Thesis (M.C.S.)--Regent College, 2008. / Abstract and vita. Includes bibliographical references (leaves [136]-140).

Made available in DSpace on 2013-08-07T19:11:32Z (GMT). No. of bitstreams: 1 000423443-Texto+Completo-0.pdf: 832855 bytes, checksum: 995dda9b38fcb00bdf0249174789c1c7 (MD5) Previous issue date: 2010 / The present research deals with the concept of ethics of the responsibility developed by Dietrich Bonhoeffer before the autonomy present throughout the modern and post-modern world. Its relevance consists exactly in the fact that it points out the risks that the lack of ethical responsibility may cause within a plural society, affecting it on its fundamental human values. Bonhoeffer develops an observation of the reality of his age, in a context of nihilism, meaning crisis, decaying of moral values and privation of the truth. Its ethics, from Christological fundaments, is concretized upon the personal decision for the good. Good is synonym for doing God’s will, accepting to live in the world as it is, filled with bad and misfortunes. What distinguishes Bonhoeffer’s proposal is the fact that he takes the responsibility for the others in the urgency of the present. The whole problematic approached by Bonhoeffer identifies itself with current difficulties that permeate ethical field. Therefore, working the topic of ethics in Dietrich Bonhoeffer’s work, it will be possible to elaborate a parallel between the autonomy of the contemporary world, that sort of learned how to live without the need for God, and the necessity of a universal and transcendental ethics, based on “be-to-the-others” from Jesus Christ. The analysis begins raising biographical and bibliographical data of Bonhoeffer, and it is followed by some explanation about his ethical comprehension in the works Ethics and Letters and Papers from Prison; it still pervades his perception about secularization and its consequences, reaching the conclusion of a public theology as synthesis for ethics of responsibility in an adult world. / A pesquisa em questão trabalha aspectos da ética da responsabilidade desenvolvida por Dietrich Bonhoeffer ante a autonomia do mundo moderno e pós-moderno. Sua relevância consiste, justamente, em apontar os riscos que a falta de uma responsabilidade ética pode causar numa sociedade plural, afetando-a em seus valores humanos fundamentais. Bonhoeffer faz uma observação da realidade de sua época, num contexto de niilismo, crise de sentido, decadência de valores morais e privação da verdade. Sua ética, de fundamento cristológico, se concretiza na decisão pessoal pelo bem. Bem que é sinônimo do fazer a vontade de Deus, assumindo viver no mundo da forma como este se apresenta, com suas mazelas e infortúnios. O distintivo de sua proposta se encontra no assumir a responsabilidade pelos outros na urgência do presente. Toda problemática abordada por Bonhoeffer, se identifica com as dificuldades atuais que permeiam o campo ético. Por isso, trabalhando a questão ética em Dietrich Bonhoeffer, será possível elaborar um paralelo entre a autonomia do mundo contemporâneo, que aprendeu a viver sem precisar de Deus, e a necessidade de uma ética universal e transcendente, baseada no “ser-para-os-outros” de Jesus Cristo. A análise começa levantando dados biográficos e bibliográficos de Bonhoeffer, é seguida por uma explanação da sua compreensão ética nas obras Ética e Resistência e Submissão, perpassa ainda por sua percepção sobre a secularização e suas consequências, chegando à conclusão de uma teologia pública como síntese da ética da responsabilidade num mundo adulto.

Made available in DSpace on 2014-10-31T01:01:15Z (GMT). No. of bitstreams: 1 000462276-Texto+Completo-0.pdf: 1553404 bytes, checksum: a25969d3200f849d63fc6fb2453d0452 (MD5) Previous issue date: 2014 / This thesis reflects on the theme of Faith Experience and Discipleship, analyzed from the perspective of the theologian Dietrich Bonhoeffer. We seek to determinate how the experience of faith actually influences the genuine walk with Christ. In support of the issue, we have come through a literature review of the life and work of Dietrich Bonhoeffer. The first chapter discusses the historical context in which Bonhoeffer was inserted, as wars, the interwar period and Christianity, besides his biography. In the second chapter, from an analysis of his works, we seek to present his theology from the perspective of the experience of faith. In the third and final chapter, the focus is the experience of faith and discipleship of Christ itself. Analyzes the concepts, Dietrich Bonhoeffer and his experience of faith, salvation and martyrdom, and a brief analysis of the Theology and Pentecostal movement, helping to affirm the need for a genuine experience of faith to a real following of Christ. / Esta dissertação reflete sobre o tema Experiência de Fé e o Seguimento de Cristo, analisado pela ótica do Teólogo Dietrich Bonhoeffer. Buscamos averiguar em que medida a experiência de fé de fato influencia na genuína caminhada com Cristo. Para fundamentar a questão, percorremos, através de uma análise bibliográfica, a vida e a obra de Dietrich Bonhoeffer. No primeiro capítulo, apresentamos o contexto histórico em que Bonhoeffer estava inserido, como guerras, período entre guerras e o Cristianismo, além de sua biografia. No segundo capítulo, a partir de uma análise de suas obras, buscamos apresentar sua teologia, sob a ótica da experiência de fé. No terceiro e último capítulo, o enfoque é a experiência de fé e o seguimento de Cristo propriamente dito. Analisam-se os conceitos, Dietrich Bonhoeffer e sua experiência de fé, salvação e martírio. Apresenta-se também uma breve análise do movimento pentecostal e da Teologia, contribuindo para afirmar a necessidade de uma experiência de fé genuína para um real seguimento de Cristo.

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From the time of the early church to the present century, Christian assumptions about and theological responses to sport have been problematic. In the present century, evangelicals in North America lack a developed theological ethic about how Christians should regard modern sport--the practices, purposes, and values. What little theology there is, is an uninformed folk theology of muscular Christianity in which the primary means of evaluating sport is in terms of its instrumental utility with no recognition of goods that might be internal to sport. In this thesis, I formulate a modest Christian ethic for sport as a way toward reimagining sport in the Christian life as an embodied, penultimate good. I have chosen Augustine, John Paul II, and Dietrich Bonhoeffer as the three primary interlocutors with whom to shape a theological discourse about and construct for modern sport. Together, they assist in exploring fundamental convictions of the Christian tradition and determining what bearing these should have on Christian moral reflection and deliberation on this cultural activity. In chapter one, Augustine‘s ethic is organized around three integral motifs: God and happiness, ordered and disordered loves, and the use and enjoyment of goods. By beginning here, a Christian ethic addresses the charges against Augustine‘s idealism set in the historical context of ancient Rome where the Christian tradition first engaged sport extra-biblically. These motifs lay the groundwork for how a Christian might relate to sport. In chapter two, I examine an exemplary modern attempt—by the American philosopher Paul Weiss—to give a moral and philosophical account of sport. Weiss develops a philosophy of sport around themes derived from classical Greek literature, including bodily excellence, anthropology, and teleology. Weiss‘s Greek ideals and philosophical categories function as heuristic tools because many issues of modern sport are connected in a variety of ways to these ancient Greek ideals. Weiss forms a bridge historically and philosophically to thicken our description of modern sport, to refine this thesis‘s analysis of some important categories native to modern sport, and to focus on what this phenomenon entails for a Christian ethic today. In chapter three, I engage with John Paul II's complex and rich account of the internal moral and theological goods of sport. John Paul II's personalism provides a much stronger basis for analyzing the goods intrinsic to sport than does Weiss--one that is, moreover, consistent with (while building on) the Augustinian foundation laid in chapter one. I demonstrate that in John Paul II's theology of sport, sportive actions find a significant analogue in the Christian doctrine of creation in relation to the body of the athlete, in which perspective sport may be seen as sign and gift shared with other embodied sportspersons. I propose that sport is an ontic-embodied good and gift that is only properly conceptualized in a Christian ethic, an ethic in which the pursuit of excellence is an objective that fulfils the dignity and worth of the whole human person. By contrast, Paul Weiss' philosophy of sport instrumentalizes embodied pursuits, such as sport. In chapter four, Dietrich Bonhoeffer‘s Christological basis for Christian ethics serves to repair the persistent problem of dualism—two-sphere thinking—for modern muscular Christianity. Bonhoeffer‘s comprehensive vision of reality places Christ at the center of life and existence so that the question of the good becomes the realization of the reality of God in Christ. Therefore, a Christian ethic does not justify how the reality of God in Christ relates to sportive culture by appealing either to the sacred or secular, but justification is in Christ, since He has drawn and holds it all together. In chapter five, I continue with the problem of modern muscular Christianity in order to constructively reimagine how to relate the reality of Christ as the ultimate to sportive reality, the penultimate. This eschatological paradigm further organizes the final chapter in two important ways. First, the logic of sport is often governed by alien ends and loves. Augustine‘s ethic refines this problem as a matter of how the practice of sport can educate our desires according to competing teloi. Second, I elucidate the importance of St. Paul‘s sport metaphor (1 Cor 9:24-27) as another angle for interpreting and ethically engaging the complex lived experience of sport itself. This sport metaphor functions eschatologically to integrate sport and the Christian life and to ennoble this activity as a practice for moral and spiritual formation.

In this thesis I argue for the centrality of moral discernment in Dietrich Bonhoeffer’s vision of Christian ethics. I contend that a close reading of his understudied Ethics manuscript, ‘God’s Love and the Disintegration of the World’, not only reveals the importance of discernment, but also exposes a tension in his thinking between a simple, unreflective approach to God’s will and a rational, reflective mode of moral deliberation. At several points in the 1930s and early 1940s, his emphasis on simplicity seems to preclude the very idea of moral reflection; however, a closer inspection reveals that the two are not mutually exclusive. I argue that Bonhoeffer’s theology contains the necessary resources to incorporate, on Christological grounds, both simplicity and reflective moral deliberation into a coherent vision of moral discernment. Furthermore, I contend that this conceptual unity, premised on the relationship between Christ’s two natures, becomes efficacious in the lives of Christians through a process of conformation to the form of Christ, which includes as an essential element the disciplined practice of spiritual exercises. Finally, drawing on Bonhoeffer's entire corpus, I investigate the theme of God’s commandment, focusing in particular on simple obedience, and the concept of natural life, paying special attention to the shape of the created order. I conclude that simple obedience, while precluding self-centred moral reflection, nevertheless creates space for meditative reflection that understands reality through a Christological lens. In so doing, this meditative reflection finds its orientation in the natural, penultimate world, which serves as a crucial context and guide for those who want to become simple and wise.

Made available in DSpace on 2015-04-15T12:50:18Z (GMT). No. of bitstreams: 1 423443.pdf: 832855 bytes, checksum: 995dda9b38fcb00bdf0249174789c1c7 (MD5) Previous issue date: 2010-03-29 / A pesquisa em quest?o trabalha aspectos da ?tica da responsabilidade desenvolvida por Dietrich Bonhoeffer ante a autonomia do mundo moderno e p?s-moderno. Sua relev?ncia consiste, justamente, em apontar os riscos que a falta de uma responsabilidade ?tica pode causar numa sociedade plural, afetando-a em seus valores humanos fundamentais. Bonhoeffer faz uma observa??o da realidade de sua ?poca, num contexto de niilismo, crise de sentido, decad?ncia de valores morais e priva??o da verdade. Sua ?tica, de fundamento cristol?gico, se concretiza na decis?o pessoal pelo bem. Bem que ? sin?nimo do fazer a vontade de Deus, assumindo viver no mundo da forma como este se apresenta, com suas mazelas e infort?nios. O distintivo de sua proposta se encontra no assumir a responsabilidade pelos outros na urg?ncia do presente. Toda problem?tica abordada por Bonhoeffer, se identifica com as dificuldades atuais que permeiam o campo ?tico. Por isso, trabalhando a quest?o ?tica em Dietrich Bonhoeffer, ser? poss?vel elaborar um paralelo entre a autonomia do mundo contempor?neo, que aprendeu a viver sem precisar de Deus, e a necessidade de uma ?tica universal e transcendente, baseada no ser-para-os-outros de Jesus Cristo. A an?lise come?a levantando dados biogr?ficos e bibliogr?ficos de Bonhoeffer, ? seguida por uma explana??o da sua compreens?o ?tica nas obras ?tica e Resist?ncia e Submiss?o, perpassa ainda por sua percep??o sobre a seculariza??o e suas consequ?ncias, chegando ? conclus?o de uma teologia p?blica como s?ntese da ?tica da responsabilidade num mundo adulto.

Made available in DSpace on 2015-04-15T12:50:31Z (GMT). No. of bitstreams: 1 462276.pdf: 1553404 bytes, checksum: a25969d3200f849d63fc6fb2453d0452 (MD5) Previous issue date: 2014-08-29 / This thesis reflects on the theme of Faith Experience and Discipleship, analyzed from the perspective of the theologian Dietrich Bonhoeffer. We seek to determinate how the experience of faith actually influences the genuine walk with Christ. In support of the issue, we have come through a literature review of the life and work of Dietrich Bonhoeffer. The first chapter discusses the historical context in which Bonhoeffer was inserted, as wars, the interwar period and Christianity, besides his biography. In the second chapter, from an analysis of his works, we seek to present his theology from the perspective of the experience of faith. In the third and final chapter, the focus is the experience of faith and discipleship of Christ itself. Analyzes the concepts, Dietrich Bonhoeffer and his experience of faith, salvation and martyrdom, and a brief analysis of the Theology and Pentecostal movement, helping to affirm the need for a genuine experience of faith to a real following of Christ. / Esta disserta??o reflete sobre o tema Experi?ncia de F? e o Seguimento de Cristo, analisado pela ?tica do Te?logo Dietrich Bonhoeffer. Buscamos averiguar em que medida a experi?ncia de f? de fato influencia na genu?na caminhada com Cristo. Para fundamentar a quest?o, percorremos, atrav?s de uma an?lise bibliogr?fica, a vida e a obra de Dietrich Bonhoeffer. No primeiro cap?tulo, apresentamos o contexto hist?rico em que Bonhoeffer estava inserido, como guerras, per?odo entre guerras e o Cristianismo, al?m de sua biografia. No segundo cap?tulo, a partir de uma an?lise de suas obras, buscamos apresentar sua teologia, sob a ?tica da experi?ncia de f?. No terceiro e ?ltimo cap?tulo, o enfoque ? a experi?ncia de f? e o seguimento de Cristo propriamente dito. Analisam-se os conceitos, Dietrich Bonhoeffer e sua experi?ncia de f?, salva??o e mart?rio. Apresenta-se tamb?m uma breve an?lise do movimento pentecostal e da Teologia, contribuindo para afirmar a necessidade de uma experi?ncia de f? genu?na para um real seguimento de Cristo.

Thesis (M. Div.)--Emmanuel School of Religion, 2004. / Vita. Includes bibliographical references (leaves [48]-50).