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Most recent studies of Cassian and his writings have examined the monk’s historical contexts, the theology expressed in his texts or his role in the development of monasticism. This dissertation examines the spirituality of Cassian and assesses its value to contemporary Christian communities. By applying a hermeneutical approach to the study of Cassian’s texts, the investigation distinguishes between the spirituality of Cassian, the historical person; the spirituality Cassian conveys in his writings; and Cassian’s spirituality as lived experience. The dissertation argues that Cassian’s spirituality as lived experience, as elicited by Gadamer’s hermeneutical model of conversation between text and interpreter, is valuable to contemporary Christian communities. It offers a spiritual ‘route map’ that can inspire, encourage and guide members of such communities on a spiritual journey that leads to greater intimacy with, and faithfulness to, Christ. The hermeneutical process necessary to appropriate the spirituality of Cassian as lived experience has the potential to dismantle prejudgements and attitudes of superiority and triumphalism often displayed by Christian communities and encourage fresh engagement with the history, traditions and Scriptures of the Church. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)

This work presents a new paradigm for legal hermeneutics, divorced from positivism and hence the legal doctrine. To do so, outlines the doctrinal framework that preceded the construction of the theoretical framework used here , the philosophical hermeneutics of Gadamer, whose keynote is in opposition to the method as the only means to get to the truth. When entering your analysis itself, seeks to work with the most important concepts, such as tradition, authority, pre-understanding and the fusion of horizons, in order to pave the way to understand what he describes as a circle hermeneutic, a key concept for the demarcation of the proposal developed here. On this, also seeks to make an evolutionary analysis of the proposals of the thinkers that preceded the gadameriano concept. Outlined the substance of philosophical hermeneutics, we proceed to the analysis of its operation in legal interpretation, printing a critical reflection on the understanding in the application of law and, as a corollary, contributing to overcome the positivist paradigm and its aporias and as for the discussion about the legitimacy of judicial decisions. Thus seeks to clarify the contribution of Gadamer to legal thought, from his philosophical hermeneutics to explain, justify and legitimize the path taken by the judge pronouncing judgments. / A presente dissertação apresenta um novo paradigma para a hermenêutica jurídica, divorciado do positivismo e, consequentemente, da dogmática jurídica. Para tanto, delineia o arcabouço doutrinário que antecedeu a construção do marco teórico aqui utilizado, a hermenêutica filosófica de Gadamer, cuja tônica consiste na oposição ao método como único meio para se chegar à verdade. Ao ingressar em sua análise propriamente dita, busca trabalhar com os conceitos mais importantes, a exemplo da tradição, da autoridade, da pré-compreensão e da fusão de horizontes, com a finalidade de sedimentar o caminho para a entender aquilo que ele descreve como círculo hermenêutico, conceito-chave para o deslinde da proposta aqui desenvolvida. Quanto a este, também procura fazer uma análise evolutiva das propostas dos pensadores que precederam ao conceito gadameriano. Delineada a substância da hermenêutica filosófica, parte-se para a análise de seu operar na hermenêutica jurídica, imprimindo uma reflexão crítica sobre a compreensão no âmbito da aplicação do direito e, como corolário, contribuindo para a superação do paradigma positivista e suas aporias, bem como para a discussão acerca da legitimidade das decisões judiciais. Assim, busca explicitar a contribuição de Gadamer para o pensamento jurídico, partindo de sua hermenêutica filosófica para explicar, fundamentar e legitimar o caminho trilhado pelo julgador ao prolatar as decisões judiciais.

This thesis expresses a thorough conceptual and theoretical investigation of the liturgical challenges a liturgist (preacher) faces to address worshippers of all MBTI® (Myers-Briggs Type Indicator®) personality types effectively in public sermons. The investigation is focused on the conceptualizing of psychological factors and the effects thereof that need to be taken into account by liturgists in a public worship service. The scientific aim of the thesis is to give liturgists a theoretical grasp on the hermeneutical factors, liturgical demands and homiletical challenges that any preacher should calculate in addressing worshippers with different and often ‘conflicting’ personality types and needs in a public sermon. I have chosen the Myers-Briggs Type Indicator® as psychometric instrument which consists out of sixteen unique and different personality types that are described in a four letter combination. This combination describes a person’s preferred orientation to the world (extroversion or introversion), his/her preferred way of gathering information (sensing or intuition), his/her preferred way of decision making (thinking or feeling) and the preferred lifestyle he/she adopts (judging or perceiving). The MBTI® builds on the insights of the well-known Swiss psychiatrist Carl Gustav Jung, the father of analytical psychology as well as the efforts of the formidable mother and daughter combination, Isabel Myers and Katharine Briggs. The reason for this choice is because the MBTI® proofs to be the most distinctive and effective instrument for comprehensively addressing spirituality and type. On the one hand the MBTI® is ‘friendly’ and intelligible enough to be taken into account by any congregation and liturgist while on the other hand it is a thorough and comprehensive psychometric instrument with sound subjacent psychological and scientific principles. Jung distinguished two opposite energizing orientations to the world, extraversion and introversion and four mental functions, the two opposite ways of taking in information (sensing and intuition) and the two opposite ways of ordering (organizing) the information that’s been taken in (thinking and feeling). In addition, Isabel Myers and Katharine Briggs added two preferred opposite lifestyles, an organized planned lifestyle (judging) and an adaptive spontaneous lifestyle (perceiving). Out of these combined distinctions the Myers-Briggs Type Indicator® was born. The investigation is conveyed in two distinct phases namely a theoretical- and a conclusive phase. The thesis consists out of four parts. Part 1 (Chapters 1 and 2) covers the introduction, an explanation of the methodology and the preliminary description of the concepts in the title of the thesis and other relevant concepts for example ‘liturgy’. The title of the thesis is: Personality types in worshippers: A practical-theological investigation of the challenges a preacher faces to address worshippers of all MBTI® (Myers-Briggs Type Indicator®) personality types effectively in sermons. A bilingual list of keywords is included at the beginning of the thesis to enhance continuous research and investigation. Part 2 encompasses the rest of the theoretical phase of the investigation. It consists out of a theoretical exposition of practical-theological principles like hermeneutics and homiletics (Chapter 3), an explanation of three important hermeneutical exponents Gadamer, Habermas and Ricoeur (Chapter 4), other distinctive factors that should be taken into account by the liturgist in the construction and presentation of a worship service (Chapter 5), the discussion of personality and personality types (Chapter 6), the evaluation of several psychological and psychometric instruments that could contribute to the investigation (Chapter 7), the exposition of Jung’s psychological model subjacent to the MBTI® (Chapter 8), an explanation of the theoretical foundation of the MBTI® (Chapter 9) and a comprehensive and extensive exposition of the sixteen distinctive MBTI® personality types (Chapter 10). Part 3 of the thesis consists out of Chapters 11 and 12 and encompasses the conclusive phase of the investigation. The aim of the investigation was to foster appreciation and insight in the dynamics, interaction and co-operation of the MBTI® factors, -combinations and sixteen -personality types in worshippers, so that liturgists and congregations can plan the composition and presentation of worship services accordingly. It will help to lessen the communication hindrances in the presenting and accepting of the Gospel in a worship service. The following practical question is answered in Part 3: What knowledge and insight needs to be fostered within preachers, church councils and congregations in order to accommodate and utilize the needs and strengths of the different personality types so that effective communication of the Gospel can take place in die worship service, where all personality types are potentially included? Preachers and congregations are helped to practically and liturgically address worshippers of all 16 MBTI® personality types. In Chapter 11 general challenges and demands that a liturgist (preacher) faces to address worshippers of all the MBTI® personality types effectively in a public sermon, are addressed. Other determining factors like needs, expectations, theological-anthropological perspectives, spirituality, conflicting timeframes, different generations, stages of psychological- and faith development, selective moments, politics, relationships, social contexts, clothing, moods, language, culture, sexuality, gender roles and defence meganisms are also calculated. The determining and role of personality types (in liturgist and worshippers) and the practical implications and challenges of distinct MBTI® factors and -combinations are addressed. The hermeneutical-, liturgical- and homiletical challenges and demands of the various factors are calculated. The chapter ends by calculating other practical demands and suggestions like different types of worship sermons, alternating worship services, the alternating of liturgical elements in one sermon and the developing of a specific and deliberate style and identity in a worship service. In Chapter 12 the specific demands and challenges that the liturgist faces to effectively address worshippers of all sixteen MBTI® personality types in sermons, are addressed. Hermeneutical-, liturgical- and homiletical challenges and demands with regard to each of the sixteen MBTI® personality types are taken practically into account in a communicative theory of practice. Hermeneutical challenges helps liturgists to spiritually understand each personality type better. With regard to liturgical presentation and construction, the liturgical suggestions enhance the accommodation and involvement of every personality type in the public sermon. Homiletical proposals contribute to the effective preaching, heralding and receiving of the Gospel in the public worship service, so that worshippers of every personality style can be addressed in the public worship service. Other liturgists are invited to freely add their experience and insight in the practical application of the hermeneutical-, liturgical- and homiletical suggestions and proposals. Part 4 concludes the thesis with a short summary and an extensive exposition of literature references in a Bibliography according to an adapted Harvard method. / Thesis (PhD)--University of Pretoria, 2008. / Practical Theology / unrestricted

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La globalización es un fenómeno a nivel mundial que ha dado lugar a establecer relaciones con personas provenientes de diferentes culturas y religiones, y que a su vez ha puesto de relieve problemas de carácter político y social. En este contexto, el diálogo interreligioso se plantea como un medio para llegar a acuerdos entre las religiones con el fin de colaborar con el bienestar de la humanidad a nivel mundial. Nuestra investigación muestra que la filosofía hermenéutica constituye un aporte fundamental frente a dicha problemática. Para ello establecemos el sentido del diálogo interreligioso desde una perspectiva hermenéutica, mostrando las condiciones que hacen posible dicho diálogo para dar cuenta de sus posibilidades y sus límites. Desarrollamos nuestra investigación en función a cuatro objetivos. En primer lugar, explicar la necesidad del diálogo interreligioso como un camino razonable para enfrentar las problemáticas del mundo actual. En función a este objetivo, proponemos un análisis del fenómeno de la secularización a partir de la teoría hermenéutica de Gianni Vattimo. En segundo lugar, describir y explicar el concepto de diálogo interreligioso desde la teoría hermenéutica de Raimon Panikkar, para lo cual abordaremos los conceptos filosóficos centrales de la hermenéutica diatópica. En tercer lugar, analizar desde una perspectiva críticohermenéutica el concepto de diálogo interreligioso de Panikkar. Contrastamos dicho concepto con la hermenéutica filosófica de Hans-Georg Gadamer, la cual nos ofrece una exhaustiva reflexión sobre el fenómeno de la comprensión como una fusión de horizontes y la noción de diálogo como experiencia hermenéutica. Por último, plantear una propuesta del diálogo interreligioso desde una perspectiva hermenéutica, poniendo especial atención a las condiciones de posibilidad del diálogo interreligioso. Nuestra tesis concluye que el diálogo interreligioso es un diálogo de escucha que abre el camino para escuchar el testimonio de los otros y comprender sus presupuestos filosóficos. El análisis hermenéutico nos permite identificar las condiciones de posibilidad del diálogo interreligioso, como son la apertura al otro, la autocrítica, la experiencia de alteridad como reconocimiento, la dimensión lingüística y la dimensión política del diálogo.

El trabajo de investigación que presentamos a continuación, es un estudio del principio hermenéutico de la Sola Scriptura propiciado en la Reforma Protestante del siglo XVI. La investigación sostiene como hipótesis general que la expresión originaria e implicancias hermenéuticas de dicho principio, constituye el primer debilitamiento más significativo del constructo dogmático religioso y abre las puertas a la posibilidad de la aplicación de un principio racional mínimo y práctico, desprovisto de pretensiones teóricas, que posibilita la lectura del texto revelado, constatando su autenticidad interpretativa en la remisión última al imperativo de la caridad. En aras de la verificación de nuestra hipótesis, dividiremos el trabajo de investigación en tres capítulos: en el primero, abordaremos la naturaleza del principio de la Sola Scriptura, las interpretaciones y aplicaciones en su proceso genético. En el segundo capítulo articularemos este principio hermenéutico con sus antecedentes en el pensamiento de san Agustín, fundamentalmente los conceptos de tradición e intra-textualidad bíblica en la concepción agustiniana. En el último capítulo, trabajaremos el principio de la Sola Scriptura en el contexto de la hermenéutica filosófica, a través de los aportes contemporáneos efectuados por la reflexión de Gadamer y José Severino Croatto.

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Die Untersuchung geht von dem im christlich-jüdischen Dialog erreichten hermeneutischen Konsens aus. In einer theologischen Grundlagenreflexion werden ausgehend von der Erkenntnis, dass die Bibel Israel das gemeinschaftlich geteilte Erbe ist, das Judentum und Christentum verbindet und zugleich der Ausgangspunkt zweier religiöser Überlieferungen ist, die das Erbe auf verschiedene Weise rezipiert haben, vertiefende hermeneutische Kriterien entwickelt. Im Mittelpunkt stehen die Konzeptionen von Brevard S. Childs, Rolf Rendtorff und Erich Zenger, die mit der Fokussierung auf den Kanon und die Christologie, auf die gemeinsame christlich-jüdische Lektüre und die lesetheoretisch begründete Hermeneutik der „kanonischen Dialogizität“ exemplarische Positionen abdecken. Die Untersuchung kommt zu folgenden Ergebnissen: In Anknüpfung an rezeptionstheoretische Überlegungen ist die Hermeneutik des Alten Testaments im christlich-jüdischen Dialog erstens als spezifisch christliche Leseweise zu definieren, die zugleich auf das Gespräch mit der gleichrangigen jüdischen Lesart angewiesen bleibt. Sie ist zweitens als theologische Auslegung zu entwerfen, die auf den Kanon aus Altem und Neuem Testament bezogen ist. Dabei trägt sie der Vielfalt der biblischen Stoffe Rechnung, indem sie von Zengers Konzept der kanonischen Dialogizität ausgeht. Als Beitrag zu einer „Theologie nach Auschwitz“ wird sie drittens keinen neutralen Standort einnehmen können. Viertens wird sie an die christologische Interpretation anschließen und sich dabei von Childs’ Verständnis des christologischen Bezugs als pneumatologisch qualifizierter Ausdehnung leiten lassen. Indem sie schließlich fünftens an das Textdenken Jacques Derridas und dessen Verständnis des Ereignisses anknüpft, das von ihm als messianischer Einbruch verstanden wird, kann sie aus theologischer Perspektive das Verstehen nur als pneumatologisch qualifiziertes Ereignis der Offenbarung Gottes begreifen, das methodisch nicht sicherzustellen ist. / The starting point chosen in this work is the hermeneutic consensus achieved in the Jewish-Christian dialogue. Reflecting upon some of the fundamental aspects of theology, the study develops more in-depth hermeneutic criteria based on the insight that the Bible of Israel is the shared common heritage that both establishes a link between Jews and Christians and is the point of origin of two religious traditions that have interpreted the heritage in different ways. It primarily deals with the conceptions held by Brevard S. Childs, Rolf Rendtorff and Erich Zenger who cover paradigmatic positions, ranging from a focus on the canon and on christology to a common Jewish-Christian reading and to a hermeneutic approach of “canonical dialogism”. The study yields the following results: Firstly, building on considerations embraced by the theory of reception, Old Testament hermeneutics within the Jewish-Christian dialogue have to be defined as a specifically Christian reading that, at the same time, continues to depend on the dialogue with the equal-ranking Jewish reading. Secondly, this hermeneutic approach has to be designed as a theological interpretation that relates to the canon of the Old and New Testament. This involves taking into account the diversity of the biblical material by using Zenger’s concept of canonical dialogism as a starting point. Thirdly, as is makes a contribution to “post-Auschwitz theology”, this reading will not be able to adopt a neutral standpoint. Fourthly, it will expand upon the christological interpretation and, in doing so, it will go by Childs’ concept of the christological relation being an extension conceived in pneumatological terms. Fifthly, by adopting Derrida’s deconstruction and his notion of the “event” as a messianic irruption, this hermeneutic approach can only conceive the act of understanding as an event where God is revealed, an event to be described in pneumatological terms that can not be warranted by any methodological effort.

The Spiritual Exercises of Ignatius of Loyola, the founder of the Jesuit order, presuppose Roman Catholicism, but are today made by many who are not Catholics. Moreover, even Roman Catholics who make Ignatian Exercises often are not spontaneously inclined to obey Roman ecclesiastical authority. Neither avoiding the ecclesial dimension nor an authoritarian ‘follow the rules!’ provides spiritual directors with adequate orientation when working with issues at Church frontiers. This dissertation in pastoral theology seeks to navigate a middle position by moving beyond the individualism and the a-historical assumptions of the existing relevant literature. The dissertation remains close to the Ignatian primary sources, in the awareness that the Ignatian tradition needs to be constantly updated and that the contemporary ecclesial frontiers are not fully foreseen in the canonical texts. The main hypothesis is that a notion is needed of a ‘pilgrim Church’ in space and time, with Christians who are related to one another in a deep and fundamental sense. The minor hypothesis is that the individual needs to be open towards and prepared to learn from the Roman Catholic Church, in order to understand and to be profoundly moved by these exercises, but not necessarily to become a Roman Catholic. Having presented and discussed various approaches in the writings of twentieth-century and recent thinkers, this thesis puts forward its own ecclesiological position informed by Charles Taylor, Hans-Georg Gadamer and Karl Rahner. The aim is to take Ignatian studies forward by combining relational anthropology, hermeneutics and a sacramental understanding of the Church, and to apply this synthesis to the practice of giving Ignatian Exercises. The final chapter discusses a selection of cases in the light of my ecclesiological position. The synthesis and application claim originality.