<p>In this dissertation, I develop a political liberal ethics of citizenship that reconciles conflicting religious and civic obligations concerning political participation and deliberation--a liberal-democratic ethics of citizenship that is compatible with religious integrity. I begin by canvassing the current state of the debate between political liberals and their religious critics, engaging Rawls's Political Liberalism and the various religious objections Nicholas Wolterstorff, Christopher Eberle, Robert George, John Finnis, Paul Weithman, Jeffrey Stout, and Gerald Gaus and Kevin Vallier develop (Chapter One). I then critically evaluate political liberalism's requirements of citizens in light of the religious objections and the religious objections in light of political liberal norms of reciprocity, concluding that some religious citizens have legitimate complaints against citizenship requirements that forbid citizens from offering religious arguments alone in public political discussions (Chapter Two). Next, I propose an alternative set of guidelines for public political discussions in constitutional democracies, the phased account of democratic decision-making, that, I argue, addresses the religious citizens' legitimate complaints without undermining a constitutional democracy's legitimacy or commitment to public justification (Chapter Three). Then, I argue that a religious practice of political engagement I call prophetic witnessing is compatible with the phased account, can serve as a canonical model to guide religious citizens' political participation, and can help religious citizens navigate the substantive conflicts between their religious and civic obligations that remain possible even in a society that follows the phased account (Chapter Four). Finally, I conclude by imagining three different democracies, each adhering to a different set of guidelines for public political discussions, in order to argue for the benefit of adopting norms that balance citizens' obligations to govern themselves legitimately with citizens' ability to integrate their deepest moral and religious commitments and their public, political argument and advocacy.</p> / Dissertation

This thesis examines the role of the prophetic chronotope as a form of alternate, circular time in Baron Ludwig von Reizenstein’s gothic romance, The Mysteries of New Orleans. As the novel’s temporal structure seemingly contains the professed slave revolution through a manipulation of a linear prophetic sequence into circular time, Reizenstein simultaneously portrays a sexual revolution within the closed temporal system; however, as he localizes the sexual revolution in the “real time” of the reader through the inclusion of extra-textual artifacts, the novel’s closed system of alternate, circular time sustains a fissure, loosing all revolutionary potential, slave and sexual, into the reader’s temporality. Reizenstein compares sexual slavery, social restrictions on sexual expression, to chattel slavery, but recognizes it as endemic form of bondage affecting every race; therefore, Reizenstein uses chattel slavery as a ubiquitous circumstance in the U.S. South to identify other covert forms of slavery. In the end, the slave and sexual revolutions become the same conflict, and the restoration of beauty becomes its primary aim.

I den här studien intervjuas 13 diakoner i Svenska kyrkan om profetisk diakoni och vadde behöver för att utföra den. Syftet med studien är att undersöka diakoners syn påprofetisk diakoni och dess dilemman, kostnader och utmaningar. Slutsatsen är att diakonerna är mycket positivt inställda till profetisk diakoni, men de harsällan tid att ägna sig åt den – kyrkans struktur och ledarskap komplicerar arbetet. Dessutom upplever diakonerna att deras vigningslöften om att arbeta profetiskt kan varamycket tunga att bära och svåra att leva efter, vilket kan utlösa moralisk stress. Diakonerna vill att diakonrollen uppgraderas och ges större frihet, samt att kyrkansledare gå före och visar vägen. / <p>En artikelversion av uppsatsen publicerades i Svensk Kyrkotidning 9/2014, sid 271-273.</p>

This work provides an overview of Cornel West's moral thought. I begin by analyzing West's characterization of a promising viewpoint in moral inquiry that he believed Karl Marx adhered to--radical historicism. This viewpoint, which West presents in an early work of his, The Ethical Dimensions of Marxist Thought, leads one to discard the traditional philosophical pursuit of certainty in ethics in favor of a historically situated attempt to enact meliorative social change. After outlining the details of this viewpoint and West's characterization of Marx's relationship to it, I examine some of West's subsequent work in light of radical historicism. In this section, I indicate that West still maintains the efficacy of ideals in the moral realm despite his abandonment of the traditional philosophical pursuit of apodictic foundations. For West, these ideals mainly stem from three main traditions: the tragicomic, the deep democratic, and the prophetic Christian.

[pt] A pesquisa exegética sempre indicou um alto índice de referências a diversos textos vétero-testamentários no livro do Apocalipse. Dentre eles, destacam-se os textos de Ezequiel. A presença de textos do Antigo Testamento no Novo Testamento vem sendo analisada nos últimos anos sob a perspectiva da intertextualidade. A presente tese tem por escopo analisar Ap 22,1-5 e Ez 47,1-12 focalizando de modo particular o motivo da fonte de água que surge do Templo ou do trono de Deus. A perspectiva intertextual permitirá perceber melhor o modo como Ap 22,1-5 trabalhou este motivo de Ez 47,1-12. Outros textos véterotestamentários, apontados ao longo da pesquisa, contribuirão para verificar a relevância de Ez 47,1-12 na formulação de Ap 22,1-5. / [en] The exegetical research has always indicated a high quantity of references to Old Testament texts present in the Book of Apocalypse. Among them the text of Ezekiel is specially relevant. The presence of Old Testament texts in the New Testament has been analyzed in the last years under the perspective of intertextuality. This dissertation has its focus on Apocalypse 22,1-5 and Ezekiel 47,1-12, specially the reason for the source of water which comes from the Temple or the throne of God. The intertextual perspective will allow a better understanding of the manner in which Apocalypse 22,1-5 worked this aspect from Ezekiel 47,1-12. Other Old Testament texts, signaled during the research, will contribute for the importance of Ezekiel 47,1-12 in the formulation of Apocalypse 22,1-5.

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[pt] O tema da sublimidade de Sião em Jl 4,15-17 revela uma imagem de YHWH que zela, carinhosamente, pelo seu povo. Diante das calamidades naturais e bélicas, a experiência da relação entre o povo de Judá-Jerusalém e YHWH faz despertar a consciência de que a fé deve ser superior ao temor de um futuro incerto. O presente estudo chega à conclusão de que Jl 4,15-17 tem como pano de fundo teológico a tradição de Sião, porém com um enfoque teocêntrico. A sublimidade de Sião em Jl 4,15-17 está vinculada essencialmente com o tema do yôm YHWH e se desenvolve em paralelo a este. Tal relação implica uma unidade integral dos temas no livro. O yôm YHWH, presente em todos os capítulos do livro de Joel, se apresenta integralmente com sentido positivo e salvífico para Judá-Jerusalém. A sublimidade de Sião em Jl 4,15-17 corrobora com este yôm, sendo um oráculo de salvação para o povo eleito. O texto revela ainda pontos de contato terminológicos e temáticos com o livro de Joel e com alguns livros do corpus dos Doze Profetas. O conceito teológico da tradição de Sião, por meio da predileção pelo povo eleito na Cidade Santa de Jerusalém, segundo a ótica do livro de Joel, marca um aspecto relevante da fé bíblica veterotestamentária. / [en] The theme of the sublimity of Zion in Jl 4,15-17 shows an image of YHWH who takes care of loving way for his people. In the face of natural disasters and war, the experience of the relationship between the people of Judah and Jerusalem, YHWH does awakening consciousness that the faith must be greater than the fear of an uncertain future. This study concludes that Jl 4,15-17 has as background the theological tradition of Zion, but with a theocentric focus. The sublimity of Zion in Jl 4,15-17 is linked with the main theme of yôm YHWH and develops in parallel to this. This relationship implies an integral unit of the themes in the book. The yôm YHWH, present in all chapters of the book of Joel, presents itself the positive direction and salvation to Judah-Jerusalem. The sublimity of Zion in Joel 4,15-17 corroborates with this yôm, being an oracle of salvation for the chosen people. The text also reveals points of contact terminological and thematic with book of Joel and some books of the corpus of the Twelve Prophets. The theological concept of tradition of Sion, by preference for the chosen people in the Holy City of Jerusalem, from the viewpoint of the book of Joel, marks an important aspect of biblical faith vetero-testamentary.

[pt] A pluralidade do mundo em que vivemos nos obriga a tomarmos uma postura frente às mais variadas culturas. Particularmente quando hoje o tema da paz mundial é tão discutido e onde em nome das diferenças esta mesma paz é ameaçada, uma visão de acolhimento do diferente - seja no campo político, ecomônico e religioso - se faz necessária. Diante desse quadro, o presente trabalho pretende oferecer alguma contribuição no intuito de refletirmos acerca da abertura para a pluralidade à luz da Palavra de Deus revelada. Abordaremos a problemática do estrangeiro no oráculo de Is 56,1-8. Numa época em que havia uma forte tendência a um fechamento étnico, o profeta nos apresenta uma nova compreensão da realidade, convidando o povo a uma acolhida a ser encarada como vontade do próprio Deus. Ele mostra que mais importantes que os laços de sangue, os que deveriam ser considerados são os de fé, pois são estes que de fato constituem o autêntico membro do povo escolhido. Para chegar a este escopo, o presente trabalho estrutura- se em três etapas. Num primeiro momento procuraremos apresentar o status quaestionis do III Is. Em seguida, delimitaremos a perícope de Is 56,1-8 analisando o texto em seus aspectos formais, redacionais e teológicos. Por fim, apresentaremos a situação histórica do pós-exílio imediato e como compreendemos a perícope - na problemática do estrangeiro - nesse contexto histórico. / [en] The differences that we face in the world today, make us think about the most diversified cultures and make us have an opinion about each of them. Specially when the topic is the world peace which is so discussed and where in the name of the differences the same peace is threatened, a different point of view when it comes to accepting those differences, whether it be politics, economics or religious, that point of view is made necessary. Dealing with those issues, this work intends to offer some contribution, with the intention of thinking and understanding those differences, in the light of God´s Word reveled. Considering the problems faced by the foreigner, found in the oracle of Is 56,1-8, in a time where there was a strong tendency of racial exclusion, the prophet show us a new way to understand the reality, inviting the people to accept the different because that would be the will of God. He shows that blood bounds are not so important; it´s more important to be faithful to God, those are the true ones, the members of the chosen people. In order to accomplish this goal, this work is formed of three steps. First of all, we´ll present the status quaestionis of Third Isaiah. Second of all, we´ll made the delimitation of the text of Is 56,1-8 analysing its form, redaction and theological field. Finally, we´ll present the historical situation of the near postexile and how to understand the text - the problem of the foreigner - in this historical context.