Cette thèse porte sur l’étude de la notion du corps dans la philosophie arabe. Le corps a toujours été oublié en dépit de l’âme. Malgré le fait que les penseurs ont toujours été intéressés par l’étude de l’âme, le corps a toujours été présent. Ce travail de recherche montre l’importance du corps dans la falsafa et les problèmes qui y sont reliés. Ces problèmes soulignent les divergences entre la philosophie et l’islam. Le corps souligne deux problèmes majeurs, le premier en relation avec la psychologie et le second en relation avec l’eschatologie. C’est pourquoi notre travail de recherche est divisé en deux grandes parties : dans la première partie nous étudions la définition de l’âme et sa relation avec le corps pour enfin définir le corps, alors que dans la deuxième partie nous étudions la question de la résurrection des corps dans l’au-delà. Nous soutenons que le corps est un des problèmes majeurs entre la philosophie et la religion. C’est la source de plusieurs autres points de divergences. Pour le faire nous étudions les textes fondateurs de la falsafa spécialement ceux de Fārābī, Ibn Sīnā, Al-Ghazālī et Mullā Sadrā tout en les comparant aux textes coraniques. La conclusion que nous défendons c’est que c’est impossible de parler d’une philosophie arabe du corps sans une nouvelle compréhension de la religion et une nouvelle interprétation des textes sacrés islamiques. / This paper studies the notion of the body in the Arabic philosophy. The body was always forgotten. Despite the fact that most of the scholars were always more interested in the study of the soul, the body is always present. This research shows the importance of the body in the falsafa and the problems related to it that shows the abyss between philosophy and Islam. The body emphasizes two major problems, the first related to psychology and the second related to eschatology. That is why our research is divided into two major subjects: in the first one we study the definition of the soul and its relationship to the body to be able to find a definition to the body, and in the second one we study the question of the bodily resurrection in the afterlife. Our main claim is that the body is one of the major problem between philosophy and religion. It is the source of many other points of divergence. In order to do so, we study the writing of the falasifa especially Fārābī, Ibn Sīnā, Al-Ghazālī and Mullā Sadrā and compare then to Islamic sacred texts. The conclusion that we try to support is that it is not possible to talk about an Arabic philosophy of the body unless a new understanding of Islamic religion and the Islamic sacred texts is accepted.

1. Aim The thesis aims to explore Emmanuel Levinas’ philosophy as a fertile resource for Christian theology. In this general context, we focus specifically on the way Levinas opens the possibility of a language of alterity, or radical “otherness”, in theology, in a manner which escapes the limitations of such categories as objectivity, presence and Being. Recent attempts to employ Levinas’ philosophy for the benefit of Christian theology have hesitated to go beyond onto-theology. This thesis, however, aims to show how Levinas’ philosophy opens up a style of thinking and suggests a vocabulary of expression that can serve Christian theology, especially by intensifying its sense of encounter with Christ and of the Other in him. Accordingly, the thesis will make use of a number of Levinasian notions to critique and complement the theology of Hans Urs von Balthasar. This will lead to the development of what we call a “prolegomenon to a Trinitarian praxis”. 2. Scope The thesis firstly remarks on Christian theology’s discovery of Levinas’ philosophy. We then go on to introducing three of the major influences of Levinas’ philosophy, namely Edmund Husserl, Martin Heidegger and Franz Rosenzweig. This will be followed by an introduction to the life of von Balthasar. But the major part of the thesis will be made up of three extensive explorations. The first introduces a number of key terms and concepts in Levinasian thought, taking into account their possible contribution to the theology of von Balthasar. Here we examine especially the notions of “otherness” and “passivity”. The second exploration takes us into what might be called a recontextualisation of the major sections of von Balthasar’s theology (aesthetics, dramatics and logic) through Levinasian analysis. We will concentrate especially on von Balthasar’s treatment of Holy Saturday, the Resurrection, Trinitarian and Soteriological “Inversion”, and truth as participation. The third exploratory exercise attempts to develop a prolegomenon to a Trinitarian praxis. Intrinsic to the very understanding of this Trinitarian praxis is the notion of alterity to such a degree that ethical transcendence is the very inspiration for theology if it is to go beyond the limits of objectivity, Being and presence. This prolegomenon will, therefore, contain an articulation of Trinitarian praxis in the context of ethical transcendence, eschatology and soteriology. To this end, we employ Levinas’ ideas of passivity and otherness to critique von Balthasar’s eschatological conception of Christian existence and his soteriological understanding of the eucharist. Because Levinas and von Balthasar have both used the writings of Husserl, Heidegger and Rosenzweig as sources, there will be abundant references to these writers at various junctures in this study. Likewise, the views of a number of Christian theologians who have been influenced by Levinas (Purcell, Ward, Barnes and Ford) will be critically examined. 3. Conclusions The thesis concludes that, with the aid of Levinas’ ideas, theology is offered the possibility of breaking out of the limits imposed by traditional notions of objectivity, Being and presence. In reaching such a conclusion, the thesis contests von Balthasar’s prioritising of the beautiful by resituating his use of analogical thought. In this context, our study suggests new ways of speaking of Holy Saturday and the Resurrection, in a non-phenomenal manner. It means developing a theology of Gift to understand the unity between Christ’s missio and processio. Here we highlight the deepest problem to be faced by a theo-logic as one of giving priority to the ethical over the ontological. In short, the thesis argues for a conception of Christian life that goes beyond the categories of ontology and experience. From what we have learned from Levinas, we propose a notion of Trinitarian praxis in which we come to God by way of ethical transcendence.

This thesis seeks to explore the implications of a parenetic reading of the Book of Revelation as a whole, rather than merely of the seven messages in which this is more commonly regarded as the primary purpose of the text. It examines the validity of this approach in relation to the book�s claims about its purpose in the original communication event of which its text is a witness and its effectiveness in addressing hermeneutical issues in key passages of the book and argues that attention to the function of parenesis facilitates readings of Revelation which connect more directly with the intention of the book free from the need to decipher obscure coded references to past or future history. Drawing from the text of the Apocalypse a twofold hermeneutical strategy is developed and exemplified by application to key passages of the book. The first aspect of this reading strategy is focussed on the proposed parenetic nature of the book. In an examination of Revelation�s introductory and concluding passages it is argued that as a coherent unity they form a frame around the book. This frame serves to establish the perspective from which the whole book may be read. It does so by giving rise to the expectation that the whole book contains parenetic exhortation to faithfulness in light of the imminent parousia. Consequently this thesis proceeds to interpret the Book of Revelation by focussing primarily on how the various images in the book�s body (4:1-22:9) as well as the explicit parenesis in the seven messages serve to communicate this parenetic exhortation to the original addressees. The second aspect of interpretation seeks to facilitate scholarly analysis of the parenesis expected to be contained in Revelation�s body with systematic regard for the individual situation of each of the addressees of the book, as documented in the comparatively accessible seven messages. To this end an intra-textual hermeneutic is employed. It builds on an examination of the links between the various parts of Revelation which is part of the examination of both the book�s frame and the seven messages. This intra-textual reading utilizes the many links between the seven messages and Revelation�s body by allowing them to play a determinative role in the investigation of an image�s parenetic implications. In order to further explore the validity of a parentic reading, the intra-textual principle is applied to two central parts of Revelation�s body, the Babylon vision (Rev 17-19:3) and the seal, trumpet and bowl visions (Rev 6, 8, 9, 11:15-19, 15, 16). In this reading, the Babylon vision is read not as a general critique of the church�s pagan environment but as a divine commentary on the concrete threats and temptations with which the churches of the seven messages were confronted. In God�s judgment of Babylon those who suffer under her violence against Christians are promised vindication and are thus encouraged to maintain their faithful witness as citizens of the New Jerusalem. The citizens of Babylon however are exhorted to repent and leave her behind, becoming citizens of the New Jerusalem and thus escaping Babylon�s demise. The seal, trumpet and bowl visions are interpreted as illustrating the dividing line between what constitutes faithful witness to Christ on the one hand and heed to satanic deception on the other. Faithfulness even to the point of death is expected of the followers of the Lamb; the inhabitants of the earth are exhorted to repent from their affiliation with the beast and give glory to God. Thus such an intra-textual reading of Revelation as parenesis offers a strategy for reading the book in a way that is relevant for the Christian church beyond the limits of end-time phantasms on the one hand and mere historic interest on the other hand and so might facilitate the emergence of the message of the book from the obscurity in which it appears to be hidden to a significant proportion of its contemporary readers.

<p>Abstract</p><p>This dissertation examines the book of Genesis as a functioning literary whole, orienting</p><p>post-exilic Persian-era Judeans toward their ideal future expectations. While many have</p><p>contrasted Genesis' account of origins with the prophetic books' account of the future, this work</p><p>argues that Genesis narrates Israel's origins (and the world's) precisely in order to ground Judean</p><p>hopes for an eschatological restoration. Employing a speech-act linguistic semiotics, this study</p><p>explores the temporal orientation of Genesis and its indexical pointing to the lives and hopes of</p><p>its Persian-era users. Promises made throughout Genesis apply not only to the characters of</p><p>traditional memory, but also to those who preserved/ composed/ received the text of Genesis.</p><p>Divine promises for Israel's future help constitute Israel's ongoing identity. Poor, sparsely</p><p>populated, Persian-ruled Judea imagines its mythic destiny as a great nation exemplifying (and</p><p>spreading) blessing among the families of the earth, dominating central Palestine in a new pan-</p><p>Israelite unity with neighboring Samaria and expanding both territory and population.</p><p>Genesis' narrative of Israel's origins and destiny thus dovetails with the Persian-era</p><p>expectations attested in Israel's prophetic corpus--a coherent (though variegated) restoration</p><p>eschatology. This prophetic eschatology shares mythic traditions with Genesis, using those</p><p>traditions typologically to point to Israel's future hope. Taken together, Genesis and the prophetic</p><p>corpus identify Israel as a precious seed, carrying forward promises of a yet-to-be-realized</p><p>creation fruitfulness and blessing. Those who used this literature identify their disappointments</p><p>and tragedies in terms of the mythic destruction and cursing that threaten creation but never</p><p>extinguish the line of promise. The dynamic processes of Genesis' usage (its composition</p><p>stretching back to the pre-exilic period, and its reception stretching forward to the post-Persian</p><p>era) have made Genesis an etiology of Israel's expected future--not of its static present. Because</p><p>v</p><p>this future will be fully realized only in the coming divine visitation, Genesis cannot be attributed</p><p>to an anti-eschatological, hierocratic establishment. Rather, it belongs to the same Persian-era</p><p>Judean synthesis which produced the restoration eschatology of the prophetic corpus. This</p><p>account of Genesis contributes to a canonical understanding of Second Temple Hebrew literature;</p><p>prophetic scrolls and Pentateuchal (Torah) scrolls interact to form a textually based Israelite</p><p>identity, founded on trust in a divinely promised future.</p> / Dissertation

No description available.

No description available.

Temat mojej pracy magisterskiej to Obrazy eschatologiczne we współczesnych pieśniach pogrzebowych na Wileńszczyźnie. Powstał on z założenia, że pieśń pogrzebowa jest pewnym odzwierciedleniem tradycyjnej kultury narodowej oraz ludowej, ma stare korzenie i przez ich pryzmat możemy dopatrzeć się różnych wyobrażeń dotyczących podstawowych zagadnień egzystencjalnych, a przede wszystkich wizji zaświatów i życia pozagrobowego.. Materiał do pracy został wyekscerpowany ze śpiewnika pani Ireny Tarejlis, z domu Czaplińskiej (ur. 1932 r., zam. we wsi Stakińce, rej. wileński), zawierającego 42 pieśni. Praca została podzielona na trzy bloki tematyczne: problematyka śmierci w ujęciu ogólnokulturowym, współczesna sytuacja pieśni pogrzebowej na Wileńszczyźnie oraz koncepcja nieba, czyśćca i piekła w pieśniach pogrzebowych. Analizowany repertuar tworów pieśniowych odzwierciedla wizje zaświatów w bardzo zróżnicowany sposób. O ile współczesna eschatologia skupia się raczej na myśli o niebie, zaś takie przerażające wizje, jak piekło czy czyściec znikają ze świadomości społecznej - to repertuar pieśni pogrzebowych, na który składają się pieśni powstałe w różnych epokach historycznych, odwierciedlają najczęściej tradycyjne modele miejsc pośmiertnych lub stanów: piekło, niebo oraz czyściec. Pełnią one w pieśniach funkcję dydaktyczną i zmuszają człowieka do pewnych rozważań i przemyśleń na temat życia i śmierci. / Mano magistrinio darbo tema yra Pomirtinio gyvenimo vaizdai šiuolaikinėse Vilniaus krašto lenkų laidotuvių giesmėse. Šios giesmės yra tradicinės bei liaudies kultūros atspindys. Jų raida siekia seniausius laikus, todėl tai duoda galimybę geriau pažinti mūsų protėvių pasaulėžiūrą, o ypač pomirtinio gyvenimo vaizdus. Medžiaga darbui buvo paimta iš Irenos Tareilis (gimusios 1932 m., gyvenančios Stakėnų kaime, Vilniaus r.) giesmyno, kuriame yra 42 dainos. Darbas yra padalintas į tris teminius blokus: mirties tematika tarpkultūriniame kontekste, dabartinė Vilniaus krašto laidotuvių giesmių situacija ir dangaus, skaistyklos bei pragaro koncepcija šiose giesmėse. Tyrimas parodė, kad pomirtinio gyvenimo vaizdavimas giesmėse yra labai įvairus. Dabartinė eschatologija labiau pabrėžia dangaus svarbą žmogaus sielai ir mažiau dėmesio kreipia į baisią pragaro bei skaistyklos viziją. Atvirkščiai yra įvairių laikų laidotuvių giesmėse, kuriose vaizduojami tradiciniai pomirtinio gyvenimo modeliai ir pragare, ir skaistykloje, ir danguje. Šis vaizdavimas atlieka didaktinę funkciją, priverčia žmones susimąstyti apie gyvenimą ir mirtį. / The title of my master's thesis is AN AFTERLIFE IMAGES IN MODERN POLISH FUNERAL HYMNS OF THE VILNIUS REGION. This is a reflection of these traditional songs and folk culture. Their development comes from the ancient times, so it gives us an opportunity to get some knowledge about our ancestors’ worldview, especially afterlife images. The material was taken from the hymn book of Irena Tareilis (born in 1932., living in Stakėnas village, Vilnius distr.), containing 42 songs. The work is divided into three thematic sections: the theme of death in an intercultural context, the current situation of the Vilnius region funeral songs and heaven, purgatory and hell concept in these hymns. The study showed that the afterlife portrayal of hymns is very diverse. The current eschatology more emphasis on the importance of the human soul, heaven, and pay less attention to the terrible vision of hell and purgatory. On the other hand, there are different times of the funeral hymns, depicting the traditional patterns of life after death in hell and purgatory, and heaven. This representation plays a didactic function, forces people to think about life and death.

Šiandien Bažnyčia kviečia iš naujo apmąstyti mūsų tikėjimą prisikėlimu, be kurio ir likusios tikėjimo tiesos tampa nebesuprantamos. Prisikėlusio kūno savybių nagrinėjimas leidžia suvokti busimo prisikėlimo tikrovę ir prisikėlimo kūniškumą. Pagrindinis šio magistro studijų baigiamojo darbo tikslas – aptarti prisikėlusio iš numirusių žmogaus kūno savybes pagal šiandieninį oficialų Bažnyčios mokymą ir pagal paskirų šiandieninių teologų svarstymus. Siekiant užsibrėžto tikslo iškeliami tokie uždaviniai: 1. Pristatyti tikėjimo kūno prisikėlimu vystymosi radą Šventajame Rašte 2. Atskleisti būsimo visų žmonių prisikėlimo ir Kristaus prisikėlimo ryšį 3. Remiantis antropologiniu žmogaus vientisumu atskleisti sielos ir kūno ryši ir pagrįsti prisikėlusio kūno tapatumą su žemėje gyvenusiu kūnu bei prisikėlusių žmonių tarpusavio ryšį. 4. Remiantis tradicinių fizikinių kūno savybių skirstymo pristatyti prisikėlusio kūno savybes. Darbo eigoje prisikėlusio kūno savybės yra lyginamos su tradicinėm šešiomis kūno savybėmis, tačiau tai nėra šio darbo pagrindas. Šio darbo centre – prisikėlusio kūno kūniškumas. Darbe ieškoma atsakymų į tokius klausimus: ar priskėlęs kūnas bus kūniškas (materijos prasme), ir kokia prasme jis bus kūniškas? Kaip šis kūniškumas reikšis? Kokiu būdu šis prisikėlęs kūnas gali būti tas pats kūnas, kuriame dabar gyvename? Jei siela yra substancianali savo kūno forma, tai kokiu būdu ji gali egzistuoti kūnui suyrus? Kokiu būdu derėtų suprasti prisikėlusio asmens lytiškumą... [toliau žr. visą tekstą] / Vytautė Mikutytė. Qualities of a Ressurected Body, Following the Modern Teological Teaching: Master's Thesis in Christian Anthropological Pedagogy/ Supervisor Assoc. Prof. Saulius Rumšas; Lithuanian University of Educational Sciences, Department of Catholic Religion Education, - Vilnius, 2013, - 60 pg. The church is currently inviting us to rethink our belief in resurrection, without which, the rest of the truths of faith would become incomprehensible. The analysis of the qualities of a resurrected body allows to comprehend the reality and corporeality of the future resurrection. The main aim of the Master's Thesis is to discuss the qualities of a resurrected body, based on the official teachings of contemporary church as well as the statements of individual theologians. The following objectives were raised: 1. To present the development of faith in resurrection found in the Holy Scripture. 2. To determine the connection between the future human resurrection and the resurrection of Christ. 3. To show the connection between the body and the soul and to ground the relation between the identity of resurrected body and the living body as well as the interrelation between the resurrected people, based on the anthropological wholeness of a human. 4. To present the qualities of a resurrected body, based on the classification of traditional, physical properties of a body. In the Thesis, the qualities of a resurrected body are compared to the six traditional body... [to full text]

Thomas F. Torrance (1913- 2007) is recognised as one of the foremost theologians of the twentieth century. Eschatology occupies a very significant place in his theology, although scholars interested in his work have paid little attention to this fact, focusing instead on his methodology. This thesis not only brings Torrance's eschatology to light through an exploration of his sermons, correspondence, lectures and short writings, it shows that it is a central component of his early theology, uncovering an eschatological orientation in his treatment of various Christian doctrines. It also takes cognizance of the fact that this eschatology is shaped by such events as WWII, the spread Clf communism, the modern eschatological debate and the world- wide ecumenical movement. Torrance's eschatology seeks to recapture, on the basis of a high Christology, the New Testament tension between the present realization of the Kingdom of God and the future consummation of it. In contrast to many contemporary eschatologies, Torrance's eschatology is apocalyptic, ecclesial and ecumenical. It is unique too in its attempt to do justice to the humanity of Christ and to the interrelation of the doctrines of creation and redemption. / Thomas F. Torrance (1913 - 2007) est reconnu comille l'un des principaux theologiens du XXe siecle. L'eschatologie occupe une place importante dans sa theologie, bien que les chercheurs interesses par ses travaux ont porte peu d'attention a ce fait, se concentrant plutot sur sa methodologie. Cette these apporte non seulement l'eschatologie de Torrance a la lumiere a travers une exploration de ses sermons, sa correspondance, ses conferences et de courts ecrits, elle demontre aussi qu'elle est un element central des debuts de sa theologie, devoilant une orientation eschatologique dans son traitement des differente doctrines chretiennes. Elle prend egalement connaissance du fait que cette eschatologie est faconnee par des evenements comme la Seconde Guerre mondiale, la propagation du communisme, Ie debat eschatologique mod erne et Ie mouvement recumenique mondial. L'eschatologie de Torrance cherche a retrouver, sur la base d'une haute christologie, la tension neotestamentaire entre la realisation actuelle du Royaume de Dieu et son accomplissement futur. Contrairement a de nombreuses eschatologies, on decouvre chez Torrance une eschatologie qui est apocalyptique, ecclesiale et recumenique. Elle est aussi remarquable pour sa tentative de rendre justice a l'humanite du Christ et de l'interdependance des doctrines de la creation et de la redemption. fr

This dissertation deals with Futurist Eschatologies in Africa and Europe: Pannenberg, Moltmann, Mbiti and Kato. It therefore engages with intercultural hermeneutics and theologies of different contexts. It is set on the premise that Christianity as worldwide community of believers depends on the reasoning from different cultures and contexts. The dissertation engages with the four theologians individually at first and then brings their positions into a dialogue. The individual engagement serves the purpose of determining the context of each of the theologians. The context is found in the biographies of Kato, Moltmann, Mbiti and Pannenberg. Even though the four theologians are born within a timespan of eleven years their life circumstances differ greatly. But the dissertation also engages with context referring to the way Mbiti, Kato, Pannenberg and Moltmann relate their eschatologies to the rest of their theology and how they determine the importance of eschatology for life in time. The dissertation furthermore compares the writings of the four theologians. Therefore, special attention is given to Hermeneutics, the understanding of time and certain eschatological topics such as death, resurrection and judgement. Similarities and differences in different approaches of the four theologians are described and analysed. In conclusion, the dissertation stresses the importance of theological context. The term theological context refers to the correlation between different perspectives of theology. The dissertation opts for an eschatology that is founded solidly in Christology. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.