Thesis (Ph. D.)--Concordia Seminary, 1999. / Includes bibliographical references (leaves 166-183).

Thesis (S.T.M.)--Concordia Seminary, 1991. / Includes bibliographical references (leaves 169-178).

Made available in DSpace on 2016-04-29T14:27:20Z (GMT). No. of bitstreams: 1 Jose Claudio Jordao.pdf: 523225 bytes, checksum: 838f04bbecaa3b8b2e7ddc52281207a3 (MD5) Previous issue date: 2012-02-01 / The Dogmatic Constitution Lumen Gentium on the Church, elaborated in the Ecumenical Council Vatican II, recovers the concept "People of God" to qualify the group of the baptisms believers, be them, clergyman, religious, nuns or lay. It was promulgated by Pope Paulo VI on November 21, 1964, entering for the history of the Church. as a "divisor of waters" in the theological subjects in ecclesiastical. That study intends to deepen the understanding of that concept. In the itself text of the studied document, there is the acknowledgement: "was pleased, however, to God to sanctify and to save the men, no individually, excluding all the relationship among them, but forming actually with them a people, that knew him in the truth and served him in sanctity" (LG 09). Therefore, the concept People of God, it has biblical roots that are essential in its recital, though, this study is more turn over to the subjects ecclesiastical of the Council, the before, the during and the after, particularly in the Church of Latin America. The objective was to study the concept People of God starting from Lumen Gentium cooperating so that the understanding of that concept can be enlarged among the clergyman, religious persons and nons. It had as hypothesis to be proven that the concept People of God present in the Dogmatic Constitution on the Church from Conclílio Vatican II still is not understood completely in its significanse for many baptisms believers. That study has used of the deductive method with bibliographical researches. It has had also as theoretical references the Scriptures, the key document in the discussions of the theme; a Lumen Gentum, as well as, other documents of the Teachership, besides works and periodic articles about the subject. With the development of that study it was verified that it is not still clearly understood that concept, because the hypothesis that it is not still completely understood the true meaning from the concept People of God, for many baptisms believers it was confirmed / A Constituição Dogmática Lumen Gentium sobre a Igreja, elaborada no Concílio Ecumênico Vaticano II, recupera o conceito Povo de Deus para qualificar o conjunto dos fiéis batizados, sejam eles, clérigos, religiosos (as) ou leigos (as). Foi promulgada pelo Papa Paulo VI no dia 21 de novembro de 1964, entrando para a história da Igreja, como um divisor de águas nas questões teológicas sobre eclesiologia. Esse estudo pretende aprofundar a compreensão desse conceito. No próprio texto do documento estudado, encontram-se a afirmação: Aprouve, no entanto, a Deus santificar e salvar os homens, não individualmente, excluindo toda a relação entre eles, mas formando com eles um povo, que o conhecesse na verdade e o servisse em santidade (LG 09). Portanto, o conceito Povo de Deus, tem suas raízes bíblicas que são essenciais na sua fundamentação, todavia, este estudo está mais voltado para as questões eclesiológicas do Concílio, o antes, o durante e o depois, particularmente na Igreja da América Latina. O objetivo foi estudar o conceito Povo de Deus, a partir da Lumen Gentium cooperando para que a compreensão desse conceito possa ser ampliada entre os clérigos, religiosos (as) e leigos (as). Teve como hipótese a ser comprovada a de que o conceito Povo de Deus presente na Constituição Dogmática sobre a Igreja do Concílio Vaticano II ainda não é totalmente compreendido no seu verdadeiro significado por muitos fiéis batizados. Esse estudo utilizou-se do método dedutivo com pesquisas bibliográficas. Teve também como referenciais teóricos as Sagradas Escrituras, o documento chave nas discussões do tema; a Lumen Gentium, bem como, outros documentos do Magistério, além de obras e artigos periódicos sobre o assunto. Com o desenvolvimento desse estudo verificou-se que ainda não é claramente compreendido esse conceito, pois a hipótese de que ainda não é totalmente compreendido o verdadeiro significado do conceito Povo de Deus, por muitos fiéis batizados foi confirmada

Thesis (MA(Science of Religion and Missiology))--University of Pretoria, 2007. / Includes bibliographical references (leaves 150-158).

Made available in DSpace on 2016-08-03T12:20:34Z (GMT). No. of bitstreams: 1 Jose Carlos de Souza.pdf: 1760507 bytes, checksum: aec17ae56ea81e16f30f47687f1672ce (MD5) Previous issue date: 2008-04-08 / John Wesley by examining not only what is explicit in his writings regarding the church, but also what is implicit in the social and missionary practices of the first Methodists. As a basis for this discussion, the research presents a panorama of discussions about the Wesleyan concept of church, particularly as developed in the last fifty years. The value of such research is recognized in light of aiding in the creation of certain convergences around the main themes of Wesley s vision. In many of these, one can observe efforts to accommodate fragmen ed Wesleyan reflections into a previously defined scheme of interpretation. From conservative and supporter of the established Church to schismatic and radical theologian, almost all types of skills and abilities have been assigned to him. Certainly, Wesley assimilated the contribution of various theological and ecclesiastical currents. This reveals the complexity of his theology, and its resistance to simplistic explanations. But what determines his choices is a question that is not frequently raised. This research sustains the thesis that it was not the attachment to principles considered orthodox but the encounter with the poor that led Wesley to open himself to a growing understanding of the church which was, at same time, sensitive to persons excluded from English society and sufficiently flexible to adjust itself to changing situations. He broke with hierarchical ecclesiology, in which he was formed, and introduced a fundamentally lay concept of the church. He challenged the monopoly of the clergy and openly promoted the priesthood of all believers, for both men and women. He rejected individualism and appreciated responsible community life. He discarded parochialism and an exclusivist interpretation of the church and embraced ecumenicity as an essential character of the Church of Christ. Finally his theological concerns are concentrated on via salutis, on the renewal of the whole of creation, by the grace of God with responsible human participation, such that the church becomes relative. / A presente investigação se concentra na eclesiologia prática, experimental e funcional de John Wesley, examinando não apenas o que se encontra explícito em seus escritos sobre a igreja, mas também o que está implícito na práxis social e missionária dos primeiros metodistas. Antes, porém, é traçado um panorama das discussões em torno da concepção wesleyana de igreja, desenvolvidas, sobretudo, nos últimos cinqüenta anos. O valor dessas pesquisas é reconhecido, pois elas ajudaram a criar certa convergência em torno dos principais temas da visão de Wesley. Entretanto, em boa parte delas, nota-se esforço em enquadrar a fragmentada reflexão wesleyana em algum esquema de interpretação previamente definido. De conservador e defensor da Igreja estabelecida a cismático radical, quase todas as qualificações lhe foram atribuídas. É certo que Wesley assimilou a contribuição de várias correntes, o que oferece justa dimensão da complexidade de sua teologia, resistente a explicações simplistas. Nem sempre, porém, se indaga sobre o que determinou as suas preferências. Aqui é sustentada a tese de que não foi o apego a princípios considerados ortodoxos, mas o encontro com o povo que levou Wesley à abertura crescente para uma compreensão da igreja, ao mesmo, sensível ao sofrimento dos excluídos da sociedade inglesa, e flexível para se ajustar a conjunturas em mutação constante. Ele rompeu com a eclesiologia hierárquica, em que foi formado, e pôs em prática uma concepção fundamentalmente laica de igreja. Quebrou o monopólio do clero e tornou realidade o sacerdócio de todos os crentes, tanto de homens quanto de mulheres. Rejeitou o individualismo e valorizou a vida comunitária responsável. Desfez a interpretação paroquialista e exclusivista de igreja e abraçou a ecumenicidade como caráter essencial da Igreja de Cristo. Enfim, centralizou-se na via salutis, na renovação de toda a criação, pela graça de Deus com a participação humana responsável, e relativizou a própria Igreja.

To summarize: <ol><li> Contemporary Evangelicalism is not merely a momentary or reactionary movement, but the full-grown of the long process of Pneumatic operation in restoring Christian Faith back to its prototypal theological structures.</li><li> Contemporary Evangelicalism presents a distinct ecclesiology descriptive of the structures of the prototype ekklesia that has been historically marred; thus Contemporary Evangelicalism is restorative of the prototypal ecclesiological structures.</li><li> The peoplehood of God, or in the particular New Testament context, the peoplehood of Christ—is the very identity of the church, and the very identity that Contemporary Evangelicalism presents to the church in the present times; thus Contemporary Evangelicalism is restorative of the original ecclesial identity.</li></ol> Now, to inversely synthesize, God called Noah and his family because they were still obedient to God. God called Abraham because he had that inclination to be faithful to God. God called Lot because he still had that God-consciousness. God called Israel because they still believe on the one Creator-God. Then God called the Christian church because it is composed of people who believe in Jesus Christ. Thus, here we see the fidestic response factor throughout God’s historical calls. God call a people because they are those who respond to him in faith. Whenever such faith response waned, God chooses another people who, again, could respond to him in faith. Thus the existence and life of the ekklesia is co-existent with its fidestic response to God. The moment it stops responding to God in faith, it loses its ekklesiality. It is in this context, that Contemporary Evangelicalism emerges as the climactic phase of God’s historical ekklesiality. Contemporary Evangelicalism presents before the church the prototypal theological and ecclesiological framework of Christian Faith. As such, while presenting this prototypal framework, it also poses a call for the restoration the prototypal structures in the present theological and ecclesiological framework of Christian Faith. But the call necessitates a wholehearted response of faith. Thus, Contemporary Evangelicalism, in essence, is the call for the New Reformation of Christian Faith, the New Reformation of Christian church, back to its prototypal structures. When Christians and the Christian church fail to heed this call, Christianity could, again, lose a great and blissful opportunity to be more truly God’s people, to be more truly the people of Christ, in the present time nearing the parousia. It is prayerful hope that this work would spark a global conflagration of New Reformation! / Thesis (PhD (Systematic Theology&Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

This dissertation intends to reveal the theme of the conqueror, which is spread throughout the book of Revelation. I try to determine the identity and function of the conquerors who were faced with various problems in their present situations. Various present situations such as the political, economical, social, and religious phenomena that the first Christians confronted must be considered. Thus, the main aim of Revelation is to persuade compromising Christians to disengage from pagan idolatry and to sustain those who resist. One must remember the fact that the designated conquerors were absolutely embedded in their historical and sociological situation. We should recognize why John wanted to send his prophetic message through various symbolic references and universes, providing a different heavenly perspective in contrast with an earthly point of view. In general, the conquest can be linked with both a military and political meaning, such as Messiah and the son of David in Jewish literature and the Old Testament. But the conqueror figure in Revelation can be understood from a different angle. The characteristic of the conqueror is explained through the symbolic transformation of redemptive death and victory. It means that the idea of conquering has been changed. Conquering doesn’t depend on a military or political power that is the interpretation of the traditional messianic expectation, but self-sacrifice of the Lamb on the cross. The characteristic of the Lamb as conqueror is closely linked with the image of an atoning, sacrificial victim. The theme of suffering and death in Revelation is linked with the victory of the conquerors. That is, the conquerors can be defined as those who endure suffering, slander, poverty and tribulation unto death as Jesus has done. From a worldly perspective, Satan looks like the almighty figure as the conqueror that persecuted the people of God, but in terms of the heavenly perspective, he is defeated and conquered by the blood of the Lamb and by the word of God in 12:11. Therefore, conquering is provided from the heavenly perspective to encourage the conquerors as seeing the present reality. Just as the Lamb has conquered the evil ones by his blood, the conquerors should conquer the evil ones by the blood of the Lamb and the word of their testimony. Thus, the victory of the conquerors can be attained by means of witness and death. The idea that the conquerors are the victims might provide the people of God with a powerful symbolic transformation as a marginalized group in a hostile world. The conquerors are provided with a heavenly perspective, implying an eschatological fulfillment and God’s presence in the New Jerusalem. The image of the New Jerusalem provides a rhetorical effect that the people of God as conquerors will experience salvation in the future. Whereas the city of Babylon was drunk with the blood of the conquerors, the New Jerusalem coming down from heaven will dwell with God as the completion of the fulfillment God promised (cf. 21:1-22:5). / Thesis (PhD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / PhD / unrestricted

Die vorliegende Arbeit setzt sich mit der Bedeutung der Nationen aus Offb 21,24.26 auseinander. Wie ist es möglich, dort Nationen als Gegenüber des Gottesvolks zu finden? Die These erhärtet sich, dass das Alte Testament in Bezug auf die Beziehung des Gottesvolks zu den Nationen eine Vorschau auf die zukünftigen, himmlischen Zustände ist und dass die Zeit des Neuen Testaments eine Zeit des Übergangs darstellt, in der das Gottesvolk neu formiert wird. Der gegenseitigen Beziehung kommt eine enorme Bedeutung zu. Das Gottesvolk ist dazu eingesetzt, zusammen mit Gott über die Nationen zu herrschen. Die Nationen ihrerseits sollen durch diese göttliche Herrschaft zur Erkenntnis und zur Anbetung Gottes geführt werden. Es ist ein fester Bestandteil der Identität des Gottesvolks, dass es zwischen Gott und den Nationen steht und vermittelt. Somit begründet sich die Präsenz der himmlischen Nationen in ihrer Notwendigkeit als Gegenüber des Gottesvolks. / The following dissertation examines the meaning of the nations mentioned in Revelation 21:24.26. How is it possible that there will be nations as counterpart to God's people? In the course of the study, the thesis is confirmed that the relationship between God's people and the nations shown in the Old Testament is a preview to the future state in heaven and that the New Testament stands for a time of transition and new formation of God's people. An outstanding meaning is attributed to this mutual relationship. God's people is appointed to rule over the nations along with God. By divine rule the nations are to be led to recognition and adoration of God. It is an inherent part of the identity of God's people to stand and to intercede between God and the nations. Thus the presence of heavenly nations is justified by its necessity as counterpart of God's people. / Systematic Theology & Theological Ethics / M. Th. (Systematic Theology)

Die vorliegende Arbeit setzt sich mit der Bedeutung der Nationen aus Offb 21,24.26 auseinander. Wie ist es möglich, dort Nationen als Gegenüber des Gottesvolks zu finden? Die These erhärtet sich, dass das Alte Testament in Bezug auf die Beziehung des Gottesvolks zu den Nationen eine Vorschau auf die zukünftigen, himmlischen Zustände ist und dass die Zeit des Neuen Testaments eine Zeit des Übergangs darstellt, in der das Gottesvolk neu formiert wird. Der gegenseitigen Beziehung kommt eine enorme Bedeutung zu. Das Gottesvolk ist dazu eingesetzt, zusammen mit Gott über die Nationen zu herrschen. Die Nationen ihrerseits sollen durch diese göttliche Herrschaft zur Erkenntnis und zur Anbetung Gottes geführt werden. Es ist ein fester Bestandteil der Identität des Gottesvolks, dass es zwischen Gott und den Nationen steht und vermittelt. Somit begründet sich die Präsenz der himmlischen Nationen in ihrer Notwendigkeit als Gegenüber des Gottesvolks. / The following dissertation examines the meaning of the nations mentioned in Revelation 21:24.26. How is it possible that there will be nations as counterpart to God's people? In the course of the study, the thesis is confirmed that the relationship between God's people and the nations shown in the Old Testament is a preview to the future state in heaven and that the New Testament stands for a time of transition and new formation of God's people. An outstanding meaning is attributed to this mutual relationship. God's people is appointed to rule over the nations along with God. By divine rule the nations are to be led to recognition and adoration of God. It is an inherent part of the identity of God's people to stand and to intercede between God and the nations. Thus the presence of heavenly nations is justified by its necessity as counterpart of God's people. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

This paper deals with a question, how the apostle Paul saw the Christian church in relation to Israel as a people of God in the epistle to the Galatians. As it is an epistle written for a particular reason to the particular people, the first part of the paper deals with a brief analysis of the epistle as such and its context. The main part of the paper is focused on Paul's specific arguments. The role of Paul's conversion, his mission among the gentiles and his relationship with the Jerusalem authorities are evaluated at first. The paper clarifies also what the Antioch incident was about. What follows is the crucial analysis of the term "works of the Law", against which Paul places the faith alone. The paper subsequently focuses on the exposition of the role of Abraham in Paul's theological thoughts. How Paul saw the curse of the Law and how he understood the Jewish Law as such is examined as well. Paul's concept of the church as the newly redefined people of God is demonstrated on the idea of the freedom in the end.