TEIXEIRA, Helio AC; SOUZA, Ezequiel. Diálogo sobre uma teologia viking: ilações a respeito do deus Thor e sua representação na superaventura. In: SOTER. Anais do 28 Congresso Internacional da SOTER: religião e espaço público: cenários contemporâneos. Belo Horizonte: SOTER, 2015. p. 1170-1177.

Anais do Congresso da SOTER  



Ezequiel de Souza 

Todavia, uma teologia viking colocada em diálogo com as teologias de libertação poderia vincular ao debate contemporâneo algumas características relevantes como americano contemporâneo. Objetivo: leitura teológica do deus Thor, colocada em diálogo com a superaventura. Métodos:

orientar futuras pesquisas concernentes à interpretação teológica. Resultados: Partindo da constatação de algumas possíveis vinculações entre a mitologia nórdica e a teologia, serão buscadas algumas ilações respeitantes à superaventura como super-aventurança. Conclusão: Na avaliação de uma teologia viking encontram-se

Palavras-chave:

                       super-aventurança                 



Anais do Congresso da SOTER  Religião e Espaço Público: cenários contemporâneos



                                               superaventurança super-aventurança    teologia cristã         teologia viking              meio ambiente                Yggdrasil  Ragnark     







Anais do Congresso da SOTER  

                                    vikings       saqueador pirata bárbaro desalmado 

teologia viking                 

             esquema imaginativo               

 superaventura                   

superaventura        super-aventurança          graciado  bemaventurançaSuper-aventurança               Teologia Política      O capitalismo como religião  O alienígena e o menino



Anais do Congresso da SOTER  Religião e Espaço Público: cenários contemporâneos

              

agraciado  super-aventurado              

  

super-aventurançateologia viking    antropofagia                              

     

 super-aventurança 

Psicanálise, Capitalismo e Cotidiano.             Revista de Antropofagia    A coragem de ser



Anais do Congresso da SOTER  

         

                                                                    Teologia sistemática  Escandinávia  Folklore HoragalesHora GalesThora Gales Sami Culture  

 

 História, imagem e narrativas    O deus do Trovão  Mitologia germano-escandinava



Anais do Congresso da SOTER  Religião e Espaço Público: cenários contemporâneos

Ragnarök     

           

                                                         



Anais do Congresso da SOTER  



   

 

 Teologia Política   O capitalismo como religião O alienígena e o menino

Psicanálise, Capitalismo e Cotidiano.   A coragem de ser Teologia sistemática 

Escandinávia Folklore

Sami Culture 



História, imagem e narrativas  

O deus do Trovão



Anais do Congresso da SOTER  Religião e Espaço Público: cenários contemporâneos

 Mitologia germano-escandinava       

