Thesis--Rijksuniversiteit te Utrecht, 1993. / English, with summary in Dutch. Vita. Includes bibliographical references (p.278-297)

Dissertation--Frankfurt am Main--Universität, 1998. / Numéro de "Theion", ISSN 0943-9587, 10. Bibliogr. p. 244-257.

Thesis (Ph. D.)--Panjab University. / In Hindi. Includes bibliographical references (p. [369-376]).

The Christian Church has since its inception formulated various ways of relating its claims regarding the decisive and universal significance of the Christ-event to the religious traditions and experience of people of other faiths. A common theme that undergirds several of the approaches that have emerged in the history of the Christian engagement with other religions is the fulfilment concept. The fulfilment concept, with its roots in the New Testament and the early church fathers, continues to find prominence and creative theological expression in Roman Catholic circles. Protestant fulfilment theology, however, reached the peak of its development in the early years of the twentieth century, and subsequently fell into decline. This study presents a case for the revitalization of the Protestant fulfilment tradition based on a recovery and assessment of the fulfilment approaches of Indian Christian converts in the pre-independence period, focussing especially on the views of Krishna Mohan Banerjea and Sadhu Sundar Singh. Our analyses of the fulfilment approaches of Indian converts furnish us with a conceptual framework for a cumulative fulfilment proposal which complements the nineteenth century Protestant fulfilment tradition. The experience of Indian converts affords significant evidence to c9nfirm the fulfilment claim that there are elements in the Hindu tradition that can serve as a 'pedagogy' to Christ. It offers empirical verification of a trinitarian scheme of progressive, differentiated and complementary divine revelation for affirming revelational continuity between Christianity and Hinduism. It also provides components for a theologically coherent Christology upon which to base the fulfilment proposal.The fulfilment approaches of Indian converts help authenticate the plausibility of fulfilment theology, confirming its adequacy over alternative explanations, in affirming the particular truth claims of the Christian faith while ascribing genuine value to the religious traditions and experience of people of other faiths. The recovery of Protestant fulfilment theology requires attention to several pending tasks, including the development of a Christian hermeneutic of non-Christian texts, and a careful assessment of the influence of the fulfilment concept among Hindu converts and "non-baptised believers in Christ" today. This study contributes towards that recovery.

The purpose of this study is to explore the nature of this element of love or devotional bhakti in Krishnavite worship, and especially as it is expressed in the major Vaishnavite scriptures that deal with Krishna. [...]

Thesis (Ph. D.)--University of California, Santa Cruz, 2003. / Typescript. Includes bibliographical references (leaves 342-371).

Selected fundamental-theological aspects of the Haré Krishna movement. In this work we try to give an overview of the Roman Catholic Church as well as the Haré Krishna movement, ie the history, anthropology and theology of religious organizations selected by us. The whole thesis is divided into three chapters. In the first chapter we are talking about fundamental theology and synthetically imagine its history, the state and the most important fundamental questions of theology, such as: imagine of a man in the Roman Catholic Church, God's revelation, fundamental Christology and ecclesiology fundamental. In this chapter we also transfer as divine revelation, Jesus Christ and the Church. In the following, the second chapter we talk about the Haré Krishna movement and symmetrical to the first chapter in this section deal with the image of man in the Haré Krishna movement, divine revelation, Krishna and Prabhupada and ISKCON as an institution that Prabhupada founded. In the last third chapter of this work fundamentally-theologically-evaluate the credibility of anthropology, divine revelation, Krishna, Prabhupada and ISKCON. In conclusion, this thesis will then only recall why we wrote this thesis.

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Submitted by Mario BC (mario@bc.ufrpe.br) on 2017-04-12T13:50:25Z No. of bitstreams: 1 Leon Adan Gutierrez de Carvalho.pdf: 6621081 bytes, checksum: fe50d44e89dd106a628f2664810ec545 (MD5) / Made available in DSpace on 2017-04-12T13:50:25Z (GMT). No. of bitstreams: 1 Leon Adan Gutierrez de Carvalho.pdf: 6621081 bytes, checksum: fe50d44e89dd106a628f2664810ec545 (MD5) Previous issue date: 2017-02-21 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The Hare Krishna movement arrived in Brazil in 1973 through members of the International Society for Krishna Consciousness (ISKCON), the religious institution founded in 1966 in New York by Bhaktivedanta Swami Prabhupada. In that same year, this religious movement would arrive in Pernambuco bringing with it its members, beliefs and practices for the public space of the state and despairing the attention of the people and the media. In this dissertation, we analyze some of the possible ways that the movement followed during its insertion in Pernambuco and how it was institutionalized and propagated in the state, between the years of 1973 and 1996. The main objective of this work is to understand some of the practices developed by its members in this period, and how they were represented in some of the local newspapers. We could realize that, in the broader context of the debate on the “new religious movements”, the Hare Krishna movement in Pernambuco was classified by the press as a "sect," in a perspective that sought to delegitimize this and other groups classified as "sects" through some kind of representations in the newspapers. The theoretical contribution of authors such as Michel de Certeau and Roger Chartier was fundamental in the way we conduct this research. / O movimento Hare Krishna chegou ao Brasil em 1973, através de membros da International Society for Krishna Consciousness (ISKCON), instituição religiosa fundada em 1966, em Nova Iorque por Bhaktivedanta Swami Prabhupada. Naquele mesmo ano, esse movimento religioso chegaria a Pernambuco trazendo consigo seus membros, crenças e práticas para o espaço público do estado e despertando a atenção das pessoas e dos jornais. Nesse trabalho de dissertação, analisamos alguns dos possíveis percursos que o movimento realizou durante a sua inserção em Pernambuco e de como teria se institucionalizado e propagado no estado, entre os anos de 1973 e 1996. O objetivo principal do trabalho foi entender algumas das práticas desenvolvidas por seus membros nesse período e como elas foram representadas em alguns dos jornais locais. Pudemos compreender que, dentro da conjuntura mais ampla do debate acerca dos “novos movimentos religiosos”, o Hare Krishna em Pernambuco foi classificado pela imprensa como “seita”, numa perspectiva que pretendia deslegitimar esse e outros grupos classificados como “seitas”, através de representações nos jornais. A contribuição teórica de autores como Michel de Certeau e Roger Chartier foi fundamental na maneira como conduzimos essa pesquisa.