La présente thèse, intitulée «L’incarnation du Verbe de Dieu comme œuvre du salut chez Athanase d’Alexandrie» met en évidence un sujet qui a une connotation très forte pour l’histoire du christianisme et des pensées religieuses en général, à savoir l’action salvatrice du Fils de Dieu en faveur de l’homme, avec toutes les conséquences qui en résultent. Athanase a une conception assez originale sur la nature de l’homme, qu’il conçoit comme un être corruptible, issu du néant, mais destiné pourtant à une vie éternelle par la participation de Dieu, celui qui possède la vraie vie et qui lui communique cette vie si celui-ci reste en communion avec Dieu. Pour qu’il puisse réaliser cette relation très personnelle, Dieu l’a créé selon son image, le Logos-même et l’a doté de l’esprit, l’esprit qui lui permettait d’élever toujours sa pensée vers le monde intelligible et de voir Dieu selon l’image duquel il a été fait. A cause de son insouciance et de la tromperie du démon l’homme n’a pas réussi à garder la pureté de son esprit, pureté qui lui garantissait la contemplation de l’Image, s’est retourné par le péché vers les choses sensibles et a commencé à se contempler lui-même. Ainsi la séparation de Dieu, sa source de vie, renvoie l’homme à sa condition initiale de créature sortie du néant. Mais Dieu, dans son amour infini, n’a pas voulu laisser l’homme dans cet état déplorable et a envoyé dans le monde son propre Verbe pour qu’en sa qualité d’Image de Dieu, il renouvelle l’homme fait selon l’image et qu’en assumant une humanité réelle, il le libère du péché et de la mort par sa mort et sa résurrection. Pourtant l’œuvre salvatrice accomplie par l’incarnation du Verbe ne se limite pas seulement à une restauration de l’homme dans son état initial, mais suppose quelque chose de plus, à savoir une union si étroite de l’humanité et de la divinité dans la personne du Christ, de telle sorte que la nature humaine-même est rendue perméable à la divinité. Cette œuvre réalisée dans la personne du Christ se prolonge dans tous les hommes, grâce à leur parenté et incorporation en Christ. C’est ainsi que l’auteur conclut par sa célèbre phrase: «Dieu s’est fait homme pour que l’homme soit fait dieu», un dieu non par nature, mais par grâce. / This thesis, entitled “The incarnation of the Word of God as work of salvation in Athanasius of Alexandria” emphasizes a topic that has very strong connotations in the history of Christianity and religious thoughts in general, namely the liberating action of the Son of God for man, with all the consequences that will result. Athanasius’ thinking of human nature is, in some degree, original. For him, the human being is a corruptible one, as originated in nothingness, but destined to an eternal life through the participation of God, who possesses the true life and who communicates it to him, if he remains in communion with God. To achieve this personal relationship, God created him after his image, the Logos himself, and endowed him with spirit, which enabled him to raise always his thought to the intelligible world and to see God in whose image he was made. Because of his recklessness and deceit of the devil, man failed to keep the purity of his spirit, purity that ensured his contemplation of the Image, he turned through sin to sensible things and began to contemplate himself. Thus, the separation from God, the source of his life, makes the man returning to his original condition as creature out of nothing. But God in his infinite love would not leave man in this deplorable state and sent into the world his own Word to renew, as Image of God, the man made after this Image and, by assuming a true humanity, deliver him from sin and death by his death and his resurrection. Yet the saving work accomplished by the incarnation of the Word is not limited only to a restoration of man to his original condition, but requires something more, namely a union so close of humanity and divinity in the person of Christ, so that the human nature itself is made permeable to the deity. This work accomplished in the Christ’ person extends to all men, through their similarity and their incorporation into Christ. Thus the author concludes by his famous phrase: “God became man so that man is made god”, a god, not by nature but by grace.

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.

Syftet med studien var att studera betydelsen av frälsning för upphörande med brott hosen grupp kriminella personer och vad som har gjort att de inte återfaller i brottslighet. Föratt kunna besvara studiens frågeställningar genomfördes semistrukturerade intervjuermed frälsta och icke-frälsta fångar och före detta fångar i Colombia. Utifrån intervjuernagjordes en tematisk analys baserat på bakomliggande orsaker till brottslighet, anledningtill frälsning och anledning till att inte återfalla i brottslighet. Alla intervjupersoner varöverens om att frälsningen blev en vändpunkt i deras liv, efter att de bestämt sig för attförändras. Ekonomiskt och socialt stöd i olika former och Gud beskrivs avintervjupersonerna som anledningarna till att de inte återfallit i brottslighet.Avslutningsvis konkluderades att det verkade krävas en kombination av Gud ochmateriella ting för att någon inte ska återfalla i brottslighet, samt att intervjupersonernagjorde ett aktivt val när de slutade begå brott. / The aim of the study was to examine the importance of salvation in desistance from crimein a group of criminals, and what keeps them from turning back to crime. In order toanswer the study’s questions, semi-structured interviews were conducted with redeemedand non-redeemed prisoners and former prisoners in Colombia. Based on the interviews,a thematic analysis was made covering the underlying causes of crime, the reason forsalvation and the reason for not turning back to crime. All interviewees agreed thatsalvation became a turning point in their lives as they decided to change. Financial andsocial support in various forms and God is described by the interviewees as the reason fornot turning back to crime. In conclusion, it seems that a combination of God and materialthings are required for not turning back to crime, and that the interviewees made an activechoice to stop committing crimes.

Thesis (M.A.)--Columbia International University, 2003. / Abstract. Includes bibliographical references (leaves 131-138).

No description available.

Šiuo darbu siekiama teoriškai ir empiriškai pagrįsti bendruomeniškumo ugdymo reikalingumą vaikų ir paauglių sakramentinėje katechezėje. Lyginant vykdomą suaugusiųjų evangelizaciją ir įkrikščioninimą (katechumenatą) su vaikų ir paauglių rengimu sakramentams išryškėja vykdomo vaikų ir paauglių įkrikščioninimo esminė bendruomeniškumo ugdymo stoka. Tyrinėjant problemą teoriškai parodomas bendruomeniškumo reikalingumas ir įtaka sakramentų suvokimui, o atliktasis tyrimas parodo vaikų ir paauglių bendruomeniškumo suvokimą ir patikrina hipotezę: vaikų ir paauglių katechezė galėtų būti gilesnė įvedant jos metu bendruomeniškumo sampratos ir patirties aspektą. Iš teorinio ir empirinio problemos tyrimo kyla rekomendacijos katechetams – šeimoms ir parapijų katechetams. Svarbiausi darbo rezultatai atskleidžia ir teoriškai pagrindžia bendruomeniškumo ugdymo poreikį sakramentinėje katechezėje bei parodo, kad pagrindiniai katechetai yra tėvai. Gautieji rezultatai praturtina žinias apie apklaustųjų bendruomeniškumo supratimą ir parodo, kad jaunimas turi savyje bendruomeniškumo potencialą ir tinkamai įkrikščioninant bei tęsiant veiklą parapijos bendruomenėje puikiai atsiskleistų kaip geri krikščionys. Pagrindinė darbo išvada: jaunimas nori bendruomeniškumo, todėl reikia per sakramentinę katechezę ugdyti bendruomeniškumo supratimą, ypač dėl to, kad pats Dievas dovanoja Išganymą per bendruomenę. / This work attempts to substantiate theoretically and empirically the necessity to train comunial aspect of initiation sacraments in the sacramental catechesis of children and teenagers. When the evangelization and Christianization (catechumenate) of adults are compared with the preparation of children and teenagers for sacraments, there is the evident fact that children and teenagers lack the deeper presentation of the of communal sacramental aspect. When the problem is analyzed theoretically, the necessity to deepen the communial aspect of the sacraments is evident. The research shows that the understanding of the communial aspect of sacraments by children and teenagers approves the hypothesis: the catechesis of children and teenagers may be deeper if the aspect of the communial concept and experience would be introduced. The theoretical and empirical research results in the recommendations to catechists – catechists, families and parishes. The most important part of this work is to reveal and substantiate theoretically the need of the education on community in sacramental catechesis and to show that the principal catechists are the parents. The results of this research will enrich the information about the understanding of ecclesial community. The respondents show that the young people contains a potential to belong to a community of faith, and if their Christianization and communial activities are fostered properly in the parochial community, the young people would... [to full text]

The Reformed exegete and theologian Peter Martyr Vermigli (1499--1562) was an unoriginal, but consistent thinker. Theological insights were not packaged separately from each other, but consistently linked together. In all his thought he sought to steer the middle course between theological extremes in taking what was good and rejecting what was bad from each. Typical of this tendency to steer the middle course are his insights into the outward instruments of divine grace. According to Vermigli such instruments---the human nature of Christ, the audible words of Scripture and the visible words of the Sacraments---should not be over-carnalized, nor over-spiritualized. Although God could work immediately (i.e. without instruments), he has chosen to work through these instruments for salvation. Hence, the inward spiritual power and the outward instrument must not be divorced from each other. The Spirit of God does not normally work without the outward instrument, nor can the outward instrument effect grace without the Spirit's power. / Modern scholarship has done much to define the sources of Vermigli's thought, but more needs to be said. The more Vermigli is studied, the more it is necessary to qualify characterizations of him. He is not a thinker who is easily pigeon-holed into a certain theological school or movement. As a well-educated biblical and humanistic scholar, Vermigli took independent and well-reasoned positions on the whole variety of theological questions current in his day. As such, this study attempts to view the inter-connected nature of Vermigli's thought so as to gain a better view of the whole of his thought.

Zugl.: Trier, Univ., Diss., 2007

Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 2005. / Abstract and vita. Includes the 3rd draft of: "Wake up and smell the coffee, you are standing on holy grounds" (leaves 123-164). Includes bibliographical references (leaves 165-167).

Zugl.: Bonn, University, Diss., 2005.