• 0 controle de nosso destino biologico estara cada vez mais em nossas maos [The control of our biological destiny will increasingly be in our hands]

      Venter, Craig (Instituto Humanitas Unisinos - IHU, 2005)
      "O biologo estadunidense, J. Craig Venter, dirigiu a equipe privada que obteve, em 2000, em competigao com uma equipe internacional publica, o primeiro rascunho da sequencia do genoma humano. Atualmente, esta envolvido na pesquisa detalhada da diversidade biologica dos oceanos. Na entrevista abaixo, concedida durante o congresso Milken Global Conference em Los Angeles, fala da sua pesquisa que realiza no momento. Reproduzimos a entrevista publicada pelo jornal El Pais, em 16 de agosto de 2005, que traduzimos. Os subtitulos sao nossos."
    • 0 debate da nanociencia exige a definiqao de um projeto estrategico para o pais [The nanoscience debate requires the definition of a strategic project for the country]

      Martins, Paulo Roberto (Instituto Humanitas Unisinos - IHU, 2004)
      "0 sociologo Paulo Roberto Martins e pesquisador do Institute de Pesquisas Tecnologicas (IPT), de Sao Paulo. Ele concedeu uma entrevista por telefone ao IHU On-Line na ultima semana, comentando aspectos do tema que discutimos na presente ediqao e trazendo os ecos do I Seminario Internacional Nanotecnologia, Sociedade e Meio Ambiente, o qual coordenou e que aconteceu nos ultimos dias 18e19de outubro de 2004, na USP, em Sao Paulo. Paulo Roberto Martins e graduado em Sociologia e Politica pela Fundaqao Escola de Sociologia e Politica de Sao Paulo. E doutor em Ciencias Sociais pela Universidade Estadual de Campinas. Sua tese intitula-se Trajetorias Tecnologicas e Meio Ambiente: A Industria de Agroquimicos/Transgenicos no Brasil."
    • 0 mercado precisa ser domesticado [The market needs to be tamed]

      Castel, Roberto (Instituto Humanitas Unisinos - IHU, 2005)
      "0 prestigioso intelectual frances Robert Castel diz que, para solucionar as flagrantes desigualdades em materia de seguranga social, nao se pode prescindir do Estado regulador nem do mercado. Essa ideia esta em uma entrevista com Castel, publicada no jornal Clarin"
    • 0 papel da Universidade na construjao do Pais [The role of the University in the construction of the Country]

      Panizzi, wrana (Instituto Humanitas Unisinos - IHU, 2004)
      "Para comegar, eu acho um excelente tema sobre o qual discutir, porque o debate sobre a universidade muitas vezes fica reduzido. 0 papel da universidade e criar o saber de nivel superior que o Brasil precisa para ser construido como nagao independente, eficiente e justa e contribuir para ampliar o patrimonio cientifico e cultural da humanidade. Por isso eu considero o tema que estao abordando extremamente oportuno, porque as pessoas esquecem que este e o papel da universidade, imaginando que e beneficiar o aluno. Pensam que o papel da universidade e ajudar os jovens a subirem na carreira social deles. E isso tambem, mas o fundamental e que esses jovens vao ser reconhecidos com bons salarios, prestigiados e respeitados, porque sao os que constroem o saber de nivel superior de que o Pais precisa. "
    • 0'7 = menteixen [0'7 = Lying]

      Cristianisme i Justícia (Cristianisme i Justícia, 2003)
      "Durant les manifestacions contra la passada agressió a l’Iraq, alguna veu oficial va preguntar per què la gent no es manifestava contra la fam, que mata molta més gent que les guerres. Els qui portaven anys lluitant contra la fam, que només s’havien trobat amb gent que feia el desentès, van somriure davant aquesta solidaritat sobtada amb els famolencs, de part d’aquells que fins aleshores els havien ignorat."
    • 0'7 = Mienten [0'7 = Mentira]

      Cristianisme i Justícia (Cristianisme i Justícia, 2003)
      "Durante las manifestaciones contra la pasada agresión a Irak, alguna voz oficial preguntó por qué la gente no se manifestaba contra el hambre, que mata mucha más gente que las guerras. Quienes llevaban años luchando contra el hambre sin encontrar más que oídos sordos, sonrieron ante esa solidaridad repentina con los hambrientos, de parte de aquellos que hasta entonces los habían ignorado."
    • 1 Chronicles 16:8-36 as Literary Source for Revelation 14:6-7

      Altink, Willem (Andrews University, 1984)
      "It will be noted that in Rev 14:7, the proclamation of the first angel (in the series of three messages from vss. 6-1 1) contains four key words or expresssions: "fear" (qopio), "glory" (665a), "judgment'' (~pio~an~d )"w, orship" (npoo~uvio).T*h ese four words can be traced back to 1 Chr 16:8-36, David's psalm of thanksgiving at the return of the ark of the covenant and its reinstatement into the tent of worship in Jerusalem (cf. vss. 1-7)"
    • 1 Corinthians 11: 1-16

      D.V., Palmer (Caribbean Evangelical Theological Association, Jamaica Theological Seminary and Caribbean Graduate School of Theology, 2016)
      "Much of Paul’s letters continues to mystify Bible students all over the globe, vindicating Saint Simon’s passing observation that certain first century writings were a ‘stumbling block’ to some first century Bible teachers (2 Peter 3:16). First Corinthians 11may be taken as a concrete example. Recently I discovered that a ubiquitous biblical phenomenon might be one of the keys to unlocking the tight treasure chest embedded in verses 1-16. And what is this key? The pun! Can you imagine? The pun.1 We should have guessed this along, because all over the Scriptures we find the pun in some of the most important theological settings. For example, in Exodus 3 the famous I AM that I AM declaration, it is believed, is a word play in connection with YHWH (Thompson 2003, vii), which when translated may very well be the third person (“He is”) of I AM"
    • 1 Corinthians 13: A Text of Terror?

      Goitía ​Padilla, Francisco Javier (Evangelical Lutheran Church in America, 2016)
    • 1 Corinthians 14:34 In Their Literary And Rhetorical Context

      Hensley, Adam D. (Evangelical Theological Society, 2012)
      "A major crux interpretum in NT studies, 1 Cor 14:34–35 is often said to be disruptive to the logical flow of Paul’s instruction for the Corinthian assemblies in verses 26–40 and the broader context of 1 Corinthians 11–14, leading scholars to favor various marginal gloss or interpolation theories.2 This article challenges that claim by clarifying meanings of 􀁌􀁂􀀼􀂎􀁒, 􀁄􀀺􀁄􀃧􀁒, and 􀃇􀁉􀁇􀁍􀂎􀁌􀁌􀁒 in 1 Cor 14:34 and demonstrating that 1 Cor 14:26–40 comprises a rhetorically coherent argument in which verses 34–35 fit smoothly and logically, as may be expected at the apex of an argument that has been building over chapters 12–14"
    • 1 Corinthians 14:34-35

      Greenbury, James (Evangelical Theological Society, 2008)
      "Thomas Schreiner wrote: “I believe the role of women in the church is the most controversial and sensitive issue within evangelicalism today.”1 Whether this is so or not, there can be little doubt that this topic has generated intense and divisive debates which have resulted in significant changes occurring in women’s roles in the church during the last half century"
    • 1 Corinthians 15:3b-6a, 7 and the Bodily Resurrection of Jesus

      MacGregor, Kirk R. (Evangelical Theological Society, 2006)
      "One of the most recurring claims leveled by modern exegetes against the historicity of the bodily resurrection of Jesus has been that the pre-Pauline creed in 1 Cor 15:3–7, at best, implies that Jesus’ earliest disciples believed in a spiritual resurrection which did not necessarily vacate his tomb.1 Two lines of argument are normally given in support of this premise. (1) Since Paul employs the same Greek verb as the tradition, wßfqh (“he was seen”), to describe his visionary experience of the risen Christ, Paul’s experience was the same in character as that of the preceding disciples.2 (2) The formula contains no mention of the empty tomb, thereby suggesting that the corpse of Jesus was irrelevant to the concept of his resurrection held by the Jerusalem church.3 Such an understanding of the resurrection was shared by Paul, as displayed in his contrast between the physical and spiritual bodies (1 Cor 15:44). However, this understanding evolved during the second Christian generation into the doctrine of physical resurrection featured in the Gospel appearance narratives.4 The purpose of this essay will be to challenge (1) and (2) on form-critical grounds and to reveal in the process that the earliest followers of Jesus both believed in his physical resurrection and recounted resurrection appearances qualitatively different from that of Paul"
    • 1 Corinthians 7

      Smith, Mike A. (Baptist Ministers Fellowship, 1996)
      "The late 20th century is not the first era where there are intractable pastoral problems which need Christian advice. For Paul's converts at Corinth there must have been many tensions. They had all comefromabackgroundofgrosspromiscuity(1 Cor6:9-11), and were now following Christ, who allowed no sexual misbehaving. Their prime teacher, Paul, was not married, and as far as we can ascertain had no desire to do so (1 Cor:7;8). The stresses and strains to which they were subject must have been as great as anything we experience today. Especially in a city where the main temple (that of Aphrodite on the Acrocorinthus) was a public and social-acceptable brothel! Paul's handling of this situation gives us four very basic rules for counselling"
    • 1 Corinthians 7:1 in the NIV

      Fee, Gordon D. (Evangelical Theological Society, 1980)
      "In a public response to an open question, I was once quoted (correctly) by Christianity Today as commending the NIV for being "gutsy" in its translation methodology.' I meant by that that they were willing to make tough choices about the meaning of texts and that they translated according to those choices rather than trying to escape through the safe route of ambiguity"
    • 1 Coríntios 16:2 e a observância do domingo [1 Corinthians 16:2 and the observance of Sunday]

      Franco Garbelini, Rinaldo (Centro Universitário Adventista de São Paulo (Unasp), 2005)
      "Esta passagem, bem conhecida do Novo Testamento, geralmente é citada como evidência para a observância do domingo na era apostólica. Seria esse o propósito de Paulo ao instruir os crentes de Corinto? Poderíamos usar esse texto para mostrar que os cristãos primitivos observavam habitualmente o primeiro dia da semana? A separação de fundos (coleta) dos coríntios pode ser interpretada como estando relacionada ao culto divino no domingo? É imperativa uma análise da passagem de I Coríntios 16:2, a fim de estabelecermos se a observância do domingo é pressuposta ou mesmo sugerida nessa passagem do Novo Testamento" ["This well known passage of the New Testament is usually quoted as an evidence of the religious observation of Sunday in the Apostolic Era. Would this be the purpose of Paul in his instructions to the believers in Corinth? Could one use this text in order to show the first Christians usually kept the first day of the week? The setting apart of funds (collect) by the Corinthians could be interpreted as an activity related to an act of worship on Sundays? It is an imperative need to analyze this passage in order to establish if the religious observation of Sunday is here presented or at least suggested in this passage"]
    • 1 de diciembre [December 1]

      desconocido (Kairos, 1993)
      "La información y la educación son fundamentales Hasta que se encuentre una cura para el SIDA o una vacuna para evitar la infección debemos recurrir a cambios del comportamiento personal para evitar la propagación del VIH. Por lo tanto, la información y la educación son fundamentales en la lucha contra el SIDA."
    • 1 Henoc 70-71 [1 Enoch 70-71]

      Ricciardi, Alberto (Instituto Universitario ISEDET, 1998)
      "El llamado Libro de las Parábolas de Henoc1 consta de una introducción (Cap. 37), tres discursos apocalípticos en forma visionaria, tradicionalmente conocidos como 'parábolas', (38-44,45-57 y 58-69) y dos capítulos finales que tratan de la ascensión de Henoc al cielo (Cap. 70 y 71; cf. Gn 5,24). El tema central de las tres Parábolas de Henoc es la epifanía del juez escatologico, quien condenará a los "pecadores, reyes y poderosos de la tierra" y vindicará a los oprimidos ("los elegidos, justos y santos"). "
    • 1 John 3:9

      Kubo, Sakae (Andrews University, 1969)
      "If we place r Jn 3:9, "No one born of God commits sin; for God's nature abides in him, and he cannot sin because he is born of God," alongside 2: I, "My little children, I am writing this to you so that you may not sin ; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous," we would have either to admit a contradiction or to understand the former in the habitual sense, deriving it from the present tense in contrast to the aorist of the latter. Thus, "He cannot sin" is not understood absolutely but in the sense, "He cannot continue in a habitual life of sin." However, some have questioned whether such an explanation is entirely satisfactory. Brooke, although following the above interpretation. admits that "the writer speaks, here as elsewhere, in the absolute language of the prophet rather than with the circumspection of the casuist. " l Dodd doubts "whether the reader could be expected to grasp so subtle a doctrine simply upon the basis of a precise distinction of tenses without further guidance""
    • 1 Pedro [1 Peter]

      Jeffery, Peter (El Estandarte de la Verdad, 2000)
      "Pedro escribe con el propósito de alentar a los cristianos que estaban atravesando tiempos difíciles (5:12). Hay varias referencias al sufrimiento en esta carta, demostrando un cálido interés pastoral. ‘La carta está llena de la exhortación y el testimonio comunes a la enseñanza apostólica; podemos asumir que ésta no era la primera vez que Pedro enseñaba estas cosas. Pero la carta se escribe con libertad; Pedro no reúne material extraído de otros. Habla con profundo entendimiento y sentimiento, provinientes de su propio conocimiento como apóstol de Cristo’ (Edmund P. Clowney)."
    • 1 Peter

      deSilva, David A. (Ashland Theological Seminary, 2000)
      "The pastoral counselor, as I understand the vocation, differs from the secular analyst in that he or she draws upon the resources of Christian spirituality, and, in particular, the resources of Scripture as a means of facilitating the healing and wholeness of the client. It is out of this conviction that a seminary will require the pastoral counselor, like the pastor-in-training, to take courses in Hermeneutics, Old Testament Introduction, and New Testament Introduction, and to be exposed, at least in a preliminary way, to the art of exegesis. The close, careful investigation of Scripture proves to be most fruitful to the counselor's task, if he or she pursues it with rigor, applying the tools she or he learns in those foundational courses and continuing to seek out books that open up Scripture from those angles. On the one hand, the counselor can then identify and deconstruct unhealthful applications of Scripture in the counsellee's situation or background - misreadings that conduce to psychic disease rather than wholeness. On the other hand, she or he is less likely to use Scripture in a superficial and inauthentic manner. Instead, the counselor who "does his or her homework," as it were, in Biblical study as well as the study of psychological and relational dysfunctions and their treatment will be able skillfully to identify metaphors and images from the Scriptures-that will be heathful for clients and redemptive for their situations. The purpose of this article is to provide some indication of the fruitfulness of deep exegetical study of one particular text, 1 Peter, for the counselor's task, and thus to motivate the counselor to integrate ever more completely the study of Scripture with the study of souls"