Made available in DSpace on 2016-08-03T12:19:11Z (GMT). No. of bitstreams: 1 SGraciliano.pdf: 526446 bytes, checksum: bdfa6d3abf96f944133713a54ee1e5e5 (MD5) Previous issue date: 2012-03-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research intends to demonstrate the mystery on Paul Tillich s Systematic Theology. It certifies that the mystery is the manifestation of the sacred for the human being knowledge. Nevertheless, this research concludes that the human being unites to the divine from the knowledge of the revelation of the mystery. Tillich says that the existential knowledge is based on an encounter in which a new meaning is created and recognized. The revelation of the mystery is an existential knowledge and its manifestation in the human bearer of revelation comes to know another person, he knows his history and participates in the reality in which the mystery is revealed in its totality. The mystery is the manifestation of the sacred, for that its revelation causes profound changes in the human being. In Tillich s Systematic Theology the mystery is described as a mark of revelation, its first mark. However as we approach to the text we see that the mystery is more than a mark to Tillich, the mystery is the manifestation of the ground of being, the mystery is the manifestation of the divine that communicates symbolically to the human being from the final revelation of Jesus as the Christ. / Esta pesquisa propõe-se a tematizar o mistério na Teologia Sistemática de Paul Tillich. Ela constata que o mistério é a manifestação do sagrado para o conhecimento do ser humano. Portanto, essa pesquisa conclui que o ser humano une - se ao divino a partir do conhecimento da revelação do mistério. Tillich afirma que o conhecimento existencial basea-se num encontro no qual uma nova significação é criada e reconhecida. A revelação do mistério é um conhecimento existencial e na sua manifestação o ser humano portador da revelação passa a conhecer outra pessoa, ele conhece a sua história e participa da realidade na qual o mistério se revelou na sua totalidade. O mistério é a manifestação do sagrado, por isso a sua revelação causa no ser humano profundas mudanças. Na teologia sistemática de Tillich o mistério é descrito como uma marca da revelação, a sua primeira marca. No entanto ao nos aproximarmos do texto percebemos que ele é mais que uma marca para Tillich, o mistério é a manifestação do fundamento do ser, o mistério é a manifestação do divino que se comunica simbolicamente ao ser humano a partir da revelação final de Jesus como o Cristo.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente tese aborda o tema do amor divino de forma muito pontual, tendo como ênfase o amor que se doa; seria, mais especificamente, o amor que vai até as últimas consequencias presente na entrega de Cristo. Seu objetivo é explicar este tema extremamente abstrato e, ao mesmo tempo, profundamente perceptível através dos olhos da fé. Para tanto, este trabalho foi distribuído em três partes (capítulos) essenciais para desenvolver uma tese em forma de exegese de novo testamento. Pretende-se, primeiramente, explicar como amor de Deus se fez presente em (1) momentos de dificuldade para os cristãos romanos do primeiro século (história), em segundo lugar, como a (2) pregação do apóstolo Paulo, ao falar de agápe, foi importante e fez sentido ao tratar de temas citados em sua epístola com os mesmos (exegese) e, por último, como desenvolveu-se a ideia de que Deus (3) se entrega por amor através dos modelos salvíficos (sistemática) para manter vivo o amor naqueles que colocaram fé, desde os primórdios, nesta palavra apostólica, bem como, na proposta de relacionar-se com Deus. Com base em três textos selecionados da carta aos Romanos, deseja-se clarear quem foram, como viveram e o que superaram os primeiros cristãos em termos de perseguição nesta época tão difícil, característica do aguerrido Império Romano. Por mais desafiadoras que foram estas dificuldades, ainda assim, Paulo deixa uma palavra de ânimo e sabedoria: ―não há nada maior que o amor de Deus por vocês e, ancorados neste amor, não existe tribulação, angústia, perigo ou dor que poderá derrotá-los. Vocês são mais que vencedores!‖ (Rm 8.31-39) É graças a este amor derramado no coração dos seres humanos que a pessoa cristã está capacitada e preenchida para amar sem limites, acepção, bloqueios, preconceito ou aversão (Rm 5.6-11). E quão importante foi este amor gerador de unidade para os cristãos que se reconheciam falhos, incapazes de cumprir a lei ou mesmo de justificarem-se diante de Deus (Rm 3.21-26). Por eles e pela manutenção da sua fé, os modelos de expiação, reconciliação e justificação foram desenvolvidos; na certeza de que Deus alcança e salva os seus, independente de qualquer pretensão humana. A certeza de que Deus esteve sempre ao seu lado sustentou a todos em amor e contribuiu para gerar o perdão incondicional em seus corações; esta é a mensagem bem como a conclusão da pesquisa sobre amor divino feita nesta tese. / The present dissertation deals with the subject of divine love in a very specific way, having as emphasis the love that gives of itself; more specifically, the love which goes to the ultimate consequences present in Christ's self-giving. Its objective is to explain this extremely abstract theme which is, at the same time, deeply perceptible through the eyes of faith. To do this, the paper was distributed in three essential parts to develop a dissertation in the form of an exegesis of the New Testament. First, it intends to explain how God's love was present in the moments of difficulty of the Roman Christians of the first century (history); in second place, how the preaching of the apostle Paul, in talking about agape, was important and made sense in dealing with the subjects quoted in several of his epistles (exegesis) and, last, how the idea that God gives himself up for love through salvific models (systematics) was developed in order to maintain the love alive in those who put their faith, since the origins, in his apostolic word, as well as, in the proposal of having a relationship with God. Based on three selected texts of the letter to the Romans, we wish to demonstrate who the first Christians were, how they lived and what they overcame in terms of persecution in those difficult times, characteristic of the warmongering Roman Empire. However challenging these difficulties were, even so, Paul left a word of encouragement and wisdom: ―there is nothing greater than God's love for you and, anchored in this love, there exists no tribulation, anguish, danger or pain that will be able to defeat you. You are more than winners!‖ (Rom. 8:31-39) It is thanks to the love that was poured into the human beings heart that the Christian person is enabled and filled to love without limits, preferences, barriers, prejudice or aversion (Rom. 5:6-11). And how important was this love, creator of unity for the Christians who recognized themselves as faulty, incompetent of carrying out the law or even of justifying themselves before God (Rom. 3:21-26). For them, and for the maintenance of their faith, the models of expiation, reconciliation and justification were developed; in the certainty that God reaches and saves his/her own, independently of any human claim. The certainty that God was always at their side supported all of them in love and contributed to produce unconditional pardon in their hearts; this is the final message, as well as the conclusion of the research done in this dissertation.

Esta dissertação de mestrado é resultado da apreciação crítica de seis gravuras de Salvador Dalí para os livros Inferno e Paraíso, da Divina Comédia de Dante Alighieri. Para o Inferno selecionamos: Canto XIV - Os Blasfemos; Canto XXIII - Os Hipócritas; e Canto XXIX - Os Causadores de Discórdias. Para o Paraíso optamos por: Canto XI - A Poeira das Almas; Canto XII - São Boaventura Fala a Dante; e Canto XX - A Constelação dos Espíritos Abençoados. As gravuras foram selecionadas de modo a proporcionar o melhor cenário possível para a comparação, uma vez que a proposta de Salvador Dalí para a narrativa de Dante mostra-se específica para cada livro da Comédia. Com o propósito de tornar a comparação efetiva, optamos por uma análise formal alicerçada em manifestos, diários e produções em outros suportes que não somente o da gravura. Esperamos contribuir com um debate ainda em formação sobre significados, bem como contribuir para a produção de conhecimento acadêmico sobre a circulação dessa obra em território nacional. / This dissertation represents the results of a critical appraisal for six prints by Salvador Dalí of Hell and Paradise books from Dante Alighieri\'s Divine Comedy. For Hell we have selected: Canto XIV - The Blasphemers; Canto XXIII - The Hypocrites; and Canto XXIX - The Causing of Disagreements. For Paradise we have chosen: Canto XI - The Dust of Souls; Canto XII - St. Bonaventure Speaks to Dante; and Canto XX - The Constellation of Blessed Spirits. The pictures were selected to provide the best possible scenario for the comparison, since Salvador Dalí\'s proposal to Dante\'s narrative appears to be specific to each book of the Comedy. In order to do an effective comparison, we have chosen not only engravings, but a formal analysis based on manifests, journals and other media productions. We intent to improve with discuss about meanings of Dali\'s work as an illustrator for the Divine Comedy, as well as contribute to the production of academic knowledge of the circulation of its content in Brazil.

Dante Alighieri foi poeta medieval que escreveu para a mulher versos amorosos em um período de profunda misoginia. Muitas são as presenças femininas nas suas poesias da fase lírica anterior à criação da Divina Comédia. Este estudo centra com especial atenção a visão que o poeta constrói da mulher durante a sua fase experimentalista e de escambo poético com amigos da escola poética florentina, o doce estilo novo, apontando que a linguagem e a visão da mulher são construídas durante esse período e estão presentes também na composição da Comédia, em particular no Inferno, Canto V, onde figura Francesca da Rimini, e no Purgatório com Matelda. Estas mulheres fazem com que o poeta recorde os pressupostos da escola poética fundada com seus jovens amigos. / Dante Alighieri was a medieval poet who wrote his lines to the woman living during a very deeply misosynist age. There is a lot of feminine presence in his juvenile lyric poetry´s creation, before the Divina Commedia. This work focuses especial attention to the construction of the role playing of the women during his exprementalist fase with his florentines youthful friends of dolce stil nuovo, pointing for the language and the representations of women continuous presents in his magnum opus, showing that language as the vision of the women, both contructed during this period, presents on the Cantic V, Inferno, with Francesca da Rimini and, on the Purgatorio with Matelda. This woman brings the memories of the beginning of Dante´s school founded with his friends.

Herança portuguesa, as festividades em homenagem ao Espírito Santo encontraram terreno fértil no Brasil, onde ganharam contornos populares. Em Mogi das Cruzes, município pertencente à Região Metropolitana de São Paulo, a Festa do Divino Espírito Santo é realizada, segundo os documentos consultados, há quase duzentos anos. Em vários momentos, a tradição quase sucumbiu na luta pela sua manutenção diante do processo urbano-industrial, que fragmenta a vida e enfraquece as relações próximas. No início da década de 1990, alguns moradores de Mogi, interessados na manutenção da Festa do Divino do Espírito Santo se reuniram com o objetivo de fundar uma associação que auxiliasse na sua realização, a fim de não deixar a tradição desaparecer. Para isso, a Associação Pró-Festa do Divino, como foi denominada, passou a buscar recursos financeiros junto a empresas (de grande e de pequeno porte) em troca de divulgação de seus logotipos na Festa, colocados em cartazes, panfletos, livros de cânticos, uniformes, etc. Divulgada pelos meios de comunicação, a Festa do Divino de Mogi das Cruzes ganhou impulso, agregando cada vez mais, novos participantes. Nesta \"euforia\" de crescimento e de arrecadação de recursos, a Festa do Divino foi se configurando também como mercadoria, embora a Associação se identifique e aja como órgão responsável pelo não \"desvirtuamento\" da tradição. Apesar da crescente espetacularização, acompanhada, inevitavelmente, de uma crescente racionalização na preparação e na realização da Festa, acredita-se haver momentos e elementos que escapam à espetacularização e à racionalização, revelando-a como manifestação da cultura popular. Esta é a questão maior que a pesquisa se propôs a elucidar. Para tanto, buscou no passado da Festa (na Europa, no Brasil, sobretudo em Mogi das Cruzes), elementos que a definiram como manifestação da religiosidade popular e que estariam presentes ainda hoje, como resíduos de tempos e relações pretéritas. / Portuguese heritage, the parties in honor to the Holy Ghost met fertile land in Brazil, where they acquired a popular profile. In Mogi das Cruzes, city of Metropolitan Region of São Paulo, the Holy Ghost Party has been performed, according to researched documents, for almost two hundred years. For several times, the tradition was almost finished due to the industrial-urban process, which fragments the life and weaken the nearby relations. In the beginning of 90\'s, some Mogi residents, interested in the conservation of Holy Ghost gathered themselves in order to found an association to help its achievement and avoid the extinction of the tradition. For that, the Pro-Holy Ghost Party Association, as it has been called, started looking for a sponsorship company (the big or the small ones), by exchanging the company\'s name divulgation during the Party through logotypes in posters, folders, book\'s music, uniforms etc. Divulgated by the communication means, the Holy Ghost Party of Mogi das Cruzes received impulse, adding increasingly, new attendees. In the \"enthusiasm\" of the growth and the finance resource collection, the Holy Ghost Party became a merchandise, however the Association identifies itself and acts as an institution responsible for the \"no disparage\" of the tradition. In spit of the growing of the spectacle process, necessarily accompanied of growing rationalization in the Party preparing and achievement, we believe there are moments and elements that escape from the spectacling and from the rationalization, showing it as expression of the popular culture. This is the most important question that the research proposed to clarify. For that, pursued in the past of the Party (in Europe, in Brazil, especially in Mogi das Cruzes), elements that defined it as manifest of the popular religiosity and that would be present up to nowadays as residues of time and preterit relations.

Philosophiae Doctor - PhD / This doctoral thesis comprises a critical comparison of the theme of concursus, the way in which God and humanity interact, in the Pentecostal-Charismatic and Process-Relational traditions. The comparison is literature-based; similarities and differences in the theological literature of each tradition are compared in order to determine the extent of compatibilities and incompatibilities. The hypothesis is that similarities in the literature sufficiently leverage differences. The first chapter includes a statement of the problem, namely that the global expansion of the Pentecostal-Charismatic movements necessitates interaction with more academically and philosophically oriented theological traditions such as Process- Relational theology. The second chapter comprises an historical survey of the Pentecostal-Charismatic movements, including key dogmas and practices. Chapter three comprises an historical survey of Process-Relational theology, including its philosophical, metaphysical, and scientific orientations. Seminal Process- Relational theists such as Whitehead, Hartshorne, and Cobb are surveyed. Chapter four consists of a broad historical survey of the theological theme of concursus, including the notions of causation, free will, and determinism in both philosophy and theology. Further, the fourth chapter includes a broad historical survey of pneumatology, which is framed as the basis for a comparison of concursus. Chapters five and six comprise surveys of concursus in the Pentecostal- Charismatic and Process-Relational traditions respectively. Chapter seven entails an extensive analysis of differences and synthesis of similarities between the Pentecostal-Charismatic and Process-Relational notions of concursus. Four differences and four similarities are identified. Differences and similarities are ranked and compared for compatibility. Ultimately, the research question is answered affirmatively and conditionally: yes, according to the literature of both traditions, similarities sufficiently leverage differences, but socio-linguistic barriers may obstruct meaningful mutual transformation. Chapter eight concludes with a brief exploration of ecclesial and social implications. / South Africa

In a world of increasing religious/political tensions and conflicts this study asks, what is the transformative significance of an arts and ritual-based approach to developing and encouraging women’s spiritual and multi-faith leadership? To counter destructive worldviews and practices that have divided people historically, politically, personally and sacredly, the study reinforces the political and spiritual value of women spiritual and multi-faith leaders creating and holding sacred space for truth making and world making. An a/r/tographic and mindful inquiry was engaged to assist self and group reflection within a group of women committed to multi-faith education and leadership in their communities. The objectives of the study were: 1) to explore through collaboration, ritual and art making processes the women’s experience of knowing and not knowing, 2) to articulate a curriculum for multi-faith consciousness raising, and 3) to develop a pedagogy and methodology that can serve as a catalyst for individual and societal change and transformation. The co-participants/co-inquirers (including the lead researcher as a member of the group) are fourteen women, who practice within eleven different religions and/or spiritual backgrounds, and who are part of a volunteer planning team that organizes an annual women’s multi-faith conference (Women’s Spirituality Celebration) in Vancouver, British Columbia, Canada. The aesthetic/ritual structure of the labyrinth served as a cross-cultural multi-faith symbol in guiding the dissertation, which includes three art installations and four documentary DVDs of the process and art. New understandings found in the study include: 1) the ethical sanctuary that a/r/tography as ritual enables for personal and collective change to take place within, 2) the addition of synecdoche to the renderings of a/r/tography, assisting a multi-dimensional spiral movement towards a whole a/r/tographic practice, 3) a lived and radically relational curriculum of philetics within loving community that drew forth the women’s erotic life force energy and enhanced the women’s ability to remember the power of the feminine aspect of the Divine, and 4) the decolonization of the Divine, art and education, which took place as a pedagogy of wholeness unfolded, requiring a dialectic relationship between restorative and transformative learning. / Education, Faculty of / Curriculum and Pedagogy (EDCP), Department of / Graduate

The main topic of the Diploma thesis is a complex design to rescue cathedral Notre-Dame in Paris. The work is firstly focused on the reconstruction of the structure including its collapsed parts and preserving a link to the destructive fire in 2019. The mainstay of the thesis is a design of new roof space and its use by broad public. Due to uncertainties about the structure stability disrupted by the fire a great emphasis has been put on the weight reduction of the newly built roof structure. The design makes a genuine attempt to be sensitive with respect to the spiritual function of the cathedral, thus the public roof access is separated from the cathedral itself thanks to a newly built underground spaces that are also included in the design.

i Sanders (1977:114) contends that “[s]in comes only when man actually disobeys; if he were not to disobey he would not be a sinner.” This thesis was thus motivated to critique Sanders’s contention in relation to sin and human accountability in Second Temple Judaism. Before delving into various understandings of sin and human accountability of Second Temple Judaism, in Chapter 2, I deal with the Weltanschauung of Second Temple Judaism. It was observed that Israel’s covenantal history is far from discontinuous with creation at a time of severe theological, sociological, and political plights in spite of the presence of sin and evil. In Chapters 3, I deal with how the authors of 1 Enoch and Jubilees understood the presence of sin and evil. Even though the Watcher story in these Enochic traditions serves to attribute the origin of sin to the fallen angels, it was observed the Watcher story cannot quench Second Temple Jews’ uneasiness in relation to the presence of sin and evil. In Chapter 4, I deal with Qumran literature. By focusing on the term yetzer ra both in pre-Qumran and in Qumran writings, it is worth noting that Qumran literature shows a tendency to realize the severity of the sinfulness of humanity in a complicated and radicalized manner. When looking at first century Jewish (4 Ezra and 2 Baruch) and early Christian (Romans and James) literature in Chapter 5, it was observed that the authors of 4 Ezra and 2 Baruch came to develop further pessimistic anthropologies distinct from their predecessors in the Second Temple period. However, for them, a possibility is open for the few righteous remnants to obey divine commandments. It can be said that their understandings of sin and human accountability appear to be synergistic. For Paul and James, however, the paradigm of the relationship between divine agency and human agency is shifted from synergism to monergism in terms of the Jesus Christ event. / Thesis (PhD)--University of Pretoria, 2017. / Old Testament Studies / PhD / Unrestricted

The hypothesis of this study is as follows: If Psalm 47 is analysed intra-, inter and extratextually, we will be able to gain greater insight into the cultural and historical context in which it originated, the cultic use of the Psalm in later periods, as well as its general meaning. All this is done to determine whether there are any indications of universalism in Psalm 47 and that has indeed been found to be the case on various grounds. Each chapter deals with one of these aspects. Chapter 1 forms the introduction that stipulates the research question and how the study will go about resolving it. Chapter 2 focuses on an intratextual analysis of Psalm 47 in an attempt to determine the interrelatedness of all textual features (morphology, syntax, poetic stratagems, structure, genre) on the literary level. This analysis will aid the interpreter in establishing a structure of the text, suggesting one that could meet with relative consensus amongst some exegetes. It, in turn, forms the framework for the socio-historical interpretation of the text. Other interpretation problems such as its Gattung, Sitz im Leben and dating are also discussed in this section. Chapter 3 investigates Psalm 47 from an intertextual perspective. Attention is paid to similarities with other texts in the immediate and more remote context of the psalm. An intertextual analysis is conducted between Psalm 47 and Psalms 46 and 48, and a brief overview of intertextual relations between Psalm 47 and the rest of the Korahite Psalms are given. Here the study links up with a recent trend in Psalms research, namely to concentrate less upon individual poems and their so-called Sitz im Leben and more upon the composition and redaction of the Psalter as a book especially by focussing on concatenation of a psalm and the psalms which follow on it and precede it. Attention is also given to a spatial reading of these texts to understand how they fit into the Ancient Near Eastern spatial orientation, but also transcend it. Chapter 4 consists of an extratextual analysis of Psalm 47. It had three aims: First, to identify and explain terminology referring to patronage and how patron-client/vassal relationships functioned in the Ancient Near East. This was done through a socio-scientific investigation of the poem in its social context, in order to understand the behaviour of the different role-players in the psalm. Second, to identify and explain war terminology occurring in Psalm 47. Third, to “illustrate” the psalm by investigating Ancient Near Eastern iconography and art. The main goal of this chapter was to gain a clearer understanding of the relationship between Israel and her neighbours. Are the nations considered to be incorporated into Israel or do they function merely as a vassal to their patron in Psalm 47:10? Chapter 5 is a summary of the insights gained in the previous chapters. It critically discusses the results of the study, the conclusions reached, the contribution of this work to the field of study, areas opened for further research, and possible shortcomings in the researcher’s own approach. Copyright / Dissertation (MA)--University of Pretoria, 2008. / Ancient Languages / unrestricted