Submitted by Maike Costa (maiksebas@gmail.com) on 2016-06-15T13:17:40Z No. of bitstreams: 1 arquvototal.pdf: 2626006 bytes, checksum: e28101f265a19805ecf4703879117e44 (MD5) / Made available in DSpace on 2016-06-15T13:17:40Z (GMT). No. of bitstreams: 1 arquvototal.pdf: 2626006 bytes, checksum: e28101f265a19805ecf4703879117e44 (MD5) Previous issue date: 2013-05-06 / The investigation of metafictional narratives undoubtedly plays a relevant role for the comprehension of artistic work fictionality, as it may directly interfere in the theory and criticism of fiction. The novel Atonement, by Ian McEwan, and its adaptation, by Joe Wright, are characterized by a metafictional and parodic aesthetics. Having in mind the premise that metafictional narratives tend to be resistant to film adaptation, due to the complex articulation between metafiction and enunciation, we aim to investigate how the metafictionality of Atonement is materialized in the novel and to show how the transposition of this metafictionality occurs in the process of adaptation. Besides, since in Atonement the metafictional aesthetics is implicated with an ethics, we also aim to understand how this relation is approached in both works. To do so, our theoretical support draws mainly from the studies postulated by Linda Hutcheon, Patricia Waugh, Robert Stam, and Seymour Chatman. Through a comparative and intertextual analysis, we conclude that the materialization of the novel metafictionality required expressive creativity from both the verbal and filmic authors and originated interesting aesthetic, thematic and cinematic innovation; even though the filmic text is intentionally very close to the literary text in terms of form and content. As for the debate between ethics and aesthetics, we observed that McEwan, through his character Briony, argues for an ethics of alterity to help the individual face the paradox of post-modernity. McEwan‟s ethically implicated fiction approaches the contingency, the heterogeneity and the contradictory of the post-modern era, points to a possible way out of the crisis through an ethics of alterity, but does not impose it as a paradigm. / A investigação das narrativas metaficcionais tem, inegavelmente, um papel relevante na compreensão da ficcionalidade da obra artística, pois incide diretamente na teoria e na crítica da ficção. O romance Atonement, de Ian McEwan, e sua adaptação fílmica, dirigida por Joe Wright, caracterizam-se por uma orientação estética metaficcional e paródica. Partindo da premissa de que as narrativas de romances metaficcionais são consideradas resistentes à adaptação fílmica, devido à articulação complexa entre metaficção e enunciação, os objetivos desta pesquisa são investigar como a metaficcionalidade se configura em Atonement e demonstrar como se dá a transposição da metaficcionalidade do romance para o filme no processo de adaptação. Uma vez que a estética metaficcional em Atonement está imbricada com a ética, objetivamos também entender como se pronuncia a relação entre ética e estética nas duas obras. Visando alcançar nosso alvo, escolhemos como embasamento teórico-metodológico principalmente os postulados de Linda Hutcheon, Patricia Waugh, Robert Stam e Seymour Chatman. Adotando um viés comparativo e intertextual, concluímos que a materialização da metaficcionalidade exigiu expressiva inventividade de ambos os autores verbal e fílmico e apresentou interessantes inovações estéticas, temáticas e quanto ao uso das técnicas cinematográficas; apesar de uma aproximação intencional do texto fílmico ao texto literário em termos de forma e conteúdo. Concernente ao debate entre ética e estética, observamos que McEwan, através da personagem Briony, argumenta a favor de uma ética da alteridade para o enfrentamento do indivíduo diante dos paradoxos da pós-modernidade. A ficção eticamente engajada de Ian McEwan contempla a contingência, a heterogeneidade e o contraditório da era pós-moderna, aponta uma possível saída para a crise através da ética da alteridade, mas não se coloca como um paradigma.

From Introduction: Frederick Denison Maurice is generally remembered in connection with the rise of Christian Socialism. That his activities in this Movement were the most important aspect of his career is doubtful. ... Maurice's fundamental theological principles were: first, the idea of unity - unity in the Godhead, "Unity in Trinity", and unity among men in the human family; secondly, the Fatherhood of God - a Fatherhood which had at its heart the principle of sacrificial love. The events of Maurice's life proved to be fertile ground for the growth of these convictions. It was these convictions which shaped his whole understanding of the Atonement. Davies (3) points out that, in his teaching on the Atonement, Maurice turned away from the Western and Augustinian insistence that the basis of man's relationship to God was the Fall, and held, with the theolo Gians of the Eastern Church, that Christ's redemption of man is best understood as a restoration of man's relationship to God in Creation.

Please read the abstract in the thesis. / Thesis (PhD)--University of Pretoria, 2013. / gm2013 / Old Testament Studies / unrestricted

This study is a socio-rhetorical approach to the Pauline theology of reconciliation in 2 Corinthians. Scholars generally focus their attention on where καταλλάσσω and καταλλαγή terminology appears in discussing Paul’s theology of reconciliation. This has led to some scholars reducing Paul’s theology of reconciliation to simply referring to God being reconciled to men and vice versa, while other scholars tend to focus on reconciliation between human beings, almost to the exclusion of reconciliation between God and men. The current research argues that reconciliation with God is intrinsically linked to reconciliation between people in the church. Chapter One of this study looks at areas of disagreement amongst scholars concerning Paul’s theology of reconciliation. Chapter Two reviews the current state of research on Paul and his theology of reconciliation, while Chapter Three discusses the question of the Socio-historical use of the καταλλάσσειν and διαλλάσσειν terminology in the New Testament, and its uniqueness in Paul. In Chapter Four both the literary and historical contexts of Paul’s teachings on reconciliation in 2 Corinthians are explored. In Chapter Five the exegesis of 2 Corinthians 5:11-6:10 is performed and the implications for reconciliation are spelled out. / MA (New Testament), North-West University, Potchefstroom Campus, 2014

This study is a socio-rhetorical approach to the Pauline theology of reconciliation in 2 Corinthians. Scholars generally focus their attention on where καταλλάσσω and καταλλαγή terminology appears in discussing Paul’s theology of reconciliation. This has led to some scholars reducing Paul’s theology of reconciliation to simply referring to God being reconciled to men and vice versa, while other scholars tend to focus on reconciliation between human beings, almost to the exclusion of reconciliation between God and men. The current research argues that reconciliation with God is intrinsically linked to reconciliation between people in the church. Chapter One of this study looks at areas of disagreement amongst scholars concerning Paul’s theology of reconciliation. Chapter Two reviews the current state of research on Paul and his theology of reconciliation, while Chapter Three discusses the question of the Socio-historical use of the καταλλάσσειν and διαλλάσσειν terminology in the New Testament, and its uniqueness in Paul. In Chapter Four both the literary and historical contexts of Paul’s teachings on reconciliation in 2 Corinthians are explored. In Chapter Five the exegesis of 2 Corinthians 5:11-6:10 is performed and the implications for reconciliation are spelled out. / MA (New Testament), North-West University, Potchefstroom Campus, 2014

This thesis is an attempt to remedy the neglect of John Owen's atonement theology despite wide acclaim for him as the leading representative of the Reformed doctrine of limited atonement. Its main proposition is that Owen's conception of Christ's priesthood in terms of Christ's united acts of oblation and intercession, performed in his twofold state of humiliation and exaltation, lies at the heart of his atonement theology. Chapter One surveys the current literature on Owen and sets out the method and scope of the thesis. A case study of Owen's main constructive work on the atonement, Salus Electorum Sanguis Jesu, or The Death of Death in the Death of Christ (1647), yields the finding that his atonement theology is built around three doctrinal loci: the triune God, Christ the Mediator, and the doctrine of sin's satisfaction. These loci establish the scope of the thesis and are reflected in the content of the ensuing chapters. Chapter Two examines Owen's view of the triune God as the Agent of redemption in the context of the Reformed orthodox teaching on the works of God (opera Dei). Owen is found to be thoroughly trinitarian in his application of the principles inherent in the trinitarian orthodoxy of the West to his conception of the covenant of redemption (pactum salutis). Concern for Christ's priestly mediation understood in the context of his twofold state dominates his exposition of this covenant. Chapters Three to Five explore Owen's understanding of Christ's mediatorial work as the means of redemption. Chapter Three examines Christ's mediatorial office in general. It reveals the distinctively Reformed character of Owen's Christology and his use of the mediatorial category to expound it. Chapter Four narrows the focus to Christ's priestly office. The central importance of Christ's priesthood is shown from three vantage points: Owen's reading of the state of controversy with his universalist opponents; an examination of the views of his universalist opponents; the development of Owen's formulation of Christ's priesthood in his early and mature writings. Chapter Five probes the significance of Owen's formulation of Christ's priesthood in his understanding of sin's satisfaction. The bearing of his formulation is seen in his decision for the satisfactory value of Christ's whole obedience and in his explication of the nature and fruits of Christ's death. In the final chapter, Owen's understanding of the end of redemption is examined in its twofold form: the ultimate end of God's glory and the intermediate end of the elect's salvation. Owen's exposition of both areas reveals, once again, the central importance of Christ's priesthood.

O presente trabalho busca analisar a atuação dos Franciscanos da Reconciliação(Atonement) em São Paulo entre os anos 1977 a 1994. Fundados em 1898 pela iniciativa do então reverendo Episcopal Anglicano Paul James Francis (Pe. Paul Wattson) e da Irmã Lurana White passam a pregar a união entre as Igrejas Católica, Episcopal Anglicana e Ortodoxa Grega. Em 1909 a conversão dos membros ao catolicismo não interrompeu as atividades ecumênicas, que prosseguem mesmo após a morte de Paul Wattson em 1940. Iniciam a Missão no Brasil nas Dioceses de Jataí e Rio Verde (GO) em 1963. Em São Paulo o trabalho teve início no ano de 1977 a convite do então arcebispo de São Paulo D.Paulo Evaristo Arns ampliando o trabalho ecumênico na Arquidiocese. Em 1994 decidiram encerrar sua presença no Brasil. / The objective of the present work is to analyse the ecumenical task performed by Franciscan Friars and Sisters of Atonement in Sao Paulo City in the period from 1977 to 1994. Founded in 1898 by Anglican Episcopal reverend Paul James Francis (Father Paul Wattson) and Mother Lurana White started the movement preaching the union of Catholic, Anglican Episcopal and Greek Orthodox Churches. The conversion of those members to Catholicism in 1909 did not interrupt the ecumenical activities, which continued after the death of Paul Wattson in 1940. They created in 1963 the mission at Jataí and Rio Verde Diocese in Goias State. In Sao Paulo City the action took place in 1977 by invitation of archbishop D. Paulo Evaristo Arns, expanding the ecumenical work inArchdiocese . In 1994 they decided their departure from Brazil.

In this thesis, I construct a sacrificial explanation of atonement, the expanded version of which explains how the work of Christ addresses in various ways every component of the problem of sin. The first two chapters of this endeavour argue for a Wolterstorffian definition of forgiveness according to which forgiveness is the act of ceasing to treat a wrong as part of a wrongdoer's moral history and instead as part of their personal history. Moreover, I demonstrate that this definition of forgiveness is superior to the major alternatives in the literature due in no small part to its consistency with various philosophical desiderata and biblical constraints detailed in the first two chapters. In the final two chapters, I turn to an investigation of the doctrine of atonement. The most popular contemporary model of atonement in many Protestant Christian circles is a penal substitution model that assumes the centrality of a strong form of retributivism in the biblical narrative. In chapter three, I argue that the major biblical understanding of justice as fundamentally restorative in nature. I then develop an alternative form of penal substitution that rests on this restorative rationale for justice rather than the typical retributivist strain. This model of atonement, however, seems to me lacking in explanatory scope due to its limited appeal to the biblical texts. Thus, in chapter four, I offer an alternative atonement model- i.e. a sacrificial one- that combines elements of the rituals of yom kippur and Passover to explain how the work Christ addresses most of the components of the problem of sin. Lastly, I combine this sacrificial model with my account of forgiveness to address the remaining components of the problem of sin.

<p>The New Testament book known as the epistle to the Hebrews contains little obvious reference to Jesus' resurrection. Modern interpreters generally account for this relative silence by noting that the author's soteriological and christological concerns have led him to emphasize Jesus' death and exaltation while ignoring, spiritualizing, or even denying his resurrection. In particular, the writer's metaphorical appeal to the Yom Kippur sacrifice, with its dual emphasis on the slaughter of the victim and the presentation of the victim's blood by the high priest, allows him to explain the salvific significance of Jesus' death and exaltation. The crucifixion can be likened to the slaughter of the victim, while Jesus' exaltation in heaven can be likened to the high priest entering the holy of holies. In this way the cross can be understood as an atoning sacrifice. Such a model leaves little room for positive or distinct reflection on the soteriological or christological significance of the resurrection. </p> <p>This study argues that the soteriology and high-priestly Christology the author develops depend upon Jesus' bodily resurrection and ascension into heaven. The work begins with a survey of positions on Jesus' resurrection in Hebrews. I then present a case for the presence and role of Jesus' bodily resurrection in the text. First, I demonstrate that the writer's argument in Heb 1-2 for the elevation of Jesus above the angelic spirits assumes that Jesus has his humanity--his blood and flesh--with him in heaven. Second, I show that in Heb 5-7 the writer identifies Jesus' resurrection to an indestructible life as the point when Jesus became a high priest. Third, I explain how this thesis makes coherent the author's consistent claims in Heb 8-10 that Jesus presented his offering to God in heaven. I conclude that Jesus' crucifixion is neither the place nor the moment of atonement for the author of Hebrews. Rather, in keeping with the equation in the Levitical sacrificial system of the presentation of blood to God with the presentation of life, Jesus obtained atonement where and when the writer says--when he presented himself in his ever-living, resurrected humanity before God in heaven. Jesus' bodily resurrection is, therefore, the hinge around which the high-priestly Christology and soteriology of Hebrews turns.</p> / Dissertation

Thesis (S.T.L.)--Catholic University of America, 2000. / Includes bibliographical references (leaves 130-135).