598 research outputs found
Nas pegadas de dante: a divina paródia, de Álvaro Cardoso Gomes, em diálogo com a divina comédia
No full textDissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão. Programa de Pós-Graduação em Literatura, Florianópolis, 2013Esta pesquisa de mestrado acadêmico busca evidenciar as relações dialógicas do romance brasileiro A Divina Paródia, sobretudo para com a obra A Divina Comédia, ambas tratadas neste estudo como realização literária do inferno alegórico cristão. Para isso, pelo viés dos estudos comparados entre Teologia e Literatura, revisitam-se conceitos teóricos, especialmente escatológicos e paródicos, buscando-se perceber o sentido do gênero paródico com laços religiosos no contexto da contemporaneidade.This Master's degree academic research aims at pointing the dialogic relations in the Brazilian novel A Divina Paródia (The Divine Parody), especially between it and The Divine Comedy, both works portrayed in this study as literary depiction of the Christian allegoric hell. To do so, considering the compared studies between Theology and Literature, theoretical concepts are revisited, mostly eschatological and parodic ones, in an attempt of understanding the meaning of the parodic genre with religious bonds contemporarily
Le LE TRE FIERE DI DANTE IN PASOLINI: DALLA DIVINA COMMEDIA ALLA DIVINA MIMESIS
No full textDuring the ideological crisis of the 1950s, through the studies of Gianfranco Contini and Antonio Gramsci, the Divine Comedy proposed itself as an authorial, existential and political model and as a multilingual model, to which Auerbach's concept of Mimesis was added from 1957. A concept already prophetically sensitive to the arrival of neo-capitalism in the 1960s, which coincided, not by chance, with the triumph of the neo-avant-garde and the Gruppo 63. An artistic witness to the agonizing struggle against this arrival is La Divina Mimesis, an unfinished remake of Dante's poem, in which Pier Paolo Pasolini depicts the crisis of his mimetic poetics in the encounter between his 1950s self and his 1960s self. The characterization of the three beasts constitutes a sociolinguistic framework in which the author-actor does not renounce allegorical dialectics, identifying, in each one of them (lion-illusion, lion-superbia, she-wolf-conformism), the evil he recognizes in himself and in reality.La Divina Commedia si propone, durante la crisi ideologica degli anni ’50, tramite gli studi di Gianfranco Contini e di Antonio Gramsci, come modello autoriale, esistenziale e politico e come modello plurilinguistico, ai quali si unisce, a partire dal 1957, il concetto di Mimesi di Auerbach, già profeticamente sensibile all’avvento del neocapitalismo degli anni ’60, coincidente in modo non casuale con il trionfo della neoavanguardia e del Gruppo 63. Testimone artistico dell’agonica lotta contro tale avvento è La Divina Mimesis, incompiuto rifacimento del poema dantesco, in cui Pier Paolo Pasolini raffigura la crisi della sua poetica mimetica nell’incontro fra il suo io degli anni ’50 e quello degli anni ’60. La caratterizzazione delle tre fiere costituisce un quadro sociolinguistico in cui l’autore-attore non rinuncia alla dialettica allegorica, individuando, in ognuna di esse (lonza-illusione, leone-superbia, lupa-conformismo), i mali che riconosce in sé e nella realtà.La Divina Commedia si propone, durante la crisi ideologica degli anni ’50, tramite gli studi di Gianfranco Contini e di Antonio Gramsci, come modello autoriale, esistenziale e politico e come modello plurilinguistico, ai quali si unisce, a partire dal 1957, il concetto di Mimesi di Auerbach, già profeticamente sensibile all’avvento del neocapitalismo degli anni ’60, coincidente in modo non casuale con il trionfo della neoavanguardia e del Gruppo 63. Testimone artistico dell’agonica lotta contro tale avvento è La Divina Mimesis, incompiuto rifacimento del poema dantesco, in cui Pier Paolo Pasolini raffigura la crisi della sua poetica mimetica nell’incontro fra il suo io degli anni ’50 e quello degli anni ’60. La caratterizzazione delle tre fiere costituisce un quadro sociolinguistico in cui l’autore-attore non rinuncia alla dialettica allegorica, individuando, in ognuna di esse (lonza-illusione, leone-superbia, lupa-conformismo), i mali che riconosce in sé e nella realtà
O "homo viator" na Divina Commedia e no Grande Sertão: veredas
No full textTese (doutorado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão. Programa de Pós-Graduação em LiteraturaEsta tese busca problematizar um estudo comparado entre a Divina commedia e o Grande sertão: veredas a partir da noção de "Homo viator". Para tanto, nossa análise se concentrou sobre a percepção do aprimoramento do viajante que é também o protagonista nas duas obras Este viajante ficcional é concebido segundo um feixe de relações que Dante-autor e Guimarães Rosa realizam ao compor suas obras, de maneira que nos primeiro e segundo capítulos nos detivemos em alguns destes elementos, a saber: a presença da noção de êxodo bíblico bem como do viajante náutico greco-latino na caracterização deste viajante, o recurso ao narrador-protagonista e a composição das obras como literatura de viagem. Para analisar estes elementos nos utilizamos dos postulados da literatura comparada, da teoria dos arquétipos e da metafísica platônica. Por fim, no terceiro capítulo, realizamos um confronto entre dois episódios das referidas obras: a viagem de Ulisses presente no canto XXVI do Inferno e a viagem ao Liso do Sussuarão presente no Grande sertão: veredas. Este estudo tem por finalidade apresentar o "Homo viator" como metáfora da incansável busca humana da verdade.This dissertation performs a comparative study between the Divina Commedia and Grande Sertão: Veredas, having as a starting-point the notion of "Homo viator". Our analysis focuses on the path towards improvement undertaken by the "traveler", who is also the protagonist in both works. This fictional traveler is conceived of as a nexus of relationships that Dante-the-author and Guimarães Rosa construct in the making of each of their works, and it is to some of these relationships that we will pay attention in the first and second chapters, namely: the notion of the biblical exodus; the figure of the Roman-Greek nautical traveler in the characterization of the "homo viator"; the narratorprotagonist as a narrative device; and the caracterization of the works as travel literature. In order to perform an analysis of such elements, we draw our theoretical premises from the field of comparative literature, the theory of archetypes, and Platonic metaphysics. Lastly, in the third chapter, we compare and contrast two episodes from the referred works: the journey undertook by Ulysses in Canto XXVI of the Inferno, and the crossing of the "Liso do Sussuarão" in Grande Sertão: Veredas. The current work aims to present the "Homo viator"as a metaphor for the indefatigable human quest for truth
Lectio Divina A Spiritual Practice for Lay Volunteer Catechists
No full textDegree Awarded: D.Min. Religious Education/Catechetics. The Catholic University of AmericaLectio DivinaA Spiritual Practice for Lay Volunteer CatechistsTherese Antonia Recinella, D.Min.Director: Margaret Schreiber, OP, D.Min, S.T.D. The formation of catechists is a challenge in the Church today, especially in parishes served by volunteers. Most parish catechetical programs rely on volunteer lay catechists. When parishioners volunteer to serve the parish as catechists they need formation for their ministry. Often these volunteers do not have Catholic spiritual practices. Praying daily with Scripture is an important spiritual practice for all Christians but especially for catechists. A familiarity with Scripture that is rooted in prayer deepens a catechist's relationship with Christ, who is central to all catechesis. With such spiritual practices, catechists are better able to bring people into relationship with Jesus Christ. In general, little has been done to give catechists consistent and systematic formation in praying with Scripture. The ancient Christian practice of lectio divina is a spiritual practice that is one way of helping catechists become centered on the word of God. Lectio Divina is the prayerful reading and reflection on Scripture that provides a structure that can help lay volunteer catechists pray with Scripture. Little has been written on the benefits of spiritual practices for lay volunteer catechists, especially the use of the ancient practice of lectio divina as part of a catechist formation program. In order to meet this need, this project presents a formation program for catechists using the spiritual practice of lectio divina. The project began with a workshop to introduce the practice of lectio divina and five sessions designed to develop the practice of praying with scripture. The movements of lectio divina were used as the methodology for the project. The selected Scripture passages focused on discipleship, as the task of catechesis is to form the catechized as disciples of Jesus. The instruments of evaluation used in the project indicate the participants developed an increased understanding of praying with Scripture and now use Scripture to pray with their students. There is a need for more research in spiritual practices for those that volunteer in parish ministries. It is evident from this project, that the spiritual life is vital for the integration of theological and human formation. Research needs to be done in how the spiritual life and Catholic spiritual practices integrate theological, doctrinal, and human formation. In addition, more research is needed on the kinds of spiritual practices present in the lives of those who volunteer in parish ministry
Implementing Lectio Divina in Spiritual Revitalization of Protestant Pastors in Indonesia
No full textThe purpose of this study is to explore and implement the practice of Lectio Divina and analyze its theological and practical implications for the spiritual growth of Lutheran pastors in North Sumatra, Indonesia. We argue that Lectio Divina is effective for enhancing the spirituality of pastors. This research employs a participatory action research design with qualitative orientation and limited quantitative pre-post measurement. There are several things this study aims to accomplish, namely: to explore the early understanding of Lectio Divina, to delve deeper into and to unravel the history of its emergence and development, and the application of this practice in the ecumenical church in the 21st century. This article also explains the four practical steps of the Lectio Divina spiritual formation. The research found that the implementation of Lectio Divina among pastors had a significant impact on their spiritual growth and behavior. Finally, the author proposes the practice of Lectio Divina can be contextually applied in Indonesian Lutheran churches
Lectio Divina for Newly Married Couples: Reconsidering Christian Families as Domestic Churches
No full textDegree awarded: D.Min. Pastoral Studies. The Catholic University of AmericaBefore May 24, 2015, this dissertation can be viewed by CUA users only. [24 months embargo]Married couples today, especially the newlyweds, face several challenges caused by both internal crises and external forces that threaten and weaken their relationships. The Catholic Church has always recognized these challenges and worked to defend marriage, seeing a significant link between healthy marriages and the society's well-being. The Church has consistently called baptized married couples to live vibrant and holy marriages and to build their families as communities of discipleship--to form domestic churches--that foster love within and outside their boundaries. Most, however, are not familiar with this call probably due to the lack of ministry to newly married couples. The current project was created with the primary purpose to strengthen marital relationships and build Catholic families as domestic churches through lectio divina. A five-session program of lectio divina and marital process designed for baptized, newly married couples had two intentions: (1) to reclaim the lost concept of domestic church and (2) familiarize them with the practice of lectio divina. Seventeen couples who have been married in the Roman Catholic Church within the past five years participated in the entire process. They met to learn, practice, and pray with lectio divina following three steps: breathing exercise, reading and meditating on a sacred text, and marital processing. They continued scriptural readings each day and shared their experiences. Dialogue and conversation during the last step was sustained by topics of contemplation, communication, reconciliation, sacramental life, commitment and mission, etc. To measure the health of their marriages and the impact of lectio divina on their marriages and families, they took an online pre-program and post-program marriage assessment and survey. Data collected would evaluate the effectiveness of the program. The goal of this program was to bring lectio divina into family life in order to build holy families or domestic churches by cultivating the awareness of the presence of God and God's Word in married life. The results of the research confirmed that the practice of lectio divina and marital processing brought about the positive formation and transformation of marriage and family life. The participating couples testified their awareness of God's presence more than ever before. Prayer and dialogue were key to this awareness and transformation.Made available in DSpace on 2013-06-25T14:58:56Z (GMT). No. of bitstreams: 1
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La lectio divina en el Sínodo sobre la Palabra de Dios (segunda parte)
No full textOne of the themes treated bay de Synod of the Bishops about the Word of God was the lectio divina. The author analyses, in this first part of his contribution, the various texts in what the lectio divina is mentioned in some interventions during the pre-synodal period and in the Relations and speeches of Synodal Fathers during the synodal phase
La Divina Commedia nella scuola primaria. Indagine e sperimentazione didattica
No full textThis paper exemplifies experience with implementing Dante’s Divina Commedia in an Italian primary school for the last fifteen years and, in particular, an educational project carried out by the author in a multi-age classroom in Salbertrand (Torino). Utilising Dante’s masterpiece, this project, beside its literary, artistic and cultural value, promotes effective, social and civic education of young readers.Il contributo illustra alcune esperienze didattiche sulla Divina Commedia condotte nella scuola primaria negli ultimi quindici anni e, in particolare, un progetto di apprendimento messo in pratica dall’autrice nella pluriclasse di Salbertrand (TO). Il percorso sul poema di Dante, oltre a educare alla letteratura e all’arte, promuove nei piccoli lettori valori umani, sociali e civili
Introducción a la "Lectio Divina"
No full textThe practicing of the Lectio Divina, as any gift of God, is always a new reality. It generates innovating spiritual dynamics which enable the faithful not only to appreciate the Word of God but also to follow a movement of conversion when they feel He is touching their lives. The author shows original ways to practice with faith the Lectio Divina based on the biblical text. This is how this practice gives touchstones not only to those living in little communities but also for those at large in the universal Church.El ejercicio de la Lectio Divina, como todo don de Dios, es una realidad siempre nueva, gestora de dinámicas espirituales innovadoras capaces de suscitar en los creyentes no solo el aprecio por la Palabra de Dios, sino también un movimiento de conversión cuando las personas sienten el toque divino en su existencia. El autor muestra formas originales para aplicarse con fe en la «Lectura de Dios» con base en el texto bíblico, de este modo dicha praxis aporta criterios de vida no solo a los miembros de las pequeñas comunidades sino también a la Iglesia universal
Il Dossier Della “Domus Divina” in Egitto
No full textThe book builds upon seventy references, certain (SR) or conjectural (12), to the domus divina in Egypt. There are three major parts, labeled A, B, and C. Part A (pp. 4-52) discusses the testimonia according to defined topics. Part 1\ (pp. 53-121) catalogues them in chronological order into what the author calls a \u27 dossier. \u27 (Numbers and references to assured testimonia are in roman, those to conjectural ones are in italic type.) Part C. (pp. 122·133) provides concordances and indices to the dossier. There are four brief appendices (pp. 134·144). One(!), by T.M. Hickey, provides an edition of P.Giss. inv. 48 (= Part B 12); the other three (II-IV), by the author, propose revised readings for three other papyri relevant to the main topic. Bibllography (pp. 145·153) and general indices (pp. 151-161) complete this compact volume
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