Submitted by Renata Lopes (renatasil82@gmail.com) on 2018-11-21T12:49:11Z No. of bitstreams: 1 romulogomesdeoliveira.pdf: 3235448 bytes, checksum: 930bc1425e38bce110e7c4fc22df7914 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-11-23T13:01:14Z (GMT) No. of bitstreams: 1 romulogomesdeoliveira.pdf: 3235448 bytes, checksum: 930bc1425e38bce110e7c4fc22df7914 (MD5) / Made available in DSpace on 2018-11-23T13:01:14Z (GMT). No. of bitstreams: 1 romulogomesdeoliveira.pdf: 3235448 bytes, checksum: 930bc1425e38bce110e7c4fc22df7914 (MD5) Previous issue date: 2016-03-31 / A presente tese, intitulada “O Ponto de Apoio Kierkegaardiano: o amor como o especificamente religioso”, tem como questão central o que determina ou específica o (caráter) religioso de acordo com a filosofia de Kierkegaard, cuja referência religiosa é o Cristianismo. A resposta que constitui a tese é que o amor cumpre esse papel. O amor é o especificamente religioso e, por isso, caracteriza a existência religiosa. É um fator transcendente, que estabelece uma qualidade nova na existência individual. Assim, o objetivo desta tese é demonstrar que o conceito de amor é o conceito fundamental do pensamento filosófico sobre a religião em Kierkegaard, que erige sua filosofia fundamental da religião tendo por alicerce esse conceito. Do ponto de vista filosófico, é o amor que fundamenta os conceitos centrais relativos à religião em Kierkegaard e, neste sentido, é possível fazer uma analogia entre o ponto de apoio arquimediano e o conceito de amor em Kierkegaard. Para ele, o espírito humano é uma relação em que o indivíduo fundamenta sua existência em Deus, e essa relação (espírito) constitui a existência religiosa. Mas esta esfera é movimento, pois o espírito ou o caráter religioso não está dado como uma característica estática. Cada ser humano deve tornar-se espírito, tornar-se cristão. O amor exerce uma transformação do sujeito, conferindo-lhe uma interioridade espiritual, ou seja, propriamente religiosa. Tendo em vista que o problema da tese se refere à equivalência entre o especificamente religioso e o amor, o caminho realizado para demonstrar tal equivalência será a correlação entre os conceitos relacionais de “fé” e “espírito” na obra A Doença para a Morte, onde aquela relação fundamental é detida e especificamente trabalhada, e o conceito de “amor” em As Obras do Amor, onde tal conceito é oferecido de modo mais amplo e bem-acabado. / This thesis entitled “The Kierkegaardian Supporting Point: love as the specifically religious”, is a central issue that determines or specifies the religious (character) according to Kierkegaard’s philosophy, whose religious reference is Christianity. The answer which constitutes the thesis is that love fulfills this role. Love is the specifically religious and therefore characterizes the religious existence. It is a transcendent factor, establishing a new quality in individual existence. The purpose of this thesis is to demonstrate that the concept of love is the fundamental concept of the philosophical thinking about religion in Kierkegaard, which puts its fundamental philosophy of religion up by having this foundation. From a philosophical point of view, it is love which founds the central concepts related to religion in Kierkegaard and, in this sense, it is possible to make an analogy between the Archimedean supporting point and the concept of love in Kierkegaard. For him, the human spirit is a relationship in which the individual founds his/her existence on God, and that relationship (spirit) is the religious existence. But this existential sphere is movement, for spirit or the religious character is not given as a static feature. Every human being must become spirit, become a Christian. Love performs a transformation of the subject, giving him/her a spiritual interiority, that is, a properly religious one. Given that the problem of the thesis refers to the equivalence between the specifically religious and love, the path undertaken to demonstrate such equivalence is a correlation between the relational concepts of “faith” and “spirit” present in the book The Sickness unto Death, where that fundamental relationship is carefully and specifically crafted, and the concept of “love” in Works of Love, where the concept is offered in a wider and well-finished mode.

Orientador: Marcos Lutz Muller / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-19T13:12:45Z (GMT). No. of bitstreams: 1 Pugliesi_RafaelTeixeiradaSilva_M.pdf: 1237830 bytes, checksum: ef241d2e035e22f81e0bd5815746cc50 (MD5) Previous issue date: 2011 / Resumo: Esse trabalho procura construir uma abordagem propriamente moderna da relação entre fé e razão, através de uma análise do tratamento que Hegel dá a essa relação em sua Fenomenologia do Espírito. Demonstra-se como a dicotomia "Glauben" e "reine Einsicht", fé e pura intelecção, surge na experiência do puro pensar da consciência que é a da Fenomenologia e como ela se desenvolve no iluminismo, no processo de ser para si do espírito que é ao mesmo tempo um aprofundamento de sua alienação / Abstract: This work tries to construct a proper modern approach of the relationship between faith and reason, through an analysis of the treatment that Hegel gives to this relationship in his Phenomenology of Spirit. It shows how the dichotomy "Glauben" and "reine Einsicht", faith and pure intellection, appears on the experience of pure thought of the consciousness wich is the experience of the Phenomenology and how it develops itself in the Enlightenment, in the process of being to itself that is at the same time a deepening of its alienation / Mestrado / Filosofia / Mestre em Filosofia

M.A. / The script focuses on the theology of the Synoptics, the meaning of the kingdom as it is dealt with by the writers of the Synoptic Gospels, and the demand for faith in the kingdom within the Synoptics. It gives the theology of the Synoptics. The existence of God and his work of creation are accepted without question just as it is in the Old Testament. God is seen as the provider of the whole universe, and He is its Monarch. He is the God who reveals himself to his creation, especially man (anthropos). He seeks to have an intimate relationship with man which is possible through his Son Jesus Christ. Man is invited to this relationship with the purpose of becoming God's child. Those who refuse this relationship do so at their own will with the understanding of the consequences thereafter. The Synoptics teach about the kingdom of God which he has brought to mankind through his Son Jesus. It is a kingdom of righteousness which is entered in by those who choose to meet the conditions laid by the King of the kingdom, namely God. These conditions are as follows: repentance, faith in Jesus Christ, humility, eager desire for righteousness, and peace making. The salvation that God gives is available to all. It introduces the kingdom of God to the individual who accepts it. Salvation is the reign of God to those who put their faith in Jesus. In the teaching of the Synoptics, it is not possible, from outside appearance of human beings, to see who is God's child and that of Satan. Judgement is left in the hands of God, the Supreme Judge. The existence of Satan and demons is accepted without question. Though Satan and demons are in the world, man is free to make his own decision independently, and is accountable to God. The kingdom of God is the reign of God both in the present age and in the age to come. The kingdom of God was promised in the Old Testament to Israel, was fulfilled in the New Testament by the coming of Jesus Christ on earth, and will be consummated at the end of this age. The kingdom of God is revealed to people through the ministry of Jesus which includes; healing, demon exorcism, raising the dead, forgiveness of sins, and the righteous lives of those who have been saved from their sins. The kingdom of God is a moral and ethical kingdom. For the kingdom of God to be experienced, one has to have faith in Jesus and the good news he brought. Faith is also necessary for one to continue in the kingdom. Faith result in a humble life and dependency of the one who brought the kingdom.

M.Ed.

Prof. W.J. Hattingh Prof. H. Viviers

D.Litt. et Phil. / Having lost its prominent position at the centre of Western society, the church currently finds itself in a post-Christian era. This position leads to a drastic loss of members (Braaten & Jenson 2002:21). Estrangement in churches therefore brings about a new dialogue regarding the identity of the congregation which constitutes the essence of its reason for being (Greenwood 2002:21 ). The identity of the congregation as a missional faith-community is indispensable to a healthy, growing congregation (Van Engen 1996:26; Frost & Hirsch 2003:15; Guder 1998:3). Theologians agree that the loss of this identity constitutes one of the main reasons for churches declining influence. This necessitates a reorientation of the true essence of being church. The changing of the times is an important factor, because it challenges the local congregation to grow towards becoming the missional faith-community that God has in mind. A missional faithcommunity is exemplified by a congregation that rethinks its essential identity and purpose for existence. This reorientation restores the local congregation's true nature to God's original plan and objective, thus enabling it to meaningfully embody the Missio Dei. It was therefore important to undertake a comprehensive literary study in order to ascertain the definition of a faith-community, how it is formed, how it is sustained and how it may demonstrate its missional purpose. This study has a dual contribution in that it presents a systematic PracticalTheological study of the essence of church and that it allows for the development of a contextual model. This model was developed and tested through a process of participative action research in the context of two AFM-congregations. The method also allowed for the formation of a measuring-instrument which will enable congregations to do self-evaluation. In the future this PracticalTheological study may form a guideline for meaningful church-development while the developed incarnation model will enable the local congregation to function as a missional faith-community.

No description available.

Extraite du milieu naturel dans lequel elle se déploie, la pensée de Thomas d’Aquin a été souvent déformée. Persuadé que le Réel –et, en particulier le Réel par excellence qu’est Dieu– n’est qu’imparfaitement embrassé par l’esprit humain, l’Aquinate multiplie les perspectives et les types de discours. La dialectique et la rhétorique s’adjoignent au discours proprement scientifique pour en combler les lacunes et tenter une impossible, sinon difficile synthèse entre les quatre sources auxquelles s’alimente sa pensée, à savoir: le muthos de la foi, le logos la philosophia perennis et les perceptions du sens commun. Confronté à la complexité du Réel et à des objets de foi qui s’écartent des normes du logos, l’utilisation de ce triplex modus dicurrendi s’avère une nécessité spéculative pour accumuler le plus possible de certitudes sur des objets qui se dérobent pour partie à la saisie d’un esprit fini. Rien d’étonnant à ce que l’Ousia, l’Unitas, la Forma et le schème néoplatonicien monè-proodos-epistrophè occupent une place tout aussi importante dans la synthèse thomasienne que la notion-clé d’Esse. / The thought of Thomas Aquinas is often misinterpreted. Its complexity, especially the plurality of modes of discourse, is neglected by the commentators. This plurality permits to resolve, although imperfectly, the tensions between the muthos of faith, the logos, the philosophy and the common sense. Thomas also uses a plurality of key concepts in the domain of metaphysics. Thus, he describes better the complexity of the Real. Ousia, Forma, Unitas and Neoplatonic’s scheme monè-proodos-epistrophè are structural notions as important as Esse in the Aquinas’ synthesis. The scientific discourse doesn’t exclude the others, but imperfect, modalities that are dialectic and rhetoric. It’s a requirement of the science itself. For Reality comprehends under its extension the particulars and paradoxical objects of faith.

This thesis purpose is to analyse the purpose and use of religious motifs, with a focus on Lutheran faith and elements of the ideal of the passive woman in Sweden during the 17th century, in three novels written by Selma Lagerlöf. The three novels are “Tösen från Stormyrtorpet”, ”Legenden om Julrosorna” and “Gudsfreden”. Neither of them have a lot written about them therefore other sources has been used. The first part consists of an introduction to Lutheran faith and values, based on Vägen mellan himmel och jord: underströmmar av luthersk livsförståelse i Selma Lagerlöfs författarskap by Margareta Brandby-Cöster. As well as a short summary of the religious landscape of Sweden during the 17th century, the female emancipation movements relation and its negative view on passive female ideal. The first part will also contain a brief summary of how Christianity and the industrialisation has affected the male image. The second part is the analysis of the three novels where the first one is “Tösen från Stormyrtorpet”. The focus will be to explore how Lutheran values are expressed in the story as well as how the female protagonist Helga is used to reveal problems in society and its view on women related to religious values. In “Legenden om Julrosorna” I look at the how Lutheran values are expressed especially the thought of love for the other and the belief that you need to be part of society to live in the world created by God for humans. In the third novel “Gudsfreden” I will examine what male identities are constructed and expressed as well as the consequences of a “Christian hero” putting himself above God. In the third and final part I will connect my thesis to the subject of Swedish with a focus on upper secondary school. I will compare it to the curriculum and discuss the importance of exploring themes in literature.

Behaviour change initiatives have largely failed in communicating the urgency of the sustainability challenge to the public and thus generate achange of behaviour. Religious communities have achieved remarkable behaviour change in situations where non-faith-based communication failed (Palmer and Finlay 2003). This paper explores what Christian belief contributes to moving society towards sustainability through the lens of the Framework for Strategic Sustainable Development (FSSD). We focus on three themes: (1) the definition of sustainability, (2) the religious motivation for and (3) actions towards sustainability. A number of religious leaders are interviewed and the religious community surveyed. Findings show that religious concepts such as stewardship and the Golden Rule are key motivations for can give guidance on sustainability. However, these concepts are not consciously exploited. Further more, both religious leaders and people lack a full understanding of sustainability and are not strategic about moving towards sustainability. We conclude that religious communities could greatly benefit from adopting a strategic sustainable development (SSD) approach.