Spelling suggestions: "subject:"4he (poly) spirit"" "subject:"4he (poly) špirit""
261 |
A Luo Christian perspective on the role of the Holy Spirit in sanctification according to John CalvinKamiruka, Jack U. 03 1900 (has links)
Thesis (D. Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This research project interprets Calvin’s views on the work of the Spirit in sanctification. It
then evaluates Calvin’s views from a Luo perspective. The study of Calvin focuses on the
1559 edition of the Institutes, while the evaluative study of his views is taken from the
perspective of the Luo of the Africa Inland Church (A.I.C.) of Kenya. The Africa Inland
Church was founded under the influence of Calvin’s legacy, particularly concerning matters
regarding Christian sanctification. Therefore an evaluative study of Calvin’s views from a
Luo perspective is relevant.
The study of Calvin focuses on Calvin’s views on “the Christian life” and specifically “the
Christian life as a life of Grace and Gratitude.” It is from these views that the evaluative
study of his views is undertaken from a Luo perspective. The chapters in the study are
developed in the following manner:
Chapter One forms the introduction to the study itself. It defines the “problem statement” of
the research project and demonstrates what is being investigated in the study. It outlines the
“purpose statement” of the research project and makes clear the contribution being made. The
“purpose statement” outlines the perspectives of Calvin’s views that are explored in the study.
The statement further points to the fact that a thorough study of the Luo also develops in the
process of the research project. This chapter of the study further states the limits of the study
of Calvin and that of the evaluation of his views. It states that the study only focuses on the
perspectives of Calvin’s views already outlined and the evaluative study of his views from the
perspective of the Luo members of the Africa Inland Church of Kenya.
Chapter Two centres on a study of how Calvin’s influence found its way into the Christian
practices and beliefs of the Luo. The chapter outlines a number of works published on the
study of Calvin through which Calvin’s influence is seen; a brief outline of Calvin’s life
demonstrating the nature of influences upon his own life through which he acquired skills that
subsequently became useful to him in his contribution towards the development of the
doctrine of the Holy Spirit; the cultural background of the Luo people; as well as the nature
and characteristics of the Christian beliefs and practices which form the background of the
Luo members of the Africa Inland Church. Such Christian beliefs form the basis on which
Calvin’s influence on the Church and the Luo people is evaluated. Furthermore, this chapter
of the study forms the basis upon which the succeeding chapters in the study are developed. It
is necessary to understand the manner in which Calvin’s influence found its way into the
Christian beliefs and practices of the Luo before interpreting Calvin’s views and evaluating
such views from a Luo perspective.
Chapter Three focuses on the study of Calvin’s views. It explores Calvin’s understanding of
the work of the Spirit in the sanctification of “the Christian life” and specifically of “the
Christian life as a life of Grace and Gratitude.” Concerning “the Christian life,” the study
demonstrates that Calvin understood the Spirit as the power that effects sanctification in the
Christian life, firstly, by bringing forth faith in an individual, and secondly, by working
through the aspects of faith, namely repentance, Christian life (a life of righteousness) and
prayer.
The aspect of justification, however, which Calvin also discusses under “the Christian life,”
though an activity through which renewal into the Image of God takes place by the work of
the Spirit, is not a process through which sanctification takes place. The Spirit is only
involved in the work of justification in the sense that justification is imputed by God who
exists in Three Persons (God the Father, God the Son and God the Holy Spirit) and the Spirit
therefore forms part of the Being and function of the Godhead. Furthermore, concerning Calvin’s understanding of “the Christian life as a life of Grace and
Gratitude,” the study demonstrates that Calvin understood the Spirit to sanctify believers
through the elements of the Word, Baptism, the Lord’s Supper and the Church. Calvin
understood the elements as means through which the grace of God is attained and gratitude is
demonstrated to God for His work in creation and salvation. Firstly, God’s gracious “acts”
are extended to the people through the elements and, secondly, individuals, as they observe
the elements, honour God, hence expressing gratitude to him, since the elements have been
instituted by him for this purpose.
Chapter Four deals with the evaluation of Calvin’s views from the perspective of the Luo of
the Africa Inland Church. It reconsiders Calvin’s views discussed in chapter three and
compares those views to those of the Luo. Consequently, a Luo response to Calvin’s views
develops. The chapter demonstrates that the Luo of the Africa Inland Church interpret the
work of the Spirit in “the Christian life” and “the Christian life as a life of Grace and
Gratitude” in a manner more or less similar to that of Calvin. Furthermore, the chapter
demonstrates vividly that, in spite of coming from a cultural background where belief in the
ancestral spirits is firmly rooted, the Luo make a distinction between the “Holy Spirit” and the
“ancestral spirits;” hence they submit to the work of the Holy Spirit in their Christian beliefs
and practices in spite of the fact that the concept “Holy Spirit” is translated in the Luo Bible,
the Muma Maler, as “Roho Maler” which, in plain “Dholuo” (Luo language), just means
“Clean Spirit.” The term “Clean Spirit” does not bear any reference to God the Father and
God the Son, compared to Calvin’s interpretation of the identity of the term “Holy Spirit.”
Chapter Five provides the Conclusion. It is in this chapter that the views of Calvin and the
Luo of the Africa Inland Church are reassessed. The chapter outlines the fact that Calvin’s
views have indeed had a remarkable influence on the Luo of the Africa Inland Church as
evidenced in the manner in which they respond to Calvin’s views. The Luo understand the
work of the Spirit in the sanctification of “the Christian life” and “the Christian life as a life of
Grace and Gratitude” in more or less the same way as Calvin did. This implies the enormous
influence of Calvin’s views on the people. Furthermore, the chapter also points out that,
though the Luo Christians understand who “Roho Maler” (Clean Spirit) is and understand his
related work in the sanctification of a believer, when the term “Clean Spirit” is used in a
context where the audience consists of non-believers, the non-believers in particular are not
able to make a clear distinction between what the “Holy Spirit” and “ancestral spirits” are,
since people from a Luo cultural background believe that not all spirits are bad. Some would
be seen as good depending on how they relate to the living – whether they return to haunt the
living or not. The “good spirits” may therefore be understood as “Clean Spirits” by
unbelievers. The chapter therefore concludes by offering two necessary principles for
interpreting the Holy Spirit in a Luo Christian cultural dimension. Those principles are,
firstly, that of focusing on the study of the Scripture and secondly, understanding the
dimension of “Community” in a cultural background where Luo traditional cultural values are
the dominant values.
Finally, the chapter points out that, though Calvin’s views are useful when interpreting Luo
views, the Luo need to focus, more than anything else, on the study of Scripture, in this case,
the Muma Maler – as Calvin also based his interpretation on Scripture. / AFRIKAANSE OPSOMMING: Hierdie navorsingsprojek behels ’n ondersoek na Calvyn se sienings oor die werk van die
Gees in heiligmaking waarna dit vanuit ‘n Loa perspektief geëvalueer word. Die studie oor
Calvyn fokus op die 1559 uitgawe van die Institute, terwyl die evaluasie van sy sienings
gedoen word vanuit die perspektief van die Luo van die Africa Inland Church (A.I.C.) van
Kenia. Die stigting van die Africa Inland Church is beïnvloed deur die nalatenskap van
Calvyn, veral deur aangeleenthede wat verband hou met heiligmaking. Gevolglik is ’n
ondersoek en evaluasie, gedoen vanuit ’n Luo perspektief, van Calvyn se sienings oor hierdie
onderwerp hoogs relevant.
Die studie met betrekking tot Calvyn fokus op sy verstaan van “die Christelike lewe” en “die
Christelike lewe as ‘n lewe van Genade en Dankbaarheid” en dit word dan beoordeel vanuit
’n Luo perspektief. Die hoofstukke in die studie ontwikkel en volg mekaar as volg op:
Hoofstuk Een vorm die inleiding tot die studie. Hier word die probleemstelling van die
navorsingsprojek gedefinieer asook die voorwerp van die studie. Verder bevat die hoofstuk ’n
omskrywing van die doelwit van die navorsingsprojek asook van die bydrae wat die studie
maak. Die omskrywing van die doelwit van die studie gee ook in breë trekke die perspektiewe
op Calvyn se sienings wat ondersoek sal word weer en wys verder daarop dat ’n deeglike
studie van die Luo self ook ontwikkel in die loop van die navorsingsprojek. Ten slotte toon
hoofstuk een die grense aan van hierdie studie deurdat dit duidelik gestel word dat hier slegs
gefokus word op die genoemde perspektiewe op Calvyn se sienings en slegs vanuit die
perspektief van die Luo lede van die Africa Inland Church van Kenia.
Hoofstuk Twee sentreer rondom die vraag hoe Calvyn se invloed inslag gevind het in die
Christelike praktyke en oortuigings van die Luo. ’n Oorsig word gegee van ’n aantal werke
wat gepubliseer in studies oor Calvyn waarin sy invloed gesien kan word; ’n kort oorsig van
Calvyn se lewe word gegee ten einde die aard van invloede op hom aan te toon wat aan hom
die vaardighede verleen het om mettertyd sy leer oor die Heilige Gees te ontwikkel; daar word
verwys na Calvyn se bydrae tot die ontwikkeling van die leer van die Heilige Gees; ’n oorsig
word gegee van die kulturele agtergrond van die Luo asook van die aard en eienskappe van
die Christelike oortuigings en praktyke wat die agtergrond vorm van die Luo lede van die
Africa Inland Church. Hierdie Christelike oortuigings vorm die basis waarop Calvyn se
invloed op die kerk en die Luo geëvalueer word. Hierdie hoofstuk dien as basis waarop die
daaropvolgende hoofstukke van die studie ontwikkel, aangesien dit noodsaaklik is om ’n
begrip te vorm van die wyse waarop Calvyn se invloed die Christelike oortuigings en
praktyke van die Luo binnegedring het alvorens Calvyn se sienings self geïnterpreteer en
vanuit ’n Lou perspektief geëvalueer word.
Hoofstuk Drie fokus op Calvyn se sienings, spesifiek waar dit gaan oor die werk van die
Heilige Gees in die heiliging van “die Christelike lewe” en van “die Christelike lewe as ’n
lewe van Genade en Dankbaarheid.” Wat “die Christelike lewe” aanbetref word daarop gewys
dat Calvyn die Gees verstaan het as die krag wat heiligmaking in die Christelike lewe tot
gevolg het. Dit geskied eerstens deur die bewerking van die geloof in die individu en
tweedens deur middel van spesifieke aspekte van die geloof, naamlik berou, die Christelike
lewe (’n lewe van geregtigheid) en gebed.
Die aspek van regverdigmaking, hoewel dit ’n gebeurtenis is waardeur hernuwing na die
Beeld van God deur die toedoen van die Gees plaasvind en ook deel vorm van Calvyn se
bespreking van “die Christelike lewe,” is egter nie ’n proses waardeur heiligmaking plaasvind
nie. Die Gees is slegs betrokke by regverdigmaking vir soverre Hy een van die Drie Persone
(God die Vader, God die Seun en God die Heilige Gees) binne die Drie-eenheid is en as sulks
deel uitmaak van die Wese en werk van die Godheid in die toerekening van die regverdiging. Verder, met verwysing na Calvyn se verstaan van “die Christelike lewe as ’n lewe van
Genade en Dankbaarheid,” toon hierdie studie dat die Gees volgens Calvyn gelowiges heilig
deur die elemente van die Woord, Doop, Nagmaal en die Kerk. Calvyn het hierdie elemente
verstaan as genademiddele en as middele waardeur dankbaarheid aan God betoon word vir Sy
skeppings- en verlossingswerk. In die eerste plek word God se “genadedade” deur hierdie
elemente oorgedra na mense en, tweedens, vereer individue God deur deel te hê aan hierdie
elemente. Hulle betoon ook so hul dankbaarheid aan God aangesien Hy hierdie elemente
ingestel het vir hierdie doel.
In Hoofstuk Vier word Calvyn se sienings vanuit die perspektief van die Luo van die Africa
Inland Church geëvalueer. Calvyn se sienings soos bespreek in hoofstuk drie word dan
vergelyk dit met dié van die Luo en ’n Luo respons word ontwikkel op Calvyn se sienings.
Hierdie hoofstuk toon dat die Luo van die African Inland Church die werk van die Gees in
“die Christelike lewe” en “die Christelike lewe as ’n lewe van Genade en Dankbaarheid”
interpreteer op ’n min of meer soortgelyke manier as Calvyn. Verder word duidelik gewys
hoedat die Luo, ten spyte van die feit dat hulle kom vanuit ’n kulturele agtergrond waarin die
geloof in voorvaderlike geeste diep gewortel is, wel onderskei tussen die “Heilige Gees” en
die “voorvaderlike geeste.” Gevolglik onderwerp hulle hulself aan die werk van die Heilige
Gees in hul Christelike geloofsoortuigings en praktyke, selfs al word die konsep “Heilige
Gees” in die Luo Bybel, die Muma Maler, vertaal as “Roho Maler” wat in “Dholuo” (die Luo
spreektaal) bloot “Rein Gees” beteken. Anders as in Calvyn se interpretasie van die identiteit
van die “Heilige Gees,” bevat die term “Rein Gees” egter geen verwysing na God die Vader
en God die Seun nie.
In Hoofstuk Vyf volg die Gevolgtrekking van die studie. Die sienings van beide Calvyn en
die Luo van die Africa Inland Church word in heroorweging geneem. Daar word in breë
trekke gewys op die feit dat die sienings van Calvyn ’n opmerklike invloed op die Luo van
die Africa Inland Church gehad. Die Luo verstaan die werk van die Gees in die heiliging van
“die Christelike lewe” en “die Christelike lewe as ’n lewe van Genade en Dankbaarheid” op
min of meer dieselfde wyse as Calvyn wat die geweldige invloed van Calvyn se sienings op
hulle impliseer. Verder wys hierdie hoofstuk daarop dat, hoewel Luo Christene verstaan wie
die “Roho Maler” (Rein Gees) is en wat sy heiligmakende werking met betrekking tot die
gelowige behels, die term “Rein Gees” wanneer dit gebruik word in ’n konteks van ‘n
niegelowige gehoor, laasgenoemde nie die vermoë het om duidelik te onderskei tussen die
“Heilige Gees” en “voorvaderlike geeste” nie. Die rede hiervoor is te vinde in die feit dat
vanuit die Luo se kulturele agtergrond nie alle geeste as boos beskou word nie. Afhangend
van hul verhouding met die lewendes – of hulle terugkeer om die lewendes te teister of nie –
word sommige geeste as goed beskou. “Goeie geeste” mag dus as “Rein Geeste” beskou word
deur niegelowiges. In hierdie hoofstuk word daarom twee beginsels vir die interpretasie van
die Heilige Gees in ’n Luo kulturele milieu aan die hand gedoen: eerstens ’n sterk fokus op
die bestudering van die Skrif en tweedens, begrip vir die dimensie van “Gemeenskap” in ’n
kulturele milieu waar tradisionele Luo kulturele waardes domineer.
Ten slotte wys die hoofstuk daarop dat, hoewel Calvyn se sienings nuttig aangewend kan
word by die interpretasie van Luo sienings, die Lou bo alles moet fokus op die bestudering
van die Skrif – in die geval van die Luo, die Muma Maler – aangesien ook Calvyn immers sý
interpretasie op die Skrif baseer het.
|
262 |
鴿子與聖靈 : 一個聖經中的象徵詮釋 / The dove and the Holy Spirit: A symbolic interpretation in the Bible王維瑩, Wang, Janice Unknown Date (has links)
在基督新教的《聖經》中經常以不同的象徵描述聖靈,鴿子無疑是聖靈最具代表性的象徵。本篇論文嘗試解答兩個問題:為什麼四卷《福音書》的作者均以鴿子象徵聖靈?以鴿子象徵聖靈有什麼特殊的涵義?這是在第一章中所作的介紹。
第二章探討象徵的詮釋理論,本文採用塔特(W. Randolph Tate)的詮釋方法為理論依據,以文本後面、文本裡面和面對文本的三個層面詮釋這個象徵。第三章尋找鴿子的蹤跡,遠從美所不達米亞古代蘇美女神伊南娜談起,陸續探尋巴比倫女神伊斯塔、敘利亞和迦南女神阿斯塔特。接著探討克里特島的米諾斯文明發現的鴿子女神和古希臘的性愛女神阿芙羅狄特,這些女神與鴿子密切連結。鴿子也作為預兆鳥,還有為宙斯說出神諭的女祭司被稱為鴿子。
第四章探究《聖經》中的鴿子,研究鴿子在《舊約聖經》和《新約聖經》中的多種形象,另外研究名為「鴿子」的先知約拿。第五章探討聖靈在《聖經》中近似鴿子的特質、《舊約聖經》和《新約聖經》聖靈觀念的區別,以及兩約之間聖靈觀念的演變。
第六章以《聖經》中其他聖靈的象徵物,探討鴿子獨特作為「感情象徵」的特質。並從前面數章的研究,歸納整合鴿子象徵聖靈突顯的宗教形象。第七章依據塔特的詮釋方法,歸納所有的探討作出結論,鴿子象徵聖靈乃是《福音書》的作者獨一無二最佳的選擇,鴿子是傳信者,象徵和表達神的智慧,傳達聖靈帶給這世界的愛。 / The Holy Spirit is frequently referred to in symbols in the Protestant Bible. Among those, a dove is undoubtedly the most representative of the symbols of the Holy Spirit. This thesis tries to answer two questions: Why the authors of the four Gospels used a dove as the symbol for the Holy Spirit? As a symbol for the Holy Spirit, what is the dove's specific significance? This is introduced in Chapter one.
According to the theory of hermeneutics of W. Randolph Tate, Chapter two of this thesis interprets this symbol from three dimensions: The World Behind the Text, The World Within the Text and The World in Front of the Text. Chapter three looks for its footstep in the ancient world, beginning from Mesopotamia - the Sumer Goddess Inanna, also called Ishtar in Babylonia. She became the Syrian and Canaanite Goddess Astarte. In Crete there was Dove-Goddess, and ancient Greek people worshipped Aphrodite. These Goddesses and doves are intimately associated. The dove was also the bird of choice for omens. Amazingly, even the priestesses who announced Zeus' oracles were called "doves".
Chapter four studies doves' images in the Bible, including Prophet Jonah (His name means "dove"). Chapter five discusses the concept of the Holy Spirit in the Bible and in the time between two Testaments.
Chapter six compares the other symbols of the Holy Spirit in the Bible with dove. The dove was a unique "emblem of affection". From all the discovery and studies in the previous chapters the thesis attempts to portrait a conclusive religious image of doves in the ancient world. Chapter seven concludes the thesis in line with the interpretative theory of three approaches done in the previous chapters. To conclude, in search for symbols for the Holy Spirit, doves are the best choice of the authors of the four Gospels. Doves are messengers, symbolizing and delivering the wisdom of God to the world, at the same time conveying the love from the Holy Spirit.
|
263 |
Problém neodpustitelného hříchu v nové smlouvě pneumatologicko-hamartologický pohled / the problem of unpardonable sin in the new testamentHanes, Timotej January 2011 (has links)
HANES, Timotej: The problem of the unpardonable sin in the ew Testament, pneumatologico - hamartological view. [Master thesis] / Timotej Hanes. - Charles University in Prague. Hussite Theological Faculty; - Supervisor: Prof. ThDr. Ján Liguš, PhD. - Degree: Master. - Prague : HTF UK, 2011. 91 p. The thesis discusses the problem of the unpardonable sin on the based on the text from Matthew 12:31-32. Its goal is to give the reader a better grasp of this problem and to be able to create his own opinion about it. It tries to accomplish the goal by offering as accurate picture of the perception the New Testament books authors had on this problem as possible using a detailed exegesis of the text mentioned above. In the second part, the thesis compares the results of the exegesis with the perception various important people of Christian history had on the unpardonable sin. In the empirical part, the thesis studies what this perception is among Christians these days and it tries to suggest some changes, that could contribute to conforming this perception to the biblical one as much as possible. Key words: the unpardonable sin, blasphemy against the Holy Spirit, exegesis, biblical view
|
264 |
FESTA E DEVOÇÃO POPULAR DO DIVINO ESPÍRITO SANTO EM ARAGUAÍNA TOCANTINS: DÉCADA DE 1970 AO ANO DE 2014.Silva, Francisco de Assis Cruz da 20 February 2015 (has links)
Made available in DSpace on 2016-08-10T11:21:43Z (GMT). No. of bitstreams: 1
FRANCISCO DE ASSIS CRUZ DA SILVA.pdf: 3048262 bytes, checksum: aec2d3cba84f340ecbed2c921217bf44 (MD5)
Previous issue date: 2015-02-20 / This dissertation aims to identify, describe and understand the current invisibility of
the Feast of the Holy Spirit in the city of Araguaína-TO. That district, the
demonstration in honor of the Divine experienced its heyday in the late 1960s and
early 1970s, just when the region experienced a major outbreak of economic and
political development, attracting thousands of devotees. Around the second half of
the 1980s, however, diminished the enthusiasm and popular participation in the
party, as well as the rituals and the support from the Catholic Church and the State.
Our research is supported by both the literature works and publications of writers,
academic institutions and articles available in electronic media, as in exploratory
research with interviews with participants devotees of the Party from the 1970s to the
present day. Our filing is justified in understanding how communities, especially rural
ones, which have a very strong connection with religion, interact to form your cultural
leather, encompassing the preservation of assumptions and heritage for future
generations of social elements trainers and anthropological identity of a population.
Even that may occur a transformation movement of the presence of the faithful in the
celebration of the Divine Party in Araguaina-TO, especially in recent decades, yet this
celebration is worthy of study so that they can understand the aspects that come
motivating your loss faithful. The study results provide a glimpse that the importance
of the Feast of the Holy Spirit in Araguaína-TO is the renewal of the identity of the
Tocantins people, social interaction of the population, in reaffirming their cultural
assumptions. In this sense, the interviews glimpse, and a nostalgia of decades past,
when the Divine festival that territory was an event of great proportions, also a
resumption of self-esteem and appreciation, when religious celebration had echo in
the other Brazilian regions, raising the social importance of Tocantins people. / A presente dissertação objetiva identificar, descrever e compreender a invisibilidade
atual da Festa do Divino Espírito Santo na cidade de Araguaína-TO. Nesse
município, a manifestação em honra ao Divino conheceu seu apogeu em fins da
década de 1960 e início da década de 1970, justamente quando a região passou por
um importante surto de desenvolvimento econômico e político, atraindo milhares de
devotos. Por volta da segunda metade dos anos de 1980, no entanto, diminuíram o
entusiasmo e a participação popular na festa, assim como os rituais e o apoio da
Igreja Católica e do Estado. Nossa investigação apoia-se tanto na pesquisa
bibliográfica de obras e publicações de escritores, instituições acadêmicas e artigos
disponibilizados em meio eletrônico, quanto na pesquisa exploratória, com
entrevistas realizadas com devotos participantes da Festa desde os anos de 1970
até os dias atuais. Nossa propositura justifica-se no entendimento de como as
comunidades, principalmente as rurais, que possuem uma ligação bastante forte
com a religião, interagem entre si para formar o seu cabedal cultural, que engloba os
pressupostos de preservação e herança para gerações futuras dos elementos
sociais e antropológicos formadores da identidade de uma população. Mesmo que
venha ocorrendo um movimento de transformação da presença dos fiéis nas
comemorações da Festa do Divino em Araguaína-TO, principalmente nas últimas
décadas, ainda assim tal comemoração é digna de estudo para que se possam
compreender os aspectos que vêm motivando a sua perda de fiéis. Os resultados do
estudo permitem vislumbrar que a importância da Festa do Divino Espírito Santo em
Araguaína-TO está na renovação da identidade do povo tocantinense, na interação
social da população, na reafirmação dos seus pressupostos culturais. Nesse sentido,
os discursos dos entrevistados deixam entrever, além de uma nostalgia de décadas
passadas, de quando a Festa do Divino nesse território era um acontecimento de
grandes proporções, também uma retomada da autoestima e da valorização,
quando a comemoração religiosa possuía eco nas demais regiões brasileiras,
elevando a importância social do povo tocantinense.
|
265 |
A festa do Divino Espírito Santo em Gravataí/RS ao longo dos séculos XX-XXICruz, Jairton Ortiz da 18 December 2014 (has links)
Submitted by Patrícia Valim Labres de Freitas (patricial) on 2016-04-05T18:20:08Z
No. of bitstreams: 1
Jairton Ortiz da Cruz_.pdf: 14115618 bytes, checksum: 91e755d63afe538b8ca009503ad79db3 (MD5) / Made available in DSpace on 2016-04-05T18:20:08Z (GMT). No. of bitstreams: 1
Jairton Ortiz da Cruz_.pdf: 14115618 bytes, checksum: 91e755d63afe538b8ca009503ad79db3 (MD5)
Previous issue date: 2014-12-18 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho pretende mostrar a trajetória da Festa do Divino Espírito Santo na cidade de Gravataí/RS nos séculos XX-XXI, buscando destacar os fatores que levaram à sua interrupção na década de 1970. A cidade de Gravataí está inserida em uma área de ocupação açoriana desde século XVIII e traz na Festa do Divino, características dessa bagagem cultural. Para alcançarmos esse objetivo trabalhamos com fontes orais, documentais e bibliográficas que nos permitiram perceber o cenário da festa e seus atores principais ao longo do período estudado. Além disso, nos valemos da iconografia e das fontes jornalísticas para aprofundar a análise e perceber as nuanças da prática festiva na cidade o que nos levou a estruturar a dissertação em três capítulos. Por fim, destacamos que a relevância desta pesquisa se dá também na constatação de que a festividade auxilia na escrita da história da cidade de Gravataí. / This work aims to show the trajectory of the Divine Holy Spirit Feast in the city of Gravataí/RS in centuries XX-XXI, seeking to highlight the factors that led to his interruption in the decade of 1970. The city of Gravataí is inserted in an area of Azorean occupation since the 18th century and brings in the Feast of the Divine, characteristics of this cultural baggage. To achieve this goal we work with oral sources, documentary and bibliographical references which have allowed us to perceive the scenario of the feast and its principal actors throughout the period studied. In addition, in relied on iconography and journalistic sources to deepen the analysis and understand the nuances of practice in the city the festive that led us to structure the dissertation in three chapters. Finally, we highlight that the relevance of this research is also gives the observation that the feast assists in writing of the history of the city of Gravataí.
|
266 |
A memória dos objetos: verônicas, máscaras e flores da Festa do Divino de Pirenópolis/Goiás / The memory of objects: verônicas, masks and flowers of the Divine Holy Spirit Feast in Pirenópolis, state of GoiásGeraldes, Amanda Alexandre Ferreira 02 March 2015 (has links)
Made available in DSpace on 2016-04-27T19:31:03Z (GMT). No. of bitstreams: 1
Amanda Alexandre Ferreira Geraldes.pdf: 11985914 bytes, checksum: de39077dc5918f2ba3a826a76505b911 (MD5)
Previous issue date: 2015-03-02 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The Feast of the Divine Holy Spirit in the city of Pirenópolis, in the state of Goiás (Brazil),
occupies a special place in the collective imaginary of the community. The research sought to
understand how and why this space was occupied, what is your singularity and how it was -
and still is today - the process of this memory s construction. The research aims to analyze
objects of material culture produced for the Feast and seeks to identify the relation between
the meanings of the symbols and their representations in the collectivity of the community.
The ritual objects chosen for this study are the verônicas of alfenim and the paper masks and
flowers. The verônica is a gift from the Divine Empire and is associated with the devotional
practices of popular religiosity. The masks and flowers express the popular culture in comic
and festive irreverence of his masked ones. Therefore, we believe that knowledges, arts of
making and the tradition are supported by a memory and builds collective and individual
identities. We understand that the Feast merges with the history of the city, the family history
and with the life history of the individual. The Feast causes great movement and popular
involvement, and, more than that, a family involvement that supports the duty networks. The
devotion to the Divine and the experience in the Feast are part of the very essence of the
individual, the constitution of his identity, his memory, his life / A Festa do Divino Espírito Santo da cidade de Pirenópolis, no estado de Goiás, ocupa um
espaço especial no imaginário coletivo da comunidade. A pesquisa buscou compreender como
e por que esse espaço foi ocupado, qual sua singularidade e como foi - e é ainda hoje - o
processo de construção dessa memória. Para tanto, o trabalho propõe analisar objetos da
cultura material produzidos para a Festa e busca identificar a relação estabelecida entre os
significados dos símbolos e suas representações na coletividade da comunidade. Os objetos
rituais escolhidos para o estudo são as verônicas de alfenim, as máscaras e as flores de papel.
A verônica é presente do Império do Divino e está associada às práticas devocionais da
religiosidade popular. As máscaras e as flores expressam a cultura popular na comicidade e
irreverência festiva de seus mascarados. Para isso, entendemos que os saberes, as artes de
fazer e a tradição são sustentados por uma memória e constroem referências identitárias
coletivas e individuais. Foi possível constatar que a Festa se confunde com a história da
cidade, com a história familiar, com a história de vida do indivíduo. A Festa provoca grande
movimentação e envolvimento popular, e, mais que isso, um envolvimento familiar que se
respalda nas redes de obrigação. A devoção ao Divino e a vivência na festa fazem parte da
própria essência do indivíduo, da constituição de sua identidade, de sua memória, de sua vida
|
267 |
The Holy Spirit and development.Roux, Adrian. January 2005 (has links)
The thesis examines the interface between theology and development by a careful examination of the Holy Spirit as presented in the third article of the Nicene Creed with reference to how that interacts with some of the foremost development thinkers. It shows that there is indeed considerable overlap between the Missio Dei and the (secular) field of development and that they share a common end. The Holy Spirit is shown to be a primary tool in development as well as the eschaton of development both on a personal and a global social level. The thesis aims to make a contribution to the development of a theology for development by suggesting and investigating areas of our faith, that can be emphasised, interpreted and reinterpreted in the formation of a theology for development. We must begin to discover new understandings and possibilities as approaches to theology that while consistent with the faith of the church, are also able to take their place in the world as tools of development. This thesis hopes to make a contribution to setting out in a anew way of thinking by returning to the fore Christianity's original and inherent focus of transforming this world and its involvement and coherence with development. / Thesis (M.Th.)-University of KwaZulu- Natal, Pietermaritzburg, 2005.
|
268 |
Developing a teaching of the Holy Spirit and the seminar of laying on of hands for those who are involved in a charismatic ministry at the Korean Ark Covenant ChurchLee, Jonah J. January 1900 (has links)
Thesis (D. Min.)--Northern Baptist Theological Seminary, 2003. / Abstract. Includes bibliographical references (leaves 141-152).
|
269 |
Developing a teaching of the Holy Spirit and the seminar of laying on of hands for those who are involved in a charismatic ministry at the Korean Ark Covenant ChurchLee, Jonah J. January 2003 (has links) (PDF)
Thesis (D. Min.)--Northern Baptist Theological Seminary, 2003. / Abstract. Includes bibliographical references (leaves 141-152).
|
270 |
Developing a teaching of the Holy Spirit and the seminar of laying on of hands for those who are involved in a charismatic ministry at the Korean Ark Covenant ChurchLee, Jonah J. January 2003 (has links)
Thesis (D. Min.)--Northern Baptist Theological Seminary, 2003. / Abstract. Includes bibliographical references (leaves 141-152).
|
Page generated in 0.0525 seconds