O presente estudo é resultado das pesquisas de campo sobre a festa do Divino em Brotas de Macaúbas, Chapada Velha do sertão baiano, realizadas em 2011 e 2014. Neste movimento etnográfico, as questões socioespaciais da Festa, através das visitações durante os cinquenta dias de itinerância, indicaram elementos importantes para a nossa pesquisa. Neste sentido, destacamos a ideia de circuito comunitário, que são as comunidades visitadas anualmente pela bandeira do Divino. Suas espacialidades, conexões, linhas, improvisos e mudanças, bem como os mecanismos utilizados na escolha e exclusão das comunidades, serão os temas abordados. / This study is the result of a field research on the Feast of the Divine Holy Spirit held in 2011 and 2014 in Brotas de Macaúbas, Chapada Velha, in the arid backcountry of Bahia. In this ethnographic movement, the socio-spatial aspects of the feast, which are characterized by the visitations during fifty days of itinerancy, indicated important elements for our research. In this regard, we emphasize the idea of community circuit, which are the communities visited annually by the Divine flag. The approached themes concern spatiality, connections, lines, improvisations and changes as well as the mechanisms used in the choice and exclusion of the communities.

No description available.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-23T12:17:46Z No. of bitstreams: 1 Alexandre Baylão.pdf: 967041 bytes, checksum: 21039e0c90884159c947110b8da78216 (MD5) / Made available in DSpace on 2016-08-23T12:17:46Z (GMT). No. of bitstreams: 1 Alexandre Baylão.pdf: 967041 bytes, checksum: 21039e0c90884159c947110b8da78216 (MD5) Previous issue date: 2016-03-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The pneumatology in the thought of Yves Congar is reflected and produced under the essential test of experience and communion. Through the God’s experience that humanity has developed its theological reflection and sensed the nuances of self-revelation of God to all his work created and could discern what paths to be followed in relation to God, the cosmos and the human being. It was by the God’s experience that humanity approached the sacred and had communion with him. It could recognize God in its divine persons and worship him through Church sprouted of the decisive event of the Incarnation of the Word and his resurrection, from which it was given to mankind the grace of the Holy Spirit. But it was already present with mankind since the creation of the lines of the story. The Holy Spirit is the love of God manifested as mother love, protects, nurtures, corrects, unites and strengthens with his gifts and charisms. He is one for which, in the exercise of his mission, Christ and the kingdom of God come into the world. Mission is fulfilled in and through the Church, the Mystical Body of Christ, being the Holy Spirit its foundation of communion, catholicity and holiness. The Holy Spirit was present in history, of humanity and of the Church in its great moments of transformation, conduting and inspiring his footsteps. However, the experience lacks interpretation, and in the historical process the communion was, sometimes, undone, and the Holy Spirit was also praised by some and forgotten by others, in this case the Church of Christ, was closed to the Holy Spirit. In the second Vatican Council happened the latest historical re-opening of the Church to the Holy Spirit. Overcoming hierarchism in it installed, says Congar / A pneumatologia no pensamento de Yves Congar é refletida e produzida sob o crivo indispensável da experiência e da comunhão. Através da experiência de Deus que a humanidade elaborou sua reflexão teológica e intuiu os nuances da auto-revelação de Deus a toda sua obra criada e pôde discernir quais os caminhos a serem seguidos na relação com Deus, com o cosmo e com o ser humano. Foi pela experiência de Deus que a humanidade aproximou-se do sagrado e teve comunhão com ele. Pôde reconhecer Deus em suas Pessoas Divinas e prestar culto a ele através da Igreja brotada do evento decisivo da Encarnação do Verbo e sua ressurreição, de onde foi dada à humanidade a graça do Espírito Santo. Mas ele já estava presente com a humanidade desde a criação nas entrelinhas da história. O Espírito Santo é o amor de Deus que se manifesta como amor de mãe, protege, nutre, corrige, une e fortalece com seus dons e carismas. Ele é aquele pelo qual, no exercício de sua missão, Cristo e o Reino de Deus chegam ao mundo. Missão que se cumpre na e pela Igreja, Corpo Místico de Cristo, sendo o Espírito Santo seu fundamento de comunhão, catolicidade e santidade. O Espírito Santo esteve presente na história, da humanidade e da Igreja, em seus grandes momentos de transformação, conduzindo e inspirando seus passos. Entretanto, a experiência carece de interpretação, e no processo histórico a comunhão foi por vezes desfeita, e o Espírito Santo foi exaltado por uns e também esquecido por outros, nestes casos a Igreja de Cristo, se fechou ao Espírito Santo. No Concílio Vaticano II houve a mais recente reabertura histórica da Igreja ao Espírito Santo. Superando o hierarquismo nela instalado, afirma Congar. Aberta ao Espírito Santo e sob sua inspiração, a Igreja pôde dar mais e novos frutos de diálogo, comunhão e santidade que favorecem o cumprimento de sua missão como Igreja evangelizadora e profética no mundo

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-11-07T16:26:48Z No. of bitstreams: 1 Ivan Correa.pdf: 2490866 bytes, checksum: dea60c11bc4095d5a1af775a6659b8d8 (MD5) / Made available in DSpace on 2016-11-07T16:26:49Z (GMT). No. of bitstreams: 1 Ivan Correa.pdf: 2490866 bytes, checksum: dea60c11bc4095d5a1af775a6659b8d8 (MD5) Previous issue date: 2016-09-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Pontifícia Universidade Católica de São Paulo / This dissertation takes the objective of presenting a critical systematization of symbolic amplifications made by C. G. Jung regarding archetypal images of the Judeo-Christian mythic field related to the Ageless Wisdom. Thus, it seeks to establish possible linkages of meaning among scattered remarks made by Jung concerning the images of the Jewish Sapientia Dei, the Christian Sanctus Spiritus and the Gnostic Sophia Achamoth. From different writings of Jung, it highlights and systematizes the moments in which the author alluded the images of the Eternal Wisdom while symbolically reflected about themselves or different themes and mythological sections, in order to foment clarification about the modes of action of each of the listed archetypal images / Esta dissertação tem como objetivo a apresentação de uma sistematização crítica das amplificações simbólicas feitas por C. G. Jung acerca de imagens arquetípicas do campo mítico judaico-cristão relacionadas à Eterna Sabedoria. Dessa maneira, procura estabelecer possíveis nexos de sentidos nas considerações dispersas feitas por Jung a respeito das imagens da judaica Sapientia Dei, do cristão Sanctus Spiritus e da gnóstica Sophia Achamoth. A partir dos diferentes escritos de Jung, evidencia-se e sistematiza-se os momentos nos quais o autor fez alusão às imagens da Eterna Sabedoria enquanto refletia simbolicamente a respeito delas mesmas ou de diferentes temas e recortes mitológicos, de modo a fomentar esclarecimento acerca do modo de atuação de cada uma das imagens arquetípicas elencadas

A festa do Divino Espírito Santo de São Luiz do Paraitinga, estado de São Paulo, mantém, na atualidade, muitos elementos típicos da cultura popular, destacadamente a constituição de uma fortalecida identidade local, a presença da oralidade e uma memória pautada em padrões coletivos e elementos altamente simbólicos e agregadores. Através da análise da história desta festa foi possível perceber a grande capacidade de plasticidade e transformação da cultura popular, e deparar-se com novas possibilidades de interpretação tanto da história local, como do espaço das manifestações populares na sociedade contemporânea brasileira. / The festivity of the Holy Spirit at São Luiz do Paraitinga, in the state of São Paulo, keeps nowadays many typical elements of the popular culture, specially de constitution of a strong local identity, the presence of orality and a memory based upon collective patterns and elements highly symbolic and aggregative. By analyzing this festivity it was possible to notice the popular culture great malleability and capacity of transform itself, and face new possibilities of interpreting both local history and the place of the popular culture in the Brazilian contemporary society.

O presente estudo é resultado das pesquisas de campo sobre a festa do Divino em Brotas de Macaúbas, Chapada Velha do sertão baiano, realizadas em 2011 e 2014. Neste movimento etnográfico, as questões socioespaciais da Festa, através das visitações durante os cinquenta dias de itinerância, indicaram elementos importantes para a nossa pesquisa. Neste sentido, destacamos a ideia de circuito comunitário, que são as comunidades visitadas anualmente pela bandeira do Divino. Suas espacialidades, conexões, linhas, improvisos e mudanças, bem como os mecanismos utilizados na escolha e exclusão das comunidades, serão os temas abordados. / This study is the result of a field research on the Feast of the Divine Holy Spirit held in 2011 and 2014 in Brotas de Macaúbas, Chapada Velha, in the arid backcountry of Bahia. In this ethnographic movement, the socio-spatial aspects of the feast, which are characterized by the visitations during fifty days of itinerancy, indicated important elements for our research. In this regard, we emphasize the idea of community circuit, which are the communities visited annually by the Divine flag. The approached themes concern spatiality, connections, lines, improvisations and changes as well as the mechanisms used in the choice and exclusion of the communities.

A festa do Divino Espírito Santo de São Luiz do Paraitinga, estado de São Paulo, mantém, na atualidade, muitos elementos típicos da cultura popular, destacadamente a constituição de uma fortalecida identidade local, a presença da oralidade e uma memória pautada em padrões coletivos e elementos altamente simbólicos e agregadores. Através da análise da história desta festa foi possível perceber a grande capacidade de plasticidade e transformação da cultura popular, e deparar-se com novas possibilidades de interpretação tanto da história local, como do espaço das manifestações populares na sociedade contemporânea brasileira. / The festivity of the Holy Spirit at São Luiz do Paraitinga, in the state of São Paulo, keeps nowadays many typical elements of the popular culture, specially de constitution of a strong local identity, the presence of orality and a memory based upon collective patterns and elements highly symbolic and aggregative. By analyzing this festivity it was possible to notice the popular culture great malleability and capacity of transform itself, and face new possibilities of interpreting both local history and the place of the popular culture in the Brazilian contemporary society.

The most systematic work Martin Luther ever created was his De servo arbitrio / The Bondage of the Will (1525), his powerful polemic against the leading Humanist of his day, Erasmus, who had criticized Luther in his De libero arbitrio diatribe sive collatio / The Freedom of the Will (1524). Luther's The Bondage of the Will is regarded as a work representing the organic unity of his entire theological thought; it can be seen as his theology in a condensed form. In spite of the immense significance of Luther's magnum opus, its theological structure and content have so far not yet been satisfactorily revealed. Much research has been conducted on certain detailed aspects of this work of Luther's, such as the problems of the free will, determinism, and predestination. The basic weakness of those analyses is that the details of The Bondage of the Will can be correctly understood only on the basis of a comprehension of the basic systematic theological idea of his work. The very kernel of Luther's own thought and the deepest intentions of his theology in this work are best comprehended by analyzing the inner structure and cohesion of his own thinking and by seeing how his argumentation developed in his dispute with Erasmus. The task of this study is to expose the fundamental systematic theological idea and structure in Luther's The Bondage of the Will. The method employed in the present study is a comprehensive systematic analysis of Luther's thought in his work. Attention will be paid to the conceptualization of issues by Luther, to his main propositions and the arguments he uses to support his claims, and to the structural principles and the core body of his thinking system. The debate between Luther and Erasmus contained genuine paradigmatic differences in their understanding of the Christian faith, but also some misunderstandings, even intentional misinterpretations. The present study aims at clarifying these conceptual confusions and at exploring the possibility of some degree of reconciliation between the conflicting views. My hypothesis is that Luther's own specific and comprehensive understanding of the Trinitarian theology of grace, with special emphasis on Pneumatology, alongside the more obvious Christology, strongly linked with the theology of creation, is the fundamental thought structure of his magnum opus. This enables him to get rid of the common Late Medieval teaching of the free choice of the human being, represented by Erasmus. Above all, Luther is a theologian of grace, sola gratia. The Bondage of the Will, the most Pneumatological treatise he ever wrote, offers a radical and comprehensive Trinitarian theology of grace. Luther understands the human being as an "ecstatic" creature who receives his/her existence and the quality of his/her existence from extra se. Luther argues for this paradigm in terms of the theology of creation, Christology, Pneumatology, and soteriology. As such, the human being was created a creature which is destined for union with his/her Creator in the Holy Spirit who is the actual presence of the Creator in his creature, God sharing his life with the human being. After losing this original state of union, the human being became a battlefield of the opposing transcendental powers, Satan and sin on the one side, and God and his grace, on the other side. The human is free in "things below oneself," in matters that belong to daily human life, but he/she is not free in "things above oneself," in matters that transcend the human being. Luther sees sin as human infirmity, inability to get rid of unbelief and pride which destroyed the human's union with God. The human being cannot change his/her evil orientation but must continue such as he/she is: this is Luther's concept of "the necessity of immutability"; he applies this philosophical concept to soteriological usage. The human being is in a desperate situation in regard to his/her capacities of contributing to his/her own salvation; here Luther follows his logic of theologia crucis. Both in terms of creation and salvation, the human being is meant to be in a communion of life with the Triune God. Luther develops a strong soteriology, understood in terms of an intimate union between the Triune God and the human being. This union is not primarily a cognitive-rational and morally responsible relation, as Erasmus was inclined to think, but a union of being with Christ in the Holy Spirit, koinonia/unio cum Christo in Spiritu sancto. The quality of a human being's life in this world and his/her eternal beatitude depends on whether his/her person is or is not in union with the Holy Trinity. In his Trinitarian theology of grace, Pneumatology, arguably neglected in Medieval times, is powerfully revived. Luther's conception of divine grace, with some peculiarities of his own, recalls Augustine's doctrine of grace, differing from the soteriological views of Scholasticism and Nominalism. The present study culminates in a systematic presentation of the three dimensions of Luther's Trinitarian doctrine of grace: First, contrition, conversion, and faith are effected by God's Spirit, sola fide is a thoroughly Pneumatological concept - a fact not sufficiently emphasized in research. Second, Luther sees the union with Christ simultaneously as a Christological and as a Pneumatological reality - a view not underscored in research. Third, sanctification means growth in love by way of being increasingly controlled by the Holy Spirit, who is the essence of divine love. This three-dimensional conception of grace can be supported by other works of Luther's mature theology. There are strong points of contact with Johannine, Pauline, Augustinian, and Greek Patristic theology here; a more detailed analysis of these connections, however, is not in the scope of the study at hand. The results of the study intensify the ecumenical potential of Luther's doctrine of grace. Moreover, these results contribute an amendment to the Finnish school of Luther interpretation where the Pneumatological dimension is underemphasized in the first and the second dimensions of Luther's doctrine of grace. Finally, the possibility of some degree of reconciliation between the views of Erasmus and Luther will be considered.

Thesis (M.A.)--Denver Seminary, 2005. / Includes bibliographical references (leaves [95-100] ).

Thesis (D. Min.)--Columbia International University, 2008. / Typescript. Description based on print version record. Includes bibliographical references (leaves 135-138).