Orientador: Ronaldo Romulo Machado de Almeida / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-13T04:55:51Z (GMT). No. of bitstreams: 1 Marques_Delcides_M.pdf: 1868027 bytes, checksum: ec5ab792880125d2249c94e7e7da6e68 (MD5) Previous issue date: 2009 / Resumo: Trata-se de uma etnografia da pregação pentecostal afetada pela confissão e memória da experiência pentecostal do antropólogo durante o trabalho de campo e escrita do texto. Da conversão à antropologia se fez a confissão da conversão anterior. É uma pesquisa sobre as condições de possibilidade de uma etnografia afetada, tendo em vista a pregação pentecostal na Praça da Sé, centro de São Paulo. Há uma preocupação com a compreensão de tal culto, de modo que o trabalho se apresenta como uma ficção tanto acerca dos discursos-práticas que constituem a pregação na Sé como das interações entre antropólogo e pregador no exercício de suas respectivas atividades / Abstract: It is treated of an ethnography of the preaching affected pentecostal by the confession and memory of the anthropologist's experience pentecostal during the field work and writing of the text. Of the conversion to the anthropology was made the confession of the previous conversion. This is an ethnography that is based on confession and memory of the experience of pentecostal conversion of a former native anthropologist during the fieldwork and writing the text. It is a survey on the conditions of possibility of ethnography affected in order to preach the pentecostal Cathedral Square in central São Paulo. There is a concern with the understanding that worship, so that the work is presented as a fiction about the speeches, both practices that preaching in the Cathedral and the interaction between anthropologist and preacher in the exercise of their activities / Mestrado / Religiões / Mestre em Antropologia Social

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My primary aim for this study is to illuminate the Ransom trilogy's inherent psychological and spiritual themes, as well as demonstrate how these themes clarify Lewis's philosophical and political goals for the text. Specifically, by investigating Lewis's mythic imagery and suffering motifs in light of psychoanalytic and theological literary criticisms, I elucidate the reasoning behind Lewis's unique—and at times, horrific—portrayal of fear, violence, and death. I also investigate how Lewis integrates his theology with the horrors of personal and intrapersonal suffering, as well as how he utilizes imagination and myth to explicate the practical (or political) implications of his theodicy. As a whole, I present a systematic study of the relationship between the Great War, myth, and the three Ransom novels, one which reveals how Lewis manipulates his personal traumatic experiences to fashion a romantic Christian understanding of evil and violence in the modern world

The conception of illness and healing in contemporary Mexican Catholic discourse highlights both particular and ubiquitous instances of a health experience perceived locally and widespread. Catholic healing masses are utilized as supplemental methods of individual health restoration coupled with Western medicinal techniques in Catholic dramas. Aside from the spiritual and religious significance of this practice, the use of healing masses as an additional means to achieving an optimal health status implies that something is lacking in current biomedical models. The purpose of my research is to explore the humanistic terms under which healing masses operate and translate these terms into a biomedical conversation towards enhanced secular medical care.

This study reflects the belief systems of a nation living their lives as though in exile. It is also an 'echo' of their spiritual journey, stretching from the dawn of humanity until the time of Jesus Christ. It is the testimony of the people who lived in Phoenicia, Antioch, and the holy mountains and valleys of Lebanon. From the time of early Christianity they structured their beliefs according to the general admonition and teaching of the Scripture, and looked forward to the imminent 'return' of Christ. They lived in an atmosphere of preparation for the ready welcome of the 'heavenly Bridegroom'. The background to and the reasoning supporting this study and exposition, is that of understanding the history, spirituality, and the ritual deriving from the beliefs and thought systems of the Christians of the Maronite Catholic Church, and their understanding of the hereafter. It is an attempt to relate the many factors which comprise the 'life' and ritual, the biblical foundation, and the theological and eschatological views of the Maronite Church and its members. / Christin Spirituality, Church History and Missiology / M. Th. (with specialisation in Christian Spirituality)

This dissertation considers the possibility that, flowing from his broader theological framework and historical background, John Calvin’s eucharistic theology ‘re-invents’ a doctrine where the ‘substance’ (meaning) of the elements becomes the body and blood of Christ, and the believer who receives them is drawn, through understanding, into participation in Christ. The study begins with the historical setting and the second chapter sketches Calvin’s life. Chapter 3 considers epistemology and the impact of classical rhetoric on Calvin’s approach to knowledge. The following chapter considers Calvin’s understanding of our relationship with the Father, and of Christ as Mediator and as means of salvation. Chapter 5 considers the work of the Spirit in nurturing faith, a ‘higher knowledge’, through preparing us for knowledge of Christ and mediating our understanding of and participation in him. In this manner the Spirit acts as an instrument of revelation to enable us to participate in Christ. Chapters 6 and 7 move to consider Calvin’s writing on the Sacraments, their nature as sign and seals of the promise made in Christ, their substance and their role in our participation in Christ and, in the light of the duplex gratia, as gateways to participation. In Chapter 8 Calvin’s teaching is examined in terms of his opposition to the doctrine of transubstantiation, and his understanding of substance is considered. The possibility that Calvin ‘re-invents’ the doctrine is proposed. This is not to suggest that there is a conscious copying of the doctrine, but that through the process of forming his doctrine, using an alternate philosophical framework, Calvin’s understanding bears significant similarities to the doctrine he so deeply opposed. His key opposition to transubstantiation can then be seen to be to the materialist interpretations that impede the ability of the believer to lift his attention beyond the physical elements to the divine offer they represent. The study concludes by briefly considering the significance of Calvin’s ‘reinvention’ for contemporary understandings.

This thesis seeks to demonstrate that, in failing to take the sacramentality of the Word seriously, the preaching of the Church has suffered negative consequences. In short, preaching has often become, at best, a form of instruction or, at worst, an incantation of sorts, rather than an integral part of deepening our relationship with Christ by functioning sacramentally to bring about divine participation with Jesus' corporeal humanity in his living Word. Moreover, this trouble has had a profoundly negative effect on my own Lutheran Church – Missouri Synod due, in part, to our Reformation heritage as Christians who believe, teach, and confess the sole authority and divine inspiration of Holy Scripture. Yet, what has been lost over the past 500 years since the Reformation began is the reality of Christ's ongoing corporeal presence in and for the Church, particularly as he is present in the viva vox of preaching. In order to recover that reality, I propose that one should consider the annunciation to Mary where, with a sermon of sorts, the corporeal Christ took up residence in the flesh of his hearer. In addition to granting Mary a son, however, this tangible presence of Jesus also delivered to her precisely what was contained within his own flesh: the fullness of the Godhead (Col 2:9). When understood as a biblical paradigm for the Church, it becomes clear that what happened to Mary can, indeed, happen to Christians of the present day. To that end, I propose that preaching today, when understood sacramentally, can deliver the fullness of the person of Christ, who continues to come in corporeality, with humanity and divinity, in the viva vox of preaching.

The thesis is organized as two sections of two chapters each: the first section establishes a theoretical framework of a broad and reinvigorated Christian sacramentality within which to situate the second—an investigation of the theories and practice of the mythopoeic art of C. S. Lewis and J. R. R. Tolkien in this sacramental light. The first chapter acknowledges the thoroughgoing disenchantment of modernity, an effect traced to the vanishing of a sacramental understanding of the world, and then explores the history of the sacramental concept that would seek to be reclaimed and reconceived as a possible means of the re-enchantment of Western culture such as in the recent work of David Brown. An appreciative critique of Brown's work is offered in chapter two before proposing an alternative understanding of a distinctly Christian and reinvigorated sacramentality anchored in the Incarnation and operating by Transposition. A notion of sacramental vision is developed from the perceptual basis in its classic definitions, and a sacramental understanding of story is considered from a theological perspective on the infinite generativity of meaning in texts, along with recent theories of affect and affordance. The second half of the thesis expounds the views of mythopoeia held by Lewis and Tolkien in order to show how they are not only compatible with but lead to a sacramental understanding of story as developed in part one, with mythopoeia affording the recovery of a potentially transformative vision of reality, awakening it into focus in distinctly Christian ways (chapter three). The final chapter demonstrates how their mythopoeic theories are exemplified in their art, examining specific ways Till We Have Faces and The Lord of the Rings afford the recovery of a potentially transformative vision of various themes central to them. In closing it is suggested that such a sacramental understanding of story may contribute to the re-enchantment of Western culture, not to mention the re-mythologization and re-envisaging of Christianity, whose significance in these regards has been hitherto mostly unrecognized.

The thesis, on the background of biblical and historical origins, gathers some of the present theological views, formed in particular by the papal documents that commend on marriage. It emphasizes the essential elements of this sacrament, with regards to their comprehensibility to the present recipients. It also deals with the problematic situations arising after the disintegration of the sacramental bond, and mentions possible approaches to addressing the issue of birth control. It also reflects some of the critical views and compares them with the Church's current teaching, in order to indicate the desirable plurality of views containing the potential for future solutions to the conflicts that have arisen. Specific attention is paid to the integration of Catholic Christians living in illegitimate relationships into full communion with the Church and the resulting tasks of particular Catholic communities.

[pt] Esta tese elabora as visões teológico-sacramentais desses autores, colocando em relevo elementos centrais da sacramentalidade da Revelação e da Fé. Em tais visões, colocamos em realce que a sacramentalidade da história salvífica alcança a sua plena expressão na pessoa de Jesus Cristo, porque por meio dEle nos é manifestada a totalidade do Ser de Deus. Com a Revelação Deus entra em diálogo pessoal com o ser humano na história. Esse diálogo conhece seu cume e expressão definitiva em Cristo, graças à sua humanidade. No centro da história da revelaçãosalvação está o homem Jesus, que atua de forma verdadeiramente humana e histórica. O modo de revelar introduzido por Jesus é insuperável e, por conseguinte, normativo. Mas com a Sua morte, ressurreição e ascensão aos céus, não é mais possível encontrá-lo de forma física, corporal, ou seja, sacramental. Por isso ele fundou sua Igreja, sacramento da sua presença: de fato, a sacramentalidade da Igreja lança uma ponte sobre o afastamento ou desproporção que existe entre o Cristo celeste e a humanidade não glorificada, e torna possível o encontro humano recíproco entre Cristo e a humanidade, após a Sua ascensão. Isto porque a Igreja, plasmada no mistério pascal, recebe o sopro do Espírito no Pentecostes e, com isso, adquire estatura para a qual foi criada, podendo, assim, assumir a missão a ela destinada: tornar presente o mistério do Filho de Deus feito homem e convocar todos os homens para entrar na forma última e definitiva de communio-comunidade com Deus e entre si. / [en] The theme develops the theological-sacramental views of both authors putting the accent on central elements of the sacramentality of Revelation and Faith. It emphasizes that the sacramentality of Savific History reaches it’s plenty expression in the person of Jesus Christ, for trough Him the totality of God’s being is us revealed. In the Revelation God enters in a personal dialog with the human being, in the history. This dialog finds it’s higher point and it’s definitive expression in Christ, due to His humanity. In the center of the history of salvation- Revelation in the man Jesus, who acts in a truly human and historic way. The way of acting Revelation introduced by Jesus is insuperable, and therefore, normative. But, with His death, resurrection and ascension in Heaven, it’s no longer possible to find him in a physical, corporal, in other words sacramental form. Therefore he had grounded His church, sacrament of His presence: in fact, the sacramenatlity of the church builds a bridge over the separation or disproportion that exists between the heavenly Christ and the not glorified Humanity, and makes it possible the reciprocal human encounter between Christ and the humanity after. The Church is shaped in the Paschal Mystery, it receives the blow of the Spirit in Pentecost and so it obtains the stature for which it was created and can finally assume the mission it was destined for: making present the mystery of the Son of God made man and inviting every man to enter in the last and definitive form of communiocommunity with God and one another.