Zugl.: Freiburg (Breisgau), Univ., Diss., 2009

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 1993. / Includes bibliographical references (leaf [45]).

Thesis (S.T.L.)--Catholic University of America, 1992. / This is an electronic reproduction of TREN, #029-0266. Includes bibliographical references (leaves 164-170).

Thesis (S.T.L.)--Catholic University of America, 1992. / Includes bibliographical references (leaves 164-170).

Catholic exegesis of scriptural and dogmatic statements has become rigid in the period following the Enlightenment. Gadamer’s account of philosophical hermeneutics, when applied to the Catholic situation, elaborates how Catholic exegesis might return to its premodern, freer form. Following Gadamer, I hold that to understand is to fuse the horizon of the old with today’s horizon using the preunderstandings that have been provided by the tradition while at the same time bringing the questions of today into dialogue with the text. Examples of how Romans 1 and 2 have been interpreted historically serve to support this thesis. Origen reads Romans 1 and 2 using the traditional understandings afforded him by the ancient Catholic tradition. At the same time, he seeks in the text answers to the questions raised by the heresies of his own day. The early Augustine reads in Romans an answer to the questions posed by the Manicheans. Later he places that same text into dialogue with the Pelagians and, though still using the preunderstandings provided by the tradition, finds new meaning. Aquinas robustly exemplifies this conception of exegesis. He places Romans into dialogue with Aristotle and comes away with a creative fusion of the two. After considering the examples above, I turn to two instances of hermeneutics that fail to be acceptable models of Catholic exegesis. Though the young Luther’s commentary on Romans is a Catholic fusion of traditionary preunderstandings and late medieval thinking, the older Luther ceases to dialogue with the tradition and thereby fails to give an acceptable Catholic interpretation. Barth, on the other hand, provides a paradigmatic example of Gadamerian hermeneutic principles. His exegesis is insufficient not because of his method but because of the Sache, the subject matter, he wrongly reads into the text of Romans. This historical consideration of Catholic philosophical hermeneutics reinforces my proposition that Gadamerian philosophical hermeneutics adequately accounts for the Catholic hermeneutic tradition and provides a manner of approaching how that hermeneutic tradition might be appropriated today. Hermeneutics must not be a mere repetition of scriptural and dogmatic utterances but a placing of dogmatic statements into conversation with the situation today. This productive fusion can provide new, surprising meanings that cannot be predicted simply by reference to how statements have been understood in the past.

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DOGMA is a resource management system designed to create a supercomputer like system from unused desktop computers. Scalability is one of the challenges faced by DOGMA because it uses a strict client/server architecture. Distributing large files over a client server architecture is problematic since available network bandwidth is limited. The Local URL Resolution Protocol(LURP) addresses this problem for environments where there are high node densities. LURP implements a locality aware Peer-to-Peer file distribution model to increase the speed of file distribution while reducing the overall network congestion.

Esta pesquisa associa a enunciação fílmica ao âmbito do traumático e da repetição, procedimento que produz variações que constituem uma imagem fundamental. Esta imagem não pode ser configurada materialmente no relato, só vislumbrada através justamente das variações, das repetições com diferenças. A inacessibilidade da imagem fundamental reside justamente em sua pregnância, sua perfeição na articulação de sentidos e de significação na síntese. A imagem fundamental pode, por sua vez, dialogar também com o traumático na instância do enunciado, dos significados que podem ser constituídos e alterados a partir do procedimento de repetição dos acontecimentos no decorrer da narrativa. A pesquisa utiliza o Dogma 95 para estudo: o Dogma #1, \"Festa de Família\", e do Dogma #2 \"Os idiotas\", filme que constitui juntamente \"Ondas do destino\" e \"Dançando no Escuro\", a Trilogia Coração de Ouro, de Lars von Trier. / This research associates the filmic enunciation to the extent of the traumatic and its repetition procedure. The variations produced by repetition constitute a fundamental image that cannot be configured in the narrative. This image can only be glimpsed through its variations, its repetitions with differences. The inaccessibility of the fundamental image rests exactly in its pregnancy, its perfect articulation of senses and its possibility of meaning through synthesis. The fundamental image can also dialog with the traumatic in the instance of the story, of the meanings that can be produced and modified by the repetition of the narrative events. This research uses Dogma 95 films: Dogme #1, \"Celebration\", and Dogme #2 - \"The idiots\" which with \"Breaking the waves\" and \"Dancer in the Dark\" constitute Lars von Trier\'s Heart of Gold Trilogy.

O presente texto tem por objetivo investigar a evolução do dogma trinitário na igreja antiga: a compreensão que os primeiros padres tiveram da Trindade enquanto tentativa de dar respostas às heresias que se insurgiram a partir do evento Jesus Cristo, sobretudo, no que diz respeito a sua divindade como também da divindade do Espirito Santo. Trata-se de posições tomadas pela Igreja em dois momentos significativos da produção cultural do significado da Trindade, mas com a mesma finalidade. Sucede-se depois dos concílios de Nicéia e Constantinopla o esforço de alguns padres, sobretudo de Santo Agostinho, na sistematização do dogma trinitário. Partimos do princípio de que são as heresias internas na Igreja que vão provocando a sistematização e aprofundamento dos dogmas trinitários. Assim, o presente trabalho busca a unidade a partir da análise agostiniana de Trindade e o respaldo que esta encontra nos principais "padres da Igreja" / This present text aims to investigate the evolution of the Trinitarian tent in the early church:the understanding that the early Fathers of the Trinity had while attempting to provide answers the h resies that rose up from the event Jesus Christ, above all, especially as regards his divinity as well as the divinity of the Holy Spirit. These are positions taken by the Church in two separate significant stages of cultural production of the meaning of the Trinity,but with the same purpose. It followed up after the Councils of Nicea and Constantinople the effort of some priests, especially of St. Augustine in the systematization of the Trinitarian tent. We assume that are the internal heresies in the Church who are provoking the deepening and systematization of Trinitarian tent. Thus this present work searches the unity from the Augustinian analysis of the Trinity and the support that this is the main "church fathers"