的繼承和發展 --- p.62 / Chapter 3.1 --- 保羅 --- p.62 / Chapter 3.2 --- 親鸞 --- p.73 / Chapter 第四節 --- 總結 --- p.79 / Chapter 第三章 --- 拯救的結果：天國和淨土 --- p.81 / Chapter 第一節 --- 世人被拯救 --- p.81 / Chapter 1.1 --- 天國 --- p.82 / Chapter 1.2 --- 淨土 --- p.83 / Chapter 1.3 --- 小結 --- p.84 / Chapter 第二節 --- 天國和淨土的內容 --- p.84 / Chapter 2.1 --- 文本分析 --- p.84 / Chapter 2.2 --- 時間上：現在或者將來 --- p.97 / Chapter 2.3 --- 方式上：主動或者被動 --- p.98 / Chapter 2.4 --- 對象上：善人或者惡人 --- p.99 / Chapter 2.5 --- 其他方面 --- p.101 / Chapter 第三節 --- 天國和淨土的繼承和發展 --- p.102 / Chapter 3.1 --- 保羅 --- p.102 / Chapter 3.2 --- 親鸞 --- p.106 / Chapter 第四節 --- 總結 --- p.109 / Chapter 第四章 --- 拯救思想與社會場景的互動關係 --- p.111 / Chapter 第一節 --- 個人宗教信仰的轉變 --- p.111 / Chapter 1.1 --- 保羅：從基督信仰的迫害者到傳揚者 --- p.111 / Chapter 1.2 --- 親鸞：從天臺修行者到淨土信仰者 --- p.114 / Chapter 1.3 --- 小結：宗教信仰的重新選擇 --- p.117 / Chapter 第二節 --- 信仰群體的狀況 --- p.117 / Chapter 2.1 --- 保羅：猶太人和外邦人 --- p.117 / Chapter 2.2 --- 親鸞：僧侶和凡夫 --- p.120 / Chapter 2.3 --- 小結：信仰群體擴大化 --- p.122 / Chapter 第三節 --- 宗教社會處境 --- p.123 / Chapter 3.1 --- 保羅：羅馬帝國統治時期 --- p.123 / Chapter 3.2 --- 親鸞：日本社會轉型時期 --- p.126 / Chapter 3.3 --- 小結：宗教社會生活中的罪惡 --- p.128 / Chapter 第四節 --- 總結 --- p.128 / Chapter 第五章 --- 結論 --- p.131 / Chapter 第一節 --- 內容歸納 --- p.132 / Chapter 第二節 --- 方法反思 --- p.135 / 參考書目 --- p.138 / Chapter 一、 --- 有關保羅研究 --- p.138 / Chapter 二、 --- 有關親鸞研究 --- p.145 / Chapter 三、 --- 有關宗教比較研究 --- p.149

Made available in DSpace on 2016-04-29T14:27:18Z (GMT). No. of bitstreams: 1 Ivany Dantas Pimentel.pdf: 623770 bytes, checksum: 916aa559472354dec90a569b9e9dcb10 (MD5) Previous issue date: 2011-02-22 / The aim of this work is to show the life and the achievements of Jesus from Nazareth within the historical context of the society of his time, as a real person who assumes the human condition to insert the principles of the coming kingdom in the society, forging with his words and actions a new kind of existence based on brotherhood, solidarity, justice and, love. According to the synoptic tradition, Jesus has come to establish the kingdom of God not as a landlord of men over men, but as a landlord of service, a good news for the poor people who are the recipients of this kingdom. The idea of the kingdom of God, which is present in the beliefs of the people of Israel since its origins, becomes the center of Jesus activities and teachings, as described in the Gospels. Its approach permeates distinct periods of the History, nevertheless the rescue of its centrality will occur only after the Vatican Council II within the emergence of the liberation theology. In this period, the contributions of Latin American theologians stood out, mainly those of Jon Sobrino. The Liberation Theology aims the society´s commitment with a social transformation of the reality, based on the belief that it is possible to have a world where there is a place for everyone and the human dignity is preserved. The struggle for a fair world (without oppression and servitude) is a sign of the coming of the kingdom. In this sense, Jesus, the ultimate mediator of the Kingdom of God, brings within his message the offer of salvation to all humanity in all its dimensions. Jesus frees the mankind from the negative situations of ignorance, sin, suffering and death / Este trabalho tem como objetivo mostrar a vida e a atuação de Jesus de Nazaré no contexto histórico da sociedade de seu tempo, como um personagem real que assume a condição de criatura para introduzir nela os princípios do reino que se aproxima, forjando com seu exemplo e sua palavra um novo tipo de existência que se firma na fraternidade, na solidariedade, na justiça e no amor. Segundo a tradição sinótica, Jesus veio estabelecer o reino de Deus não como o senhorio de homens sobre homens, mas senhorio de serviço, uma boa notícia para os pobres que são os destinatários do reino. A idéia do reino de Deus, que faz parte das convicções do povo de Israel desde as suas origens, torna-se o centro da atuação e dos ensinamentos de Jesus narrados nos Evangelhos. Sua abordagem permeia os diferentes períodos da história, mas o resgate de sua centralidade ocorrerá somente após o Concílio Vaticano II com o surgimento da teologia da libertação. Nesse período, destacam-se as contribuições de teólogos latino-americanos, em especial as de Jon Sobrino. A Teologia da Libertação busca na sociedade o compromisso com a transformação social da realidade mediante a crença de que é possível a existência de um mundo onde há lugar para todos e a dignidade humana seja preservada. A luta por um mundo justo sem opressão nem servidão é um sinal da vinda do reino. Neste sentido Jesus, mediador definitivo do Reino de Deus traz em sua mensagem a oferta de salvação para toda a humanidade em todas as suas dimensões, libertando-a das situações negativas de ignorância, de pecado, de sofrimento e de morte

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 2016-04-25T19:20:37Z (GMT). No. of bitstreams: 1 Roberto Serafim Simoes.pdf: 691125 bytes, checksum: 32092ba2fd7a7ff334cb6f6c7aca90fd (MD5) Previous issue date: 2015-09-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The ancient yoga period emerges amid a stratified Indian society and influenced by religions like samkhya and the Brahmanical Hinduism if systematizing it as an orthodox Hindu darśana through ancient scripture Yoga Sutras (IS) some centuries before the Christian era. The IS explains both the causes of human suffering and the promise of a good yogi life, based on the behavioral theory of klesas (attachment, aversion, fear of death, pride and ignorance) as adverse spiritual evolution. An eightfold path or asthanga yoga (AI) is built-from it as the yogic proposal for salvation of the soul. The AI aims, through ethical conduct, practices corporal rituals and mystical experience of samadhi mitigate klesas seeking union with God/Isvara. On average Indian age, between X-XV centuries AD, this system of yogic beliefs is the Tantric religiosity, Jain and Buddhist raising the body's value over the other doctrinal aspects of IS. The modern phase of yoga, however, is being erected under the influence of a new social - religious context . Currently, more than Brahmins and swamis , yoga seeks its legitimacy as spiritual path under the aegis of scientific rationality and new religious movements in the West . In this process , the yoga reframes its mystical language circulating among ashrams and Indian forests of ancient and medieval times to an audience facing the stressful challenges of living in large Western cities, above all, a society of consumption, secular and privatized religiously. It is known that nowadays the yoga reframes its metaphysical physiology in the light of biomedical science , I suspect that the theory of klesas , may be going through a religious reform as well. In order to understand these possible soteriological transformation of the current yoga, I led 13 semi-structured interviews with ten way yogis and three Brazilian scientists psychobiological area investigating the yogic system acts as therapy and healing. The data revealed a cleavage perception in the modern yoga, between belonging to a therapeutic New Age or more a Western biomedical technique. From this juncture new beliefs emerged to legitimize the discourse yoga against the socialreligious situation in which it now lives. More than just symbolic reframing, modern yogic soteriology is passed today by a salvific transformation process. The main changes that stood out are: 1) the elevation of design stress level of klesa or spiritual obstacle; and 2) the relaxation antagonistic to stress-klesa, achievement mystical nature of samadhi; and 3) consequently, salvation/liberation of klesas-stress acquire substance "empirical" an unchanging spiritual state of no stress or a kind of "divine homeostasis." It is concluded that scientific rationality rather than promote religious yoga disenchantment, it legitimizes it as a new system of beliefs and produces new goods of salvation (stress-klesa, relaxation-samadhi and homeostasis-kaivalya) . The association of the health benefits of yoga practices defended and propagated by biomedical physiology associated with the restlessness of the western urban centers , may have weakened the behavioral theory of klesas as essential cause of human suffering / O período antigo do ioga emerge em meio a uma sociedade indiana estratificada e influenciado por religiões como o samkhya e o hinduísmo bramânico, sistematizando-se como um dársana ortodoxo hinduísta por meio da escritura antiga Ioga Sutras (IS) alguns séculos antes de era cristã. O IS explica tanto as causas do sofrimento humano quanto a promessa de uma boa vida iogue, baseando-se na teoria comportamental dos klesas (apego, aversão, medo da morte, orgulho e ignorância) como nefastos a evolução espiritual. Um caminho óctuplo ou asthanga ioga (AI) edifica-se a partir dele como a proposta ioguica de salvação da alma. O AI visa, por meio de condutas éticas, práticas rituais corporais e a experiência mística do samadhi atenuar os klesas em busca da união com deus/Isvara. Na idade média indiano, entre os séculos X-XV d.C., esse sistema de crenças ioguico encontra a religiosidade tântrica, jainista e budista elevando o valor do corpo em detrimento a outros aspectos doutrinais do IS. A fase moderna do ioga, no entanto, está sendo erigida por influência de um novo contexto social-religioso. Atualmente, muito mais do que brâmanes e swamis, o ioga busca a sua legitimidade como caminho espiritual sob a égide da racionalidade científica e de novos movimentos religiosos do ocidente. Nesse processo, o ioga ressignifica a sua linguagem mística que circulava entre os ashrams e florestas indianos dos tempos antigo e medieval, para um público que enfrenta os desafios estressantes de se viver nos grandes centros urbanos ocidentais, sobretudo, uma sociedade do consumo, secular e privatizada religiosamente. Sabe-se que nos tempos atuais o ioga ressignifica a sua fisiologia metafísica à luz da ciência biomédica, desconfio que a teoria dos klesas, pode estar passando por uma reforma religiosa também. Para buscar compreender essas possíveis transformações soteriológicas do ioga atual, saí a campo e conduzi de forma semiestruturada entrevistas com dez iogues e três cientistas brasileiros da área psicobiológica que investigam o sistema de atos ioguicos como terapia e cura. Os dados revelaram uma percepção de clivagem no ioga moderno, entre pertencer a uma terapêutica Nova Era ou mais uma técnica biomédica ocidental. A partir dessa conjuntura novas crenças despontaram para legitimar o discurso do ioga frente ao panorama social-religioso em que ele vive atualmente. Mais do que simples ressignificação simbólica, a soteriologia ioguica moderna está passado hoje por um processo de transformação soteriológica. As principais transformações que se destacaram, estão: 1) na elevação da concepção de estresse ao nível de klesa ou obstáculo espiritual; e 2) o relaxamento, antagônico ao estresse-klesa, conquista natureza mística do samadhi; e 3) por consequência, a salvação/libertação dos klesasestresse adquiri substância empírica de um estado espiritual imutável de não-estresse ou de uma espécie de homeostase divina . Conclui-se que a racionalidade científica ao invés de promover o desencantamento religioso do ioga, legitima-o como um novo sistema de crenças e produz novos bens de salvação (estresse-klesa, relaxamento-samadhi e homeostasekaivalya). A associação dos benefícios para a saúde das práticas do ioga defendidos e propalados pela fisiologia biomédica associado ao desassossego dos centros urbanos ocidentais, pode ter enfraquecido a teoria comportamental dos klesas como causa essencial do sofrimento humano