The modern world is experiencing a spiritual and moral cns1s. Associated with this, Christian spirituality and ethics have become separated in the life of the individual Christian and the community of the church. The Christian understanding of human beings and the integrated nature of spirituality and ethics provides a solution to this crisis. Christian spirituality and morality both originate in the character and purposes of God as revealed in the biblical record. The value and effects of the integral relationship between spirituality and morality can be traced throughout scripture and the history of the church. The. encounter and relationship with God, in Jesus Christ and through the presence and power of God's Spirit, transforms the disciple of Christ, which means that spirituality is the basic framework and motivation for morality. Integrated spiritual and moral formation creates moral character and moral communities which enable believers to act with love and justice. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

This thesis is a study of self-knowledge in the writings of Catherine of Siena. The introductory chapter clarifies the kind of self-knowledge she is describing, viz. metaphysical self-knowledge which, in the case of mystics such as Catherine, blossoms into mystical self-knowledge. Catherine is then situated within the framework of her own era. A survey of catherinian literature follows. Since her major symbol for self-knowledge is the cell, the concept of the cell in the Church tradition of the West, and its influence on Catherine, is explored. The major aspect of the enquiry is the tracing of the chronological unfolding of Catherine's doctrine of self-knowledge, working with the texts themselves. This is done under the headings of her three main symbols for self-knowledge, la eel/a (the cell), la casa (the house) and la citta dell'anima (the city of the soul). Each of these sections is concluded with an interpretation of the significance of the unfolding of that symbol within Catherine's thought and the chapter itself is rounded off by an interpretation of the three symbols for self-knowledge in their integration and interconnectedness. Catherine communicates her experience of mystical self-knowledge by means of a complex system of images and symbols, all of which fit together to form a whole. This warrants an investigation into the role of the imagination, imagery and symbol in mysticism, and explores Catherine's use of imagery and symbol. The study shows Catherine's own gradual integration of mystical experience and ministry as it takes place within her experience and in the development of her thought. What we are able to see, by studying the texts, is the formation and strengthening of the underlying unity in Catherine between the inner movement of mystical love and outgoing concern for others which is redemptive love. These two are really one. / Christian, Spirituality, Church History and Missiology / D. Th. (Religious Studies)

Text in Afrikaans / Adolessensie is die ontwikkelings- en oorgangsperiode tussen kindertyd en volwassenheid. Alhoewel adolessensie 'n bepaalde konflikkarakter het, kan dit nie kategories as 'n storm-en-drang probleemstadium tipeer word nie. Adolessensie is 'n positiewe stadium wat gekenmerk word deur groei en nuwe uitdagings. Adolessensie word gekenmerk deur ingrypende veranderinge met betrekking tot die terreine van die fisiologies-somatiese, kogni ti ewe, emosionele, identiteit, sosiale, morele en religieuse. 'n Multidimensionele perspektief is dus n vereiste met die oog op n verstaan en definiering van adolessensie. Om hierdie rede kan adolessensie vanuit 'n verskeidenheid van teoriee beskryf word. Hierdie biologiese, psigoanali tiese, psigososiale, antropologiese en ekologies-kontekstuele teoriee gee egter geen aandag aan 'n teologiese orientasie nie. Verder bied nie een van hierdie teoriee 'n perspektief wat die ontwikkelingsterreine tot 'n eenheid integreer nie. Die gevolg is dat daar nie 'n kernstruktuur is wat die verskillende ontwikkelingsveranderinge en ontwikkelingstake kan orden en 'n teologiese betekenis (semantiek) daaraan kan toeken nie. Binne die raamwerk van 'n prakties-teologiese orientasie word 'n Christelike spiritualiteit as teologiese perspektief op adolessensie beskou. Spiritualiteit is die mens se dinamiese respons op die transendente werklikheid. Vanuit 'n Bybelse antropologie word die mens beskou as 'n relasionele wese wat in die teenwoordigheid van God leef (die coram Deo beginsel). Die mens se totale lewe (ook die adolessent se ontwikkelingsveranderinge) word op God betrek. Spiritualiteit as semantiese struktuurkern funksioneer as geestelike lens wat 'n bepaalde fokus op die adolessent se ontwikkeling bied, en wat die verskillende ontwikkelingsprosesse tot 'n geiintegreerde geheel saamtrek. Deur spiritualiteit word adolessensie 'reframe' en as transendentteologiese roepingsterrein beskou. Die adolessent word geroep om die Skriftuurlik-evangeliese beginsels te internaliseer met betrekking tot eie ontwikkelingsprosesse. Die pastorale implikasie is dat die berader die proses waardeur 'n integrasie plaasvind tussen adolessente se spiri tualiteit en hul ontwikkelingsprosesse en probleemhantering, moet fasiliteer. Hierdie dinamika kan optimaal realiseer indien die berader binne die raamwerk van 'n relasie (as ontmoetingsgebeure) orienteer aan 'n epistemologie van deelname. In die beraadproses moet adolessente as verantwoordelike wesens beskou word wat betekenis aan eie ontwikkeling en probleme toeken. Verder moet pastorale beraad ook interdissipliner, ontwikkelingstoepaslik en ekosistemies gerig wees. / Adolescence is the developmental and tccansitional stage between childhood and adulthood. Although adolescence is marked by conflict, it should not be categorised as a problem period. It is a positive stage characterised by growth and challenging new processes. Adolescence is characterised by radical changes in the physiologicalsomatic, cognitive, emotional, identity, social, moral and religious spheres. A multidimensional perspective is therefore a prerequisite for understanding and defining adolescence. Adolescence can thus be described in terms of a wide range of theories. These biological, psychoanalytical, psychosocial, anthropological and ecological-contextual theories devote no attention to a theological orientation. None of the theories can offer an integrating and unifying perspective in regard to the developmental areas. The result is a lack of a centre of structure that has an ordering and theological meaning-qi ving (semantic) function with reference to the variety of developmental changes and tasks. Within the framework of a practical-theological orientation, a Christian spirituality is considered as theological perspective on adolescence. Spirituality is a person's dynamic response to the transcendent reality. A Biblical anthropology compels us to view human beings as relational beings who live in the presence of God (the coram Deo principle). Every aspect of a person's life (the adolescent's developmental changes included!) is implicated in this relationship with God. Spirituality as centre of semantic structure functions as a spiritual lens. It presents us with a particular focus on the development of the adolescent, and it integrates and unifies the developmental processes. By means of spirituality, adolescence is reframed and viewed as a transcendenttheological vocation. The adolescent is called to internalise the Biblicalevangelical principles with reference to his/her developmental processes. The pastoral implication is that the counsellor should facilitate the process through which adolescents integrate their spirituality with their development and management of problems. This dynamics can best be achieved within the framework of a relationship (personal encounter) in which the counsellor functions on the basis of an epistemology of participation. In the counselling process adolescents must be seen as responsible beings who can contribute meaning to their development and problems. Pastoral counselling should also be an interdisciplinary, developmentally appropriate and ecosystemic process. / Philosophy, Practical & Systematic Theology / D. Th. (Practical Theology)

The Secret Doctrine is the magnum opus of H.P. Blavatsky and one of the foundation texts of the Theosophical Society. It represents her attempt to appropriate authority in a wide variety of fields, including, science, religion, and philosophy. This study examines H.P. Blavatsky’s engagement with Ancient Egypt in relation to two specific themes, the constitution of the individual and the afterlife, as they are portrayed in this work. It locates Theosophy in its historical context, the late nineteenth century, in relation to various fields of knowledge. It reviews the sources that H.P. Blavatsky drew on in her work and discusses the various interpretive techniques she employed to insert Theosophical content into various world religions. Finally, it contrasts the Theosophical presentation of Ancient Egypt in The Secret Doctrine with that of mainstream modern Egyptology. The fundamental disconnect which is revealed highlights the challenges that the Theosophical perspective faces. / Religious Studies & Arabic / M. A. (Religious Studies)

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Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-12-12T11:30:45Z No. of bitstreams: 1 Mariana Fernandes de Souza.pdf: 176151012 bytes, checksum: 6f295610ca634bb4f0a03f59896dbd30 (MD5) / Made available in DSpace on 2017-12-12T11:30:46Z (GMT). No. of bitstreams: 1 Mariana Fernandes de Souza.pdf: 176151012 bytes, checksum: 6f295610ca634bb4f0a03f59896dbd30 (MD5) Previous issue date: 2017-11-30 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / The current research aims to investigate the expansion process of one of the most successful new Japanese religions in Brazil, Seicho-No-Ie. Created in 1930 by Mahasaru Taniguchi, 90% of the organization’s followers in Brazil are of non-Japanese descendants. We analyze how SNI penetrated and expanded in our religious scenery under the viewpoint of post-modernity. Among the most appealing features of this new religion we have the possibility of belonging to two different traditions without the loss of the original religious background, besides the vitalistic concept of salvation of its doctrine. In a plural religious scenery such as the Brazilian one, nomadism and hybridism are among features of the believer. A doctrine like SNI, which proposes such hybridism by gathering elements of Buddhism, Shintoism and Christianity, besides influences of western thinking such as the Christian Science and the New Thought, wouldn’t meet major obstacles in adapting in a foreign culture due to its flexibility. In our research we present SNI’s trajectory in Japan and in Brazil, from its arrival up to the point when it overcame the cultural barriers with the host society. On the other hand, we approached the main characteristics Religion assumes in the postmodern scenery and how such elements had a positive impact on the expansion of Seicho-No-Ie among the Brazilians / Esta pesquisa acadêmica tem como objetivo analisar o processo de expansão e acomodação da Seicho-No-Ie - uma das mais bem sucedidas novas religiões japonesas, fundada em 1930, por Masaharu Taniguchi - no Brasil. De acordo com dados da instituição religiosa, atualmente mais de 90% de seus adeptos são brasileiros sem ascendência nipônica. Analisamos como se deu a penetração e a propagação da Seicho-No-Ie no cenário religioso de nosso país sob o prisma de algumas características da pósmodernidade. A possibilidade de dupla pertença, sem a necessidade de conversão, ou seja, sem a necessidade do abandono da bagagem religiosa original do adepto, além do pensamento vitalista de salvação contido em sua doutrina estariam entre os maiores atrativos dessa nova religião. Em um cenário plural como o brasileiro, o nomadismo e o hibridismo religioso são características marcantes do crente. Uma doutrina que proponha esse hibridismo, como é o caso da SNI, que reúne em sua literatura ensinamentos do Budismo, Xintoísmo, Cristianismo, além de influências de pensamentos ocidentais como a Ciência Cristã e o New Thought, não apresenta grandes dificuldades de adaptação por conta de sua flexibilidade. Apresentamos em nossa pesquisa o histórico da SNI no Japão e no Brasil, desde a sua chegada em nosso país até o momento em que superou as barreiras culturais entre a colônia e a sociedade local. Discorremos sobre as principais características que a Religião assume na pósmodernidade e analisamos de que maneira esses elementos tiveram um impacto positivo na expansão da Seicho-No-Ie entre os brasileiros

This research seeks to acquire a deep understanding of how spirituality and mission correlate and shape each other. An initial review of missiological texts has revealed that spirituality is not often (nor explicitly) taken into consideration by missiologists. Likewise, mission generally does not occupy a central place within the academic discipline of spirituality. I contend that spirituality is the motor of mission and missiology and therefore cannot be only briefly mentioned or omitted from missiological discourse. This thesis explores this relationship with a specific focus on the Comboni Missionary Sisters. It explores the mission spirituality of their founder, Daniel Comboni, how this is taken up by the Comboni Missionary Sisters and how it shapes their lives and their being in mission. The research also aims to foster some transformations. It explores new ways for the Sisters to express their ways of being in mission in the context(s) in which they live, in order to be faithful to Comboni’s charism as well as to be a relevant presence today. The thesis proposes that mission spirituality be studied and lived by making use a Mission spirituality spiral. Its six dimensions are: spirituality, at the centre and all along the spiral; encounter with other(s) and with the context; context analysis; theological reflection (encounter with Scripture and Tradition); discernment for transformative ways of being in mission and reflexivity. A qualitative analysis is presented from interviews conducted with fifteen Comboni Missionary Sisters working in various continents. Genuine encounter with the Triune God, with the other(s), with the context and its analysis, and encounter with Scripture and Tradition lead to transformation in the person and subsequently to finding new ways of being in mission. The mission spirituality spiral is used as an analytical tool to study the mission spirituality of Comboni and the Comboni Missionary Sisters and also as a mobilising tool. Suggestions for further areas of research are made. The thesis concludes with some personal learning and transformation. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Univ., Diss.--Stuttgart, 2003.

A dynamic interpretation of the Prayer of St. Benedict provides a methodology for understanding and explicating Christian faith consistent with enduring elements in the theological tradition and meaningful to the contemporary milieu. Within the overarching structure of the Prayer as a meta-paradigm, are three subsidiary paradigms that describe characteristics of approaches to faith. The structure, content, and intention of the Prayer reveal these to be experiential, critical, and transcendental. Wisdom is asserted as integrating and orienting the discussion, which is a constructed on a Personalist foundation and is a postcritical reflection on faith. Faith is grounded in the affirmations and assumptions of faith, discerned in the enfolding appeals, and the supplications, a basis for an expository discourse on the dimensions of faith. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes Brahman both Immanent and Transcendent. The importance of this theory is the intended effect that it can have on the future evolution of mankind, which is now on the evolutionary leg. Humanity, knowing its ultimate goal, and by using Yogic techniques, can evolve to higher states of consciousness right up to the level of Brahman, which is inherent in man at present. / Religious Studies and Arabic / M.A. (Religious Studies)