Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality, Church History & Missiology)

Este trabalho acata Musica ricercata (1951-53), importante obra do período húngaro de György Ligeti, sob o ponto de vista da performance musical. Estruturado em três capítulos, no primeiro investiga a maneira como o conjunto de onze peças reflete o reposicionamento artístico e político de Ligeti nos anos anteriores à sua saída de Budapeste em direção à Europa Ocidental, ocorrida em 1956, e se firma como marco de sua independência artística. No segundo capítulo, centramos a pesquisa no projeto composicional de Musica ricercata com objetivo de identificar tópicos de sua organização estrutural que seriam aprofundados por Ligeti em sua obra madura e, consequentemente, reafirmam a profunda reorientação tratada no capítulo anterior. Por fim, o terceiro capítulo aborda cada uma das onze peças do ciclo e investiga as relações de reciprocidade entre seu pensamento composicional, a notação empregada pelo compositor e, finalmente, sua execução. / The present study regards Musica ricercata (1951-53), an important work from György Ligeti\'s Hungarian period, from the perspective of musical performance. Structured in three chapters, the first one investigates how this collection of eleven pieces reflects both Ligeti\'s artistic and political positioning in the years that preceded his exit from Budapest towards Western Europe in 1956 and stands out as a turning point for his artistic independence. In chapter 2, the research focuses on Musica ricercata´s compositional project in order to identify some topics of its structural organization which would be amplified by Ligeti on his mature work and, consequently, reaffirm the deep reorientation considered in chapter 1. Finally, the third chapter discuss each one of the eleven pieces from the cycle in order to investigate reciprocity relations among his compositional thinking, the notation used by the composer and, eventually, their performance.

Este trabalho acata Musica ricercata (1951-53), importante obra do período húngaro de György Ligeti, sob o ponto de vista da performance musical. Estruturado em três capítulos, no primeiro investiga a maneira como o conjunto de onze peças reflete o reposicionamento artístico e político de Ligeti nos anos anteriores à sua saída de Budapeste em direção à Europa Ocidental, ocorrida em 1956, e se firma como marco de sua independência artística. No segundo capítulo, centramos a pesquisa no projeto composicional de Musica ricercata com objetivo de identificar tópicos de sua organização estrutural que seriam aprofundados por Ligeti em sua obra madura e, consequentemente, reafirmam a profunda reorientação tratada no capítulo anterior. Por fim, o terceiro capítulo aborda cada uma das onze peças do ciclo e investiga as relações de reciprocidade entre seu pensamento composicional, a notação empregada pelo compositor e, finalmente, sua execução. / The present study regards Musica ricercata (1951-53), an important work from György Ligeti\'s Hungarian period, from the perspective of musical performance. Structured in three chapters, the first one investigates how this collection of eleven pieces reflects both Ligeti\'s artistic and political positioning in the years that preceded his exit from Budapest towards Western Europe in 1956 and stands out as a turning point for his artistic independence. In chapter 2, the research focuses on Musica ricercata´s compositional project in order to identify some topics of its structural organization which would be amplified by Ligeti on his mature work and, consequently, reaffirm the deep reorientation considered in chapter 1. Finally, the third chapter discuss each one of the eleven pieces from the cycle in order to investigate reciprocity relations among his compositional thinking, the notation used by the composer and, eventually, their performance.

La théologie naît de la parole de Dieu. Elle doit donc expliciter ce qui caractérise la parole de Dieu. Or, c’est dans le Christ que Dieu s’adresse en personne aux hommes. Il est en outre nécessaire de préciser quelle philosophie de la parole est capable de servir d’instrument à cette réflexion théologique. Dans le Christ, parole et geste sont relatifs à son Je Suis divin et sont portés par une intention et un jugement nouveaux, divins. On reprend ainsi quelques questions fondamentales : foi et intelligence ; histoire et métaphysique ; théologie et mystique : en terre chrétienne, elles sont inséparables et une sagesse théologique demande d’être à la fois savoureuse et rigoureuse du point de vue de la vérité ; ce qui le permet est une philosophie qui explicite la cause finale grâce à l’amour. Enfin, on aborde l’unité et l’organisation de la théologie : c’est à partir du Christ que s’explicite l’ordre de la théologie dans le développement organique de ses parties. / Theology flows from the word of God. Its task, therefore, is to explicate what characterises that word. In Christ, God speaks in person to mankind, which is why we need to establish which philosophy of the human word is capable of serving theological reflection. Christ’s words and actions are relative to His divine I Am ; his words and actions are carried by a new, divine judgement and intention. This brings us to some fundamental questions : faith and intelligence ; history and metaphysics ; theology and the mystical. These pairs are inseparable in Christianity. A theological wisdom must be both appealing and rigorous as regards the truth ; what is it that allows it to be just that ? A philosophy which, thanks to love, explicates the final cause. Finally, we look at the unity and the organisation of theology : Christ himself determines the order of theology in the organic development of its different areas.

L'Ethique prétend nous conduire comme par la main vers la béatitude et le salut, Elle nous montre le chemin qui nous permet, en associant le plus possible nos affects à des idées vraies, de parvenir à la connaissance vraie et à l'amour de Dieu. A qui s'adresse l' « Ethique » ? Notre hypothèse est qu'elle s'adresse aux mêmes lecteurs que ceux du « Traité théologico-politique » qui philosopheraient plus librement s'ils n'en étaient empêchés par l'idée que la raison doit être la servante de la théologie. Après avoir montré que l'Ecriture Sainte devait être interprétée avant d'être affirmée Parole de Dieu, que la certitude prophétique n'était qu'une certitude morale, Spinoza propose la certitude mathématique de l'entendement, comme véritable parole de Dieu qui parle directement à notre âme, Dieu qui se fait connaître, non comme un Dieu transcendant, mais comme un Dieu immanent, cause efficiente de toutes choses et donc de nos idées claires et distinctes, qui nous permettront de découvrir un Dieu qui agit librement par nécessité de nature, en totale opposition avec les doctrines scolastique et cartésienne. Cette révélation rationnelle n'annule néanmoins pas la révélation prophétique dont la vérité ne se trouve pas dans la spéculation, mais dans les enseignements moraux, et surtout par le message d'amour du Christ, modèle de vie vraie. Mais si le but ultime de chacune des révélations est de jouir de l'amour de Dieu, quelle est en chacune la nature de cet amour ? / Ethic purports to lead us, as if by the band, towards beatitude and salvation. It shows us the way which allows us, by associating as much as possible our affects to real ideas, to attain true knowledge and the love of God. Whom does “Ethics” address ? Our hypothesis is that it addresses the same readers as the “Theologico-Political Treatise” does, who would philosophize more f eely would they not be prevented from it by the thought that reason should serve theology. After having shown that scripture should be interpreted before being claimed God's word, that prophetic certainty was just moral certainty, Spinoza offers the mathematical certainty of understanding, as the true word of God which speaks directly to our soul ; God who becomes known not as a transcendental God but as an immanent God, efficient cause of all things and thus of our ideas, distinct and clear, which shall allow us to discover a God which acts feely out of necessity of nature, in outright opposition to the scholastic and Cartesian doctrines. This rational revelation nonetheless does not cancel the prophetic revelation, which truth isn't in speculation, but in moral teachings, and especially by in Christ's message of love, model of true life. But if the ultimate goal of each of the revelations is to enjoy the love of God, what is in each of them the nature of this love?

The thesis summarizes the biblical teaching on God's mercy. Its aim is to describe demonstrations of mercy in stories of the Old and New Testament and ground the truthfulness of the aforesaid God's attribute. With the acquired information the thesis designates mercy also an important human characteristic, which derives from those shown works of mercy. The empirical section presents a set of data obtained from various denomination of the Church. The data show miscellaneous notions of mercy among practicing Christians. The thesis also investigates how Christians perceive God's mercy, whether it is a dominant trait of God or not, and how often are the works of mercy in reality.

Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality, Church History & Missiology)

Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)

The practice of reading Christian Scripture is at the heart of the Christian faith and its spirituality. This dissertation is a theological exploration of what “spiritual reading” might mean in the context of the western church today. I begin with a brief consideration of the term “spiritual reading” and its connections with practices of theological interpretation and lectio divina, and note how this type of reading has been intrinsic to the Christian faith. Chapter two considers the role of the church in reading the Bible spiritually, and it contrasts the setting of the church with the settings of modern biblical scholarship and of reading the Bible as a classic work of literature. Chapter three then turns to literature more broadly, and explores the spiritual dimensions to the practices of reading classical works. In contrast to a general method of religious reading, I argue that the Christian faith profoundly shapes the practice of the Christian spiritual reading of Scripture, and I turn to Karl Barth and Henri de Lubac in chapters four and five as two modern theologians who explore the theology behind spiritual reading. Barth profoundly sets out the reality of God, and de Lubac makes the centrality of Jesus clear. In chapters six and seven I look at Ellen F. Davis as one who exemplifies the kind of spiritual reading I am exploring; chapter six sets out Davis’ reading principles, while chapter seven examines four examples of her exegesis: Psalm 109, Psalm 149, Numbers 11, and the book of Ruth. In the conclusion I link these strands of spiritual reading together and note areas of further research, and give a sketch of a spiritual reader of Christian Scripture today.

[pt] A partir do diálogo promovido pelo Movimento Litúrgico e pelo Concílio Vaticano II, entre a exegese, a patrística e a teologia dogmática, tem sido possível redescobrir um conceito mais bíblico, eclesial e profético dos sacramentos celebrados pela Igreja. Os sacramentos, à luz do pensamento conciliar, têm sido abordados pela teologia como atos do próprio Cristo, que se prolongam na vida de sua Igreja. O fio condutor de nossa pesquisa é a relação profunda que existe entre a teologia das ações simbólicas dos profetas e as de Jesus, as quais se prolongam nas celebrações litúrgicas da comunidade cristã e no testemunho vivencial dos batizados. Por meio dessas celebrações, os que creem são inseridos na vida do Ressuscitado e chamados a prolongar em suas vidas as palavras e ações de Cristo. Desse modo, os fiéis tomam consciência de exercerem o ministério profético que lhes foi confiado no batismo. A compreensão dos sacramentos como ações proféticas é capaz de revelar à própria Igreja a missão profética que é chamada a exercer no mundo de hoje, bem como a sua condição de sacramento de Cristo em prol da salvação de todos os homens. / [en] It has been possible to rediscover a more biblical, ecclesial and prophetic concept of the sacraments celebrated by the Church through the dialogue promoted by the Liturgical Movement and the Second Vatican Council, between exegesis, patristics and dogmatic theology. The sacraments, in light of the conciliar thought, have been approached by theology as acts of Christ himself, and they have continued in the life of his Church. The guiding thread of our research is the deep relationship that exists between the theology of prophets symbolic actions and those of Jesus, which are extended to the liturgical celebrations of the Christian community and in the lived witness of the baptized. Through these celebrations, those who believe are inserted into the life of the Risen One and they are called to prolong in their own lives the words and actions of Christ. In this way, the ones who have faith become aware of exercising the prophetic ministry entrusted to them by baptism. The understanding of the sacraments as prophetic actions is able to revealing to the Church the prophetic mission that it is called to practice in the world of today, as well as its condition as the sacrament of Christ for the salvation of all men.