Made available in DSpace on 2016-04-25T19:20:58Z (GMT). No. of bitstreams: 1 inez.pdf: 3302158 bytes, checksum: 49f159268867f2e50af0c92c607d6359 (MD5) Previous issue date: 2005-06-03 / The Christian churches, mainly the historical ones have, in the ecumenical dialog, the opportunity to live their faith, and to profess, in a non pre-conceptual manner, without proselytism and with the conviction that the God revelation as Trinity (Father, Son and Holy Ghost) is not restrict to any church exclusively. The theme ecumenism remains vital nowadays due to the cultural and religious plurality present in our society. The investigation s object of this work is the Movimento Ecumênico do Município (MEM) of São José dos Campos SP Vale do Paraíba region. Be part of this movement mainly the historical Christian churches, but are also present the Pentecostal and even the Neo-Pentecostal churches. This research had the objective to study the MEM in the period from 1999 to 2001, between clergy and laymen of the historical churches, focusing on the advances, difficulties, directions and the perspectives from this movement. In this analysis, I detected three ecumenical dialog models: theological-doctrinal ecumenism, institutional celebrative ecumenism and practical ecumenism. The work proposes to find possible solutions for the advances on the ecumenical dialog. The hypothesis is that maybe there is a deficiency of this advance on the ecumenical dialog due to the lack of a common ideal, i.e., lack of a united social action, which would characterize the Christians as authentic. The theoretical structure was based on studies of protestant and catholic theologians who approach the inter-clerical dialog, as well as information and positions from many churches and ecumenical organisms. For the churches historic that belong to MEM, as well as to discover their real difficulties, was accomplished interviews and research in the churches and municipal registry offices. The research, done under a scientific vision, can favor the comprehension that the true ecumenism begins through a concrete action, or, in other words, through practicing the Gospel. This process can lead the ecumenical movement to achieve its objective: the unity on the diversity for the world to believe . Therefore, it leads to the expansion of MEM in the region that belongs to and also its results can be projected in the environments on which is proposed this unity on the diversity / As igrejas cristãs, principalmente históricas, têm, no diálogo ecumênico, a oportunidade de viverem sua fé e a professarem, de maneira não preconceituosa, sem proselitismo e com a convicção de que a revelação de Deus como Trindade (Pai, Filho e Espírito Santo) não está restrita a nenhuma igreja de forma exclusiva. O tema ecumenismo continua imprescindível nos tempos atuais devido à pluralidade cultural e religiosa presente em nossa sociedade. O objeto de investigação deste trabalho é o Movimento Ecumênico do Município (MEM) de São José dos Campos-SP, região do Vale do Paraíba. Fazem parte desse movimento principalmente as Igrejas Cristãs Históricas, mas há também presença de Igrejas Pentecostais e até Neopentecostais. Esta pesquisa objetivou estudar o MEM, no período de 1999 a 2001, entre clero e leigos das Igrejas históricas, focalizando os avanços, as dificuldades, os caminhos e as perspectivas desse movimento. Nesta análise, constatei três modelos de diálogo ecumênico: ecumenismo teológico-doutrinal, ecumenismo institucional celebrativo e ecumenismo prático. O trabalho propõe encontrar possíveis soluções para o avanço do Diálogo Ecumênico. A hipótese é a de que, talvez, falte este avanço no diálogo ecumênico em função da ausência de um ideal em comum, ou seja, falta ação social em conjunto, que caracterizaria a autenticidade dos cristãos. A estrutura teórica foi baseada em estudos de teólogos protestantes e católicos que abordam o diálogo intereclesial, bem como informações e posicionamentos de diversas igrejas e organismos ecumênicos. Para o histórico das Igrejas que pertencem ao MEM, bem como para descobrir suas reais dificuldades, foram realizadas entrevistas e pesquisa nas Igrejas e em cartórios do município. Essa pesquisa pode favorecer a compreensão de que o verdadeiro ecumenismo se inicia pela ação concreta, ou, dito de outra forma, pela prática do Evangelho. Esse processo pode levar o próprio movimento ecumênico a atingir o seu objetivo: a unidade na diversidade para que o mundo creia . Logo, leva a expansão do MEM para a região da qual faz parte, podendo seu resultado ser projetado nos ambientes nos quais se propõe essa unidade na diversidade

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-03-22T20:06:33Z No. of bitstreams: 1 fabiohenriquedeabreu.pdf: 2241050 bytes, checksum: 0d7233c25318ec9b3671e0faad5bdbcf (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-24T11:58:40Z (GMT) No. of bitstreams: 1 fabiohenriquedeabreu.pdf: 2241050 bytes, checksum: 0d7233c25318ec9b3671e0faad5bdbcf (MD5) / Made available in DSpace on 2017-03-24T11:58:40Z (GMT). No. of bitstreams: 1 fabiohenriquedeabreu.pdf: 2241050 bytes, checksum: 0d7233c25318ec9b3671e0faad5bdbcf (MD5) Previous issue date: 2010-10-03 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente pesquisa tem por objetivo analisar o movimento de renovação teológica que deu origem, em 1974, ao Centro Ecumênico de Documentação e Informação (CEDI). A partir da contextualização do desenvolvimento da reflexão teológica ecumênica latino-americana e brasileira, liderada por setores do protestantismo histórico de missão, este trabalho pretende analisar as razões que proporcionaram o nascimento de uma nova linguagem teológica protestante na América Latina, responsável por impulsionar setores do protestantismo à afirmação de um projeto político-religioso alternativo, voltado para a tarefa libertária de humanização da vida. Nesta tarefa analítica, especial atenção é dada à teologia de Richard Shaull. Esta linguagem teológica, construída a partir da contextualização das discussões em torno à temática da responsabilidade social promovidas pelo Conselho Mundial de Igrejas (CMI), ensejou uma nova forma de relacionamento entre religião e sociedade, fé e política. A história do CEDI, conseqüência direta desse movimento de renovação teológica, representa uma práxis ecumênica ampla, comprometida com os desafios da sociedade e com a tarefa de construção democrática do Brasil. Esta pesquisa, ao resgatar sua história, constitui uma análise da práxis ecumênica brasileira e dos elementos teológicos que a fundamentam. / This essay aims to analyze the movement of theological renewal that gave rise, in 1974, to the Ecumenical Centre for Documentation and Information (CEDI). From the context of the development of Latin-American and Brazilian ecumenical reflection, led by sectors of historical Protestantism of mission, this paper discusses the reasons that gave rise to a new Protestant theological language in Latin America, responsible for driving sectors of Protestantism to the assertion of an alternative political-religious project, facing the liberating task of humanization of life. In this analytical task, special attention is given to Richard Shaull’s theology. This theological language, built from the contextualization of discussions around the theme of social responsibility promoted by the World Council of Churches (WCC), led to a new form of relationship between religion and society, faith and politics. The history of CEDI, a direct consequence of this movement of theological renewal, represents a broad ecumenical praxis, committed to the challenges of society and to the task of building democracy in Brazil. This research, drawing on its history, constitutes an analysis of Brazilian ecumenical praxis and of theological elements that underlie it.

The International Journal of Homiletics will publish scholarly, peer-reviewed articles from homileticians around the world and will work on the establishment of an interactive component to stimulate ongoing dialogue among homileticians from different national and cultural contexts. At the same time, our journal is – as stated – not only international, but also ecumenical and even inter-religious. This is reflected in the composition of the editorial board, which consists of Christian and Jewish homileticians from five continents. The journal is co-edited by Marlene Ringgaard Lorensen (Professor of Practical Theology, University of Copenhagen, Denmark) and Alexander Deeg (Professor of Practical Theology, University of Leipzig, Germany) with the help of Ferenc Herzig (Wiss. Assistant, Leipzig University), our managing editor.

For our first two issues we chose the theme Preaching in times of transition, and we asked homiletical scholars from different parts of the world to write an article related to this theme and to their specific contexts. We as the editors were happily surprised by the different approaches of our authors: Júlio Cézar Adam presents critical challenges in the current societal and ecclesial situation in Latin America, connecting homiletical reflections with basic Latin American theological insights, especially liberation theology. Instead of importing homiletical models and methods from the ‘North,’ Adam seeks to develop an “incarnational and incultured” theology and homiletics. Johan Cilliers looks back to the great transition in South African history in the late 20th century and reflects on homiletics and hermeneutics in late apartheid times (1987), as well as in the year in which the first democratic elections took place (1994). He presents and analyzes a sermon by Desmond Tutu, showing how preaching can help people enter a new situation without denying the painful past or present-day problems. Addressing one of the most significant transitions in Europe today, Marlene Ringgaard Lorensen presents the results of an empirical study of a significant Christian congregation in Copenhagen that is composed of both refugees from the Middle East and ethnic Danes. Through the use of Søren Kierkegaard’s category of repetition she describes preaching as a genre of both authentic repetition and significant interruption. She broadens the perspective by also stressing the importance of music and liturgy. Michael Marmur, Jewish scholar, teacher, and preacher from Jerusalem, shares insights into Jewish preaching in Reformed contexts today by presenting and analyzing one of his own sermons. Through his analysis he develops the notion of the sermon as a “sanctification of time”. Marmur’s essay connects directly to Donyelle McCray’s article, which concentrates on the spirituality of time and its importance for the sermon’s ecclesiology, pneumatology, and performance. In every issue of our journal we intend to present a homiletical squib – a short and sharp text presenting one idea or insight that is of special importance for the author. Charles Campbell is convinced that “God is not afraid of new things” – and thus preachers should not be afraid of standing with their congregations in the perpetual liminal and transitional movement from the old age to the new creation. Our first issue shows that preaching in times of transition is a theme for homileticians in different contexts all over the world and a fruitful starting point for our discussions. Our second issue will continue this theme and present more voices from other homiletical contexts.

The purpose of this article is to reflect on homiletics and Christian preaching in the context of Latin America, in the current times of transition. In order to provide a better understanding of the approach, initially aspects of the Latin American religious and cultural context will be analyzed. Then there will be considerations on aspects of the development of Christian preaching, creating a space to think about the relationship between Christian preaching and theologies that are relevant to the context, such as liberation theology. Finally a few challenges to Christian preaching in times of transition will be pointed out. Due to the delimitation of the article, it will focus on the homiletic development of the historical Protestant churches on the continent, above all in the Brazilian context.

Este artigo tem por objetivo refletir sobre a homilética e a pregação cristã no contexto da América Latina, em tempos atuais de transição. Para tanto, afim de propiciar uma melhor compreensão da abordagem, analisar-se-á aspectos do contexto religioso e cultural latino-americano, num primeiro momento. Em seguida, refletir-se-á sobre aspectos do desenvolvimento da pregação cristã, dando espaço para pensar a relação entre a pregração cristã com teologias relevantes para o contexto, como a Teologia da Libertação, para, finalmente, apontar alguns desafios para a pregação cristã em tempos de transição. Devido a delimitação do artigo, o enfoque estará concentrado no desenvolvimento homilético das igrejas protestantes históricas do continente, sobretudo do contexto brasileiro.

No description available.

In this paper, a brief overview is given of two research projects that were done in South Africa during 1987 (a particularly difficult time under apartheid), and 1994 (the year that the first democratic elections took place), respectively. Some of the findings are discussed under the keywords: silence, transition, reservation, new vision. Reference is made to a historic sermon preached by Archbishop Desmond Tutu in St. George’s Cathedral in Cape Town only three days before the first democratic elections were held in South Africa on the 27th of April, 1994. The paper concludes with a reflection on an artwork by the South African artist, Willie Bester.

In this article, I present insights from an empirical study of a congregation which consists of a medley of refugees from the Middle East who have recently converted from Islam and ethnic Danes whose families have belonged to the Lutheran Church for generations. The empirical material is analyzed in light of Søren Kierkegaard’s category of repetition, in the sense of receiving anew, because this phenomenon appears crucial, not only to the genre of preaching but to preachers and listeners alike – especially, in times and situations of transition. I suggest that the Kierkegaardian notion of repetition may be useful as a homiletical category with regard of scholars’ method, preachers’ preparation and listeners’ appropriation of preaching.

This article deals with the derasha, the Jewish sermon and offers an inventory of the key dimensions of the Jewish sermon as practiced today and in the past from a reformed Jewish perspective. It shows its connection to the particular moment, its functions (further distinguished as contextual, intentional, educational, and symbolic), its message, sources, structure, and the techniques involved in its delivery and gives a brief example of one of the author’s own derashot from July 2015.