A autoafirmação de um Bispo: Gregório de Nissa e sua visão condenatória aos Eunomianos (360-394 d.C.)

Pós-graduação em História - FCHS

O uso do rádio e da TV por instituições religiosas: um fenômeno crescente nos mais variados canais de comunicação

In the present study aimed to study the use of radio and television in Brazil by the various Christian aspects rooted in the country. The main objective was to analyze how the churches define the orientation or the use of strategies of both comprehensive and traditional media vehicles, which are still the most popular mass media, both for the formation of culture and national public opinion in both states and municipalities, which demarcate and retain regional traits that differentiate culturally, economically and socially diverse Brazilian populations. Christian churches are increasingly seeking loopholes and legal facilities, public spaces and broadcast media to facilitate the achievement of followers of their theological ideologies. On the radio, on television and also through social networks of the Internet, pastors, priests, bishops and lay Christians to seek their potential both in public space and home individually, using old and new individual devices and portable reception of audiovisual content. All preachers fiercely competing for space leased the open television networks, in national and local radio stations and invest in the organization of broadcasters Community legalized or informal. The work also aims to study the radio and television concessions in Bauru, to show the failures that occur in broadcasting spectrum management by the federal government and also for the reader to understand what the Constitution says about the use of these vehicles public concession by religious institutions

A Santidade nas Hagiografias de Venâncio Fortunato

We chose to do a quick presentation about the authenticity of hagiographies of Venantius Fortunatus. Then began a debate on the concept of holiness and medieval saint. After this discussion, which this author worked with two main models of holiness: the acetic-monastic and episcopal. The first model is present in hagiographies devoted to Patern and Radegund. In these descriptions abound this lifestyle choice: the pursuit of withdrawal from the world, the martyrdom, miracles and temptations related to this kind of choice. However, their hagiographies have, in most cases, the model of episcopal sanctity. In this model, the sanctity appears as a condition for becoming a bishop, and more, the miraculous virtue is clearly a feature of such positions.

O reino Visigodo: catolicismo e permanências pagãs

What became accustomed to call “paganism” is undoubtedly one of the most significant forms of what is designated as “popular religiosity”. This expression, which seems useful when a generalization is required, shows all its weakness when a more precise and objective observation of a particular religion is attempted. Would the official visigothic kingdom’s “conversion” to Catholicism, with Recardo (586-601) at the Council of Toledo of 589 have effectively matched to the “conversion” of this kingdom’s population? Firstly, it is necessary to consider, in beyond the exalting intentions of the sources of that moment, that mass conversions do not imply a radical change in the convictions and religious practices of an entire people. Secondly, that “conversion” and “Christianization” are not synonymous. “Religiosity”, which includes the “conversion”, implies a fundamental religious attitude, which can simply be interior and personal. On the other hand, “religion”, in which “Christianization” is included, would correspond to a public aspect, institutionalized, which elaborates a set of techniques aiming, as in the case of “religiosity”, the guarantee of the supernatural Thus, elevated to the position of “official religion,” Catholic Christianity would live with a series of rites, rituals, devotions, from the previous “religiosity” that, through its ecclesiastical perspective, would be reprehensible, considered marginal and something that would lead to error. However, on the eve of the Muslim invasion in 711, not only among the laity but even in ecclesiastical segments, the manifestations of the “paganism” still were aim of coactive condemnation in the Catholic kingdom of Toledo’s councils.

A narrativa da peregrinação experiência e forma: uma leitura do Itinerarium Aetheriae

El ensayo presenta una lectura crítica de la obra medieval conocida como el Itinerario de Eteria, en la cual la autora relata los viajes de peregrinación a las Tierras Santas que realizó a finales del siglo IV y comienzos del V a. C..

Entre santos e demônios: a percepção do mal na teologia e hagiografias do Reino Visigodo de Toledo (séculos VI-VII)

Pós-graduação em História - FCLAS

A Razão e o Sagrado: suas contribuições filosóficas para a dessacralização da natureza

Este trabalho tem como objetivo mostrar como se efetuou, historicamente, através das idéias dos filósofos Pitágoras, Parmênides, Sócrates, Platão, Aristóteles, Tomás de Aquino, Francis Bacon, Descartes e Newton, a cisão entre os dois modos de conhecimento, o racional e o sensorial e como foi construída a religião cristã, de onde se originaram seus principais elementos, a imortalidade da alma e a existência de Deus, que fundamentaram uma religião tipicamente antropocêntrica, contributiva para uma visão utilitarista da natureza. Entende-se que estas duas categorias são essenciais para se entender como a natureza passou a ser dessacralizada completamente pelo ser humano e como foram criadas as bases filosóficas para a houvesse a dominação dos homens sobre outros homens, postas em práticas com o advento do capitalismo.

Acclimatization to 4100 m does not change capillary density or mRNA expression of potential angiogenesis regulatory factors in human skeletal muscle

[EN] Increased skeletal muscle capillary density would be a logical adaptive mechanism to chronic hypoxic exposure. However, animal studies have yielded conflicting results, and human studies are sparse. Neoformation of capillaries is dependent on endothelial growth factors such as vascular endothelial growth factor (VEGF), a known target gene for hypoxia inducible factor 1 (HIF-1). We hypothesised that prolonged exposure to high altitude increases muscle capillary density and that this can be explained by an enhanced HIF-1alpha expression inducing an increase in VEGF expression. We measured mRNA levels and capillary density in muscle biopsies from vastus lateralis obtained in sea level residents (SLR; N=8) before and after 2 and 8 weeks of exposure to 4100 m altitude and in Bolivian Aymara high-altitude natives exposed to approximately 4100 m altitude (HAN; N=7). The expression of HIF-1alpha or VEGF mRNA was not changed with prolonged hypoxic exposure in SLR, and both genes were similarly expressed in SLR and HAN. In SLR, whole body mass, mean muscle fibre area and capillary to muscle fibre ratio remained unchanged during acclimatization. The capillary to fibre ratio was lower in HAN than in SLR (2.4+/-0.1 vs 3.6+/-0.2; P<0.05). In conclusion, human muscle VEGF mRNA expression and capillary density are not significantly increased by 8 weeks of exposure to high altitude and are not increased in Aymara high-altitude natives compared with sea level residents.

HEMATOCRIT AND HEMOGLOBIN, ATP AND DPG CONCENTRATIONS IN ANDEAN MAN: VARIABILITY BY SEX, AGE, VILLAGE, ALTITUDE, WEIGHT, SMOKING HABITS AND GENETIC CONSTITUTION

The Departmento de Arica in northern Chile was chosen as the investigation site for a study of the role of certain hematologic and glycolytic variables in the physiological and genetic adaptation to hypoxia.^ The population studied comprised 876 individuals, residents of seven villages at three altitudes: coast (0-500m), sierra (2,500-3,500m) and altiplano (> 4,000m). There was an equal number of males and females ranging in ages from six to 90 years. Although predominantly Aymara, those of mixed or Spanish origin were also examined. The specimens were collected in heparinized vacutainers precipitated with cold trichloroacetic acid (TCA) and immediately frozen to -196(DEGREES)C. Six variables were measured. Three were hematologic: hemoglobin, hematocrit and mean cell hemoglobin concentration. The three others were glycolytic: erythrocyte 2,3-diphosphoglycerate (DPG), adenosine triphosphate (ATP) and the percentage of phosphates (DPG + ATP) in the form of DPG.^ Hemoglobin and hematocrit were measured on site. The DPG and ATP content was assayed in specimens which had been frozen at -196(DEGREES)C and transported to Houston. Structured interviews on site provided information as to lifestyle and family pedigrees.^ The following results were obtained: (1) The actual village, rather than the altitude, of examination accounted for the greatest proportion of the variance in all variables. In the coast, a large difference in levels of ionic lithium in the drinking water exists. The chemical environment of food and drink is postulated to account, in part, for the importance of geographic location in explaining the observed variance. (2) Measurements of individuals from the two extreme altitudes, coast and altiplano, did not exhibit the same relationship with age and body mass. The hematologic variables were significantly related to both age and body build in the coast. The glycolytic variables were significantly related to age and body mass in the altiplano. (3) The environment modified male values more than female values in all variables. The two sexes responded quite differently to age and changes in body mass as well. The question of differing adaptability of the two sexes is discussed. (4) Environmental factors explained a significantly higher proportion of total variability in the altiplano than in the coast for hemoglobin, hematocrit and DPG. Most of the ATP variability at both altitudes is explained by genetic factors. ^

Preposiciones y esquemas simbólicos en De Vita Moysis de Gregorio de Nisa

Fil: Ferrer, Elisa.

Teología y experiencia mística en Orígenes : ¿Una cuestión mal planteada?

El objetivo de este artículo es mostrar la imposibilidad de separar la relación existente entre teología y experiencia mística en la obra de Orígenes. Básicamente esta cuestión es analizada a través de dos grandes temas: las bases teológicas del sistema de Orígenes y la comunicabilidad de Dios-Padre y del Logos al alma humana, a través de la exégesis de la Fuente de Agua Viva. En el primer apartado se plantea el problema acerca del tipo de trascendencia que Dios-Padre tiene con respecto al Hijo, mostrando que no existe subordinación ontológica entre ellos. La noción de agape es utilizada por Orígenes como “puente ontológico" entre Dios-Padre y su Logos. A continuación se analiza el Libro XIII del Comentario al Evangelio de Juan y las Homilías XII y XIII sobre el Génesis, profundizando la cuestión de la Fuente de Agua Viva. A través de la bella exégesis que el maestro alejandrino realiza es posible advertir la inseparable relación entre el marco doctrinal propuesto por el alejandrino, con el camino que lleva al encuentro con lo divino. También se insiste en que Orígenes ha sido uno de los grandes maestros en la historia del cristianismo, que ha logrado conciliar a través del ejemplo de su propia vida, una inmensa profundidad teológica con la experiencia directa de unión con lo divino.

El símbolo cristiano del pez : origen y proyecciones

Desde hace tiempo se sabía que el nombre griego ij÷qýò (pez) encerraba como acróstico una frase cuyo contenido es una antigua fórmula cristológica: Jesús-Cristo-Hijo de Dios-Salvador que se conservaba en diversos medios poéticos del siglo II. Pero últimamente se ha comprobado la función que el símbolo del pez y la palabra como criptograma desempeñaba en algunos textos de la biblioteca de Nag Hammadi y se ha descubierto su presencia en una versión diferente de la parábola de la red y el pescador, el panorama se amplía notablemente. Porque con estos elementos a disposición es posible comparar estructuras narrativas paralelas y contenidos significativos divergentes que permiten ampliar el horizonte de la investigación de los primeros tiempos cristianos y deducir las diferencias en la interpretación de los mismos motivos religiosos de algunos textos cristianos primitivos.

Persona y naturaleza : de Pedro Lombardo a Martin Heidegger

Pese a los indicios que podrían encontrarse en la filosofía griega, la noción de persona es de origen netamente cristiano y no pudo haber sido formulada sino dentro de ese horizonte de pensamiento. El hombre ha sido creado a imagen de Dios y es persona porque, en primer término, Dios lo es. Aquí se enlazan, durante el medioevo, las cuestiones antropológicas y teológicas (trinitarias y cristológicas). Un ejemplo paradigmático se encuentra en las Sentencias de Pedro Lombardo y sus comentadores, entre los que hemos reparado especialmente en Tomás de Aquino. En este contexto, “naturaleza" (divina o humana) y “persona" son nociones íntimamente vinculadas, pues es propio de tales naturalezas el existir y manifestarse como seres personales. Esa relación, sin embargo, se pierde durante la modernidad, época en que persona y naturaleza se vuelven términos antagónicos. Martin Heidegger, agudo crítico de esa transformación en la historia del pensar, propone una concepción de lo humano que, no obstante su “ateísmo metodológico", finalmente parece aproximarse a la noción cristiana de persona.

La persona en Pedro Lombardo y sus antecedentes en Alcuino

Las Sententiae de Pedro Lombardo es, en la Edad Media, el libro más comentado luego de la Biblia. Se trata de una “colección" de las doctrinas teológicas vigentes a partir de la contribución de los Padres y de otros maestros más cercanos en el tiempo. En este trabajo se buscará identificar el estado de la cuestión acerca del concepto de persona en la obra de Alcuino de York como antecedente del desarrollo que esta misma noción tendrá en Pedro Lombardo. En primer lugar se determinará la presencia del concepto boeciano de persona en la obra de Alcuino y, luego, el desarrollo que este mismo maestro realiza de este concepto motivado por la necesidad de establecer las características de la persona de Cristo. En tercer lugar se analizará la aplicación que efectúa de lo ya definido al caso de la persona humana. Finalmente, se estudiará la aplicación de estas nociones a un caso concreto pero particularmente significativo para el desarrollo de la metafísica altomedieval: el poder político.