A questão da existência de Deus acompanha o desenvolvimento intelectual de Tomás de Aquino e tem papel central em sua Suma de Teologia, na qual o filósofo desenvolve sua resposta através das conhecidas cinco vias para a prova da existência de Deus. O objetivo desta dissertação é percorrer o caminho traçado por Tomás de Aquino para chegar às cinco vias, mostrando a necessidade e a possibilidade da prova da existência de Deus como sujeito da Doutrina Sagrada. / The question of the existence of God follows the intellectual development of Saint Thomas Aquinas. It also plays a central role in his Summa Theologica, where the philosopher develops his answer trough “the five ways” of proving the existence of God. This dissertations aims to follow Saint Thomas Aquinas through the journey in developing \"the five ways\", by showing the need and the possibility to prove the existence of God as subject of the holy doctrine.

Submitted by Geyciane Santos (geyciane_thamires@hotmail.com) on 2015-10-07T14:59:40Z No. of bitstreams: 1 Dissertação_Luiz Henrique Barreto de Moura Costa.pdf: 3264094 bytes, checksum: 959234a4848c63538fbaa47ef74f7668 (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-10-08T14:35:48Z (GMT) No. of bitstreams: 1 Dissertação_Luiz Henrique Barreto de Moura Costa.pdf: 3264094 bytes, checksum: 959234a4848c63538fbaa47ef74f7668 (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-10-08T14:40:33Z (GMT) No. of bitstreams: 1 Dissertação_Luiz Henrique Barreto de Moura Costa.pdf: 3264094 bytes, checksum: 959234a4848c63538fbaa47ef74f7668 (MD5) / Made available in DSpace on 2015-10-08T14:40:33Z (GMT). No. of bitstreams: 1 Dissertação_Luiz Henrique Barreto de Moura Costa.pdf: 3264094 bytes, checksum: 959234a4848c63538fbaa47ef74f7668 (MD5) Previous issue date: 2015-08-11 / FAPEAM - Fundação de Amparo à Pesquisa do Estado do Amazonas / This research aims to understand the modern practice of shamanism in the rituals of the Holy Daime in Manaus. From the history of this mysticism in their ceremonies and godfather figure of identification, initially seen as a modern shaman, we analyze the meanings that stand out in the symbols and representations of what we identify as myths and archetypes of the doctrine. Using a comparative approach, from the sociological definition of the object of analysis, and supported by imaginary anthropology studies, we find the profiles made by members of the Daime doctrine, specifically the godfather, in the social, mystical and mythical, revealing finally, the current reality of a shamanic system in the city of Manaus symbiotically related to the Amazonian culture. / A presente pesquisa tem por objetivo entender a prática moderna do xamanismo nos rituais do Santo Daime em Manaus. A partir da sua história, do misticismo presente em suas cerimônias e da identificação da figura do padrinho, inicialmente visto como um xamã moderno, analisamos os significados que se destacam nos símbolos e representações daquilo que identificamos como mitos e arquétipos da doutrina. Utilizando-se de uma metodologia comparativa, a partir da definição sociológica do objeto de análise, e apoiada em estudos de antropologia do imaginário, verificamos os perfis assumidos pelos integrantes da doutrina daimista, especificamente o padrinho, nos campos social, místico e mítico, revelando, por fim, a realidade atual de um sistema xamânico na cidade de Manaus simbioticamente relacionado com a cultura amazônica.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-11T14:39:01Z No. of bitstreams: 1 humbertoaraujoquagliodesouza.pdf: 664387 bytes, checksum: ea78e4f49b71062980fa8878b4b38b3d (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-06-20T20:53:19Z (GMT) No. of bitstreams: 1 humbertoaraujoquagliodesouza.pdf: 664387 bytes, checksum: ea78e4f49b71062980fa8878b4b38b3d (MD5) / Made available in DSpace on 2016-06-20T20:53:19Z (GMT). No. of bitstreams: 1 humbertoaraujoquagliodesouza.pdf: 664387 bytes, checksum: ea78e4f49b71062980fa8878b4b38b3d (MD5) Previous issue date: 2013-02-27 / CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico / Experiência religiosa é um dos temas centrais na ciência da religião. O pensamento de Rudolf Otto possui particular importância para este tema, pois este teólogo alemão buscou alcançar a essência do fenômeno religioso ao propor suas ideias sobre o numinoso e a categoria do sagrado, e ao afirmar a precedência da experiência sobre o conceito. A filosofia de Søren Kierkegaard, por sua vez, é também importante para a ciência da religião devido, entre outros aspectos, à sua perspicaz análise comparativa entre o pensamento filosófico grego e o cristianismo, especialmente nas suas obras publicadas sob o pseudônimo Johannes Climacus. A presente pesquisa pretende propor uma leitura das ideias kierkegaardianas de Instante e Paradoxo Absoluto, desenvolvidas no livro Migalhas Filosóficas, como expressões de uma experiência religiosa, interpretando-as a partir do instrumental teórico encontrado nas obras de Otto, particularmente em O Sagrado. / Religious experience is one of the main themes in Religious Studies. Rudolf Otto’s thought has particular importance to this theme, for this German theologian sought to reach the essence of the religious phenomenon when he proposed his ideas about the numinous and the category of the holy, and when he stated the precedence of experience over concepts. The philosophy of Søren Kierkegaard, on the other hand, is also important to Religious Studies because, among other reasons, it proposes a discerning comparative analysis between Greek philosophical thought and Christianity, especially in its works published under the pseudonym Johannes Climacus. The present research intends to propose a reading of the kierkegaardian ideas of Moment and Absolute Paradox, in the way they are developed in the book Philosophical Fragments, as expressions of a religious experience, interpreting them using the theoretical tools found in Otto’s works, particularly in The Idea of the Holy.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-20T15:45:30Z No. of bitstreams: 1 mariaaparecidarafael.pdf: 645089 bytes, checksum: c41efd9fbf8052249aa3d1d8176ec3a9 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-02T11:25:01Z (GMT) No. of bitstreams: 1 mariaaparecidarafael.pdf: 645089 bytes, checksum: c41efd9fbf8052249aa3d1d8176ec3a9 (MD5) / Made available in DSpace on 2016-07-02T11:25:01Z (GMT). No. of bitstreams: 1 mariaaparecidarafael.pdf: 645089 bytes, checksum: c41efd9fbf8052249aa3d1d8176ec3a9 (MD5) Previous issue date: 2012-03-02 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Nessa pesquisa busca-se desenvolver a relação entre a questão da Serenidade e abertura para o Sagrado no pensamento do filósofo alemão Martin Heidegger (1889- 2976). Partindo da articulação entre a metafísica e a questão da técnica, esta pesquisa busca refletir em que medida a última etapa da metafísica, que, segundo Heidegger, é caracterizada pelo domínio do ente em relação ao ser, elevou a expansão técnica ao nível planetário, trazendo como conseqüência não só o desenraizamento da essência humana, como também próprio ocultamento do sagrado do mundo. O máximo domínio do ente em relação ao ser se evidencia por meio da própria hegemonia do pensamento calculador sobre o pensamento que medita. Esse dois tipos de pensamento regem a própria essência da técnica moderna. Ambos são importantes e necessários. No entanto, Heidegger alerta que o pensamento calculador está se tornando absoluto e devido a isso a Técnica se apresenta então como o único modo pelo qual o homem se realiza no mundo. Segundo o filósofo, esse é o grande perigo da técnica. Mas, conforme diz Hölderlin, “onde cresce o perigo, cresce também aquilo que salva”. O que salva é o próprio pensamento que medita, que reflete sobre o sentido oculto que rege o mundo técnico. A Serenidade, Gelassenheit, aponta para a possibilidade de superar o domínio incondicional do ente em relação ser, na medida em que ela é “deixar-ser” sein lassen diante do mundo técnico. “Deixar ser” não significa ter uma atitude de apatia em relação à técnica a ponto de deixar de fazer uso dos objetos tecnológicos. Mas, trata-se antes de ter uma atitude de desapego diante de tais objetos. A Serenidade acena para uma nova manifestação do Sagrado do mundo, como também aponta para um novo enraizamento da essência humana. O homem ao habitar nas proximidades do ser, se mantém aberto à própria Ereignis, ao dar-se essencial do ser no qual se dá a comumpertença entre homem e Ser. / In this research we seek to develop the relation between the question of the releasement (Gelassenheit) and the openness to the holy in the thought of the German philosopher Martin Heidegger (1889-1976). From the articulation between the metaphysics and the question of the technique, this text investigates in what sense the last stage of the metaphysics, which, according to Heidegger, is characterized by the dominance of the being over the Being, took the technical expansion up to the planetary level, bringing consequences like the uprooting of the human essence, and also the hiddenness of the holy from the world. The very dominance of the being over the Being shows itself up through the hegemony of the calculative thought over the meditative thought. Both types of thought rule the essence itself of the modern technique, and they are important and necessary. However, Heidegger warns that the calculative thought is becoming absolute and due to this fact the technique presents itself as the only way by which the man happens in the world. According to the philosopher, this is the great danger of the technique. But, according to Hölderlin, “where the danger grows, also grows what saves”. What saves is the thought itself that meditates, that thinks about the hidden sense that rules the technical world.The releasement (Gelassenheit) points to the possibility to overcome the unconditional dominance of the being over the Being, as it is “letting being be” (sein lassen) before the technical world. “Letting being be” doesn’t mean to have an attitude of apathy regarding to the technique at the point to leave of using the technological objects, rather it assume an attitude of detachment in relation to such objects. The releasement points out to a new manifestation of the Holy of the world, and also to a new rooting of the human essence. While dwells in the proximities of the Being, human being remains opened to the Ereignis itself, to the giving-itself (Es gibt) proper of the Being, in which happens the common-appurtenance between man and Being.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-10-07T19:22:22Z No. of bitstreams: 1 analuizanascimentodeassissouza.pdf: 543563 bytes, checksum: 2c2f00491a33c75057027c105c8e1ae2 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-10-11T15:49:03Z (GMT) No. of bitstreams: 1 analuizanascimentodeassissouza.pdf: 543563 bytes, checksum: 2c2f00491a33c75057027c105c8e1ae2 (MD5) / Made available in DSpace on 2016-10-11T15:49:03Z (GMT). No. of bitstreams: 1 analuizanascimentodeassissouza.pdf: 543563 bytes, checksum: 2c2f00491a33c75057027c105c8e1ae2 (MD5) Previous issue date: 2009-08-25 / CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico / Nesta pesquisa buscamos investigar a interpretação realizada pelo filósofo alemão Martin Heidegger (1889 – 1976) acerca do sagrado a partir do poema Como quando em dia de feriado... de Friederich Hölderlin (1770 – 1843). A aproximação de Heidegger com a poesia de Hölderlin ocorre devido a uma necessidade intrínseca ao caminho de pensamento desenvolvido pelo filósofo. A partir de 1930, quando se estabelece a chamada Kehre (virada) heideggeriana a busca pelo sentido do ser continua sendo a questão principal para o pensamento do filósofo. Heidegger propõe uma busca pelo sentido do ser que ao mesmo tempo preserve a sua dinâmica própria de manifestação que é a de se dar ora como presença, ora como ausência. A poesia é considerada por Heidegger como a linguagem em especial que possui a característica singular de preservar o ser como mistério. A poesia é capaz de pensar o ser sem esgotá-lo em conceitos empobrecedores. Hölderlin é para Heidegger o poeta que soube cantar como nenhum outro a fuga dos deuses num tempo de luto sagrado. Com Hölderlin o espaço de manifestação do sagrado é preservado apesar da fuga dos deuses. / The object of research in this thesis is the interpretation of the holy proposed by German philosopher Martin Heidegger (1889 – 1976) on the basis of his reading of Friedrich Hölderlin’s (1770 – 1843) poem Wie wenn am Feiertage... (As on a holiday). Heidegger’s turning to Hölderlin’s poetry takes place due to a necessity intrinsic to the path of his own thinking. From 1930 onwards, when the so-called Heideggerian Kehre (“turn”) begins, the search for the meaning of Being continues to be the main issue for his thought. Heidegger proposes a search for the meaning of being which at the same time preserves its proper dynamics of manifestation, which is a dynamics of “giving itself” alternately as presence and/or absence. Poetry is considered by Heidegger as a special because higher kind of language which has the unique potential to preserve Being as mystery. In other words, poetry is able to think Being without exhausting it through impoverishing concepts. Hölderlin is, according to Heidegger, the poet who unlike any other knew how to sing the flight of the gods in a time of holy mourning. With Hölderlin, the space of manifestation of the holy is preserved in spite of the flight of the gods.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-05-02T15:41:48Z No. of bitstreams: 1 renatafredericosilvaaraujo.pdf: 696674 bytes, checksum: 4a4559f8e63310932352f6c233453d58 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-05-13T13:10:39Z (GMT) No. of bitstreams: 1 renatafredericosilvaaraujo.pdf: 696674 bytes, checksum: 4a4559f8e63310932352f6c233453d58 (MD5) / Made available in DSpace on 2017-05-13T13:10:39Z (GMT). No. of bitstreams: 1 renatafredericosilvaaraujo.pdf: 696674 bytes, checksum: 4a4559f8e63310932352f6c233453d58 (MD5) Previous issue date: 2008-08-19 / Nesta pesquisa buscamos desenvolver o tema da linguagem e do sagrado no pensamento de Martin Heidegger (1889-1976). O sagrado ganha destaque em seu pensamento a partir do diálogo com o poeta Hölderlin (1770-1843). Tal diálogo partiu de uma necessidade do seu pensamento e se tornou possível uma vez que o poema deste poeta coloca em questão a própria essência da poesia. Ao mostrar a necessidade de se avizinharem poesia e pensamento, Heidegger coloca em destaque a própria essência da linguagem. Dessa maneira, falar de uma experiência com a essência da linguagem é, pois, trazer à tona a necessidade de deixá-la ressoar em seu jogo poetar e pensar. O ser, por sua vez, se revela neste jogo uma vez que o seu “ocorrer essencialmente” se dá através da própria essência da linguagem. No que diz respeito ao sagrado, vemos que ele se revela como a tonalidade mesma da abertura na qual o ser se dá. Tal questão se mostra na existência do homem à medida que ele se exerce enquanto Dasein. Isso porque ao se exercer assim ele se constitui enquanto o procurador do ser (pensar) e o mantenedor da verdade do ser (poetar). Sendo assim, ele faz uma experiência com o sagrado ao fazer uma experiência com a essência da linguagem. A partir destas considerações buscaremos destacar em que medida a existência do personagem que dá título ao conto “A hora e vez de Augusto Matraga” do escritor mineiro João Guimarães Rosa (1908-1967) deixa ressoar esta experiência da linguagem e do sagrado. / In this research we developed the theme of language and the holy in Martin Heidegger (1889- 1976) thoughts. The holy is highlighted in his thoughts through the dialogue with poet Hölderlin (1770-1843). Such dialogue is derived from the necessity of Heidegger’s thoughts and was possible once Hölderlin’s poem questions the nature of poetry. Putting poetry and thoughts together, Heidegger highlights the nature of language. Therefore, talking about an experience with the nature of language is bringing up a kind of game between poetry and thinking. The being is shown between the lines of the “essential being” through the essence of language. Holy and being are both revealed and interpreted with the same openness. This is seen on man as he experiences Dasein. Acting like this, man undergoes what is known as searcher for being (thoughts) and keeper of the truth of being (poem). Thus, he experiences the holy when he experiences the nature of language. Considering this, we will try to highlight at what point the main character in the short story by João Guimarães Rosa (1908-1967) “A hora e a vez de Augusto Matraga” lives this experience of language and the holy.

Localizada às margens da grande metrópole paulistana, a cidade de Mogi das Cruzes realiza uma espetacular festa para o Divino Espírito Santo. Esta dissertação focaliza as formas expressivas de devoção que ocorrem na superfície da cidade e busca penetrar em camadas mais profundas da experiência dos devotos na tentativa de desvendar os elementos aparentemente arredios que surgem como força transformadora durante os dias de festa. / Located on the edges of the great paulistana metropolis, the city of Mogi das Cruzes carries through a spectacular celebration for the Holy Ghost. This master thesis focuses the expressive forms of devotion that occur on the surface of the city and search to penetrate in layers deeper of the experience of the worshippers in the attempt to unmask the apparently timorous elements that appear as transforming force during the days of celebration.

M.Litt. et Phil. / The importance of the Trinity cannot be overemphasised in the matter of salvation. We cannot talk about a salvation if we cannot talk about a Trinity. Paul thinks of salvation only in trinitarian categories. For the purpose of this treatise, we call it a Soteriological Trinity. Paul takes the soteriological trinity as a matter of fact because he ascribes deity to both Christ and the Holy Spirit without denying his monotheistic background or beliefs. For Paul, God's dealing with people in the world is to call a people for his own name. These are called the People of God, and is identified with the Body of Christ and the Temple of the Holy Spirit, the Church. The Holy Spirit is instrumental in constituting this People, or Body, or Temple. Because of the death and resurrection of Christ, and the gift of the promised Holy Spirit, this People is defined as an eschatological community, and salvation is an eschatological event. Through these events, the future and the kingdom is present in the here and now ("already"), while there is still a "not yet" aspect to that future. This society, the Church, is therefore a reflection of the Divine Trinity. They reflect God's unity, love, grace, kingdom and more in this world. Because the community of believers is a Spirit-instituted, Spirit-sealed, Spirit-quickened, Spirit-initiated, Spirit-controlled and Spirit-endowed community, they characterise the New Age, which is the age of the New Covenant and the age of the Spirit. That means that our obedience to God is internally motivated rather than by external codes or requirements of law. The Church is, really then, the beneficiaries of God's grace, thus making them a charismatic community. Salvation is by God's grace. Sanctification is by God's grace. Security is ours by God's grace. In fact for Paul, the whole of the Christian life is a matter of God's grace. He calls it "the riches of the glory of God's grace" (Eph. 1:7). Grace is the antithesis of the Law. Paul's own experience of Christ and the Spirit, changed his whole understanding of God, the People of God, and the Law. God was now understood as a trinity; the People of God now consisted of both Jews and Gentiles; and the Law, though holy and good, was weak through the flesh, and unable to bring salvation. In fact, the Law brought death and bondage, rather than life and liberty. The Spirit of life and liberty set us free from the law of sin and death. The Spirit, life and liberty are then gifts of grace. We now have to live as free, not using our freedom as a 'cloak of maliciousness', but to bring honour to God. Freedom was for Paul the mark of sonship, and bondage of slavery. We are sons and not slaves. Through the Spirit we were made sons of God, and are being fashioned after the image of the true Son of God. All of the Spirit's operations in the Church, are to this end. Whether to give us life, or to place us in Christ's Body, or to unite believers to Christ and to each other, or to give gifts for the building up of the saints and for the work of the ministry, or to lead and control us, or to have us bear spiritual fruit, a to reveal to us the mysteries of God, it is so that the Body and the individual believer be conformed to Christ's likeness. All these operations are done in conjunction with the Father and the Son. The Kingdom of God is for Paul the final goal of the relationship between the Spirit, Christ and the People of God. So that God's righteousness and rule be the culmination of it all. The Kingdom of God is nevertheless a present reality, in that righteousness, peace and joy are already the experience of the Church. Yet, the future of the believers' participation in the Kingdom, is guaranteed by their participation with the Holy Spirit in the present. Through this present participation with the Spirit, are we guaranteed of the future bodily resurrection, inheritance and eternal life. Our participation in the "firstfruits" guarantees our participation in the "harvest". When the Holy Spirit is involved in the world, he is involved with the task of the Kingdom; the calling of those who will be the People for God's Name. The Holy Spirit makes the Word understandable and appropriate for salvation through the Gospel. He gives life which opens them up for his work in them to bring about their identification with Christ, the Lord and King. The Holy Spirit is the key to true spirituality and Christ-likeness. The Holy Spirit is the key to the future.

Souvent méconnues, les beatas de la Couronne de Castille, réunies en petites communautésappelées beaterios, ont jusqu’à présent très peu attiré l’attention de l’historiographie. Considérées commedes femmes laïques se livrant, au milieu du XVe siècle, à des formes de dévotions populaires et à despratiques mystiques jugées hétérodoxes, les beatas recouvrent pourtant une réalité plurielle et complexeque cette thèse entend approfondir. Un dépouillement minutieux de sources inédites dispersées enEspagne et au Vatican a permis de bâtir une vaste enquête prosopographique sur 195 beaterios et354 beatas, dont l’objectif est de mieux définir et appréhender la naissance, l’implantation géographiqueet la répartition de ces foyers dans les royaumes et les villes de Castille, entre 1450 et 1600. Notrerecherche se propose donc d’appréhender les modes de vie et les pratiques spirituelles de cescommunautés féminines dans leur diversité, en insistant sur leur engagement caritatif et leur intégrationdans la société et la vie religieuse castillanes des XVe et XVIe sièclesement le nombre et la répartition de ces foyers, et d’autre part, pour connaître et comprendre leur intégration, leur mode de vie, et définir de la sorte les conditions d’existence éphémère de ces communautés. L’étude de la singularité des pratiques, de l’entourage et des parcours des beatas analysées tout au long de ce travail, permettra, selons nous, de proposer une réflexion mûrie et nuancée sur l’implication de la beata dans la vie sociale et religieuse castillane des XVe et XVIe siècles. / The little-known beatas from the Crown of Castile, who often lived together in smallcommunities called beaterios, have so far drawn little attention from historians. They are usuallyconsidered, in fairly general terms, as mid-15th century lay women who practised popular forms ofdevotion and a form of mysticism which fell foul of the Catholic orthodoxy. Actually, the beatasconstituted a plural, complex phenomenon that this thesis endeavours to explore. Indeed, the carefulanalysis of original sources from various locations in Spain as well as in the Vatican City leads to awide-randing prosopographical survey of 195 beaterios and 354 beatas, in order to better understand thecreation, geography and distribution of these communities in the kingdom and towns of Castile,between 1450 and 1600. This thesis offers to consider the diversity of lifestyles and spiritual practicesof these female communities, with a focus on their charitable work and their integration in Castiliansociety and religious life in the 15th and 16th centuries

Philosophiae Doctor - PhD / The Holy Qurʾān, like the Bible, is an acknowledged literary masterpiece. Its linguistic and aesthetic vivacity with an amalgam of religious beliefs, moral values, religious social orthodoxy and historical backgrounds pose a great challenge to any translator and make the task overwhelmingly arduous, if not unattainable. The study aims at examining the problems the Qurʾān translators encounter while translating near-synonyms from Arabic into English. It is based on the translations of two professional translators namely, Yusuf Ali and T.B. Irving. The translations provide an empirical basis for the discussion of the problems while translating Qurʾānnic texts into English. The corpus for the present study includes the translations of four near-synonymous pairs namely, ghayth and maṭar, al-ḥilf and al-qasm, bakhīl and shaḥīḥ and ʿāqir and ʿaqīm in their Qurʾānic context. The two translated texts are compared to determine to which extent the translations reflect the referential and the connotative meaning of the original Qurʾānic text as well as to which extent they maintain the textuality standards such as cohesion, coherence, informativity, situationality and acceptability, intentionality and intertextuality. In short, the study sets out to identify the roblematic areas in the translated Qurʾānic texts at the lexical and textual levels with a view to determining what makes one translation better than the other, or what brings one translation closer to the original text than the other.The study is an intersection between Qurʾānic exegeses (tafsīr) and applied linguistics. The researcher consults different books on translation theories as well as of Qurʾānic exegeses (tafsīr) to facilitate the process of analyzing the near-synonyms in their Qurʾānic context. The researcher opts for eclecticism, instead of confining to a particular rigid model or approach, which is a combination of text-analysis translation-oriented approaches of De Beaugrande & Dressler(1981); Neubert & Shreve(1992); Halliday (1994) and Hatim & Mason (1990). In addition, the study draws upon the multiple and theoretical implications of Nida's dynamic equivalence, Beekman & Callow's (1974) historical and dynamic fidelity and Gutt's (1991) relevance theory and the emphasis on communication as mainly context-dependent. These models are closely related and reliable in the process of analyzing and evaluating the problems encountered in Arabic-English translation of the Qurʾānic near-synonyms. Furthermore, the researcher suggests an outline approach for the process of analyzing the Qurʾānic near-synonyms translations in a systemic and organized way thereby ensuring maximum and effective communication of the Qurʾānic message. The study concludes that the Qurʾān translator, compared to other literary genres, faces many difficulties in translating the Qurʾānic ST message. The selected translations of the Holy Qurʾān have failed to measure up to the depth of the Qurʾānic message, its originality and the connotative shades of meanings of the original expression. The study attributes these problems to contextual, socio-cultural, theological and historical factors which create differences that lead to gaps or absence of lexicalization in the TT. Furthermore, the reliance on dictionary meaning rather than the meaning of the lexical item in context, the negligence of context culture as well as the context of situation (the reason for the revelation of the verses) affect the “periodicity” of the text as indicated by Martin & Rose (2007, p.187), that is, the information flow of the whole text. Accordingly, this affects maintaining the standards of textuality and the fidelity which a religious text should meet. The complexity of the Qurʾān as genre is a great challenge to the translator at both the lexical and Qurʾān textual levels, which dilutes the authenticity of the holy text and misrepresents its true message. The conclusion of the study which contains recommendations based on experience may prove helpful to the future novice and professional translators to improve the quality of translation in general and religious translation in particular. The study is a contribution towards a greater understanding of the subtle differences between the near-synonymous pairs in their Qurʾānic context through Arabic-English translation. It is a novel addition to the world of religious translation, Qurʾān translation, ḥadīth and in English. It also contributes to some extent to modern exegeses of the Qurʾān. It is hoped that the work will encourage further studies in the field of translation to employ a context-based linguistic approach to translating different genres and sacred texts in particular, integrating insights from applicable translation and linguistic approaches. / South Africa