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Brazil is a rapidly emerging country. Brazilian theology, namely the Theology of Liberation, has become well known in the 1970s and 1980s. The politically active Base Ecclesial Communities and the progressive posture of the Roman Catholic Church contrasted with a steadily growing number of evangelicals, mostly aligned with the military regime but attractive precisely to the poor. After democratic transition in the mid-1980s, the context changed considerably. Democracy, growing religious pluralism and mobility, a vibrant civil society, the political ascension of the Worker's Party and growing wealth, albeit within a continuously wide social gap, are some of the elements that show the need of a new approach to theology. It must be a theology that is both critical and constructive, resisting and cooperative, a theology that is able to give orientation to the churches, valuing and encouraging their contribution in society while avoiding attempts of imposition. The Churches and Democracy in Brazil, the fruit of years of interdisciplinary study of the Brazilian context and its main churches and theology, makes its case for an ecumenically articulated public theology. It seeks inspiration mainly in Luther and Lutheran theology, emphasizing human dignity, freedom, trust, the disposition to serve, and the ability to endure the ambiguities of reality, as well as a fresh interpretation of the doctrine of the two regiments. These are the fundamental elements of what makes human beings full members of the body politic: citizenship, their right to have rights and to be able to effectively live them, together with their corresponding duties, in a move of growing political participation conscious of their religious motivation in view of the commonweal.
This book demonstrates that Latin American liberation theology continues to produce substantial biblical exegesis, absorbing theological reflection, and a sharp social critique that enhances the worldwide church. In Jesus Goes to McDonald's, Rossi asserts that the book of Job protests against the devastating effects of imperial Persian rule in postexilic Judah--effects seen as the stimulus for the theology of reward so severely criticized by Job. Not since Gustavo Gutierrez's On Job has there been such a compelling reading of the book of Job as a literary mirror of oppressive socioeconomic and political conditions. Rossi uses Job to offer a critique of the prosperity theology that is so dominant in parts of the church today. The second half of the book offers a radical critique of "the McDonaldization" of society and church. Free market capitalism has become an all-embracing worldview to the detriment of society and church. As counter-speech, Rossi proposes a theology that favors life, a life in which solidarity with the poor is central.
Cohabitants of the same common home, brothers in existence in the adventure of life, co-participants in the immense and interdependent community of earthly life, animals stand side by side with humans before the eyes of the Creator. Fragile and simultaneously independent, while carrying with them everything they need for survival, they are absolutely vulnerable to growing human, manipulative and destructive power. And what have we done with this power? For some, who still remain in the wild, we invade their territories, betray their trust with traps and hunting, and take away their conditions of survival through the deterioration of the environment in which they live. Others, kidnapped and expropriated of their freedom, we enslave, torture and kill in endless processes of unfathomable suffering. Considered as “products” or “things” in our society: they suffer in circuses, zoos, rodeos, carts, slaughterhouses, farms, fur industries, research and education institutes, and in many other instances and places that we can barely imagine. Given this, it is necessary to expand theological categories from an inclusive perspective, considering animals as an oppressed face within liberation theology. Finding themselves in a situation of oppression and captivity, animals cry for liberation while perpetuating the pain of Christ, who suffers with all creatures. Their piercing moans shame us for being the very cause of their suffering. Every day, Christ continues to be crucified in our smallest brothers by our own hands, He who identified himself with the little ones. Within this horizon, this book, in dialogue with important authors, seeks to contribute to the construction of a theology of animal liberation, freely following the see-judge-act method. With this, we hope, by taking up the cause of Christ, to bring the reality of a world of peace, justice and fraternity for all a little closer.
In The Mystery and the World, Maria Clara Bingemer explores how the place of religion in society has dramatically shifted since the Enlightenment. The modern era is characterised by a major change in humanity's fundamental desires that means that reason has taken the place of faith. Human beings, in their ongoing search for a scientific understanding of the world, have drifted away from seeking any essence of transcendence in their lives. Bingemer examines this transition and how, especially inthe postmodern era, it has led to technology and superficial happiness becoming all-important as opposed to the more sacred sense of contentment that governed us for centuries prior to the Enlightenment. In her discussion, however, Bingemer demonstrates that we as humans have not lost our innate desire to believe in a higher power and that, even in our world of instant satisfaction, we still need to fill the void left by religion. Through well-researched analysis of the modern era and discussion of some of the mystics of more recent times, she reveals to readers how our religious belief, whilst changed, is not dead and is still an important aspect of our existence.
This enlightening analysis of the image of a cruel God sustained by conservative Christianity reveals how this image formed, the psychological effects of this concept, and the ways in which it has guided religious individuals—in both positive and negative ways. This book is born, in large measure, as a result of a writing by contemporary theologian J. Harold Ellens. In his essay "Religious Metaphors Can Kill" from Praeger's The Destructive Power of Religion, Ellens espouses that theological doctrines are rooted in a model of God that determines all the aspects of those doctrines, and strongly influences the cultures into which it is inserted. Conservative Christianity in the Western world, says Ellens, has at its center the image of a cruel and wrathful God. The juridical atonement theory of Anselm is a result of such an image of God, and has an important role in justifying the resort to violence in human interaction. Starting from these considerations, Cruel God, Kind God: How Images of God Shape Belief, Attitude, and Outlook analyzes three general topics: how two very different kinds of Christianities have emerged from these disparate images of God; how the doctrines of "original sin," "the plan of salvation," and "penal substitution" can be explained by psychological factors, as can the wide dissemination and acceptance of these doctrines; and how the image of a cruel God affects mental health, atrophies personality, and produces guilt and shame.
Conhecendo o Espírito Santo, a personalidade, o poder e a atuação da terceira pessoa da trindade. Esse livro aborda com profundidade bíblica e teológica a personalidade, o poder e a atuação da terceira pessoa da Trindade no plano de Deus para com a humanidade. A começar desde o processo da criação e da restauração após a queda, da capacitação após a conversão até a santificação final do homem e sua apresentação a Deus.
Das Kreuz ist Zeichen des Bösen, gleichzeitig des Trosts für alle Gefolterten und Leidenden, Zeichen der Hoffnung, der Befreiung. Christus nimmt die politischen, sozio-ökonomischen und kulturellen Lebensbedingungen derer auf sich, die ihrer Rechte beraubt wurden. So muss die Kirche ihre eigene Existenz aufs Spiel setzen, indem sie mit den und für die Armen da ist. Die Geistkraft wirkt frei in den Menschen und der Welt, darum auch in anderen Religionen. Statt sich nur auf die Person und das Individuum zu konzentrieren, ist ein gemeinschaftlicher kirchlicher Ansatz für Widerstand und Transformation zentral.