Because many Bemba Christians do not experience the guality of life through would follow conversion they are tempted to either settle for shallow, superficial religious'experience, or, during times of crisis, revert to traditional religious beliefs and practices they know are inconsistent with their theological understanding. In order to assist Christian communicators in their task of bringing the Bemba to authentic conversion and an experience of salvation that genuinely meets their needs, we have, in this study, tendered one strategy for reaching the Bemba heart. most comprehensive idea of order. Because the heart, or worldview, is where reality is known, vaiued · and ordered, it should be the focus of Christian communication that has as its purpose restoring people to comprehensive well-being, or restoration of peace with God, others, one's self and nature. To this end, we have gathered 2,686 Bemba proverbs. from approximately fifteen previously seven Bemba informants, provided conte:-..tually deterrt"$1ed translati_ons, meanings, usages and teachings, inter alia, and have attempted, by means of employing Hiebert's critical conte:-..tualisation method ( 1985: 188), to begin constructing a contextualised local theology of marriage which is the result of engaging in a dialogue between Bemba traditional values as expressed in their proverbial lore and related biblical values. The process of contextualisation is incomplete because it is our contention that it is the responsibility local Bemba theologians, not of foreign researchers, to construct a theology of marriage that is relevant t local Bemba needs. Thus, this study does not attempt to provide theological answers to marital needs; rather, it is offered to Christian communicators for exploratory use as a beach-head for constructing a bridge across which both Bemba and biblical worldview values might be mutually enriched. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

In the wake of the 19th century, the protestant reformation in Europe that led to the formation of mainline reformation traditions began impacting and shaping ministry in Africa, through missionary activities. But the clarion call for Africa’s renaissance was also a wakeup call for the African church to move from being consumers of the ‘imported’ theology brewed from a European perspective and take some responsibility in producing her own theology, which can be viewed and understood with an African cultural lens. If Africa must achieve the much needed renaissance, the church certainly has an indispensable role to play. But how can there be a meaningful church praxis in African polities without a solid contextualized theological foundation? Therefore in this project, I justify the need for a biblio-centric African theology by making a case for the Cameroon Baptist Convention in the Republic of Cameroon. I argue that, to be able to solidify its foundation and enhance its Christian theological praxis in the society, a Cameroon Baptist Theological Treatise is needed in the Cameroon Baptist Convention. One that would contain well delineated and defended theological tenets required of an independent Christian denomination in Africa. Central to the development of this treatise is the development of a soteriology with a cognitive theological understanding of divine predestination. To develop a correct soteriology for this purpose, a process is required, one that would need to use sound theological principles to ensure a biblically accurate and theologically sound doctrine of soteriology as the point of departure. As an evangelical systematic theological research, I attempt in this project to deconstruct biblical and theological paradigms from scriptures and reformation traditions, which the Cameroon Baptist Convention leaders could use as tools in the process of delineating and defending their own tenets on soteriology in the proposed theological treatise. It begins by gathering data from reformation traditions and scriptures on predestination and moves on to construct theories that would not only help the Cameroon Baptist Convention leaders to develop a soteriology but also be fundamental to developing other relevant doctrines needed in the proposed Cameroon Baptist Theological Treatise. / Philosophy & Systematic Theology / D. Th. (Systematic Theology)

This thesis examines five religious organisations which existed in the Canadian provinces of New Brunswick, Nova Scotia and Prince Edward Island, collectively known as the Maritime Region, between 1880 and 1920. Each of these denominations emphasised holiness theology, albeit in varying degrees. They include, in order of their establishment in the region, the Methodist Church, the Free Christian Baptist Conference, the Salvation Army, the Reformed Baptist Alliance of Canada and the Pentecostal Church of the Nazarene. This study assesses these religious bodies in a number of ways. First, it examines their theological beliefs, comparing them with one another and tracing any changes which occurred in them between 1880 and 1920. Second, it considers the various associations which each of these denominations developed with the late nineteenth-century American holiness movement. The enquiry devotes particular attention to the response of each religious body to a spiritual encounter, known as ‘entire instantaneous sanctification’, popularised especially during the last quarter of the nineteenth century by the holiness movement in parts of Canada, Great Britain and the United States. Third, a review of the unique strengths and weaknesses of each of the five institutions offers an explanation for the numerical and financial growth of several of these groups early in the twentieth century, as well as the degeneration of others. Fourth, the study discloses much of the opposition which was directed towards Maritime holiness movement sympathisers, offering a number of explanations why some of these individuals left their traditional religious affiliations to join holiness bodies which they perceived to be true advocates of scriptural holiness. Fifth, it appraises the strong leadership which a number of individuals offered to the holiness cause in the Maritime region, taking into account the education, religious training, financial status, gender and ancestral origin of these men and women. Finally, a thorough statistical analysis of each constituency highlights the unique composition of each denomination’s membership. Taken together, these features inform the primary argument of the thesis, which is that significant transformations occurred in some of these religious bodies at the same time as large percentages of constituents became wealthier and more socially acceptable. These changes eventually facilitated the merger of the Methodist Church and the Free Christian Baptist Conference, the two oldest denominations, with national mainline religious bodies. This thesis contends that such unions may not have occurred had these groups not attained public recognition. Furthermore, in realising these achievements both of these denominations relinquished the more radical elements of their heritage, as well as much of the spiritual passion linked with it.

My thesis offers a comparison of the Minor Prophets commentaries of Theodore of Mopsuestia and Cyril of Alexandria, isolating the role each assigns (1) the Twelve Prophets in their ministry to Old Testament Israel and (2) the texts of the Twelve as Christian scripture. While the two produce radically different commentaries in terms of quantity and detail of christological interpretation, the source of their divergence cannot be reduced to Cyril's admitting messianic prophecy whereas Theodore does not. Rather, I argue that Theodore does acknowledge christological prophecies, as distinct from both retrospective accommodation and typology. Further, a careful reading of Cyril's Commentary on the Twelve limits the prospective christological revelation he ascribes to the prophets and reveals the positive role he grants the Mosaic law prior to Christ's advent. My thesis secondly explores the Christian significance both Theodore and Cyril assign to Israel's exile and restoration, the pivotal event to which the Twelve bear witness. I here argue that Theodore's reading of the Twelve Prophets, while not attempting to be christocentric, is nevertheless self-consciously Christian. Cyril, unsurprisingly, offers a robust Christian reading of the Twelve, yet this too must be expanded by his focus on the church and concern to equip the church through the ethical paideusis provided by the plain sense of the prophetic text. Revised descriptions of each interpreter lead to the claim that the label “christocentric” obscures more than it clarifies and polarizes no less than earlier accounts of Antiochene/Alexandrian exegesis. I advocate rather for an approach that takes seriously Theodore's positive account of the unity and telos of the divine economy and the full range of Cyril's interpretation, in order to move beyond a zero-sum assessment and offer instead a positive account that appreciates the strengths of each Christian reading of the Twelve.

Thesis (MPhil)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: I begin this assignment with an examination of verses such as Gen. 1:28 from the period of primeval history in the Old Testament (0. T.) of the Christian Bible which have been seen by some commentators, particularly Lynn White, as being responsible for a despotic attitude towards the natural environment and consequently for much of the damage that has been done to the environment. These texts are critically examined to determine whether one may interpret them in that manner but also taking into account the form and context of writing. The 'despotic' interpretation of these texts is contrasted with the views of others, such as Robin Attfield who see in them a call to stewardship, not a licence to ruthlessly subjugate. Attfield particularly does not believe that these ancient texts can be held responsible for the present ecological crisis. Thereafter an examination is made ofO.T. texts which refer to the concept of rest for the earth which, for our present-day context is interpreted in this assignment as a rest from the rigours of environmental degradation and from the over-exploitation of the earth's resources. New Testament (N.T.) texts are also critically examined in section 4, examining in the gospels Jesus' attitude towards the natural environment, and also other N.T. texts, particularly from the epistles ofSt Paul. The conclusion in this section is that the N.T. writers portray a benevolent attitude towards non-human nature and portray God as caring for even those inhabitants of the natural realm which humans may deem insignificant, eg, the sparrows referred to in Luke 12: 6. In section 5, there is once again an examination ofN.T. texts, but this time for the purposes of re-interpreting the concept of salvation so that it embraces the whole of creation and not only humankind. The point of departure here is that humans cannot be separated from their non-human environment on this earth. Salvation and reconciliation is for the whole of the created order, as St Paul seems to indicate. Therefore in this section of the assignment an holistic view of salvation is adopted: we are saved in our world and with our world, not apart from it and out of it. Section 6 endeavours to draw together the criteria that would inform an environmental ethic that Christians can subscribe to, given the approach that has been taken in the previous sections of the assignment; 6.2 lists the features necessary for such an ethic. An examination is also made of various ethical theories such as Natural Law (Teleology), Utilitarianism, and Deontology and what impact they would have if applied in an environmental framework. This section ends in 6.5 with an overview of the main tenets of the Deep Ecology movement, not viewing it so much as an ethical system, but more as a set of values which accord with a deep respect for all of nature and which may guide humankind to transform destructive attitudes towards the environment. Because this assignment deals with Christian morality in respect of the environment, it is necessary to critically examine the concept of stewardship which is the thrust of section 7, titled 'Stewardship Revisited'. The views of Robin Attfield, John Passmore and William Dyrness with regard to stewardship in the Bible and Christian tradition are contrasted. Thereafter Elizabeth Dodson Gray's views are referred to and supported as the way towards a much-needed transformation of humans' attitude to the natural environment. Gray rejects the notion of stewardship as an acceptable environmental ethic because it retains the overtones of domination and paternalism. It is concluded that stewardship, even if it is biblically justified and is supported by Christian tradition, has failed to arrest the degradation and destruction of the natural environment caused by human activities. This then leads on to the next section where this assignment supports Gray's 'Ethic of Attunement'. 'Becoming Attuned', the heading of the section describes in two words the basis of Elizabeth Gray's environmental ethic. It is noted here that she calls upon humankind to become attuned to our ecosystems and the life-support systems in the biosphere and to plan and structure our industries and activities to 'fit in'. Gray's ethic of attunement is also supported because it is practical, down-to-earth and takes into account the needs of human beings as part of nature. Section 9 gives a brief overview of some practical implications and applications of an ethic of attunement. The fields of education, industry, farming, energy and nature-conservation are touched on. The last subsection under 9, 9.6, gives a recent example of a clash between human and non-human nature in the Cape Peninsula, namely, the so-called invasion of residential areas by baboons. How this problem may be dealt with under an ethic of attunement is discussed. This assignment concludes in section 10 with the exhortation to move beyond an ethic of stewardship of the natural environment to one ofattunement. Moreover, the urgency of doing so is emphasised. If we do not change our ways to fit in with nature, planet Earth is doomed to eco logical destruction. / AFRIKAANSE OPSOMMING: In die begin van hierdie taak word verskei Bybelse verse uit die oergeskiedenis in die Ou Testament (O.T.) ondersoek om te bepaal ofhulle verantwoordelik gehou kan word vir die mens se despotiese gesindheid teenoor die natuurlike omgewing en die gevolglike skade wat so 'n gesindheid veroorsaak. Verklaarders soos veral Lynn White is van mening dat verse soos Genesis 1: 28 wel aanleiding gegee het tot so 'n despotiese gesindheid teenoor die omgewing. Hierdie mening word in teenstelling geplaas met die sienswyse van skrywers soos Robin Attfield wie meen dat die verse onder bespreking te doen het met rentmeesterskap eerder as despotisme. Bowendien glo Attfield dat hierdie oeroue tekste nie verantwoordelik gehou kan word vir ons hedendaagse ekologiese krisis nie. Daarna word ondersoek ingestel in die O.T. tekste wat te doen het met die konsep van rus vir die aarde. Die konsep word in hierdie deel van die taak vertolk in ons hedendaagse konteks as 'n_rus vir die aarde van omgewingsdegradasie en die onmatige ontginning van die aarde se hulpbronne. Tekste uit die Nuwe Testament (N.T.) word ook ondersoek. In afdeling 4 word gekyk na Jesus se woorde en gesindheid met betrekking tot die natuurlike omgewing asook ander verse uit die sendbriewe van Paulus. Hier is die gevolgtrekking dat die N.T. skrywers welwillendheid betoon teenoor die nie-menslike natuur en dat hulle vir God afbeeld as besorgd oor die geringste van wesens in die natuurlike wêreld, dit wat die mens as nietig mag beskou, soos die mossies waarna verwys word in Lukas 12: 6. In afdeling 5 word daar weereens N. T. tekste ondersoek, maar hierdie keer met die doelom die tradisionele dogma van verlossing om te skep sodat dit die hele skepping omhels en nie net die mensdom nie. Hier is die uitgangspunt dat ons nie die mens kan afsonder van die res van die skepping nie. Verlossing en versoening is vir die hele skepping, soos dit blyk in party dele van Paulus se briewe. 'n Alomvattende benadering tot verlossing word in hierdie deel van die taak bevorder: ons word verlos in en met die res van die skepping, en nie apart daarvan nie. Afdeling 6 poog om die maatstawwe te identifiseer wat behoort deel te wees van 'n omgewingsetiek vir Christene, gegewe die rigting wat ingeslaan is in die vorige afdelings van die taak. In 6.2 is daar 'n lys opgestel van die maatstawwe wat nodig geag is. Verskeie etiese teorieë soos Utilitarisme en Teleologie word nagegaan om hulle uitwerking op omgewingsetiek te bepaal. Hierdie afdeling eindig met 6.5 waar die grondbeginsels van die 'Deep Ecology' beweging voorgehou word as die soort waardes wat die mensdom kan lei om 'n_innige respek vir die hele natuur te koester. Daar word saamgestem met die mening dat 'Deep Ecology' nie 'n praktiese, stelselmatige omgewingsetiek is nie, maar, as ons die ideale en grondbeginsels daarvan aanneem, mag dit die nodige transformasie veroorsaak in mense se verkeerde gesindheid teenoor die natuur. Omdat hierdie taak met Christelike omgewingsetiek te doen het, is dit nodig om die konsep van rentmeesterskap as omgewingetiek te ondersoek, want dit is deesdae die oorheersende nadering in die Christelike kerk. Die menings van Robin Attfield, John Passmore en William Dyrness met betrekking tot rentmeesterskap word in teenstelling getrek. Daarna word gekyk na Elizabeth Dodson Gray se sienswyse aangaande die etiek van rentmeesterskap teenoor die omgewing. Haar sienswyse word ondersteun - dat rentmeesterskap hoofsaaklik 'n etiek van heerskappy of baasspeel is. Die gevolgtrekking hier is dat rentmeesterskap nie meer voorgehou kan word as 'n paslike omgewingetiek nie. Dit het nie tot dusver geslaag om die degradasie en vernietiging van die natuur deur die mens stop te sit nie. Gray sê dat die mens in ooreenstemming moet kom met die natuur ('become attuned'). Dit is die inhoud van afdeling 8 - 'n uitleg van haar 'Ethic of Attunement'. Haar uitgangspunt is dat die mens homlhaarself moet sien as deel van die natuur en nie as oorheerser nie. Al die mens se aktiwiteite, en veral die nywerheid, moet inpas by die natuur se siklusse. Gray se etiek word ondersteun omdat dit prakties is en omdat dit die belangstellings en benodighede van die mensdom in ag neem, maar as deel van die natuur. Afdeling 9 word gebruik om kortliks te skets wat sommige van die implikasies en praktiese toepassings van hierdie etiek in die samelewing mag wees. Hier word gekyk na die uitwerking op opvoeding, nywerheid, boedery, energie en natuurbewaring. In die laaste onder-afdeling in hierdie afdeling, 9.6, is daar 'n beskrywing van 'n spesifieke probleem wat te doen het met die botsing tussen die mens en nie-menslike natuur. Die onlangse botsings tussen mense en bobbejane in die Kaapse Skiereiland word gebruik om te sien hoe Gray se omgewingsetiek van 'attunement' in so 'n situasie gebruik kan word om 'n oplossing te kry. Die taak eindig met afdeling 10 waar mense aangespoor word om die omgewingsetiek van 'attunement' aan te neem en die etiek van rentmeesterskap af te skaf Bowendien word daar gepleit dat dit dringend moet gebeur want as ons nie ons algemene gesindheid van oorheersing verander nie, is die aarde verdoem tot vernietiging van die natuur.

Cette thèse est une enquête sur les peintures murales et sur panneaux représentant l’archange Michel en Italie, entre 1200 et 1518. Elle propose une large mise au point historiographique et un panorama du développement du culte et de l’iconographie michaélique des origines à 1200. À travers un corpus de plus de 500 images, les représentations de l’archange sont étudiées dans les moindres détails, et leur évolution générale est située dans un cadre spatio-temporel, propre à en faire ressortir les spécificités. Au niveau formel et iconographique, la figure de Michel est partagée entre évocation de la spiritualité de sa nature et monstration de sa force physique, à forme humaine, alors que son image se simplifie par une cristallisation autour du guerrier dès le milieu du Trecento. Cette étude considère en outre la peinture en tant qu’objet fabriqué, pensé, reçu et utilisé. Les évolutions iconographiques participent à une sanctification de l’archange et sont au cœur d’expériences visuelles mêlant images peintes, représentations et visions miraculeuses de l’archange. Symbole universel du bien contre le mal et de la justice divine, et acteur efficace de l’au-delà intermédiaire, organisé et géré par l’Église, l’iconographie michaélique est un outil de son système pénitentiel. Mais Michel est un être sans apparence réelle et sa représentation est donc un reflet de sa perception par les hommes. Les représentations du plus humain des anges et du plus céleste des saints, sont ainsi un moyen de penser l’homme, dans sa relation avec l’Église, avec Dieu, et surtout dans la perception de l’homme par lui-même, de son rôle et de sa responsabilité au moment même du salut. / This work is an investigation into murals and panel paintings depicting Archangel Michael in Italy, between 1200 and 1518. It presents a broad historiographical update and an overview of the development of the michaelic cult and iconography from its origins to 1200. With a corpus of over 500 paintings, the images of the Archangel are scrutinized in their finest details and their general evolution is put back into a spatiotemporal framework, so as to bring out its specificities. On both formal and iconographical levels, Michael's figure is split between evoking his spiritual nature and showing his physical strength, in human form, and it crystallises around the image of the warrior in the middle of the fourteenth century. This study considers a painting to be a manufactured object, a thought-through object, a received object, an used object. The iconographic developments play a role in the archangel's sanctification and are at the heart of visual experiences using painted images, representations and miraculous visions of the archangel. Universal symbol of the fight of Good against Evil or divine justice, and efficient agent in the intermediate afterlife, organised and managed by the Church, the michaelic iconography is a tool of its penitential system. But Michael has no real figure, therefore his representation is a reflection of how men perceive him. The representations of the most human of angels and the most heavenly of saints, are no less than a way of thinking Man itself, in his relationship with the Church, with God, and especially in the way Man perceives himself, perceives his role and his responsibility when time of salvation arises.

Traditional theories of atonement have been criticized from a feminist theological perspective for making the suffering and death of Jesus salvific, but there are also feminist theologians that propose a retrieval of the theology of the cross and atonement. The purpose in this thesis is to critically analyze three Lutheran feminists theologians interpretations of the theology of the cross and theology of atonement. This analysis will then be used in a discussion on how a constructive contribution to a Lutheran feminist theology of atonement can be formulated. My research question is “How can a modern Lutheran feminist position concerning atonement and the theology of the cross be formulated so that it is credible in the light of radical feminist criticism?” First, I present Rita Nakashima Brock and Rebecca Ann Parkers radical feminist criticism and present six models that criticizes theories of atonement. Second, I analyze three Lutheran and feminist theologians. The Lutheran feminist theologians that I analyze in this thesis is Deanna Thompson, Arnfríður Guðmundsdóttir and Caryn D. Riswold. The method I use to analyze the Lutheran feminist theologians is the theologian Sofia Camnerins atonement model, which focus on the aspects of "from-transition-to". Brock and Park criticize theories of atonement and Jesus death on the cross as salvific because it makes meaning out of suffering and which in their view has negative interpretation and negative consequences on women’s lives.  Brock and Parker also problematize the theology of atonement to be hurtful for victims of abuse and violence. Thompson propose a feminist theology of the cross and interprets atonement as God befriending humanity.  Guðmundsdóttir also propose a feminist theology of the cross and focus on that God is the one suffering on the cross. Riswold propose that atonement should be viewed through a sacramental and ecclesiological understanding. The conclusion that I present in this thesis is that all three Lutheran feminist theologians have a strong focus on the relational aspect of atonement.  A modern Lutheran feminist position that is credible in the light of radical feminist criticism takes this relational aspect of atonement seriously.

[pt] Esta tese elabora as visões teológico-sacramentais desses autores, colocando em relevo elementos centrais da sacramentalidade da Revelação e da Fé. Em tais visões, colocamos em realce que a sacramentalidade da história salvífica alcança a sua plena expressão na pessoa de Jesus Cristo, porque por meio dEle nos é manifestada a totalidade do Ser de Deus. Com a Revelação Deus entra em diálogo pessoal com o ser humano na história. Esse diálogo conhece seu cume e expressão definitiva em Cristo, graças à sua humanidade. No centro da história da revelaçãosalvação está o homem Jesus, que atua de forma verdadeiramente humana e histórica. O modo de revelar introduzido por Jesus é insuperável e, por conseguinte, normativo. Mas com a Sua morte, ressurreição e ascensão aos céus, não é mais possível encontrá-lo de forma física, corporal, ou seja, sacramental. Por isso ele fundou sua Igreja, sacramento da sua presença: de fato, a sacramentalidade da Igreja lança uma ponte sobre o afastamento ou desproporção que existe entre o Cristo celeste e a humanidade não glorificada, e torna possível o encontro humano recíproco entre Cristo e a humanidade, após a Sua ascensão. Isto porque a Igreja, plasmada no mistério pascal, recebe o sopro do Espírito no Pentecostes e, com isso, adquire estatura para a qual foi criada, podendo, assim, assumir a missão a ela destinada: tornar presente o mistério do Filho de Deus feito homem e convocar todos os homens para entrar na forma última e definitiva de communio-comunidade com Deus e entre si. / [en] The theme develops the theological-sacramental views of both authors putting the accent on central elements of the sacramentality of Revelation and Faith. It emphasizes that the sacramentality of Savific History reaches it’s plenty expression in the person of Jesus Christ, for trough Him the totality of God’s being is us revealed. In the Revelation God enters in a personal dialog with the human being, in the history. This dialog finds it’s higher point and it’s definitive expression in Christ, due to His humanity. In the center of the history of salvation- Revelation in the man Jesus, who acts in a truly human and historic way. The way of acting Revelation introduced by Jesus is insuperable, and therefore, normative. But, with His death, resurrection and ascension in Heaven, it’s no longer possible to find him in a physical, corporal, in other words sacramental form. Therefore he had grounded His church, sacrament of His presence: in fact, the sacramenatlity of the church builds a bridge over the separation or disproportion that exists between the heavenly Christ and the not glorified Humanity, and makes it possible the reciprocal human encounter between Christ and the humanity after. The Church is shaped in the Paschal Mystery, it receives the blow of the Spirit in Pentecost and so it obtains the stature for which it was created and can finally assume the mission it was destined for: making present the mystery of the Son of God made man and inviting every man to enter in the last and definitive form of communiocommunity with God and one another.

Made available in DSpace on 2016-04-29T14:27:27Z (GMT). No. of bitstreams: 1 Roberto Almeida da Paz.pdf: 2591965 bytes, checksum: 52c326898e3392fc23034b0835df3f1d (MD5) Previous issue date: 2015-03-16 / The present study focuses on the hermeneutics of justice and justification, whose emphasis is the Letter to the Romans. It aims at bringing out the substantial content of justification by faith in Pauline theology, within the studied pericope (Rom 1,16-17). Then it examines the consequences of the justication s intelligibility, as the principle of salvation of man (Jew and Greek) through gratuity and divine initiative. The objective is to understand the notion of justification in order to detect its conceptual structure and theological concepts to which it relates, such as justice, gospel, faith, reconciliation, salvation, etc. In addition, the exegetical path used here presents a thorough study of Paul s understanding, which justifies man by his faith in Christ and the Holy Spirit. The conclusion suggests some reflections regarding the contemporaneity of the topic, rather than a hasty understanding that justification might essentially stem from Protestant theology / Este trabalho estuda os aspectos hermenêuticos da justiça e da justificação, na Carta aos Romanos. Seu escopo é trazer à superfície o conteúdo substancial da justificação pela fé na teologia paulina, enfatizada na perícope de Rm 1,16-17. Examina em seguida, os desdobramentos inerentes ao arcabouço da justificação, como princípio de salvação do ser humano (Judeu e Grego), pela gratuidade e iniciativa divina. Objetiva-se compreender a noção de justificação, visando detectar sua estrutura conceitual e os conceitos teológicos com os quais ela se relaciona, tais como justiça, evangelho, fé, reconciliação, salvação etc. Além disso, o caminho exegético aqui seguido, apresentará uma radiografia da compreensão de Paulo, segundo a qual o ser humano é justificado pela fé em Cristo e pelo Espírito. A conclusão propõe algumas reflexões sobre a atualidade do tema, em detrimento de uma compreensão açodada, segundo a qual a justificação é essencialmente fruto da teologia protestante

A presente tese investigou quais foram, como foram produzidas e quais os motivos para a produção das doutrinas jurídicas utilizadas pelo Supremo Tribunal Federal para decidir os habeas corpi relativos a casos políticos dos estados e distrito federal entre 1906, a partir da tensão surgida durante o governo Afonso Pena entre os correligionários de Pinheiro Machado e a base de sustentação do presidente no Congresso, e 1915, ano do assassinato do senador. Foi empregada a obra de Michael Stolleis como referencial teórico, que busca articular história, história do direito e história da ciência do direito, utilizando o termo “história” não apenas com o significado de mudanças fáticas e normativas, mas também com o de expressão, preparação e compreensão intelecto-linguística dessas mudanças, tratando-se sempre da interação entre a transformação histórica e um pensar que conceitua, podendo o pensamento preceder os acontecimentos ou segui-los, comentando-os e interpretando-os. A presente tese foi dividida em dois capítulos. No primeiro, trata-se do surgimento da primeira república, suas características básicas, instituições relevantes para a presente tese e a cultura jurídica do período, com análise das faculdades, livros, perfil dos juristas etc. Esse capítulo é importante para balizar os limites das discussões político-jurídicas, por exemplo, e para ver que a forma como os juristas decidiram os processos no STF no período investigado não constituiu uma “exceção”. No segundo capítulo, sendo realizada a divisão das seções de acordo com os governos do presidentes no período pesquisado, é analisada a relação do STF com a política no período pesquisado, mediante a análise dos processos de habeas corpus relativos a casos políticos dos estados e distrito federal. O auge da tensão foi durante o governo Hermes da Fonseca, durante a política das salvações e a posterior reação pinheirista, quando vários casos políticos foram judicializados e parte dos ministros do tribunal era identificada com o hermismo, outra parte identificada com o pinheirismo (ambos os grupos normalmente aliados), assim como parte era identificada com a oposição. Foi um claro momento de divisão do STF na primeira república. No contexto de uma formação superior distante da excelência, marcada pelo autodidatismo, muitos dos ministros eram bons juristas de acordo com aqueles padrões, tendo conhecimento das doutrinas e autores, nacionais e estrangeiros, relevantes naquele tempo e espaço, e eram capazes de elaborar doutrinas jurídicas de aparência sofisticada, convincentes, sem contradições lógicas grosseiras, a partir de um amplo e desconexo quadro de referências nacionais e estrangeiras, com o objetivo de defender suas posições. Eram os “jurisconsultos adaptáveis” (Seelaender) em ação. Para identificar a estratégia doutrinária adotada pelos ministros, entendeu-se que a análise isolada de doutrinas do habeas corpus, desconsiderando o contexto político da época e discussões jurídicas paralelas sobre teorias de intervenção federal, estado de sítio, controle de constitucionalidade e separação de poderes, seria muito despistadora. É fundamental compreender a interação entre essas teorias no pensamento jurídico dos atores pesquisados. Foi necessário compreender como essas teorias funcionavam de forma combinada nos votos proferidos pelos juízes em casos políticos para compreender a atuação dos ministros. Por exemplo, por um lado, pode-se ver que o hermista Enéas Galvão concomitantemente costumava atribuir ao habeas corpus um escopo mais amplo de proteção e de decidir que o Poder Judiciário não poderia controlar a constitucionalidade da intervenção federal e do decreto de estado de sítio emitido pelo Presidente da República. Por outro lado, pode-se ver que o perrepista Pedro Lessa concomitantemente atribuía ao habeas corpus um âmbito mais restrito de proteção, funcionando de forma semelhante a uma ação possessória, na forma como formulava o habeas corpus como meio apto para proteger “a liberdade-condição, a liberdade-meio, a fim de que se possa exercer a liberdade-fim”, e decidia que o Poder Judiciário poderia controlar a constitucionalidade da intervenção federal e do estado de sítio emitido pelo Presidente da República, e estabelecer limites, dando aos estados governados por oligarcas em oposição ao governo federal - com quem ele e sua facção estavam intimamente ligados - mais espaço para, ao mesmo tempo, evitar uma intervenção federal e lidar com oposicionistas locais nos estados. Claro, ao lado de juristas mais sofisticados, como Enéas Galvão e Pedro Lessa, havia outros menos sofisticados, que, além de adotar uma visão mais delimitadora do habeas corpus e do controle de constitucionalidade, e uma visão mais amplificadora da intervenção federal e do estado de sítio, tentavam resolver os casos de forma mais simples, com base exclusiva em questões processuais. Esse era o caso, e. g., do pinheirista Pedro Mibielli. / This PhD dissertation investigated which were, how they were produced, and what were the motives for the production of legal doctrines used by the Brazilian Supreme Federal Court to decide the habeas corpora on political cases from the states and the federal district between 1906, from the arising tension during the Afonso Pena government between supporters of Pinheiro Machado and the president's support base in Congress, and 1915, the year of the senator's murder. It was employed as a theoretical framework the work of Michael Stolleis, which seeks to articulate history, legal history, and science of legal history, using the term “history” not only with the meaning of factual and normative changes, but also the meaning of expression, preparation, and intellectual and linguistic understanding of these changes, since it is always the interaction between historical change and conceptual thinking that conceptualizes, being the thought able to precede the events or follow them, commenting on them and interpreting them. This PhD dissertation has been divided into two chapters. In the first one, it is dealt with the emergence of the first republic, its basic characteristics, relevant institutions for this work, and the legal culture of the period, with the analysis of law schools, books, the lawyer’s profile, etc. This chapter is relevant to mark the boundaries of legal-political discussions, for instance, and to see that the way lawyers decided the cases in the Supreme Court in the researched period did not constitute an “exception.” In the second chapter, being held the division of sections according to the governments of presidents in the researched period, it is analyzed the STF's relationship with politics in the researched period by the analysis of habeas corpus procedures relating to political cases of states and district federal. The height of the tension was during Hermes da Fonseca’s government, during the politics of salvation and the subsequent pinheirista reaction when several political cases were judicialized and part of the judges of the court was identified with the hermismo, another part was identified with the pinheirismo (both usually allied groups) and part was identified with the opposition. It was a clear moment of STF’s division in the first republic. In the context of a higher education far from excellence, marked by self-education, many of the judges were good lawyers according to those standards, with knowledge of the doctrines and authors, national and foreigners, relevant at that time and space, and were able to create sophisticated legal doctrines, with a compelling appearance and without gross logical contradictions, from a broad and disjointed framework of national and international references, in order to defend their positions. They were the “adaptive lawyers” (Seelaender) in action. To identify the doctrinal strategy adopted by the judges, it was understood that the isolated analysis of the habeas corpus doctrines, disregarding the political context of the time and parallel legal discussions on theories of federal intervention, state of siege, constitutional review, and separation of powers, would be very misleading. It is essential to understand the interaction between these theories in the legal thinking of the researched actors. It was necessary to understand how these theories worked combined in the opinions cast by the judges in political cases to understand the actions of the judges. For example, on the one hand, one can see that the hermista Eneas Galvão concomitantly used to assign habeas corpus a broader scope of protection and decide that the judiciary could not review the constitutionality of federal intervention and state of siege decree issued by the President. On the other hand, one can see that the perrepista Pedro Lessa concurrently attributed to habeas corpus a narrower scope of protection, operating similarly to a possessory action, in the way he formulated the habeas corpus as a means able to protect “the freedom- condition, the freedom-means, so that it can be exercised the freedom-end,” and decided that the judiciary could review the constitutionality of federal intervention and the state of siege issued by the President, narrowing their scope, giving the states ruled by oligarchs in opposition to the federal government - with whom he and his faction were closely linked - more room to, at the same time, avoid federal intervention and deal with local opposition in the states. Of course, alongside more sophisticated lawyers, such as Eneas Galvão and Pedro Lessa, there were other less sophisticated, which, in addition to adopting a more bounding view of habeas corpus and judicial review, and a further amplifying vision of federal intervention and state of siege, tryed to solve the cases more simply, exclusively based on procedural matters. This was the case, e. g., of the pinheirista Pedro Mibielli.