[pt] A pesquisa é realizada sobre a dimensão missional, ética e horizontal que flui do Sacramento da Ceia do Senhor na teologia luterana, em viés teológico, perspectiva dialogal e ecumênica e com um interesse particular por uma aplicação pastoral que afete a realidade paroquial. Em um tempo marcado por uma práxis eucarística individualista, descompromissada e improdutiva do ponto de vista dos frutos do sacramento, busca-se pelo aprimoramento da espiritualidade litúrgicoeucarística direcionada para o serviço encarnado da caridade cristã no mundo. A partir de certa lacuna que se percebe na reflexão acadêmica e eclesial nesta relação entre Eucaristia e missão, particularmente no contexto luterano brasileiro, e na intuição de que existem suficientes elementos na teologia sacramental luterana para serem mais bem aproveitados, este trabalho postula a questão: que tipo de missionariedade eucarística pode ser encontrada na teologia luterana? A pesquisa tem metodologia bibliográfica, tendo procedimentos de explanação histórica e de discussão dialética e progressiva. Ela parte de uma contextualização do movimento da Reforma Luterana, assumindo sua intenção em valorizar o Evangelho, e continua pelo desvendar da teologia eucarística luterana, sintetizada como o Evangelho encarnado. Em uma imersão em textos de Lutero e outros teólogos desta tradição, a missionariedade eucarística luterana é revelada em um pujante e fecundo chamado à vivência missional deste Evangelho que se pretende encarnar horizontalmente. Finalmente, emerge uma proposta pastoral para o proveito da missão que flui do altar para a vida, tendo a Igreja Evangélica Luterana do Brasil como foco. Em todo o percurso, são acolhidas gemas do diálogo bilateral entre católicos e luteranos e da própria teologia católica. / [en] The research is carried out on the missional, ethical and horizontal dimension that flows from the Sacrament of the Lord s Supper in Lutheran theology, in a theological bias, dialogical and ecumenical perspective and with a particular interest in a pastoral application that affects the parish reality. In a time marked by an individualistic eucharistic praxis, uncompromised and unproductive from the point of view of the fruits of the sacrament, comes a search for the improvement of the liturgical-eucharistic spirituality directed towards the incarnated service of Christian charity in the world. Based on certain gap that is perceived in academic and ecclesial reflection on this relationship between the Eucharist and mission, particularly in the Brazilian Lutheran context, and on the intuition that there are enough elements in lutheran sacramental theology to be better used, this work poses the question: what kind of Eucharistic missionary spirit can be found in Lutheran theology? The research has a bibliographical methodology, with procedures for historical explanation and dialectical and progressive discussion. It starts from a contextualization of the Lutheran Reformation movement, assuming its intention to value the gospel and continues by unveiling Lutheran eucharistic theology, synthesized as the incarnate gospel. In an immersion in Luther s texts and other theologians of this tradition, the lutheran eucharistic missionarity is revealed in a powerful and fruitful call to the missional living of this gospel that intends to be incarnated horizontally. Finally, a pastoral proposal emerges for the benefit of the mission that flows from the altar to life, having the Evangelical Lutheran Church of Brazil as its focus. Along the way, gems of the bilateral dialogue between Catholics and Lutherans and of Catholic theology itself are considered.

With the rising popularity of Mary's mother, St. Anne, Birth of the Virgin images proliferated at the beginning of the sixteenth century. However, these images have not been analyzed in great depth by any previous art historical scholarship. This thesis indicates the broader significance of these images by considering Birth of the Virgin compositions by Jan de Beer, Jacob Cornelisz van Oostsanen, and Adriaen van Overbeke. First, this thesis considers how these artists derived iconography from Robert Campin to connect Mary's nativity to the birth of her son. Thus, the artists invite the viewer to witness the significance and purity of both babies. Next, I argue that the sacrificial imagery of these panels cultivates a sacerdotal space, in which midwives become pseudo-priests and everyday objects are conflated with ritual material culture. These panels, which draw upon Old and New Testament covenants, present Mary as co-sacrifice, indicating a sixteenth-century expansion of the Virgin's co-redemptive role alongside Christ. The paintings emphasize the beginnings of the Virgin's life to explore the life-giving quality of mankind's redemption. Finally, I explore the viewership possibilities of these paintings for a lay audience, who could interpret their own experiences with birth through these images. Many of the objects in the artworks bear similarities not only to priestly objects but also to the material culture associated with birth. Overall, this thesis demonstrates the important role that Birth of the Virgin images played in interpreting the role of the Virgin Mary and her mother Anne in increasingly affective piety. The subject matter was a way to explore the doctrinal implications of Mary's sacrificial, life-giving power even as it invited viewers to frame their own day-to-day experiences with childbirth in more religious terms.

[pt] Esta tese expõe, a partir do pensamento de Joseph Ratzinger, a relação entre a Eucaristia e a Igreja, com o intuito de mergulhar na totalidade e unidade da produção teológica deste autor. Verifica-se, nessa relação, que a Eucaristia edifica a Igreja e que a celebração da Ceia na comunidade eclesial é o elemento nuclear deste mistério. A eclesiologia, compreendida a partir de sua relação com a Eucaristia, foi um referencial ímpar no entendimento de J. Ratzinger. Para ele, a Igreja pode ser definida como o povo que vive do Corpo de Cristo e que, na Eucaristia, se torna ela mesma Corpo de Cristo. A Igreja é, fundamentalmente, communio sanctotum, no duplo sentido de comunhão dos bens da salvação (sancta) e comunhão daqueles que recebem esse bem (sancti). Desse modo, a exposição analítica da produção de J. Ratzinger conduz à junção das teses – synthesis – influenciadas sobretudo nas aplicações das decisões do Concílio Vaticano II, como também de grandes pensadores como De Lubac, Congar, Tillard, Forte, Kasper, Zizioulas, grandes fautores de uma eclesiologia eucarística ou de comunhão. / [en] This thesis exposes, from the thought of Joseph Ratzinger, the relationship between the Eucharist and the Church, in order to delve into the totality and unity of this author s theological production. In this relationship, it can be seen that the Eucharist builds the Church and that the celebration of the Supper in the ecclesial community is the core element of this mystery. Ecclesiology, understood from its relationship with the Eucharist, was a unique reference in the understanding of J. Ratzinger. For him, the Church can be defined as the people who live from the Body of Christ and who, in the Eucharist, themselves become the Body of Christ. The Church is, fundamentally, communio sanctotum, in the double sense of communion of the goods of salvation (sancta) and communion of those who receive this good (sancti). In this way, the analytical exposition of J. Ratzinger s production leads to the junction of theses - synthesis - influenced mainly in the applications of the decisions of the Second Vatican Council, as well as great thinkers such as De Lubac, Congar, Tillard, Forte, Kasper, Zizioulas, great promoters of a Eucharistic ecclesiology or of communion. / [it] Questa tesi espone, dal pensiero di Joseph Ratzinger, il rapporto tra l Eucaristia e la Chiesa, per approfondire la totalità e l unità della produzione teologica di questo autore. In questo rapporto si vede che l Eucaristia edifica la Chiesa e che la celebrazione della Cena nella comunità ecclesiale è l elemento centrale di questo mistero. L ecclesiologia, intesa dal suo rapporto con l Eucaristia, è stata un riferimento unico nella comprensione di J. Ratzinger. Per lui la Chiesa può essere definita come il popolo che vive del Corpo di Cristo e che, nell Eucaristia, diventa esso stesso Corpo di Cristo. La Chiesa è, fondamentalmente, communio sanctotum, nel duplice senso di comunione dei beni della salvezza (sancta) e comunione di coloro che ricevono questo bene (sancti). In tal modo, l esposizione analitica della produzione di J. Ratzinger porta all incrocio di tesi - sintesi - influenzate soprattutto nelle applicazioni delle decisioni del Concilio Vaticano II, oltre che da grandi pensatori come De Lubac, Congar, Tillard, Forte, Kasper, Zizioulas, grandi promotori di una ecclesiologia eucaristica o di comunione.

The last Supper Jesus had with his disciples on the night before he died on the cross is the foundation of a major liturgical celebration in the Catholic Church called 'the Eucharist'. One of the major designations of the Eucharist is that it is a sacrifice. The starting point of this work is that the sacrificial character of the Eucharist is not as meaningful and relevant for Xhosa people as it should be. The way forward is to study the Eucharistic and Xhosa sacrifices, compare them and suggest ways of rendering the Eucharistic sacrifice meaningful and relevant to Xhosa the people. Although not conclusive, the New Testament gives a strong foundation for the sacrificial understanding of the Eucharist. The Eucharist, as interpreted through the Last Supper accounts, covers all the conventional intentions of sacrifice, i.e. propitiation, communion, thanksgiving and mutual responsibility. The Fathers of the Church affirm the sacrificial character of the Eucharist with varying emphases, but taken together, their understanding shows development of thought and complementarity of themes. In the Middle Ages the most pronounced intention of the . Eucharistic sacrifice is propitiation and post Tridentine theological reflection is informed by this mentality. According to modem and contemporary thought, Christ's death on the cross, which is sacrarnentally represented in the Eucharist, is not an act performed on our behalf to appease an angry God but God's act of love towards us. The emphasis is on self-offering to God as exemplified by Christ. The Xhosa people still have regard for sacrificial rituals, but modernity has modified and sometimes changed their understanding and practice of sacrifice. The principle of God's universal salvific will and the doctrine of incarnation provide theological grounds for inculturating the Eucharist. Thus the inclusion of ancestors and use of cultural symbols in the celebration of the Eucharist may render it meaningful to Xhosa people. Relating the Eucharist to Xhosa culture will revitalise the communion element in Eucharistic sacrifice, which element has been lost sight of through the centuries. Eucharistic sacrifice in its turn will help Xhosa Catholics to have a deepened understanding of sacrifice that extends beyond performance of rituals to include self-giving. / Philosophy, Practical & Systematic Theology / D.Th.(Systematic Theology)

The forming of liturgy in the Dutch Reformed Church is in a crisis. The current context demands new liturgies in order to facilitate meaningful communication between God and His children. The problem is that no healthy practice of liturgy forming exists and more decay than change takes place. Therefore, the need exists for a workable theory for liturgy forming which can be used in the forming of a justified liturgy. In this study a theory and liturgies are worked out which takes the liturgy forming through the centuries into account. The theory, which is known as the three resources theory, is a dynamic theory in which the energy resources are placed in interaction with one another in order to form new liturgies. The three energy resources are the Bible, the tradition and the context. These three resources are focused on an eschatological focus point in the future. The Bible as energy resource especially has authority since it contains the worship style and example of Jesus Christ. The tradition exists of the narrative off liturgy forming through the centuries. The tradition offers a treasure of examples, which can be used for liturgy forming in the current context. The current context forms an integral part of the liturgy forming process. The post-modernism, the remains of the modernism, globalisation, the transformation process in South Africa and the modem developments in the human sciences are all forces which influence the liturgy forming process indirectly. These energy circles are placed in interaction with one another, new justified liturgies are formed which makes meaningful communication between God and His children possible. The investigation on liturgy forming in 13 various congregations in England and South Africa indicated that, where one or more of the energy resources is neglected, responsible energy forming does not take place. The current context requires that modem liturgy should emphasize symbols, emotion and dialogue. More love should also be shown during services. / Die liturgievorming van die Ned Geref Kerk is in 'n krisis. Die huidige konteks stel nuwe eise aan die liturgie wat vra vir nuwe liturgiee om die kommunikasie tussen God en Sy kinders sinvol en betekenisvol te fasiliteer. Die probleem is dat daar nie 'n gesonde praktyk van liturgievorming bestaan nie en dat meer verval as verandering plaasvind. Daar is dus 'n behoefte aan 'n werkbare teorie vir liturgievorming wat gebruik kan word in die vorming van verantwoorde liturgie. In hierdie studie word 'n teorie en liturgiee uitgewerk wat die werkende energiebronne in liturgievorming deur die eeue in ag neem. Die teorie, wat bekendstaan as die driebronneteorie, is 'n dinamiese teorie waarin die energiebronne in wisselwerking met mekaar geplaas word vir die vorming van nuwe liturgiee. Die drie energiebronne is die Skrif, die tradisie en die konteks. Hierdie drie bronne word gefokus op 'n eskatologiese fokuspunt in die toekoms. Die Skrif as energiebron is veral gesagdraend omdat dit die aanbiddingstyl en voorbeeld van Jesus Christus bevat. Die tradisie bestaan uit die verhaal van die liturgievorming deur die eeue waar die drie energiebronne telkens in wisselwerking met mekaar was. Die tradisie bied 'n skatkis van voorbeelde waaruit geleen kan word vir liturgievorming in die huidige konteks. Die huidige konteks is 'n integrale deel van die liturgievormingsproses. Die Postmodemisme, die reste van die Modemisme, globalisering, die oorgangsituasie in Suid-Afrika en hedendaagse ontwikkelinge in die menswetenskappe is almal kragte wat indirek inwerk op die liturgievormingsproses. Slegs wanneer die energiesirkels in wisselwerking met mekaar geplaas word, word verantwoordelik nuwe liturgiee gevorm wat sinvolle kommunikasie tussen God en sy kinders bewerkstellig. Die ondersoek na die liturgievorming in 12 verskillende gemeentes in Engeland en Suid-Afrika het aan die lig gebring dat waar een of meer van die energiebronne verwaarloos word, verantwoordelike vorming nie plaasvind nie. Die huidige konteks vra dat byderwetse liturgie meer klem op simbole, emosie en dialogiese kommunikasie sal plaas. Liturgie sal ook moeite moet doen om meer liefde oor te dra in die eredienste. Ter wille van die fasilitering van 'n dieper spiritualiteit kan die liturgie van die Ned Geref Kerk spesifieke liturgiese elemente en -houdings gaan leen by antler spiritualiteite en so sy eie liturgie verbreed. Dit bly 'n haalbare uitdaging om voortdurend verantwoordelik liturgie te vorm indien die Skrif, die tradisie en die konteks as energiebronne in wisselwerking met mekaar geraadpleeg word en gefokus word op die eskatologiese. / D.Th. (Practical Theology)

This dissertation considers the possibility that, flowing from his broader theological framework and historical background, John Calvin’s eucharistic theology ‘re-invents’ a doctrine where the ‘substance’ (meaning) of the elements becomes the body and blood of Christ, and the believer who receives them is drawn, through understanding, into participation in Christ. The study begins with the historical setting and the second chapter sketches Calvin’s life. Chapter 3 considers epistemology and the impact of classical rhetoric on Calvin’s approach to knowledge. The following chapter considers Calvin’s understanding of our relationship with the Father, and of Christ as Mediator and as means of salvation. Chapter 5 considers the work of the Spirit in nurturing faith, a ‘higher knowledge’, through preparing us for knowledge of Christ and mediating our understanding of and participation in him. In this manner the Spirit acts as an instrument of revelation to enable us to participate in Christ. Chapters 6 and 7 move to consider Calvin’s writing on the Sacraments, their nature as sign and seals of the promise made in Christ, their substance and their role in our participation in Christ and, in the light of the duplex gratia, as gateways to participation. In Chapter 8 Calvin’s teaching is examined in terms of his opposition to the doctrine of transubstantiation, and his understanding of substance is considered. The possibility that Calvin ‘re-invents’ the doctrine is proposed. This is not to suggest that there is a conscious copying of the doctrine, but that through the process of forming his doctrine, using an alternate philosophical framework, Calvin’s understanding bears significant similarities to the doctrine he so deeply opposed. His key opposition to transubstantiation can then be seen to be to the materialist interpretations that impede the ability of the believer to lift his attention beyond the physical elements to the divine offer they represent. The study concludes by briefly considering the significance of Calvin’s ‘reinvention’ for contemporary understandings.

Made available in DSpace on 2016-04-29T14:27:20Z (GMT). No. of bitstreams: 1 Pedro Savelli.pdf: 1178771 bytes, checksum: e340079926a5e9d29ae08f90eefddb56 (MD5) Previous issue date: 2011-11-17 / Deification: in the ecstatic love of God we are deified to be in communion with His life and nature. The Perspective of the Deification opens three paths for the human being to be conscious of taking part of the divine nature: a) through the way of Life. We only exist by virtue of the kindness of God. Out of nothing, He calls everything to the light: the work of the Creation expresses the Will of God, everything belongs to Him and from Him receives the natural deification; b) through the way of Revelation. The people from Israel knew how to interpret its own history as a singular election of God, whose objective is to be the light to the nations: deification by the obedience to the listening of the Word of God. c) Through the way of Grace: Reincarnation and Glorification of the Christ-Sacrament. Father God, in the mystery of His donation to the humanity, invites us to participate in His divine nature, transformed by the Son in the strength of the Hole Spirit: covering us of Christ by the Baptism and feeding us from Him by the Eucharist: sacramental deification. In Christ, Head, the Church is Sacrament. It updates the deifying Grace through the Spirit, celebrating the liturgy, particularly, the Eucharist: it is in the latter that we find ourselves / Deificação: no amor extático de Deus somos deificados para estarmos em comunhão com a Sua vida e natureza. A Perspectiva da Deificação abre três caminhos para o humano tomar consciência de participar da natureza divina: a) pelo caminho da Vida. Existimos somente pela bondade de Deus. Ele do nada, chama tudo à luz: a obra da Criação expressa a Vontade de Deus, tudo pertence a Ele e Dele recebe a deificação natural; b) pelo caminho da Revelação: o Povo de Israel soube interpretar a própria história como uma eleição particular de Deus, cuja finalidade é ser luz às nações: deificação pela obediência à escuta da Palavra de Deus. c) Pelo caminho da Graça: Encarnação e Glorificação de Cristo-Sacramento. Deus Pai, no mistério de sua doação à humanidade, convida-nos a participar de Sua natureza divina, transformados pelo Filho na força do Espírito Santo: revestindo-nos de Cristo pelo Batismo e alimentando-nos Dele pela Eucaristia: deificação sacramental. Em Cristo, Cabeça, a Igreja é Sacramento. Ela atualiza pelo Espírito a Graça deificante, celebrando a liturgia, em particular a Eucaristia: é neste último caminho que nos encontramos

Nikos Kazantzakis� Captain Michales is a freedom fighter in nineteenth century Crete. Patrick White�s Voss is a German explorer in nineteenth century Australia. Two men struggling for achievement, their disparate social contexts united in the same fundamental search for meaning. This thesis makes comparison of these different struggles through thematic analysis of the texts, examining within the narratives the role of food, perceptions of body and soul, landscapes, gender relations, home-coming and religious experience. Themes from the novels are extracted and intertwined, within a range of theoretical frameworks: history, anthropology, science, literary and social theories, religion and politics; allowing close investigation of each novel�s social, political and historical particularities, as well as their underlying discussion of perennial human issues. These novels are each essentially explorations of the human experience. Read together, they highlight the commonest of human elements, most poignantly the need for communion; facilitating analysis of the individual and all our communities. Comparing the two novels also continues the process of each: examining the self both within and outside of the narratives, producing a new textual self, arising from both primary sources and the contextual breadth of such rewriting.

In his most popular prose work, Mary Magdalens Funeral Teares (1591), English Jesuit Robert Southwell adapts the Mary Magdalene tradition by incorporating the meditative practices of St. Ignatius Loyola coupled with the Petrarchan language of poetry. Thus, he creates a prose work that ministered to Catholic souls, appealed to Protestant audiences, and initiated the literature of tears in England. Southwell readapts the traditional image of Mary Magdalene for a Catholic Early Modern audience by utilizing the techniques of Jesuit meditation, which later flourished in the weeper texts of Richard Crashaw and George Herbert. His vividly imagined scenes also employ the Petrarchan and Ovidian language of longing and absence and coincide with both traditional and mystic early church writers such as Bernard and Augustine. Through this combination, Southwell’s Marie Magdalens Funeral Teares resonated with Catholics deprived of both ministry and the presence of Christ in the Eucharist. These contributions solidify Southwell’s place as a pivotal figure in the religious and literary contexts of Early Modern England.

Nikos Kazantzakis� Captain Michales is a freedom fighter in nineteenth century Crete. Patrick White�s Voss is a German explorer in nineteenth century Australia. Two men struggling for achievement, their disparate social contexts united in the same fundamental search for meaning. This thesis makes comparison of these different struggles through thematic analysis of the texts, examining within the narratives the role of food, perceptions of body and soul, landscapes, gender relations, home-coming and religious experience. Themes from the novels are extracted and intertwined, within a range of theoretical frameworks: history, anthropology, science, literary and social theories, religion and politics; allowing close investigation of each novel�s social, political and historical particularities, as well as their underlying discussion of perennial human issues. These novels are each essentially explorations of the human experience. Read together, they highlight the commonest of human elements, most poignantly the need for communion; facilitating analysis of the individual and all our communities. Comparing the two novels also continues the process of each: examining the self both within and outside of the narratives, producing a new textual self, arising from both primary sources and the contextual breadth of such rewriting.