Made available in DSpace on 2016-07-27T13:48:56Z (GMT). No. of bitstreams: 1 Cleusa Gomes de Melo Marques.pdf: 890097 bytes, checksum: f16c44a40a85d895f900f98f1873c1d6 (MD5) Previous issue date: 2005-12-15 / Family institution reveals new arrangements from which we emphasize families made up by couples in their second relationship, originated from divorces and separation. Even before these changes, the Catholic Church continues to reaffirm its speech about the indissolubility of sacramental marriages. As a concrete attitude in the institutional religious practice, the referred church, which is the owner of the moral and social control and the bodies; owner and distributor of symbolic properties, playing the role of whom punishes , using the sacred power, provides the couples who decide to give themselves a second chance in a family constitution, the exclusion of symbolic properties, specifically, the sacrament of the confessiont and of the eucharist. The movement OVISA (Orientation to Sacramental Living) having as a support the official documents of the institution also excludes of its meetings this category of Christians, causing diverging reactions, including the abandon of religious practice. It s clearly noticeable the distance between the official catholic speech and the sacramental practice of the Christians in their second relationship. Nevertheless for these couples, even before the imposed prohibitions, the religion or the Catholic Church continues giving sense and meaning to their daily life. / A instituição familiar apresenta novos arranjos, dos quais destacamos as famílias formadas por casais católicos que vivem em uma segunda união, fruto de separações e divórcios. Mesmo diante dessas mudanças, a Igreja Católica continua reafirmando seu discurso sobre a indissolubilidade do matrimônio sacramental. Como atitude concreta na prática religiosa institucional, a referida Igreja, pretensa detentora do controle moral social e dos corpos; possuidora e distribuidora dos bens simbólicos, em atitude de quem castiga e penitencia, relega aos casais católicos que se dão nova chance na constituição de uma família, o lugar da exclusão dos bens simbólicos de salvação, especificamente, dos sacramentos da penitência e da eucaristia. O movimento OVISA (Orientação para a Vivência Sacramental), tendo como suporte os documentos oficiais da referida instituição, também exclui de seus encontros essa categoria de fiéis, gerando reações divergentes, inclusive, dissidências. É perceptível o distanciamento entre o discurso oficial católico e a prática sacramental dos fiéis em segunda união. No entanto, para esses casais, mesmo com as privações impostas, a religião ou a Igreja Católica, continua dando sentido e significado ao seu cotidiano.

Made available in DSpace on 2016-04-29T14:27:21Z (GMT). No. of bitstreams: 1 Leomar Nascimento de Jesus.pdf: 916780 bytes, checksum: bd86cb365d85f26bd8bbf862f973ca86 (MD5) Previous issue date: 2012-03-27 / Devant le pouvoir et l influence que les moyens de communication sociale exercent sur la vie humaine, dans une dimension globale et à une vitesse jamais vue ; face aux possibilités que ces instruments possèdent afin de promouvoir la communion et le progrès de l humanité , mais face aussi aux risques auxquels ils peuvent soumettre l humanité quand leur utilisation ne garantit pas le respect de la dignité humaine, pour tout cela, la présente recherche a l intention d apporter une contribution pour que les moyens de communications accomplissent leur vocation originelle : créer des liens de communion et de solidarité entre les hommes. Pour atteindre cet objectif, le présent travail scientifique met en évidence quelques principes éthiques chrétiens sous jacents à l Instruction Pastorale Communio et Progressio. Ceux-là agissent comme un chemin possible et sûr pour que les moyens de communication ne dévient pas de leur fonction sociale. Le premier chapitre est essentiellement une réflexion théologique sur la communication à partir du modèle Trinitaire. L être humain, ayant été crée selon l image et à la ressemblance de Dieu, que ce soit dans sa réalité individuelle ou collective, est appelé à faire de sa façon de communiquer un reflet du style de communication des trois Personnes de la Sainte Trinité. Le deuxième chapitre met en évidence quelques principes éthiques privilégiés par l Instruction Pastorale Communio et Progressio, lesquels fonctionnent comme des paramètres qui aident l être humain à ne pas s évader du projet de communication initial que Dieu a voulu pour l humanité. Le troisième chapitre cherche à démontrer l actualité etle besoin de l éthique chrétienne devant les tendances, les comportements et les idéologies de la société actuelle, en général. L intention, dans cette dernière étape de la présente recherche, c est d analyser le phénomène de la communication à la lumière des principes éthiques sous jacents à la présente Instruction Pastorale, de mettre en évidence la grande responsabilité des instruments de communication sociale pour construire l opinion publiqueet, enfin, de mettre en évidence l effort que l Église doit entreprendre, dans le domaine de la communication sociale, afin d être un instrument efficace dans la diffusion de l éthique chrétienne, dans le contexte pluriel et diversifié dans lequel elle a le privilège d être plongée / Frente ao poder de influência que os meios de comunicação social exercem na vida da humanidade, em âmbito global e numa velocidade jamais vista; diante das possibilidades que estes meios têm para promover a comunhão e o progresso da humanidade; mas ao mesmo tempo diante dos riscos a que submetem a humanidade quando utilizados para outros fins que não aqueles que privilegiam a dignidade humana, o presente trabalho pretende dar uma contribuição para que os canais de comunicação cumpram sua vocação original: criar laços de comunhão e de solidariedade entre os seres humanos. Para tanto, a presente pesquisa traz à luz alguns princípios éticos cristãos que subjazem à Instrução Pastoral Communio et Progressio, e que, como ficará evidente no desenvolvimento desta pesquisa, funcionam como uma senda possível e segura para que os meios de comunicação não se desvirtuem de sua função social. O primeiro capítulo é basicamente uma reflexão teológica sobre a comunicação a partir do modelo trinitário. Tendo sido criado à imagem e semelhança de Deus, o ser humano, individualmente e inserido numa coletividade, é chamado a fazer de seu modo de se comunicar um reflexo do estilo de comunicação das Pessoas Trinitárias. O segundo capítulo coloca em evidência alguns princípios éticos privilegiados pela Instrução Pastoral Communio et Progressio, os quais agem como parâmetros que auxiliam o ser humano a não se desviar do projeto de comunicação inicial de Deus para a humanidade. O terceiro capítulo busca demonstrar a atualidade e a necessidade da ética cristã diante das tendências, comportamentos e ideologias da sociedade hodierna em geral. A intenção, nesta última etapa da presente pesquisa, é analisar o fenômeno da comunicação à luz dos princípios éticos que subjazem à presente Instrução Pastoral, dar um destaque à grande responsabilidade dos meios de comunicação na construção da opinião pública e, por fim, evidenciar o esforço que a Igreja deve empreender no âmbito da comunicação social, para ser instrumento eficaz na divulgação da ética cristã, no contexto plural e diverso no qual tem o privilégio de estar inserida

Thesis (D. Min.)--Erskine Theological Seminary, 2002. / Abstract. Includes bibliographical references (leaves 126-127).

This dissertation examines the influence and role of the Holy Spirit in the task of apologetics. The first chapter recognizes the historical dearth of apologetic engagement dealing with the Spirit, and it lays out the need to intentionally correct this scarcity. This chapter in particular acknowledges that certain perspectives--Reformed, Anglican-Methodist, and charismatic--have already begun to reengaged the essential work of the Spirit in apologetics. And, finally, this chapter argues that various thinkers within these perspectives will shed light on developing a more robust Spirit apologetic. Chapter 2 highlights the impetus for re-engaging the Spirit as he relates to apologetics Alvin Plantinga, and so-called Reformed Epistemology, have reintroduced a place for the Spirit in apologetics, focusing primarily on the experiential component of the internal instigation of the Holy Spirit, which operates as a special kind of cognitive equipment. Chapter 3 discusses the Spirit and apologetics as relates to the Anglican-Methodist perspective. This chapter begins by connecting these two perspectives--Anglican and Methodist--into a fused perspective. Two key thinkers within this perspective--William Alston and William Abraham--are then examined for their contributions to the Spirit and his experiential deliverance of knowledge. The key part of this Spirit apologetic hones in on the perception or awareness of God . Chapter 4 discusses the charismatic contribution to philosophy in general and the Spirit in particular. As the newest perspective to engage Spirit apologetics, the charismatic chapter begins with a justification for including this perspective in this project. This chapter also examines thinkers--like James K. A. Smith--as they isolate a Spirit apologetic more bent toward affective or emotional epistemic grounding. Chapter 5 concludes this dissertation with a summary of these three perspectives. The Spirit is discussed briefly for his role as an apologist and evangelist, and a concise discussion is included concerning further areas of research and suggestive comments that may be drawn from the conclusions. In addition, this chapter offers a brief and evaluative discussion--based on observations from all perspectives--on the main trajectory of Spirit apologetics.

This study is a reflection on polygamous marriage and its challenge to the Anglican Church of Tanzania- Diocese of Mara (ACT-DM). The study calls for the contextualization of the Gospel of Christ if the church is serious with the propagation of the Gospel to the Mara people. The term contextualization refers to a total process designed to translate into concrete reality the indigenisation as well as the adoption of the church to African indigenous thought and culture. The research was set on the problem statement, "Is there any theological justification for the Anglican Church's condemnation of polygamous marriage?" The study was set on the premise that even though there is a need for the Church to show love to every one- including the polygamists, there is need to unveil the controversy that the ACT-DM has grappled with concerning the place of the polygamist in the Church. Should they continue to be discriminated against in terms of being denied the sacraments of Baptism and the Holy Eucharist? Should they be allowed to lead the Anglican Church of Mara Diocese? What is the way forward? In arriving at the research findings, the study employed two methods. One was to collect oral accounts on the practice of polygamy in the Mara societies and the Church. The second one was collecting the written information as found in church minutes, reports, letters, books, articles and periodicals. The research revealed that even though polygamy is a dying institution, in Mara, people are just abandoning it slowly without proper teachings. That shows that there is a danger of its resurrection if the Church doesn't engage in a teaching ministry on this issue so as to contain it. The other findings of the research are that, even if it is an African cultural practice, it is already overtaken by time and cannot be an effective substitute to barrenness or childlessness as was the case in the traditional African societies because there are other better remedies such as child adoption. The research findings also showed that the Church, despite having a theological justification for condemning it, has a responsibility, as a steward of God's creation to offer pastoral roles to the polygamists, their wives and their innocent children who are disciplined by the Church " because of somebody else's sins." The study consists of five chapters and conclusion. The first chapter gives an introduction by way of showing the major motivation for the study, which sets the tone of the whole work. The second chapter deals with the background information of the study of Christianity in Mara region of Tanzania. It also gives us a brief historical background of Christianity in Tanzania. The third chapter discusses the question on the Gospel and Culture thereby giving different schools of thought on the relationship of these two entities. The fourth chapter is about the practice of polygamy in the Anglican Church of Tanzania- Diocese of Mara, and its pastoral approach to the practice of polygamy which makes the chapter to be historically based on the oral as well as the written sources on the practice of polygamy. Chapter five is the critical analysis of polygamy which comprises of social and theological critiques of the various positions that are advanced for its continuation or suggestions as to why it should be abolished. The concluding chapter makes some recommendations and then draws the conclusion of the whole study. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

Thesis (J.C.L.)--Catholic University of America, 2005. / Includes bibliographical references (leaves 46-48).

Thesis (Ph. D.)--Marquette University, 2008. / Includes bibliographical references (leaves 252-272).

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2007. / Abstract. Includes bibliographical references (leaves 128-134).

Thesis (D. Min.)--Erskine Theological Seminary, 2002. / Abstract. Includes bibliographical references (leaves 126-127).

A compreensão dos rastros do movimento dos sentidos presente em discursos acerca de justiça, de liberdade e de comunhão/comunidade a partir de situações e lugares no contexto brasileiro contemporâneo, diante dos variados modos de violência, indaga pelas possibilidades do ser-juntos, da novidade. Como uma trama, analisar-se-ão as disputas semânticas que atravessam as reivindicações de direitos humanos, o pensamento teológico e estão associadas às conquistas democráticas. O pensamento arendtiano e as reflexões teológicas gestadas no contexto pós-colonial e de libertação serão os principais referenciais teóricos, apresentados na introdução, juntamente com aspectos metodológicos. No primeiro capítulo, os sentidos de justiça são analisados a partir das experiências de injustiça, em lugares de negação ao habitar a cidade, negação à memória dos desaparecidos políticos e de sociabilidades que, pelo medo e pelo descrédito das instituições públicas, realizam a justiça por linchamentos. Frente à pertinência da memória, das biografias e do habitar na cidade, analisar-se-ão as possibilidades da verdade factual, da verdade testemunhada, e as possibilidades do perdão como contestadores dos limites dos sentidos de justiça. No segundo capítulo, os sentidos de liberdade serão investigados a partir das experiências dos conflitos decorrentes do PNDH-3: as lutas de mulheres contra a criminalização do aborto, conflitos sobre liberdade religiosa, conflitos por liberdade de habitar o campo e a cidade, conflitos de liberdade de expressão e direito à memória. Devido aos sentidos construídos em proximidade e distinção, apresentar-se-á discursos sobre liberdade e sobre libertação, especificamente, na trajetória das teologias da libertação. Em diálogo, a perspectiva arendtiana é apresentada como contestadora da ideia de soberania, e como possibilidades de liberdade do estar-junto, num acontecimento de milagre. No terceiro capítulo, comunidade/comunhão serão discutidas a partir dos discursos de desconfianças e descréditos das institucionalidades e representações questionando a sacralidade de pertenças e a noção de soberania que fundamentam violências. A compreensão do estar-juntos é investigada como contrastante a consensos estipulados, à coesão social, à ideia de comunidade absoluta, fundante ou teleológica. Por isso, habitar o mundo, o ser-juntos, é refletido com paralelos com ao lugar de diáspora, exílio, objetivando o desvelamento de percepções de identidades e comunidades absolutas, apontando a pluralidade em sua própria constituição. E, partindo da presença exposta, em aparecimento, em encontros que não negam a conflituosidade, o significado de antropofagia tupinambá é acionado apontando a importância do obsceno, do riso, envolvendo uma transformação recíproca no ser-juntos. A antropofagia tupinambá, como forma de refletir sobre o ser-juntos, sobre comunidade, comunhão, almeja proposições de desconstrução de ideias de identidades absolutas e comunitarismo absoluto, em possibilidades de relações que criam e recriam-se. A conclusão apontará para uma teologia que se realiza por opção políticas, para a desglorificação da violência, para a dessacralização de instituições, para a crítica a naturalizações de pertenças, a crítica aos absolutismos comunitários e de indivíduos, contestando da noção de soberania e de privatizações, apontando possibilidades do perdão, da ação, do ser-juntos no horizonte do milagre, como acontecimento de novas relações. / The understanding of the traces of the movement of meanings in speeches on justice, freedom and communion/community from situations and places in contemporary Brazilian context, given the varied forms of violence, asks for the possibilities of being-together, of novelty. Like a woof, we analyze the semantic disputes that cross the claims from human rights, the theological thinking and that are associated with democratic achievements. Arendts thinking and theological reflections gestated in the postcolonial and freedom context are the main theoretical framework, presented in the introduction, along with methodological aspects. In the first chapter, the meanings of justice are analyzed from the experiences of injustice, in places of denial of inhabiting the city, denial for the memory of missing political people and of sociability that, by fear and distrust of public institutions, accomplishes justice by lynching. Before the importance of memory, biographies and the inhabiting in the city, we analyze the possibilities of factual truth, of witnessed truth, and the possibilities of forgiveness as protesters of the limits of the meanings of justice. In the second chapter, the meanings of freedom are investigated from the experiences of conflicts arising from the PNDH-3 [National Plan of Human Rights-3], the struggle of women against the criminalization of abortion, conflicts on religious freedom, for the freedom of inhabiting in the countryside and in the city; conflicts of freedom of expression and the right to memory. Due to the meanings built in proximity and distinction, we present speeches on freedom and liberation, specifically, in the path of liberation theologies. In dialogue, Arendts perspective is presented as a disruptive of the idea of sovereignty, and as possibilities of freedom of being-together, in an event of miracle. In the third chapter, communion/community is discussed from the speeches of distrust and discredit of institutionalities and representations questioning the sacredness of belonging and the notion of sovereignty that underlie/justify violence. The understanding of being-together is investigated as contrasting stipulated consensus, social cohesion, the idea of absolute theological or foundational community. Therefore, inhabiting the world, being-together, is understood in parallel with diaspora, exile, aiming at the unveiling of perceptions of identities and absolute communities, indicating the plurality of its own constitution. Starting from the exposed presence, in appearance, in meeting that do not deny the quarrelsome, the meaning of tupinambá anthropophagy is added, showing the importance of obscene, of laughing, involving a reciprocal transformation in being-together. The tupinambá anthropophagy, as a way of thinking on being-together, on community/communion, aims propositions of deconstructing the ideas of absolute identities and communitarianism, in possibilities of relations that creates and recreates themselves. The conclusion points to a theology that fulfills itself through political options, for the unglorification of violence, for the desacralization of institutions, for the critic to natural belongings, the communitarian and individual absolutism, questioning the notion of sovereignty and privatization, indicating possibilities of forgiveness, of action, of being-together in the horizon of miracle, as an event of new relationships.