No description available.

Made available in DSpace on 2016-04-29T14:27:23Z (GMT). No. of bitstreams: 1 Agnese Costalunga.pdf: 6322711 bytes, checksum: 0b0b6c6c91f3aef5c30e8f0777c33ae6 (MD5) Previous issue date: 2013-08-05 / The dissertation on exclusive Globalization, Trinity and evangelization in the context of American continent did emerge that humanity can and must build on the networks of human living together local, national and international, just and fraternal so that everybody can live with dignity. For this to happen ,it is necessary to uproot human coexistence of assaults and encroachments of goods of humanity, through the imposition of brute force, economic, political and social of the few over all mankind, leaving two-thirds of the population excluded from the banquet of life. So it is necessary to create and maintain permanent relationships of equitable justice, recognition of the equal human dignity of all and respect for human rights of all people and peoples of planet Earth. It is not enough to recall principles, state intentions, point to crying injustice and utter prophetic denunciations; these words will lack real weight unless they are accompanied for each individual by a livelier awareness of personal responsibility and by effective action (AO 48). The paradigm of the Triune God reveals to us that to live in the image and likeness of God who created us and saves us, makes us live reciprocal and articulately the anticipation of the historic beginning of life to the final and full to which humanity is called to live. This utopia is always under construction and requires all, continuous efforts of conversion on the way of Emmaus to Jerusalem"(cf.Lk24,33-35).In this walk we can and should build on mutual trust, on responsibility and the on personal and social commitment on a quality of life worthy sustainable for the benefit of every person and every people. The accumulation of unsustainable goods, gradually, always reverts in misery and exclusion of the well-being of others, spreading across the planet and throughout the universe. The Theology through transdisciplinary dialogue with committed entities tries to build up decent life for all, points out ways of conversion for all for the benefit of all. Solidarity with the population excluded from the banquet of Life. assuming it as the subject of change and as a judge to those who live accumulating goods by practicing injustice, denying the fraternity, the communion and the sharing of everything. The ecclesial life exists to be space for the permanent experience of the Reign of God in the humanity and in the world. Exists so that everybody, may walk in communion and in the participation of all, in networks of communion of communities in the world: as global village. The religions and the churches have no other objective to exist other than to celebrate, to collaborate, to incentive, e to witness the presence of the initial historical paradise in the life of each co-brothren. The celebrations and pastoral life celebrate the victory of life over death and announce that in our midst there would be no poor if we practice the commandments of the Lord (cf. Deut15:4-5). / A dissertação sobre: GLOBALIZAÇÃO EXCLUDENTE, TRINDADE e EVANGELIZAÇÃO, no contexto do Continente Americano faz emergir que a humanidade pode e deve construir redes de convivência humana local, nacional e internacional justa e fraterna para que, todos, possamos viver dignamente. Para que isso aconteça é necessário desenraizar os relacionamentos humanos de assaltos e usurpações dos bens da humanidade através da imposição da força brutal, econômica, política e social de poucos sobre toda a humanidade, deixando dois terços da população excluída do Banquete da Vida. Para tanto é necessário criar e manter permanentemente relacionamentos de justiça equitativa, de reconhecimento da igual dignidade humana de todos e de respeito aos direitos humanos de todas as pessoas e povos do planeta Terra. Não basta recordar os princípios, afirmar as intenções, fazer notar as injustiças gritantes e proferir denúncias proféticas; estas palavras ficarão sem efeito real, se elas não forem acompanhadas, para cada um em particular, de uma tomada de consciência mais viva da sua própria responsabilidade e de uma ação efetiva (AO 48). O paradigma de Deus Trindade revela-nos que viver à imagem e semelhança de Deus que nos cria e nos salva, nos faz viver recíproca e articuladamente a antecipação histórica do início da vida definitiva e plena à qual toda a humanidade é chamada a viver. Esta utopia está sempre em construção e exige de todos, permanentes esforços de conversão ao caminho de Emaus para Jerusalém (cf. Lc24,33-35). Neste caminhar podemos e devemos construir, na mútua confiança, na responsabilidade e no compromisso pessoal e social uma qualidade de vida digna sustentável, em benefício de cada pessoa e de cada povo. O acúmulo insustentável de bens, de poucos, reverte-se sempre em miséria e exclusão do bem viver de outros, alastrando-se em todo o Planeta e em todo o universo. A teologia, através do diálogo transdisciplinar com as entidades comprometidas com a construção da vida digna para todos, aponta caminhos de conversão de todos em benefício de todos. Solidariza-se com a população excluída do Banquete da Vida assumindo-a como sujeito de mudanças e como juiz dos que viveram acumulando bens, praticando injustiças, negando a fraternidade, a comunhão e a compartilha de tudo. A vida eclesial existe para ser espaço de experiência permanente do Reinado de Deus na humanidade e no mundo. Existe para que todos, caminhemos na comunhão e na participação de todos em redes de comunhão de comunidades no mundo: aldeia global. As religiões e as Igrejas não têm outro objetivo de existir senão o de celebrar, colaborar, incentivar e testemunhar a presença histórico-inicial do paraíso na vida de cada povo irmão. As celebrações e a vida pastoral celebram a vitória da vida sobre a morte e anunciam que em nosso meio não haveria pobres se praticássemos os mandamentos do Senhor (cf. Dt15,4-5)

Since Schleiermacher, in nineteenth century, liberal theologians neglected the doctrine of the Trinity. However, on the basis of the Hegelian influence, leading 20th century theologians, Barth, Moltmann, Jüngel and Pannenberg revitalized the doctrine of the Trinity. This revitalization was however based on a re-interpretation of the Nicene theology, in which vital elements of Nicene theology and its reformed affirmation were altered by their approach to the doctrine of the Trinity. Reformed doctrine of the Trinity is based on the Nicene formulation of the doctrine of the Trinity. In order to make a reformed assessment of this revitalization of the doctrine of the Trinity, one first has to attend to its Nicene formulation. Nicene theologians interpret the doctrine of the Trinity on the basis of the Scripture against heresies. Athanasius confirms not only the Son’s ‘homoousia’ with the Father, but also the Spirit’s homoousia with the Father. In this regard, Athanasius protects the deity of the Son and the Spirit. Basil and the two Gregories follow Athanasius. They also apply the term ‘homoousia’ to the Spirit. Especially, the Cappadocian theologians set the following formula of the doctrine of the Trinity: One essence, three hypostaseis. For them, according to the particularity of their attributes, the Father, the Son and the Holy Spirit are distinguished, however, according to their common essence, there is one God. Their main idea is that the three hypostaseis are equally God. They focus on the deity of the Son and the Holy Spirit against Arians and Pneumatomachians. They strongly emphasize the unity of nature or essence of God on the basis of the priority of theologia over economia. <ol> <li> Karl Barth’s starting point is the revelation of God. For him the doctrine of the Trinity is three repetitions of God himself: Revealer, Revelation, and Revealedness. Barth identifies the the immanent Trinity with the economic Trinity. From this, his Christology always refers to the ensarkos Logos. And he uses the term ‘Seinsweise’ instead of the term ‘person’.</li> <li> For Moltmann, the content of the doctrine of the trinity is the crucifixion of Christ itself, and the form of the crucified one is the Trinity. He focuses on the passibility of God. He also identifies the immanent with the economic Trinity. His social understanding of the concept of divine Person is based on panentheism.</li> <li> As with Moltmann Jüngel concentrates on the ‘death of God’. For him, the theology of the death of God is based on Luther’s theology of the cross. The Christian doctrine of the triune God is the epitome of the story of Jesus Christ. With Barth and Moltmann he identifies the immanent Trinity with the economic Trinity.</li> <li> Pannenberg’s doctrine of the Trinity implies the divine self-disclosure in Jesus Christ. His Christology is ‘from below. And Pannenberg’s concept of person is the reciprocal relationship between persons.’ He confirms the identification of the immanent Trinity and economic Trinity.</li> <li> Modern understanding of the doctrine of the Trinity on the basis of Panentheism differs from the Reformed tradition which emphasizes the distinction between the immanent Trinity and economic Trinity, and uses the notion of person as a metaphor of the distinction.</li></ol> The doctrine of the Trinity is closely connected with the Church since it is constituted by the Triune God. Therefore, the implications of the doctrine of the Trinity are important for practical church life. / Thesis (PhD)--University of Pretoria, 2008. / Dogmatics and Christian Ethics / unrestricted

This thesis is a missiological study of the francophone churches in the cities of Johannesburg and Pretoria. Francophone churches may be classified as African Initiated Churches (AIC) that have been planted by migrants from the French speaking countries of central Africa. They are characterised by the use of French and English as languages of worship and communication. The planting and the presence of these churches have become a more visible and remarkable mission phenomenon drawing scientific attention and is worthy of studying. The main issue of this study is the missionality of the Francophone churches. The investigation concerns the ways in which Francophone churches understand the mission of God, known as missio Dei, and the ways in which they express it in the community. In practice the exploration of the missionality of the Francophone churches discloses their nature, raison d’être, and their purpose, as well as their ministries, and allows us to determine the relevancy of these churches in the community. For this reason, in the study I explore and describe also the concept of the missional church in order to apply it to the Francophone churches. To that end, “Patterns of missional church” are used to measure the extent to which Francophone churches are missional. The study suggests the parameters of the development of a missional culture in a Francophone congregation and highlights the importance of the missional leadership in this respect. Finally the study proposes some missional ministries or contextual ministries that may express practically the missionality and consequently the relevancy of Francophone churches in their context. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

This thesis is a missiological study of the francophone churches in the cities of Johannesburg and Pretoria. Francophone churches may be classified as African Initiated Churches (AIC) that have been planted by migrants from the French speaking countries of central Africa. They are characterised by the use of French and English as languages of worship and communication. The planting and the presence of these churches have become a more visible and remarkable mission phenomenon drawing scientific attention and is worthy of studying. The main issue of this study is the missionality of the Francophone churches. The investigation concerns the ways in which Francophone churches understand the mission of God, known as missio Dei, and the ways in which they express it in the community. In practice the exploration of the missionality of the Francophone churches discloses their nature, raison d’être, and their purpose, as well as their ministries, and allows us to determine the relevancy of these churches in the community. For this reason, in the study I explore and describe also the concept of the missional church in order to apply it to the Francophone churches. To that end, “Patterns of missional church” are used to measure the extent to which Francophone churches are missional. The study suggests the parameters of the development of a missional culture in a Francophone congregation and highlights the importance of the missional leadership in this respect. Finally the study proposes some missional ministries or contextual ministries that may express practically the missionality and consequently the relevancy of Francophone churches in their context. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)