This thesis examines whether the secular institutions of American higher education should address students questions of meaning, purpose, wisdom, and human destiny. That is, it investigates the place of the normative analysis of religious experience and behavior within the public university. I use the work of Ninian Smart, Russell T. McCutcheon and Ivan Strenski to illustrate the case against the inclusion of theology and spirituality in the academic study of religion. In their view, theology is at best an artifact, like ritual or religious art and not an academic discipline. Conversely, I use the work of Paul Tillich, John Dunne, and Darrell Fasching to argue for the emergence of an academic theology that can play an important role in the contemporary university. In their view, theology and spirituality address the questions appropriately raised by the humanities, and can be done as long as confessional and apologetic strategies are rejected. I will show how their theories help us understand the nature of the academic study of religion to be inclusive of theology and spirituality, and so respond constructively to the negative views of Smart, McCutcheon and Strenski. My thesis is that, contrary to Smart, McCutcheon and Strenski, theology and spirituality are essential to the academic study and teaching of comparative religions in state universities. If higher education is to achieve the ideals of a liberal arts education and to offer more than the aims of a technical-vocational college curriculum, I maintain that the university education should address students' questions of meaning, purpose, wisdom, and human destiny and not just their need for technical skills. This should be offered under the umbrella of the humanities, including the religious studies department and is best represented in an academic theology that can inspire students to live a life that facilitates a cross-cultural and inter-religious ethic of human dignity.

Made available in DSpace on 2016-08-03T12:19:11Z (GMT). No. of bitstreams: 1 SGraciliano.pdf: 526446 bytes, checksum: bdfa6d3abf96f944133713a54ee1e5e5 (MD5) Previous issue date: 2012-03-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research intends to demonstrate the mystery on Paul Tillich s Systematic Theology. It certifies that the mystery is the manifestation of the sacred for the human being knowledge. Nevertheless, this research concludes that the human being unites to the divine from the knowledge of the revelation of the mystery. Tillich says that the existential knowledge is based on an encounter in which a new meaning is created and recognized. The revelation of the mystery is an existential knowledge and its manifestation in the human bearer of revelation comes to know another person, he knows his history and participates in the reality in which the mystery is revealed in its totality. The mystery is the manifestation of the sacred, for that its revelation causes profound changes in the human being. In Tillich s Systematic Theology the mystery is described as a mark of revelation, its first mark. However as we approach to the text we see that the mystery is more than a mark to Tillich, the mystery is the manifestation of the ground of being, the mystery is the manifestation of the divine that communicates symbolically to the human being from the final revelation of Jesus as the Christ. / Esta pesquisa propõe-se a tematizar o mistério na Teologia Sistemática de Paul Tillich. Ela constata que o mistério é a manifestação do sagrado para o conhecimento do ser humano. Portanto, essa pesquisa conclui que o ser humano une - se ao divino a partir do conhecimento da revelação do mistério. Tillich afirma que o conhecimento existencial basea-se num encontro no qual uma nova significação é criada e reconhecida. A revelação do mistério é um conhecimento existencial e na sua manifestação o ser humano portador da revelação passa a conhecer outra pessoa, ele conhece a sua história e participa da realidade na qual o mistério se revelou na sua totalidade. O mistério é a manifestação do sagrado, por isso a sua revelação causa no ser humano profundas mudanças. Na teologia sistemática de Tillich o mistério é descrito como uma marca da revelação, a sua primeira marca. No entanto ao nos aproximarmos do texto percebemos que ele é mais que uma marca para Tillich, o mistério é a manifestação do fundamento do ser, o mistério é a manifestação do divino que se comunica simbolicamente ao ser humano a partir da revelação final de Jesus como o Cristo.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-04-05T10:27:52Z No. of bitstreams: 1 leonardorezendemeireles.pdf: 894739 bytes, checksum: d23379e08d8a5e76762ee35c03d0e4f6 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T03:57:19Z (GMT) No. of bitstreams: 1 leonardorezendemeireles.pdf: 894739 bytes, checksum: d23379e08d8a5e76762ee35c03d0e4f6 (MD5) / Made available in DSpace on 2016-04-24T03:57:19Z (GMT). No. of bitstreams: 1 leonardorezendemeireles.pdf: 894739 bytes, checksum: d23379e08d8a5e76762ee35c03d0e4f6 (MD5) Previous issue date: 2013-02-26 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente pesquisa tem por objetivo analisar o modo peculiar com que Paul Tillich desenvolve o conceito de fé. Neste intuito, prioriza-se o que o autor conceitua como fé, a partir de três conceitos fundamentais: ultimate concern, being grasped e Incondicional. Baseando-se na análise desses três conceitos, é possível definir o que é a fé e o que a fé não é. Nesta tarefa analítica, especial atenção é dada ao conceito de fé como algo humano e, ao mesmo tempo divino e, como a fé tem relação com alguns dos conceitos que são a base da teologia e filosofia de Tillich, dentre os quais se destacam; a cultura, a religião, a revelação, o método de correlação, os símbolos religiosos e a razão ontológica. Acrescentem-se, ainda, abordagens do conceito de fé idólatra e do conceito de fé absoluta e suas peculiaridades. Finalmente, apresenta-se a distinção entre os domínios da fé e a razão pensada em seu sentido técnico e a relação harmônica entre a fé e a razão ontológica. / This research aims to analyze the peculiarity of Paul Tillich's concept of faith. To do that, the focus is put on three concepts: ultimate concern, being grasped and Inconditional. Based on the analysis of these three concepts, it is possible to define what faith is, and what, in Tillichs point of view, faith is not. In this analytical task, special attention is given to the of the concept of faith as something simultaneously human and divine, and to how real faith relates with several concepts which are the base of Tillich's theology and philosophy, among whose are stressed: culture, religion, revelation, correlation method, religious symbols and ontological reason. Also a treatment of the concepts of idolatrous faith and of absolute faith is developed. Finally, the distinction between the realms of faith and reason, the last conceived in its technical sense, and the harmonious relation between faith and ontological reason are presented.

宗教倫理即是以宗教信仰為核心而建構的倫理道德體系。一貫道信仰中，道親往生後，家屬處於不穩定狀態，宗教倫理能提供死者一個終極關懷，即是回歸理天的彼岸世界。對家屬而言，一貫道道場倫理給予物質與精神面的支助，強化此岸世界的倫理關係，人與人與間更緊密的連結起來。 本論文從一貫道內部經典與外界研究的文獻整理，來分析有關宗教儀禮的教義與實踐，另外，從各組線的訪問與田野調查比較其奠禮的發展過程與理念基礎。此研究首先探討一貫道教義的基本觀念，再對應理天倫理與道場倫理的互動關係，然後對奠禮儀式的人事安排、流程與意涵加以剖析，最後與民間奠禮做一比較，可觀察一貫道禮儀在禮俗上，經過吸收與轉化後對社會的貢獻程度。總結，一貫道奠禮可以說明宗教倫理對失序的家庭倫理有支持、整合的功效。 / Religious ethic is constituted as a frame of moral philosophy that centered by religious beliefs. In the beliefs of I-Kuan Tao, Tao members’ death lead their families fall into a instable status; therefore, religious ethic is seeking to a situation of providing flatliner a ultimate concern, which means after death, the spirit will go back to “Li Tian” - Heaven. For those Tao members who face their families’ death, Tao ethic could offer the support not only on substance but also spirit side, so it improves the ethical relationship in the shore world, and link up all people more closer. This thesis was done via researching from inside scripture of I-Kuan Tao and outside studies from relative scholars to analyze about creed and practice of religious ritual. In addition, the thesis was also completed by doing interview and fieldwork of other branch of I-Kuan Tao on the development of the laying ceremony. The thesis started with the basic concept of I-Kuan Tao’s dogma, and then correspond the interactive relation between Heaven ethic and temple ethic. Subsequently analyze the ritual of laying ceremony of personnel arrangement and procedure and significance. Finally the thesis show the comparison of I-Kuan Tao laying ceremony and folk type to show I-Kuan Tao’s way has contributed to the society. In conclusion, I-Kuan Tao’s laying ceremony can interpret that religious ethic the function of supporting and integration for the domestic disorder.