Detalhes bibliográficos
| Ano de defesa: |
2011 |
| Autor(a) principal: |
Cabrera, Santa ângela
 |
| Orientador(a): |
Schwantes, Milton
|
| Banca de defesa: |
Nogueira, Paulo Augusto de Souza
,
Silva, Geoval Jacinto da
,
Porath, Renatus
,
Silva, Rafael Rodrigues da |
| Tipo de documento: |
Tese
|
| Tipo de acesso: |
Acesso aberto |
| Idioma: |
por |
| Instituição de defesa: |
Universidade Metodista de São Paulo
|
| Programa de Pós-Graduação: |
PÓS GRADUAÇÃO EM CIÊNCIAS DA RELIGIÃO
|
| Departamento: |
1. Ciências Sociais e Religião 2. Literatura e Religião no Mundo Bíblico 3. Práxis Religiosa e Socie
|
| País: |
BR
|
| Palavras-chave em Português: |
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| Palavras-chave em Inglês: |
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| Área do conhecimento CNPq: |
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| Link de acesso: |
http://tede.metodista.br/jspui/handle/tede/200
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Resumo: |
The research, in 5 chapters, develops the theme of the poor as a social category in Ps 3-14, subunit of the first book of the Psalter (Psalms 3-41). The Psalms 3-14 are attributed to David, the fact is related to the schools and their theologies present in the final edition of the Psalter. These Psalms were born in the peasant communities of ancient Israel, which were later improved and adapted by groups of official singers in the temple of Jerusalem. The Psalms 3-14 are characterized by the individual lament and supplication. They belong to a collection of pre-exilic, but concentrate in the late post-exilic texts. The places they occupy were strategically thought. The Psalms 9; 10 introduce hebrew concepts that identify the poor: dak, ani, ebyon. They designate the free small peasants who still with access to land. Throughout the ancient Israel history they did not suffer sudden changes as a social category, however, there are some notable features are that distinguish them in the periods corresponding to the first and the second temple of Jerusalem. Moreover, the Psalms 9; 10 show synonymous words that may identify them: hellkah "poor / unfortunate" and naqi "innocent." Despite the small variations of the concepts, all point to a social category, with the right to appeal in court, though with weak legal influence. This community has theological identity. Yahweh is presented as its counsel. The depletion in Psalter is something dramatic, because the face of the poor is the very face of Yahweh. Poverty is not a matter of misfortune or of spirituality. It is generated by a social-political system, intelligently planned, that does not allow the countryside people to progress as farmers. This powerful sector, domestic or foreign, is identified in the texts, with the following concepts: goyim "nations," sorerim "aggressors", oyebim "enemies", raxa im "unfair/ unjust . Their domain is supported by violence and weapons. The ideology of the dominant systems is fundamental in the interpretation of texts. The psalmists society presents the crises in relation to human identity. The violence and peace are vying for space. The Ps 8 shows an alternative society thought from the point of view of what appears weak: the olelim "children" and yanaqim "lactating" (Ps 8:3). The cries of little children, the cry of the oppressed, joined to the cry of creation, are comparable with the labor pain, from which life begins. It is a cry that seeks to transform the bent paths of history. These are signs of hope that distinguishes the theology of the poor. The Psalms 3-7 and 11-14 continue to present the reality of the poor. Sometimes the concepts are located: ani oppressed and ebyon "poor", others resort to new synonyms as has͇id "faithful" and sadiq "fair/ just" These Psalms demonstrate that the poor are present even in the texts in which such concepts do not appear. The groupings (Ps 3-7 and 11-14) is a break in the subunit (Ps 3-14), without breaking the sense of Ps 8, 9 and 10. Finally, in the society of Ps 3-14 is located in the, tax mode of production. Theories of economic sciences, archaeological, historical, contribute to the understanding universe socio-political generator of the poor. |
