Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-25T13:28:14Z No. of bitstreams: 1 marcelolopes.pdf: 1610733 bytes, checksum: 5534313bdc624040940d8a18ca0a8231 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-25T19:33:14Z (GMT) No. of bitstreams: 1 marcelolopes.pdf: 1610733 bytes, checksum: 5534313bdc624040940d8a18ca0a8231 (MD5) / Made available in DSpace on 2016-01-25T19:33:14Z (GMT). No. of bitstreams: 1 marcelolopes.pdf: 1610733 bytes, checksum: 5534313bdc624040940d8a18ca0a8231 (MD5) Previous issue date: 2014-02-26 / A cura divina é um dos três importantes componentes da tríplice crença e prática pentecostal, juntamente com a glossolalia e o exorcismo. No Brasil, pelo que se sabe, a primeira onda ou pentecostalismo clássico não deu muita ênfase à cura divina, pelo que foi a partir da segunda onda ou deuteropentecostalismo, com a inserção da Igreja do Evangelho Quadrangular no campo religioso brasileiro na década de 1950, que esse carisma ganhou notoriedade pública e centralidade cúltica. Com o surgimento do neopentecostalismo ou pentecostalismo autônomo na década de 1970, a cura divina, já inserida na teologia da prosperidade, alcançou outro patamar, sobretudo com a fundação da Igreja Mundial do Poder de Deus, cuja especialidade é a taumaturgia. Assim, a presente dissertação objetiva investigar o fenômeno da cura divina circunscrito à Igreja do Evangelho Quadrangular e à Igreja Mundial do Poder de Deus. A pesquisa foi desenvolvida a partir da revisão bibliográfica, da observação participante e de entrevistas semiestruturadas com fiéis de ambas as igrejas. Tomando como base os dados obtidos com tais procedimentos metodológicos, procuramos analisar e discutir a dimensão mítica e ritual da cura divina nestes nichos religiosos. Finalmente, partindo de uma perspectiva comparativa, a presente dissertação analisa alguns aspectos, especialmente os aspectos mítico e ritual, que envolvem a cura divina numa perspectiva diacrônica que culmina no tempo presente, lançando luz sobre este fenômeno religioso que constitui o objeto de pesquisa deste trabalho. / Divine healing is one of the three major components of the triple Pentecostal belief and practice, along with glossolalia and exorcism. In Brazil, for what we know, the first wave or classical Pentecostalism did not give much emphasis on divine healing, so it was from the second wave or deuteropentecostalism, with the insertion of the Church of the Foursquare Gospel in the Brazilian religious field in the 1950s, this charisma gained public notoriety and cultic centrality. With the emergence of neopentecostalism or as autonomous pentecostalism in the 1970s, divine healing, already inserted into the theology of prosperity, achieved another level, especially with the founding of the World Church of the Power of God, whose specialty is the thaumaturgy. Thus, this study intends to investigate the phenomenon of divine healing circumscribed to the Church of the Foursquare Gospel and the World Church of the Power of God. The research is developed from the literature review, participant observation and semi-structured interviews with the faithful of both churches. Taking the data obtained with such methodological procedures as a basis, we try to analyze and discuss the mythic and ritual dimension of divine healing in these religious niches. Finally, from a comparative perspective, this dissertation examines some aspects, especially the mythic and ritual aspects, that involve divine healing in a diachronic perspective that culminates in the present time, shedding light on this religious phenomenon that is the research object of this work.

Bibliografická citace Otázka přirozené poznatelnosti Boha u Tomáše Akvinského [rukopis] : a její recepce u vybraných současných autorů : diplomová práce / Jiří Řičař ; vedoucí práce: David Bouma. -- Praha, 2016. -- 62 s. Abstract The thesis will be devoted to the possibility of knowing God in philosophical sense. Methodologically disregards the biblical revelation (revelatio) and Christian doctrine. Master student will present appropriate doctrine of Aquinas and tries to find its influences and forms in the works of contemporary philosophers of religion as R. Swinburne, R. Schaeffler and more. The aim of thesis is to express the doctrine of Thomas Aquinas in this area and evaluate its response and changes in the works of certain philosophers. Keywords Thomas Aquinas, Natural Theology, Natural Knowability of God, God's Attributes, Philosophy of Religion, Atheism

Several psychologists have attempted to articulate a theistic psychology or one consonant with their religious beliefs. Unfortunately, confusion over the concept of theism and a persistent naturalism in the discipline create substantial obstacles towards achieving a serious theistic psychology. It is suggested that these challenges can be overcome through examining alternative philosophies and methodologies for scientific psychology, exploring seminal articulations of God's activity, and providing a practical example of a theistic psychological research program.

Consistently throughout the book of Jonah, the author draws attention to matters of life and death. The present study argues that by approaching this recurring subject through a rhetorical-critical approach, it is evident that the author has intentionally constructed a motif of life and death, which they implement as the foundation for the theme of YHWH’s sovereignty that runs throughout the narrative. In this way, the motif is designed to build anticipation which comes to its climax as Jonah and YHWH converse directly in Jonah 4. This thesis argues that the presence of this motif is found in both the recurring key words and key situations connected with the concepts of life or death. Furthermore, the study identifies the purpose of Jonah as a declaration of YHWH’s sovereignty over matters of life and death, yet with a tendency toward mercy for the repentant. This is realized in and through the very motifs under examination.

Text in Afrikaans / Summaries in English and Afrikaans / eeue is dit in die kerk verwaarloos omdat die kerk dikwels staatskerk was en gemeentelede vanwee die ampshieragie in die kerk as minderwaardig beskou is en gevolglik passief geraak het. Selfs na die Hervorming het gemeentestrukture nie so verander dat gemeentelede aangemoedig is om God se priesters in die wereld te wees nie. In die Ned Geref Kerk is dit ook die geval. Tot en met die eerste demokratiese verkiesing in Suid-Afrika in 1994, was daar 'n intieme band tussen die kerk en die staat en tot nou toe nog, is dit 'n kerk met 'n baie sterk ampshierargie. Die gevolg is dat gelowiges nie deur die tipiese gemeentestruktuur in die kerk aangemoedig word om God se priesters in die wereld te wees nie, maar eerder om die gemeente te konserveer en te bewaar. Suid-Afrika met sy lae produktiwiteitsyfer en buitengewone hoe misdaadsyfer sou vandag baie beter daaraan toe gewees het as getowiges binne die Ned Geref Kerk oor die jare heen deur die gemeentestruktuur aangemoedig is om as God se verteenwoordigers in die samelewing op te tree.wereld op te tree, is dit nodig dat gemeentes vanuit die perspektief van die algemene priesterskap van die gelowige, nuut gestruktureer word. Hiervoor is 'n teorie en 'n ekklesiologiese model vir die algemene priesterskap van die gelowige nodig. In hierdie studie word nie net alleen so 'n teorie en model ontwikkel nie, maar word ook aangedui hoe hierdie model reeds binne 'n gemeente in die Ned Geref Kerk toegepas is. maak om op die wereld in plaas van op die konservering en bewaring van die gemeente te fokus. Die studie word afgesluit met die hoop dat gemeentes krities sal reflekteer oor die algemene priesterskap van gelowiges en sal oorweeg om te herstruktureer sodat iets van die algemene priesterskap van die gelowige in die toekoms tot sy reg sal kom. / The general priesthood of the believer is emphasised in the Bible. But the church has neglected it through the ages because the church often was a state church and church members were regarded as inferior and became passive due to the official hierarchy in the church. extent as to encourage church members to function as God's priests in the world. This is also the case in the Dutch Reformed Church. Up to the first democratic election in South Africa in 1994 there was an intimate bond between this church and the state, and to this day the Dutch Reformed Church has a very strong official hierarchy. Consequently the typical congregational structure of the church does not encourage church members to function as God's priests in the world but rather to conserve and preserve the congregation. South Africa, with its low rate of productivity and exceptionally high crime rate, would have been much better off today if the congregational structures had over the years encouraged believers in the Dutch Reformed Church to act as God's representatives in society. Should congregations wish to encourage their members to act as God's priests in the world, it will be necessary to restructure themselves from the perspective of the general priesthood of believers. Such theory and model are developed in this study. It is also shown how such a model has already been applied in a congregation of the Dutch Reformed Church. The study divides the ministerial responsibility of the believer into two categories, namely internal and external responsibility. This division enables congregations to focus on the world in stead of the conservation and preservation of the congregation as such. The study is concluded in the hope that congregations will take a critical look at the general priesthood of believers and will consider restructuring themselves so that individual believers will embrace their general priesthood in future. / D.Th.(Practical Theology)

Text in Afrikaans / Summaries in English and Afrikaans / eeue is dit in die kerk verwaarloos omdat die kerk dikwels staatskerk was en gemeentelede vanwee die ampshieragie in die kerk as minderwaardig beskou is en gevolglik passief geraak het. Selfs na die Hervorming het gemeentestrukture nie so verander dat gemeentelede aangemoedig is om God se priesters in die wereld te wees nie. In die Ned Geref Kerk is dit ook die geval. Tot en met die eerste demokratiese verkiesing in Suid-Afrika in 1994, was daar 'n intieme band tussen die kerk en die staat en tot nou toe nog, is dit 'n kerk met 'n baie sterk ampshierargie. Die gevolg is dat gelowiges nie deur die tipiese gemeentestruktuur in die kerk aangemoedig word om God se priesters in die wereld te wees nie, maar eerder om die gemeente te konserveer en te bewaar. Suid-Afrika met sy lae produktiwiteitsyfer en buitengewone hoe misdaadsyfer sou vandag baie beter daaraan toe gewees het as getowiges binne die Ned Geref Kerk oor die jare heen deur die gemeentestruktuur aangemoedig is om as God se verteenwoordigers in die samelewing op te tree.wereld op te tree, is dit nodig dat gemeentes vanuit die perspektief van die algemene priesterskap van die gelowige, nuut gestruktureer word. Hiervoor is 'n teorie en 'n ekklesiologiese model vir die algemene priesterskap van die gelowige nodig. In hierdie studie word nie net alleen so 'n teorie en model ontwikkel nie, maar word ook aangedui hoe hierdie model reeds binne 'n gemeente in die Ned Geref Kerk toegepas is. maak om op die wereld in plaas van op die konservering en bewaring van die gemeente te fokus. Die studie word afgesluit met die hoop dat gemeentes krities sal reflekteer oor die algemene priesterskap van gelowiges en sal oorweeg om te herstruktureer sodat iets van die algemene priesterskap van die gelowige in die toekoms tot sy reg sal kom. / The general priesthood of the believer is emphasised in the Bible. But the church has neglected it through the ages because the church often was a state church and church members were regarded as inferior and became passive due to the official hierarchy in the church. extent as to encourage church members to function as God's priests in the world. This is also the case in the Dutch Reformed Church. Up to the first democratic election in South Africa in 1994 there was an intimate bond between this church and the state, and to this day the Dutch Reformed Church has a very strong official hierarchy. Consequently the typical congregational structure of the church does not encourage church members to function as God's priests in the world but rather to conserve and preserve the congregation. South Africa, with its low rate of productivity and exceptionally high crime rate, would have been much better off today if the congregational structures had over the years encouraged believers in the Dutch Reformed Church to act as God's representatives in society. Should congregations wish to encourage their members to act as God's priests in the world, it will be necessary to restructure themselves from the perspective of the general priesthood of believers. Such theory and model are developed in this study. It is also shown how such a model has already been applied in a congregation of the Dutch Reformed Church. The study divides the ministerial responsibility of the believer into two categories, namely internal and external responsibility. This division enables congregations to focus on the world in stead of the conservation and preservation of the congregation as such. The study is concluded in the hope that congregations will take a critical look at the general priesthood of believers and will consider restructuring themselves so that individual believers will embrace their general priesthood in future. / D.Th.(Practical Theology)

Geoffrey Hill’s The Orchards of Syon (2002) occupies a contradictory position in twenty-first century poetry in being a major religious work in a post-religious age. Contemporary secular and atheistic insistence on the fundamentally crafted and flawed nature of religious faith has led Hill not to the abandoning of religious vision, but to a theologically disciplined approach to syntax, grammar and etymology. This dissertation examines Hill’s claim to a poetics of agnostic faith that mediate his alienation from a cynical and debased Anglophone contemporaneity. The oxymoronic nature of a faith co-existent with existential loss is the primary focus. The semantic distinction between paradox and poetic oxymoron is examined, and the agonistic and aporetic dimensions of the oxymoron are considered as affording theological significance. Poetic oxymoron as site of both foolish babbling and Pentecostal exuberance is made explicit, as is Hill’s relation to the oxymoronic nature of beatitudinous expression and the Kenotic Hymn. Hill’s reading of and relation to other theologically engaged poets is outlined. Thomas Hardy’s tragic-comic vision, Gerard Manley Hopkins’ restrained rapture in ‘The Windhover’, and T. S. Eliot’s expression of kenotic dissolution in ‘Marina’ are read as precursors to Hill’s revisionary God-language. William Empson’s significant difficulties with aspects of Hopkins’ and Eliot’s poetics is appraised as evidence of an oxymoronic and theological dimension within poetic ambiguity. Hill’s imperative to embody and enact theological vision and responsibility is tested in a reading of The Orchards of Syon. Paul Ricoeur’s perception of the religious significance of atheism is provocation for my own creative practice, as is the performative theology implicit in both Graham Shaw’s hermeneutic approach, and Hill’s visionary philology. Creative process draws on Simone Weil’s notion of decreation, the kenotic paradigm as exemplified in the life and writings of Dietrich Bonhoeffer, and the continuing secular vitality of the apostrophic lyric mode.

La théologie catholique affirme que Jésus, médiateur par excellence, est la Révélation plénière de Dieu à son peuple. Cependant, il y a eu au fil des siècles des révélations dites «privées», dont certaines ont été reconnues par l’autorité de l’Église. Le cas des révélations privées non reconnues a toujours été générateur de malentendus et de conflits froids et parfois ouverts entre l’autorité de l’Église et certains fidèles. En contexte africain, où le christianisme se greffe sur la culture traditionnelle, cette question de révélations privées est importante car elle imprègne la religion ancestrale. Dans notre contexte où le Christianisme semble avoir le vent en poupe, on se demande quelque rapport y a-t-il entre foi et expérience individuelle de révélation privée; la révélation privée est-elle un couronnement d’une vie de foi bien menée sous le regard du Seigneur et des hommes? Comment Dieu se manifeste-t-il aux hommes et comment en rendre compte sans faire face à l’adversité? Avec l’étude de l’expérience de Paul en 2Co 12, 1-10, il y a lieu de revenir sur la théologie catholique au sujet de la Révélation en rapport avec les révélations pour voir comment elle s’est articulée, à partir de la Bible, au fil des temps, en fonction des cultures et des réalités sans cesse nouvelles. À la base de cette théologie, on peut trouver en bonne position l’influence herméneutique de l’expérience mystique de Paul. Une révélation privée comme celle qu’il vit, fait toujours face à des doutes ou des attitudes sceptiques parfois tenaces pour se préciser après coup et fonder en raison son apport par rapport au Christ et à la vie ecclésiale. Si le jugement de l’Église est important pour son insertion dans la vie des communautés, toutefois, il faut dire qu’il n’est pas déterminant. Tout se joue entre Dieu et la personne certes, mais la qualité des fruits de ce jeu spirituel étant garante de la crédibilité de la révélation. Dieu, qui sait toujours communiquer avec son peuple sous des formes variées, en est capable en tout temps et selon le mode qu’il se donne. Pour mieux parler de l’expérience de Paul en 2Co 12,1-10, les démarches historico-critique et narrative ont été d’une utilité complémentaire en vue d’authentifier dans la péricope ce qu’il convient d’appeler : la mystique de Paul. Le témoignage spirituel de Paul peut servir de paradigme pour les personnes et d’éclairage pour l’Église dans le discernement des phénomènes de révélation privée aujourd’hui. Paul vit une relation forte avec le Dieu de Jésus Christ, il la fait vivre à ses communautés; quoiqu’il advienne, il n’hésite pas à en rendre compte et à la communauté, et à Pierre et aux autres. Sa vie intensément mystique, ne le soustrait pas de la démarche ecclésiale pour défendre ses révélations. / The catholic theology professes Jesus Christ as Mediator per excellence between God and his people. He is the Revelation of revelations that could never be surpassed, but along the centuries, there were many private revelations a few of which were confirmed by the Church and others not. The cases of mystical or private experience of God that are never taken into consideration by the authorities bring many troubles and divisions in the community of the catholic faithful. This situation is also common in some of the communities in Cameroon. This work is a biblical survey on Paul’s experience of God (in 2Cor 12,1-10) for the purpose of enlightening the phenomenon of private revelation. Although Paul is boasting for the excellence of his revelations and defends himself as one of the most important apostles of Christ, he doesn’t forget the need of the confirmation by those who have been chosen before him (Ga 1-2). The testimony of Paul could be a framework to look over and enable us to testify all the cases of visions or revelations that someone claims to have received directly from God. The whole Church could also update her judgement on some cases of mystical life that appear among Christians. To preserve and keep on fulfilling the will of her Founder, the Church has not only to be careful, but to be opened at such phenomenon as Peter and the others apostles did towards Paul. The beneficiaries of private revelations or visions have to humble themselves and face all the adversities in the spirit of Paul, who takes these as signs of God’s power revealed in his weaknesses.

La théologie catholique affirme que Jésus, médiateur par excellence, est la Révélation plénière de Dieu à son peuple. Cependant, il y a eu au fil des siècles des révélations dites «privées», dont certaines ont été reconnues par l’autorité de l’Église. Le cas des révélations privées non reconnues a toujours été générateur de malentendus et de conflits froids et parfois ouverts entre l’autorité de l’Église et certains fidèles. En contexte africain, où le christianisme se greffe sur la culture traditionnelle, cette question de révélations privées est importante car elle imprègne la religion ancestrale. Dans notre contexte où le Christianisme semble avoir le vent en poupe, on se demande quelque rapport y a-t-il entre foi et expérience individuelle de révélation privée; la révélation privée est-elle un couronnement d’une vie de foi bien menée sous le regard du Seigneur et des hommes? Comment Dieu se manifeste-t-il aux hommes et comment en rendre compte sans faire face à l’adversité? Avec l’étude de l’expérience de Paul en 2Co 12, 1-10, il y a lieu de revenir sur la théologie catholique au sujet de la Révélation en rapport avec les révélations pour voir comment elle s’est articulée, à partir de la Bible, au fil des temps, en fonction des cultures et des réalités sans cesse nouvelles. À la base de cette théologie, on peut trouver en bonne position l’influence herméneutique de l’expérience mystique de Paul. Une révélation privée comme celle qu’il vit, fait toujours face à des doutes ou des attitudes sceptiques parfois tenaces pour se préciser après coup et fonder en raison son apport par rapport au Christ et à la vie ecclésiale. Si le jugement de l’Église est important pour son insertion dans la vie des communautés, toutefois, il faut dire qu’il n’est pas déterminant. Tout se joue entre Dieu et la personne certes, mais la qualité des fruits de ce jeu spirituel étant garante de la crédibilité de la révélation. Dieu, qui sait toujours communiquer avec son peuple sous des formes variées, en est capable en tout temps et selon le mode qu’il se donne. Pour mieux parler de l’expérience de Paul en 2Co 12,1-10, les démarches historico-critique et narrative ont été d’une utilité complémentaire en vue d’authentifier dans la péricope ce qu’il convient d’appeler : la mystique de Paul. Le témoignage spirituel de Paul peut servir de paradigme pour les personnes et d’éclairage pour l’Église dans le discernement des phénomènes de révélation privée aujourd’hui. Paul vit une relation forte avec le Dieu de Jésus Christ, il la fait vivre à ses communautés; quoiqu’il advienne, il n’hésite pas à en rendre compte et à la communauté, et à Pierre et aux autres. Sa vie intensément mystique, ne le soustrait pas de la démarche ecclésiale pour défendre ses révélations. / The catholic theology professes Jesus Christ as Mediator per excellence between God and his people. He is the Revelation of revelations that could never be surpassed, but along the centuries, there were many private revelations a few of which were confirmed by the Church and others not. The cases of mystical or private experience of God that are never taken into consideration by the authorities bring many troubles and divisions in the community of the catholic faithful. This situation is also common in some of the communities in Cameroon. This work is a biblical survey on Paul’s experience of God (in 2Cor 12,1-10) for the purpose of enlightening the phenomenon of private revelation. Although Paul is boasting for the excellence of his revelations and defends himself as one of the most important apostles of Christ, he doesn’t forget the need of the confirmation by those who have been chosen before him (Ga 1-2). The testimony of Paul could be a framework to look over and enable us to testify all the cases of visions or revelations that someone claims to have received directly from God. The whole Church could also update her judgement on some cases of mystical life that appear among Christians. To preserve and keep on fulfilling the will of her Founder, the Church has not only to be careful, but to be opened at such phenomenon as Peter and the others apostles did towards Paul. The beneficiaries of private revelations or visions have to humble themselves and face all the adversities in the spirit of Paul, who takes these as signs of God’s power revealed in his weaknesses.

When the famous African-American actor and singer Paul Robeson played the lead in Shakespeare's Othello in London in 1930, tickets were in high demand during the production's first week. The critical response, however, was less positive, although the reviews unanimously praised his bass-baritone delivery. When Robeson again played Othello on Broadway thirteen years later, critics praised not only his voice but also his acting, the drama running for 296 performances. My argument concerning Robeson uses elements first noted by Henri Lefebvre in his seminal work, The Production of Space, while I also draw on Paul Connerton's work on commemorative practices. Using spatial and memorial theories as a backdrop for examining his two portrayals, I suggest that Robeson's nascent geopolitical awareness following the 1930 production, combined with his already celebrated musical voice, allowed him to perform the role more dramatically in 1943.