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[pt] A quarta revolução industrial já está bem próxima do seu ponto de inflexão. As novas tecnologias que, em breve, farão parte das nossas vidas irão impactar a forma como os indivíduos e sociedades se relacionam. A Governança da Saúde Global também precisará se adaptar para absorver essas inovações e o poder que elas terão sobre a agenda de saúde. Avaliar os possíveis impactos sobre os atuais desafios, aumenta a capacidade de se antecipar e incorporar as mudanças. Isso será fundamental para acelerar os processos de fortalecimento e convergência, necessários, em direção à Cobertura Universal da Saúde, até 2030. / [en] The fourth industrial revolution is already very close to its inflection point. The new technologies that will be soon part of our lives, will impact how individuals and societies relate. The Global Health Governance also need to adapt and absorb these innovations and the power it will have on health s agenda. Assess potential impacts on current challenges, increases the ability to anticipate and incorporate these changes. This will be valuable to accelerate processes of strengthening and convergence necessary towards Universal Health Coverage by 2030.

The purpose of this master's thesis is to explore how priests interpret the parables in the fourth chapter of the Gospel of Mark using a hermeneutic qualitative approach and semi-structured interviews. The aim is to shed light on a selected group of priests in their roles within the context of the Church of Sweden, where interpretation is a part of their work, primarily focusing on the parables in the fourth chapter of Mark's Gospel and how this is done in interpretation, both in encounters with individuals and in preaching. An inductive approach has influenced the study, which also permeates the qualitative method with a focus on creating understanding to gain knowledge about the nature of these various phenomena among four priests. Generalization is not possible due to the small number of informants for making overall generalizations. Nor is it what has been sought. The aim of qualitative research is to gain a deeper understanding of a phenomenon and to illuminate how individuals experience it in their context. The study aims to understand how a specifically selected group of individuals, namely priests who have worked for an extended period within the Swedish Church, interpret the parables in Gospel of Mark.

In dieser Dissertation wird eine Suche nach der Produktion von ''down''-artigen b'' Anti-b'' Quark-Antiquark-Paaren einer sequentiellen vierten Generation von Fermionen präsentiert. Für die Suche wurden Endzustände mit zwei gleich geladenen Leptonen (e oder mu), mindestens zwei Jets (davon ein b-Jet), fehlender transversaler Energie und einer großen Summe der Transversalimpulse aller Elektronen, Muonen und Jets betrachtet. Für den Zerfall dieser b'' Anti-b'' Quark-Antiquark-Paare wurden zwei verschiedene Szenarien untersucht. Im ersten Szenario wird angenommen, dass beide b'' Quarks ausschliesslich in ein t Quark und ein W Boson zerfallen. Für das zweite Szenario werden variable Verzweigungsverhältnisse für die Zerfälle der b'' Quarks nach tW, cW und uW erlaubt. Die Suche wurde mit Daten durchgeführt, die von pp Kollisionen mit einer Schwerpunktsenergie von sqrt(s) = 8 TeV vom ATLAS Detektor am Large Hadron Collider aufgezeichnet wurden. Der benutzte Datensatz entspricht einer integrierten Luminosität von 14.3 fb^-1. Es wurde kein signifikanter Überschuss an Ereignissen über den erwarteten Ereignissen vom Untergrund beobachtet. Daher wurde im ersten Szenario eine untere Grenze auf die b''-Masse (m_b'') von 0.724 TeV mit einem Konfidenzniveau von 95% bestimmt. Im Falle des zweiten Szenarios mit variablen Verzweigungsverhältnissen wurden Ausschlussregionen mit einem Konfidenzniveau von 95% als Funktion der Masse des b''-Quarks und seiner Verzweigungsverhältnisse bestimmt. Die erhaltenen Grenzen auf m_b'' sind schwächer verglichen mit dem Ergebnis für ein Verzweigungsverhältniss von 100% für b''->tW. / This thesis presents a search for the production of down-type b'' anti-b'' quark-antiquark pairs of a sequential fourth generation of fermions. In this search, final states with two same-sign charged leptons (e or mu), at least two jets (including at least one b-jet), missing transverse energy and a large total sum of the transverse momenta of all electrons, muons and jets were considered. Two different scenarios were assumed for the decays of these $b'' anti-b'' quark pairs. In the first scenario the two b'' quarks were considered to decay exclusively into a t quark and a W boson. For the second scenario, variable branching fractions for the decays of the b'' quarks into tW, cW and uW were allowed. The search was performed using data from pp collisions at a center-of-mass energy of sqrt(s) = 8 TeV recorded by the ATLAS detector at the Large Hadron Collider. The used dataset corresponds to an integrated luminosity of 14.3 fb^-1. No significant excess of events over the background expectation was observed. Hence a lower limit on the b'' mass of 0.724 TeV was set with 95% confidence level in the first scenario. In case of the second scenario with variable branching fractions, exclusion areas with 95% confidence level were derived as a function of the b'' mass and its decay branching fractions. These limits are less stringent compared to the result assuming a branching fraction of 100% for b''->tW.

L'objet de cette thèse est l'étude, sur les variétés riemanniennes compactes $(V_n,g)$ de dimension $n>4$, de l'équation aux dérivées partielles elliptique de quatrième ordre $$(E)\; \Delta^2u+\nabla [a(x)\nabla u] +h(x)u= f(x)|u|^(N-2)u$$ où $a$, $h$, $f$ sont fonction $C^\infty $, avec $f(x)$ fonction constante ou partout positive et $N=(2n\over((n-4)))$ est l'exposant critique. En utilisant la méthode variationnelle on prouve dans le théorème principal que l'équation $(E)$ admet une solution $C^((5,\alpha))(V)$ $0<\alpha<1$ non nulle si une certaine condition qui dépend de la meilleure constante dans les inclusion de Sobolev ($H_2\subset L_(2n\over(n-4))$) est satisfaite. De plus on montre que si $a$ et $h$ sont des fonctions constantes bien précisées la solution de l'équation est positive et $C^\infty(V)$. Lorsque $n\geq 6$, on donne aussi des applications du théorème principal. Dans la dernière partie de cette thèse sur une variété riemannienne compacte à bord de dimension $n$, $(\overline(W)_n,g )$ nous nous intéressons au problème : $$ (P_N) \; \left\lbrace \begin(array)(c) \Delta^2 v+\nabla [a(x)\nabla u] +h(x) v= f(x)|v |^(N-2)v \; \hbox(sur)\; W \\ \Delta v =\delta \, , \, v = \eta \;\hbox(sur) \;\partial W \end(array)\right.$$ avec $\delta$,$\eta$,$f$ fonctions $C^\infty (\overline (W))$ avec $f(x)$ fonction partout positive et on démontre l'existence d'une solution non triviale pour le problème $(P_N)$.

In this Master's dissertation, I would like to explore a symbolic reading of John 11 (The raising of Lazarus) from the perspective of the church's mission to bring about the liberation of the poor. I believe that as one does so, one might discover that in the Gospel writer's original intention, the figure of Lazarus may never have been intended as a literal historical person, but rather as a symbolic representation of the poor, the marginalized and the oppressed. Such a reading of John 11 might throw new light on the Fourth Gospel's understanding of Jesus and his mission. In doing so, I believe that John 11 might become a foundational text to guide and motivate committed Christian mission in favour of the poor. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

The heart of Pentecostal practice has always been an experience of the Holy Spirit. These experiences are often claimed to have the direct guidance of the Spirit and form the decisions and actions that result in the ongoing of the development of practices and doctrine. It is my contention that the third and fourth so-called waves of the Spirit are not truly waves of the Spirit, neither are they new. They are the rebirth, albeit in a new manner, of three disappointing and tragic movements of past Pentecostal history, namely the (New) Latter Rain, the Shepherding Movement, and the Prosperity Movement. I maintain that these two waves do not follow a solid Pentecostal doctrinal stand of an experience in the Holy Spirit of separability and subsequence, neither do they draw their doctrinal stand from the book of Acts, but rather the Synoptic gospels. Unfortunately, even though Pentecostal scholarship is on the rise, the majority of the prolific writers of these last two waves are extremely eisegetical in regards to their dealing with the Word of God. They claim vision and direction from Heaven, as opposed to an exegesis of the canon of Scripture. I maintain that these two, so called waves of the Spirit are not Heaven sent but man conceived and thus dangerous heresy to the church. `I believe that courage is the most important virtue, the foundation that underlies and gives realty to all other virtues and personal values. Without courage we become conformists. Conformity is not the fibre good and courageous leaders are made of… Do not be frightened by the aloneness that may come with your holding unpopular positions. It is in aloneness that wisdom will visit you and smile upon you'. These are not, as a theologian might be entitled to expect, the words of Elijah or Jeremiah. They are quoted from a speech given in 1999 by Mamphela Ramphele, vice chancellor of the University of Cape Town. Her context was the silence that has so often fallen on African societies once liberation has taken place. It is just such silent acquiescence, she insists, that allow former `heroes of the struggle' to become despots and dictators. Her words are challenging to Pentecostal theologians for at least two reasons. The first and more mundane is that Pentecostalism is most vibrant today in precisely those countries, which can be termed `postcolonial'. The second, and to my mind the most relevant to the movement, is that Pentecostalism was at its beginning a powerful spiritual force because it inherited an ethos of radical difference and because its proponents were unflinching in refusing to be co-opted into any other agenda than the one for which they knew they had been empowered by the Spirit of Jesus Christ. In this sense it was a prophetic religion, a religion similar to that of Elijah and Jeremiah. It is my plea then in this presentation that the so-called `postcolonial' countries will not swallow this new error, which has been called the new Pentecostal rhema from Heaven, which stems, as do so many new theological trends from the Western world. The new emerging Pentecostal Charismatic churches, particularly of the Third World need to have the courage not to be conformists, for such is not the fiber good and courageous leaders have. The hermeneutical pneumatology of the Pentecostal tradition has always been questioned. The early Pentecostals did not even bother to develop a theological hermeneutical position of a subsequent experience of the Spirit; they accepted their experience as from God . When they did begin to develop a Pentecostal theology it was often ridiculed as being primarily experiential, thus in the minds of most, devoid of Biblical theology. Fifty years after the outpouring of the Spirit at Azusa Street many Pentecostal scholars began to re-examine the pneumatology of Luke's writing. In the latter part of the 20th Century many Pentecostal scholars came into their own, examining and challenging many of the previously accepted conclusions of theologians, in regards to the Classical Pentecostal doctrinal position . Their position was that there was a separable and subsequent experience of the Spirit following salvation, which was accompanied by the initial evidence of speaking with other tongues. The initial evidence was for a few, and still is for some, questionable evidence. Such a position stood in opposition to those who declared that there was no second experience of the Holy Spirit for any person other than salvation. If those who believed in the `conversion-initiation, which included the baptism in the Holy Spirit' were indeed correct, then everything that Luke talks about in relation to pneumatology in his two-volume work is totally in relation to salvation. This was the theological pneumatological position prior to Classical Pentecostalism. It did and has resulted in many theological challenges. Scholars who take this position do so on the premise that Pentecost is more of a historical situation for the church. However scholars convinced of the Classical Pentecostal position are refusing to accept this position and have and are continuing to develop an exegetical position for a secondary work of the Holy Spirit in a person's life. This is my personal position made vitally real for me since I did not grow up in a Pentecostal church setting, but rather came into the Pentecostal experience in my early 20's. It is my contention that the theological impact of Christ's ascension prior to the public ascension witnessed in Acts 1 has not been fully examined. Few scholars have dealt with the typological fulfillment firstly, of the work of the High Priest as seen completed in the life of Jesus Christ, or secondly, of His fulfillment of the first four feasts which the Jews were commanded to keep. Both of these aspects very clearly enhance and form a clear indication that the classical Pentecostal theology was and is correct in speaking of a separable and subsequent work of the Spirit following a clear salvation experience. I will seek to elucidate this by an examining the historical background of the first two waves of the Spirit, followed by a preview of the work of the Holy Spirit as seen in the canon of Scripture with emphasis on the New Testament. I will follow this by the development of the idea of regeneration in the New Testament. Finally I will examine Lukan writing in regards to the experience known as the baptism of the Holy Spirit. These chapters will then serve as a base for comparison with the material, which will follow. In the late 20th and early 21st century the Classical Pentecostal doctrine has been challenged by the last two charismatic waves of the Spirit, both of which have spawned a plethora of writings. It is my contention first; that the traditional Pentecostal understanding of the authority of Scripture has been abandoned in that now experience takes precedence over Scripture. Secondly it is clear that these last two waves do not fall within the same parameters as the first two waves in their understanding of a doctrine of separability and subsequence, since they revert to a pre-Classical Pentecostal theological position of only one experience of the Holy Spirit. Thirdly, in a day when Pentecostal scholarship is seeking to become acceptable in their exegesis, the authors of these waves are almost totally eisegetical. The question needs to be asked `Have they subtly taken on a title to glean a following?' It is thus my contention that a survey of these waves shows that they have no common ground with the initial two waves of the Spirit. The indication is that they have deliberately chosen a different Biblical basis and thus disqualify themselves from the Pentecostal Charismatic stream. I will seek to elucidate this by examining the historical background of the last two waves of the Spirit, followed by an examination of the Pentecostal hermeneutic and their lack of hermeneutics, as seen so clearly in their writings. This will be done by pointing out the comparisons to the latter two waves of the Spirit both in theory and in the voluminous writing, which are largely based on eisegesis. The stated desire to `have church without making anyone sick' has broached and taken the movements far into left field. Finally, it is my contention that the third and fourth waves of the Spirit are not new at all. They are simply a rebirth of three disappointing and tragic movements in Pentecostal history. Thus I hope to clearly substantiate that the third and fourth wave of the Spirit are not really waves of the Spirit at all. They are not such in terms of their Biblical theological basis, neither are they such exegetically. They are simply the result of those desirous of the moving of the Holy Spirit who have reached back into the past and reintroduced past aspects of renewal, which unfortunately were man centered and resulted later in much havoc among Christians. I will seek to elucidate these facts by an examination of the history and practice of the (New) Latter Rain, which still haunts Saskatchewan, Canada where tragedies still exist, and the Shepherding movement out of Florida, which after a few years was denounced even by the leaders and finally totally disbanded. Then, finally the Prosperity Movement, which rose and fell as an unacceptable, illegitimate deduction of so called truth of the canon. One hopes and prays that the tragedies in lives will not live to haunt the church if Jesus tarries. We do not want the "heroes of spiritual struggles" to become the despots and dictators of the Pentecostal churches in the Third World. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

The discovery of the Dead Sea Scrolls has provided an opportunity to reexamine the formation of the Gospel of John. This study will utilize Dead Sea finds coupled with other Second Temple literature to examine how the Gospel of John portrays Jesus as being a king. The approach of this study to use a narrative approach that builds on the Gospel of John as a finished text. The contribution of a source critical approach is not disparaged but the narrative approach will allow the Johannine community to be seen in the context of the immediate post-Second Temple era. The limited literacy of the probable first audience of this text suggests that a narrative approach will best be able to understand the background to the formation of the Gospel of John. A central contention of this study is that the Gospel of John was composed after the Jewish Revolt and after the Synoptics. Thus it deserves the appellation of the Fourth Gospel and is called such in this study. The Fourth Gospel was composed at a time when Roman interest in anything connected to Judaism was sure to attract special interest. Thus the portrayal of Jesus as the Davidic Messiah needed to be handled carefully. The imagery of the new David found in 4Q504 compared with the imagery of Jesus being the Good Shepherd becomes an important part of the argument of this study on whether this Gospel portrays Jesus as being the Davidic Messiah. Jesus as the Good Shepherd showed Jews that Jesus is the Davidic Messiah without overtly offending Roman sensibilities. Furthermore evidence from Christian and Jewish sources indicates that an interest in a Third Temple was still stirring between the Jewish and Bar-Kochba Revolts. The Fourth Gospel shows Jesus as the Davidic Messiah who replaces the Temple because the Good Shepherd was the perfect sacrifice. / New Testament / D. Th. (New Testament)