The purpose of this study is to make an investigation of the musical score of "The Passion According to St. Matthew" with attention given to the pictorial elements or symbolism in the composition. The study is confined mainly to the one composition, but attention is given to the historical background of the work, and examples of the pictorial technique of sacred music as it had been developed in the Netherlands.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-05-12T14:14:31Z No. of bitstreams: 1 RUBENS ALVES COSTA.pdf: 1079488 bytes, checksum: fad065aa893b1e9123a83cc7ddfd703b (MD5) / Made available in DSpace on 2017-05-12T14:14:31Z (GMT). No. of bitstreams: 1 RUBENS ALVES COSTA.pdf: 1079488 bytes, checksum: fad065aa893b1e9123a83cc7ddfd703b (MD5) Previous issue date: 2017-03-22 / This dissertation proposes to approach the Eschatological Sermon of the Gospel of Matthew 25,34-36.40 as denunciator of environments without social justice in the social contexts of Palestine and in South Syria of the first century A.C.The research aims to highlight that social injustice is a construction of several segments and to show that Jesus' social goal was to implant a Kingdom based on social justice, according to the Evangelist Matthew. Among the constructive segments of social injustice are the governmental and religious that conform to the current status quo and thus have no interest in change. The question of social justice is approached from the perspective of conflicting sociology. The hypothesis is based on the proposition that "The Jesus Christ described by Matt 25: 34-36.40 is of the miserable. Matthew points to a Jesus who is among the hungry, thirsty, stranger, naked, sick, and stuck. So it is those who do good works who will come into possession of the Kingdom". In order to investigate the hypothesis, the first chapter of the historical context and how the categories hunger, thirst, outsiders, nudes, patients and prisoners in the Eschatological Sermon of Matthew were articulated and in which they contributed to the formation of the social injustice. In the second chapter the exegesis of the sacred text is made from the historical-critical method. The third chapter seeks to update the text of Mt 25,34-36.40 by studying the Haitian migratory phenomenon for Brazil that occurred after the earthquake of 2010. It is concluded that social injustice is still present in today's society and that the same mechanisms generate in the time of the Evangelist Matthew continue in other formats nowadays. / Esta dissertação propõe abordar o Sermão Escatológico do Evangelho de Mateus 25,34-36.40 como denunciador de ambientes sem justiça social nos contextos sociais da Palestina e no Sul da Síria do primeiro século d.C. A pesquisa tem como objetivos destacar que a injustiça social é uma construção de diversos segmentos e evidenciar que a meta social de Jesus era implantar um Reino fundamentado na justiça social, conforme o Evangelista Mateus. Entre os segmentos construtores de injustiça social apontam-se o governamental e religioso que se acomodam ao status quo vigente e assim não têm interesse em mudanças. Aborda-se a questão da justiça social a partir da perspectiva da sociologia conflitual. A hipótese pesquisada está fundamentada na proposição de que o Jesus Cristo descrito por Mt 25,34-36.40 é dos miseráveis. Mateus aponta para um Jesus que está no meio de quem tem fome, sede, é forasteiro, estava nu, enfermo e preso. Então, são os que fazem boas obras que entrarão na posse do Reino. Para a investigação da hipótese trata-se no primeiro capítulo do contexto histórico e de como eram articuladas as categorias fome, sede, forâneos, desnudos, doentes e presos no Sermão Escatológico de Mateus e em que elas contribuíram para a formação do contexto comunitário mateano de injustiça social. No segundo capítulo é feita a exegese do texto sagrado a partir do método histórico-crítico. No terceiro capítulo busca-se atualizar o texto de Mt 25,34-36.40 estudando o fenômeno migratório haitiano para o Brasil que ocorreu depois do terremoto de 2010. Conclui-se que a injustiça social continua presente na sociedade atual e que os mesmos mecanismos geradores na época do Evangelista Mateus continuam sob outros formatos hodiernamente.

Made available in DSpace on 2016-07-27T13:48:40Z (GMT). No. of bitstreams: 1 AILTON DE SOUZA GONCALVES.pdf: 1175562 bytes, checksum: 6c27d964c4968a85719b0585ccef233a (MD5) Previous issue date: 2014-12-11 / Matthew s community was a splinter group of Judaism. It was formed by Jewish Christians who suffered exclusion from the larger community of Judaism in training. After AD 70 with the destruction of the temple and the expulsion of the Jews from Jerusalem, Judaism underwent a change in its structure. During this transformation, she sought a new identity for the Jewish community. In this process, the Judeo- Christian community was driven out of the Synagogue and also had to develop its identity. This research revolves around Mt 5.20. This verse is the key to understanding the life of the Matthean community and its transformative proposal. Subsequent communities always, throughout history, have sought inspiration in the Matthean community vision around justice. One is the maroon community. This could hope to find when approaching these words that motivated the liberation of a people who lived homeless, landless and without shelter in a foreign land. / A comunidade de Mateus foi um grupo dissidente do judaísmo. Ela foi formada por judeu-cristãos que sofreram exclusão por parte da comunidade maior do judaísmo em formação. Depois do ano 70 d.C., com a destruição do templo e expulsão dos judeus de Jerusalém, o judaísmo passou por uma mudança em sua estrutura. Durante essa transformação, ela buscou uma nova identidade para a comunidade judaica. Nesse processo, a comunidade judaico-cristã foi expulsa da Sinagoga e teve que elaborar também a sua identidade. Esta pesquisa gira em torno de Mt 5,20. Este versículo é a chave para se compreender a vida da comunidade mateana e sua proposta transformadora. Comunidades posteriores sempre, ao longo da história, buscaram inspirações comunitárias na visão mateana em torno da justiça. Uma delas é a comunidade quilombola. Ela pôde encontrar esperança ao aproximar-se dessa palavra (justiça) que motivara a libertação de um povo, que vivia sem pátria, sem-terra e sem amparo em uma terra estrangeira.

The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive.

<p>South Africa had a change in government and in education after the 1994 elections. A new curriculum was introduced and some of the underlying critical outcomes were to develop the learners to become critical thinkers. The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive.</p>

En studie som inriktar sig på de förändringar som sker med den antika grekiska krigsföringen mellan perserkrigen och de peloponnesiska krigen - med fokus på den grekiska hopliten och det grekiska kavalleriet.

Thesis (M.A.)--Kutztown University of Pennsylvania, 1995. / Source: Masters Abstracts International, Volume: 45-06, page: 2823. Typescript. Abstract precedes thesis as preliminary leaves [1-2]. Includes bibliographical references (leaves 180-190).

Gothic literature has a tradition of dealing with dark subjects, themes and motifs, as well as depicting fear in different shapes and forms. Dani Cavallaro describes dark fiction in terms of the "aesthetic of the unwelcome". The philosopher Edmund Burke separates the beautiful from the sublime and writes that everything that is capable of producing a terror of pain and death is a source of the sublime. In her essay "On the Supernatural in Poetry", Ann Radcliffe draws a clear line between the concepts of terror and horror and distinguished them as fundamentally different. In this essay, I define the terms horror and terror by following up the research surrounding Radcliffes statement. I begin with the concept of terror that Burke and other writers define as an elevated and positive feeling, then move on to account for the discussion surrounding Matthew Lewis' novel The Monk. It was considered pornographic, lewd and outright dangerous in its obscenity with blatant depictions of violence, gore and sex. Since Radcliffe and Lewis were contemporary I reckon that it is profitable to explore this tension further in my essay. From Radcliffe and Lewis I find out how the concepts of terror and horror have developed with time and how modern theorists conceive this distinction.

The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive.

<p>South Africa had a change in government and in education after the 1994 elections. A new curriculum was introduced and some of the underlying critical outcomes were to develop the learners to become critical thinkers. The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive.</p>