Made available in DSpace on 2014-06-11T19:26:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2006-05-08Bitstream added on 2014-06-13T20:09:04Z : No. of bitstreams: 1 silva_fc_me_assis.pdf: 456015 bytes, checksum: 7b1fd63e9435cab444831637eb181a6d (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Esta dissertação objetiva estudar os conflitos proféticos no Antigo Testamento, especialmente os caracterizados em Mq 2,6-11; 3,5-8 e Is 28,7-13. Ao fundamentar-se teoricamente nas noções de campo e habitus de Pierre Bourdieu, a análise coloca o problema de forma distinta da historiografia bíblica. Ao invés de tratar do “falso profetismo” e suas implicações teológicas, a pesquisa opta por buscar as bases sociais da polêmica profética: Isaías e Miquéias produzem seus discursos de um lugar específico no campo religioso na Judá do século VIII a.C. e é este ponto de vista diferente – entre profetas canônicos e nebî’îm – que produz a disputa pela palavra profética. Diferentemente da História Deuteronomista (Js-Re) e de Jeremias, nos textos proféticos do século VIII o leitmotiv dos conflitos não é a mentira (sheqer), mas a crítica às autoridades que exercem a liderança de forma irresponsável no nível sócio-político. Para Miquéias e Isaías, os nebî’îm estão sob a influência de bebida alcoólica e só pensam no seu próprio bem-estar. O lugar de descanso para os pobres (hammenûhah) não é a prioridade dos nebî’îm, afinal estes falam em favor dos poderosos de Judá. Eis a base da polêmica em Miquéias e Isaías: o habitus que origina suas visões de mundo é diverso daquele que sustenta as pregações dos nebî’îm. Isso resulta em grupos de suporte diferentes e, por fim, em projetos sociais divergentes. / This dissertation aims to study the prophetic conflicts in the Old Testament, especially as they are characterized in Mic 2,6-11; 3,5-8 and Isa 28,7-13. Theoretically, we are basing in Pierre Bourdieu notions of field and habitus, therefore, the analyses puts the problem in a distinct way of the biblical historiography. Instead of treating of the false prophetism and its theological implication, the research opts to look for the social bases of the prophetic controversy: Isaiah and Micah produce their speeches from a specific place in the religious field in Judah of the VIII century and it is this different point of view – between canonical prophets and nebî’îm – that produce the dispute for the prophetic word. Differently of Deuteronomistc History (Joshua-Kings) and Jeremiah, in the VIII century prophetic texts, the leitmotiv of the conflicts is not the lie (sheqer), but the critic of the authorities that exercise the leadership in an irresponsible way in the socio-political level. For Micah and Isaiah, the nebî’îm are under the influence of alcoholic drink and only think about their own well-being. The rest place for the poor (hammenûhah) is not the priority of the nebî’îm, after all, they speak in favor of powerful people of Judah. Here is the base of the controversy in Micah and Isaiah: the habitus that originates their world visions is quite different of that sustaining the nebî’îm preaching. This results in different support groups and, finally, in rival social projects.

Prophecy is a major theme in Scripture and in contemporary practice in Pentecostal and charismatic settings. At its simplest, prophecy can be understood as a message from God delivered through a spokesperson to an audience, usually in the form of a revelatory experience. Despite the significance of prophecy in the history of Pentecostalism, the experiential coherence between modern-day charismatic prophets and Old Testament prophets has not been directly examined. Consideration of the literature shows conflicting messages. The application of biblical and historical studies tends to emphasize the divide between the Old Testament prophets and modern-day charismatic prophets while practical theological studies emphasize coherence. The heart of this practical theological study is a phenomenological investigation of the practice of charismatic prophecy in the Canadian context. Five textural and three structural elements are identified: Prophets recognize the presence of God, receive the prophetic impulse, discern the source and recipient of the message, release the prophetic message or act, and experience attendant physical and emotional sensations. The way that prophets experience this phenomenon is impacted by their mentoring, setting, and response to failure. This phenomenological description was then compared with the experience of Jeremiah to evaluate the level of coherence. Aside from uncertainty regarding the distinction of the first two textural components and the issue of discernment, a strong level of coherence was discovered between the Old Testament prophets and modern-day charismatic prophets. Jeremiah and modern-day Canadian prophets experience the phenomenon of prophecy in very similar ways. This high level of coherence leads to three conclusions. First, the application of biblical and historical studies that emphasize the discontinuity between the Old Testament prophets and modern-day charismatic prophets should be resisted in light of the data. This application—often based on a concern to safeguard the unique authority of Scripture from contemporary prophetic messages—is unnecessary since Canadian prophets hold a high value of Scripture that can be seen in the experience of Jeremiah himself. Second, Pentecostals should expand their narrative understanding backward in time to include the Old Testament prophetic lineage. Third, modern-day charismatic prophets should be encouraged to return to the Old Testament prophets for a deeper understanding of their practice.

This study searches for the origin and history of the concept of individual accountability and the reason for its absence in the African Traditional Religion framework. This search begins in the Axial Age (800-200 BCE), and discusses ancient Israel's Axial Age and its Axial Hebrew prophets' response models. The study tracks the introduction of Axial ideals to South Africa, via Christianity since 1826, and examines the Xhosa prophets' response models to their Axial context. The Social Christians attempts to impart Axial ideals during the period of segregation and the Tuskegeean response model are also examined. The similarities between ancient Israel and South Africa as revealed by Biblical archaeology, underlie this study's call for the utilisation of the power of religions such as Christianity, and of South Africa's religious elite, to rapidly alter current maladaptive beliefs within the African Traditional religious framework that impedes Africans' ability to adopt individual accountability. / Biblical and Ancient Studies / M. A. (Biblical Archaeolgy)

Throughout history, religion and politics have approached each other with a wary appreciation of mutual power. One of the latest offspring of this uneasy relationship is the Sanctuary movement. On 24 March 1982, Southside Presbyterian Church in Tucson, Arizona and five churches in Berkeley, California publicly proclaimed their status as sanctuaries for Central American refugees. Three years later there were 214 churches involved and eleven church workers were about to be tried in Tucson. This study is an analysis of the rhetoric used by the movement as it sought to extend its mantle of authority and thus move from the social periphery to the center of society evoking a new public vision of reality. The rhetoric of religious critique of the governmental and social order has been designated "prophetic rhetoric" after the often modeled discourse of the Old Testament prophets. Such discourse can be sectarian and polarizing in tone and impact, but to achieve social transformation the prophet needs some central acceptance. This study examines the potential of prophetic rhetoric within the Sanctuary movement in southern Arizona. It explores how Sanctuary rhetoric draws on the prophetic tradition; how that rhetoric expands or leaves the tradition; and how the rhetoric employs prophetic themes, authority claims, and emotional imagery. The letters and statements of Jim Corbett introduce major Sanctuary themes of the God/Love-Money/Government conflict, prophetic action, civil initiative, and the WWII parallel. The predominantly in-group rhetoric of Southside Presbyterian develops religious justification arguments, while ecumenical Sanctuary services use varied texts, church authority figures, and bonding rituals to build prophetic community across denominational lines. In public debate, religious argument is deemphasized as Sanctuary speakers focus on legal justification and assertion of general social values through image manipulation. Sentencing statements of eight Sanctuary workers vary as some are harshly polarizing, others focus on secular images and legal values, and still others deftly interweave religious and secular justification. Sanctuary speakers use prophetic discourse to critique, without falling into the trap of purely secular political campaigning. A tiny core of dissenters, viewed as extremists, grew into a movement with worldwide support. The justifying message adapted and was at times diluted, but it did not lose prophetic essence.

The concept of [hebrew characters] (tsedeqah) is a cardinal feature of the prophetic teaching. A study of the prophetic literature in the Old Testament reveals that the Hebrew word [hebrew characters- tsedeqah] and cognates appear about one hundred and sixty times. This frequent usage emphasizes the significant place the concept of [hebrew characters- tsedeqah] had in the thinking and preaching of the prophets. The impact of the prophets delcarations is greatly dimished for many readers, however, by the wide range of diversity in the Greek and English translations of [hebrew characters- tsedeqah] and its cognate words.

Thesis with title The Vision of Merkabah and its Reflexion in Rabbinical Judaism deals with jewish's mysticism. The work has point evidence, that jewish's mysticism starts yet in early medieval times. During centuries extends further and its line achieves until today's time. It compares most old mysticism texts with their occurrence at a later literature. It focus on mystical groups and theirs incidence. The work attends to difference mystic of jewish in different geographical regions in course of time. Keywords Ezekiel, prophets, mysticism, kabbalah, merkabah, sefirot, God

O objetivo desta pesquisa é tentar contribuir para a definição do melhor método de solução dos difíceis problemas críticos-textuais que o livro de Oseias apresenta testando uma das estratégias mais recentes, a teoria da existência de um dialeto específico, o hebraico israeliano, supostamente presente no livro. Indiretamente, busca-se também fazer avançar o conhecimento do hebraico do século VIII a.C., ao se estudar tanto a existência quanto a contribuição específica do dialeto mencionado à ciência da crítica textual / The goal of this research is to contribute with de discovery of the best method of solving difficult critic textual problems in the book of Hosea through a test of one of the latest strategies, the theory of the existence of a specific dialect, the Israelian Hebrew, supposedly present in the book. Indirectly, it also seeks to advance our knowledge of the Hebrew language of the eighth century BC, when studying both existence and specific contribution of the dialect referred to the science of textual criticism

Orientador: Ivan Esperança Rocha / Banca: Milton Schwantes / Banca: Andrea Lucia Dorini de Oliveira Carvalho Rossi / Resumo: Esta dissertação objetiva estudar os conflitos proféticos no Antigo Testamento, especialmente os caracterizados em Mq 2,6-11; 3,5-8 e Is 28,7-13. Ao fundamentar-se teoricamente nas noções de campo e habitus de Pierre Bourdieu, a análise coloca o problema de forma distinta da historiografia bíblica. Ao invés de tratar do "falso profetismo" e suas implicações teológicas, a pesquisa opta por buscar as bases sociais da polêmica profética: Isaías e Miquéias produzem seus discursos de um lugar específico no campo religioso na Judá do século VIII a.C. e é este ponto de vista diferente - entre profetas canônicos e nebî'îm - que produz a disputa pela palavra profética. Diferentemente da História Deuteronomista (Js-Re) e de Jeremias, nos textos proféticos do século VIII o leitmotiv dos conflitos não é a mentira (sheqer), mas a crítica às autoridades que exercem a liderança de forma irresponsável no nível sócio-político. Para Miquéias e Isaías, os nebî'îm estão sob a influência de bebida alcoólica e só pensam no seu próprio bem-estar. O lugar de descanso para os pobres (hammenûhah) não é a prioridade dos nebî'îm, afinal estes falam em favor dos poderosos de Judá. Eis a base da polêmica em Miquéias e Isaías: o habitus que origina suas visões de mundo é diverso daquele que sustenta as pregações dos nebî'îm. Isso resulta em grupos de suporte diferentes e, por fim, em projetos sociais divergentes. / Abstract: This dissertation aims to study the prophetic conflicts in the Old Testament, especially as they are characterized in Mic 2,6-11; 3,5-8 and Isa 28,7-13. Theoretically, we are basing in Pierre Bourdieu notions of field and habitus, therefore, the analyses puts the problem in a distinct way of the biblical historiography. Instead of treating of the false prophetism and its theological implication, the research opts to look for the social bases of the prophetic controversy: Isaiah and Micah produce their speeches from a specific place in the religious field in Judah of the VIII century and it is this different point of view - between canonical prophets and nebî'îm - that produce the dispute for the prophetic word. Differently of Deuteronomistc History (Joshua-Kings) and Jeremiah, in the VIII century prophetic texts, the leitmotiv of the conflicts is not the lie (sheqer), but the critic of the authorities that exercise the leadership in an irresponsible way in the socio-political level. For Micah and Isaiah, the nebî'îm are under the influence of alcoholic drink and only think about their own well-being. The rest place for the poor (hammenûhah) is not the priority of the nebî'îm, after all, they speak in favor of powerful people of Judah. Here is the base of the controversy in Micah and Isaiah: the habitus that originates their world visions is quite different of that sustaining the nebî'îm preaching. This results in different support groups and, finally, in rival social projects. / Mestre

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-10-01T19:12:33Z No. of bitstreams: 1 DANIEL MARTINS SOTELO.pdf: 1690135 bytes, checksum: 3a0e342d99bfc3b0cf4d1d97b4cce33a (MD5) / Made available in DSpace on 2018-10-01T19:12:33Z (GMT). No. of bitstreams: 1 DANIEL MARTINS SOTELO.pdf: 1690135 bytes, checksum: 3a0e342d99bfc3b0cf4d1d97b4cce33a (MD5) Previous issue date: 2018-06-26 / SOTELO, Daniel Martins. The Torah and the Deuteronomic History: Revisions under persian influence in the socio-historical context of the post- exilic period. Post-Graduate Program Stricto sensu in Religious Studies Pontifical Catholic University of Goiás, 2010. The state of the question concerning the terminologies of the Tetrateuch, Pentateuch, Hexateuch and Enneateuch is revisited in this thesis. The social, political, religious, literary questions as well as the end of the persian empire are emphasized. One can verify that during this period the texts were reformulated due to Persian demands. It can be observed in this composition of texts that there were evident modifications and insertions from priestly and deuteronomist editions in the books of the Torah and the Former Prophets. The socio-historical context and the documentary sources of the Persian Period are analyzed in order to comprehend the reconstruction of the Torah texts and the Deuteronomic History. These revisions are discussed in terms of the North American model of the Canonical Approach, in terms of a Latin American reading of the Torah and Deuteronomic History, in terms of the Law in and beyond Torah. The reformulations of the writings of the Torah and Deuteronomic History are described and the reformulations of these texts in the Post-Exilic Period. The edition and the deuteronomist revisions in the writings of the Deuteronomic History that occurred due to the influence of the Law and the socio-historical context of this period as well as the later editions and the deuteronomist traditions in the narratives of Samuel and Kings are studied together with later editions and deuteronomist traditions of the Joshuah and Judges narratives. / SOTELO, Daniel Martins. A Torah e a Obra Historiográfica Deuteronomista: As Revisões sob a Influência Persa no Contexto Sócio-Histórico do Pós- Exílio. Programa de Pós-Graduação Stricto Sensu em Ciências da Religião: Pontifícia Universidade Católica de Goiás, 2010. A tese revisita o estado de questão das terminologias do Tetrateuco, Pentateuco, Hexateuco e Eneateuco. Enfatizam-se as questões sociais, políticas, religiosas, literárias e o fim deste império persa. Verifica-se que nesse período os textos foram reformulados em razão das exigências da política persa. Observa-se que, nessa composição dos textos, houve modificações sensíveis e foram inseridos textos de redações Sacerdotais e de redações Deuteronomistas nos livros da Torah e dos Profetas Anteriores. Analisa-se o contexto sócio-histórico e as fontes documentais no Período Persa para a compreensão das reconstruções dos textos da Torah e da Obra Historiográfica Deuteronomista. Fala-se das revisões a partir do modelo norte-americano do cannonical approach; da leitura sobre a Torah e da Obra Historiográfica Deuteronomista a partir da America Latina; da lei na Torah e para além dela. Descrevem-se as reformulações dos escritos da Torah e da Obra Historiográfica Deuteronomista; as reformulações desses textos no pós-exílio. Discutem-se a redação e as revisões Deuteronomistas nos escritos da Obra Historiográfica Deuteronomista sob a influência da lei e do contexto sócio-histórico do pós-exílio; as redações posteriores e as tradições do Deuteronomista nas narrativas de Samuel e Reis; as redações posteriores e a tradições Deuteronomistas nas narrativas de Josué e Juízes.

This dissertation offers an analysis of the exegetical treatment of the Qur'anic evidence for the prophecy of women. Specifically, it tries to answer contentious questions whether or not there were women prophets according to the Qur'an, and whether or not women were regarded as eligible for this office. Scholars are sharply divided in their opinions on these issues, and the majority rejects both possibilities. This study will show that even though their conclusions happen to coincide with that of the Qur'an, their arguments lack genuine Qur'anic support. / For they failed to consider the fact that, one has to identify, first and foremost, the Qur'anic concept of prophecy, which, through juxtaposition of its verses, can be identified as "God's sending of a human being with a book/scripture in order to deliver a message of glad tidings and warnings to people." To evaluate this, certain important scenarios have to be addressed in searching for the concept of prophecy; namely, the purpose of the prophecy; the question of God sending the individuals; and the idea of sending down books/scriptures. / At the same time another group of scholars who argue in favor of women's prophecy have concentrated on the fact that certain women, such as the mothers of the Prophets Isaac, Moses and Jesus, have actually received inspiration from God; a fact that makes them, in their opinion, prophets. The Spanish-born theologian Ibn Ḥazm (d.1064) belongs to this group, and he is considered their chief representative. Thus, this study focuses on him and his theory. He tried to prove women's prophecy through a philological approach and by establishing how communication did take place between God and certain women. Despite the conclusion of this study (using the Qur'an as a measure of prophet/messenger) that the Qur'an does not recognize the prophecy of women, it nonetheless, finds no credible proof that women, in consequence, are debarred from any other type of leadership in Islam.