A compreensão histórica em Paul Tillich e no pensamento pós-moderno: aproximações e limitações

The present study discusses the approximations and limitations between historical comprehensions in Paul Tillich and postmodern thought. Initially, I will focus on contextualizing the historical comprehension in modernity that understands the course of history as a linear, progressive and universal movement. These characteristics allow history to have a teleological character, offering intelligib ility, purpose and sense. Next, will be elucidated the notions of history in postmodernism which, in turn, contradict the comprehension of modern history. In this regard, in postmodern thought history is seen in fragmentary, subjective and plural ways, characterized by discontinuities and the absence of progress and teleology. Finally, we will discuss historical comprehension in Paul Tillich along with an emphasis on aspects of approximation and those that are distant from postmodern notions. The aspects of approximation appointed involve primarily the ideas of history’s subjectivism that allows a plurality of historical reports and a nonlinear historical conception. In turn, the limitations converge principally on the fact that Tillich, contrary to postmodern thought, understands history as a teleology on the way.O presente estudo discute as aproximações e limitações entre a compreensão histórica em Paul Tillich e no pensamento pós-moderno. Para tanto, incialmente, é feita uma contextualização da compreensão histórica na modernidade que entende o desenrolar da história como um movimento universal, linear e progressivo. Tais características permitem que a história tenha caráter teleológico, oferecendo inteligibilidade, propósito e sentido. A seguir, são desenvolvidas as noções de história na pós-modernidade que, por sua vez, se contrapõe à compreensão histórica moderna. Nesse sentido, no pensamento pós-moderno a história é vista de maneira fragmentária, subjetiva e plural, caracterizada pelas  descontinuidades e pela ausência de progresso e teleologia. Finalmente, é discutida a compreensão histórica em Paul Tillich, juntamente com uma ênfase em aspectos que se aproximam ou se afastam das noções pós-modernas. Os aspectos de aproximação apontados envolvem principalmente as idéias de subjetividade da história que permite a pluralidade de relatos históricos e a concepção histórica não-linear. Por sua vez, as limitações convergem principalmente no fato de que Tillich, ao contrário do pensamento pós-moderno, entende a história de forma teleológica

A relação entre Hebreus e as práticas da Sinagoga: um estudo sobre o pano de fundo conceitual de Hebreus

O presente artigo tem como objetivo trazer a relação entre a epístola de Hebreus e as práticas da sinagoga para a discussão a respeito do pano de fundo conceitual desta epístola. Para que isto fosse possível, fez-se necessário realizar uma breve análise das duas principais propostas na literatura contemporânea: o médio-platonismo de Filo e o judaísmo palestino de Qumran. Tendo constatado que o Sitz im Leben de Hebreus é uma homilia pregada na sinagoga e que o autor de Hebreus valeu-se de métodos de exegese rabínica, concluiu-se que a prática da sinagoga fazia parte da imagética do autor de Hebreus. Com base nisso, é então sugerido que este fato seja levado em consideração no debate acerca de seu respectivo contexto intelectual

B-4 The role of Christian Doctrine in contemporary Theological Interpretation of Scripture: a brief analysis

One of the main features of the contemporary Theological Interpretation of Scripture movement is the idea that Christian Doctrine plays a crucial role in biblical interpretation. In this context, the role of doctrine in theological interpretation is particularly defined in terms of taking into account the rule faith in the reading of the biblical text. However, a brief comparison between some scholars, such as Kevin Vanhoozer, Daniel Treier, and Robert Wall, shows that there are significant disagreements with regard to the concept of the rule of faith and its role in the interpretation of Scripture. In this sense, I attempt to clarify these disagreements and briefly analyze the hermeneutical use of the rule of faith in biblical interpretation. I contend that the hermeneutical role of the rule of faith in contemporary Theological Interpretation of Scripture is especially derived from notions about the nature and function of Scripture

Toward a Priestly Christology: A Hermeneutical Study of Christ\u27s Priesthood

Problem There is a disagreement between three theological models (sacramental, functional, and ontological) of interpretation about Christ’s priesthood. One clear aspect of this disagreement is the existence of different views on the relationship between sacrifice and heavenly mediation in the priesthood of Christ. These conflicting views reveal that Christian theology does not have a consensus about the nature of the priestly work of the ascended Christ, including the conception of how Christ mediates salvation through his priesthood. This problematic situation raises the question whether there is a way to resolve this conflict of interpretations. Method The present study hermeneutically deconstructs these models of Christ’s priesthood to articulate a constructive proposal of an alternative model as a suggestion for the resolution of the conflict of interpretations regarding this doctrine. This deconstruction seeks to uncover the logic of each interpretation of Christ’s priesthood from the perspective of the macro-hermeneutical principles of reality or ontological presuppositions assumed in that interpretation. Such perspective indicates how these presuppositions inform and impact an interpretation or theory about the priesthood of Christ. This deconstruction involves three steps in this dissertation: (1) a systematic outline of the interpretations of Christ’s priesthood; (2) a description of the understanding of the macro-hermeneutical principles of reality assumed in each interpretation depicted in the first step and an indication of the implications for the doctrine of Christ’s priesthood; and (3) a transition to the construction of an alternative model derived from an interaction with Hebrews, including its pointers to the interpretation of macro-hermeneutical principles of reality, and the implications for the doctrine of Christ’s priesthood. Results With regard to the macro-hermeneutical principles of reality in the sacramental, functional, and ontological models, the research shows that divinity is a reality defined by non-sequentiality (understood as, or at least logically close to, a timeless-spaceless being), the humanity of Christ is a spatio-temporal instrument of the divine non-sequential reality, and heaven is understood as, or logically close to, a timeless-spaceless environment. When the sacramental, functional, and ontological interpretations of the priesthood of Christ are read from the perspective of these macro-hermeneutical principles of reality, the results below are generated. In the sacramental model, the priesthood of Christ refers to a Christological picture that is soteriologically concrete in spatio-temporal instruments that convey and actualize the timeless-spaceless reality of the new creation in human beings. In the functional model, the priesthood of Christ is described in a Christological language that involves sequentiality of functions (earthly cross and heavenly intercession), but it is soteriologically concrete in spatio-temporal instruments that convey/actualize the timeless-spaceless reality of the new creation in human beings. In the ontological model, the priesthood of Christ portrays a Christology that reveals, by means of spatio-temporal instruments, in our spatio-temporal world the soteriological reality of new creation that is already concrete in God. However, on the basis of a systematic reading of Christ’s priesthood in the epistle to the Hebrews, the research suggests an alternative view, namely, the historical model. This reading finds pointers to a different interpretation of macro-hermeneutical principles of reality, where the divine reality, the humanity of Christ, and heaven are spatio-temporal realities. In contrast to the other models, as they hold a distinct interpretation of macro-hermeneutical principles, the historical model strongly emphasizes a heavenly priesthood and intentionally interprets Christ’s priesthood as spatio-temporal. This means that Christ performs a sequential official activity in heaven, in which God is involved in the soteriological process of forgiving and transforming human beings. Conclusions The main contention of this study is that the historical model constitutes a viable alternative that points to a way out of the conflicting systematic interpretations of the doctrine of Christ’s priesthood. This conclusion is unpacked in the following arguments. First, the basic problem of the sacramental model lies on the interpretation of the macro-hermeneutical principles of reality, as it conceptualizes the divine reality and realm in terms of timelessness-spacelessness. By assuming a spatio-temporal view of divine reality, the historical model necessarily (in terms of internal consistency) outlines a different conception of the priesthood of Christ in comparison with the sacramental model. Second, in contrast to the internal coherence of the sacramental model, the chief weakness of the functional model is the lack of consistency between its notion of the priesthood of Christ and its interpretation or assumptions regarding the macro-hermeneutical principles of reality. While the picture of Christ’s priesthood in this model seems to imply a spatio-temporal view of reality, its interpretation of the principles of reality is aligned with a timeless-spaceless perspective of divine reality. In this way, the important idea of sequential actions and events in the functional model is obscured by a timeless-spaceless understanding of divine reality. With this situation in mind, the historical model stipulates that a consistent understanding of Christ’s priesthood characterized by sequential actions and events requires an interpretation of the macro-hermeneutical principles of reality that presupposes spatio-temporality in the notion of divine reality. Third, the major problem of the ontological model is that it did not modify in a substantial way the timeless-spaceless view of reality assumed by the sacramental and functional models. While this model is more internally coherent than the functional model, the interpretation of Christ’s priesthood in the ontological model does not seem consistent with the picture of this priesthood in Hebrews, according to the interpretation of the historical model. Fourth, the consistency of the historical model is basically described by a focus on an official heavenly priesthood in Hebrews that implies, for instance, a real appearance before God and a real activity of intercession in the heavenly sanctuary that is supported by a spatio-temporal view of divine realm and reality. These activities allow an actual sequential interaction between what takes place on earth (e.g., human prayer) and what happens in heaven (e.g., Christ’s intercession)

E-2 The priesthood of Christ and the priesthood of all believers: connections between priestly Christology and Ecclesiology

The idea that the priesthood of all believers derives from the priesthood of Christ is affirmed by Catholic and Protestant theologians, even though they tend to understand the Christological priesthood and the ecclesiological priesthood in different ways. Essentially, this idea implies that Christology is foundational for ecclesiology, particularly from the perspective of the priestly work of Christ. The purpose of this paper is to analyze the connection between the priesthood of all believers and the priesthood of Christ as proposed by Martin Luther, John Calvin, and Gerald O’Collins. This analysis takes into account their notion of the priesthood of Christ, their understanding of the priesthood of all believers, and how they articulate the connection between the priesthood of Christ and the priesthood of all believers. Particular attention is given to their use of biblical data to support this connection. The main thesis of this study is that the affirmation of a relationship between the priesthood of all believers and the priesthood of Christ is theologically legitimate. However, the proposals analyzed in this paper reveal the need of a more sustained study of the biblical data for a proper definition of the nature of that relationship

A-1 Evolution and Theodicy: A Study on Models of Evolutionary Theodicy

Although the best theodicean arguments are usually based on eschatology, a legitimate theodicy needs to draw connections between God’s purposes as creator and God’s purposes as redeemer. However, it seems difficult to see the divine purpose in creation from an evolutionary perspective, since the very process that produces life is characterized by pain, suffering, and death. Based on a description of specific models of evolutionary theodicy, this study argues that the consistency of this theodicy is challenged by the incompatibility of its conception of God as creator and God as redeemer