Christianity has two kinds of public prayer: one involves only words, and the other uses music. These public prayers have been evolving since the earliest writings of the Bible and continue to the present day. Often times, music can be seen in the Bible as a powerful way to bring people together or teach lessons. However, in the history of Christianity, music has also served as a dividing force, separating churches and indirectly encouraging the development of new denominations. During the sixteenth-century Reformation, reformers such as Martin Luther and John Calvin were dissatisfied with the way that the Roman Catholic Church was operating. Musical disagreements and debated theological matters eventually led to Protestant Christianity as separate from the Roman Catholic Church. This thesis will evaluate these sixteenth-century reform debates, especially the viewpoints of Martin Luther and John Calvin. With the transition of these branches over to the Unites States, continual divisions have led to further development of denominations including the modern Baptists and Reformed Baptists. Through evaluating primary sources from these reformers, comparative analysis of their theological beliefs, and analysis of the musical structures of their compositions, this thesis seeks to understand the continued divisions within the Protestant church. An ongoing reform continues among Protestant and Reformed churches, and this project will show that these debates are likely to continue as modern Protestant believers evolve and seek relevant ways to worship through music.

Cette thèse porte sur la prérogative la plus importante du pape durant la première modernité, c’est-à-dire le pouvoir que lui donnaient les clefs du royaume des cieux. Cette faculté de lier et de délier tous les hommes dans l’économie du salut fut contestée au XVIe siècle par la Réforme protestante et par les monarchies européennes. L’enjeu est de comprendre comment la papauté affirma la nature spirituelle de sa suprématie tout en prétendant donner à celle-ci des effets politiques. Une première partie est consacrée aux controverses sur le pouvoir ecclésiastique du concile de Pise à la Réforme luthérienne. Une seconde partie examine les relations entre la papauté et les États à travers l’exercice du pouvoir de déposition. En raison de la richesse de la documentation conservée à l’Archivio Segreto Vaticano, une enquête approfondie est menée sur le cas de l’excommunication et de l’absolution d’Henri IV. Ce travail explique ainsi comment la politique romaine permit à la papauté de rester un acteur politique majeur dans l’Europe du XVIe siècle. / This PhD thesis deals with the most important prerogative of the pope during the early modern period, i. e. the power that the keys of the kingdom of heaven gave to him. This power to bind and to loose all men in the economy of Salvation was contested during the Sixteenth Century by the Protestant Reformation and by the european monarchies. What is at stake is to understand how the papacy asserted the spiritual value of the papal supremacy while asserting its political effects. A first part turns on the controversies about ecclesiastical power from the council of Pisa to the Lutheran Reformation. A second part deals with the relationship between the papacy and the states through the use of the deposing power. Owing to the richness of the documentation conserved in the Archivio Segreto Vaticano, a thorough inquiry is conducted on the case of the excommunication and of the absolution of Henry IV. This work explains thus how the roman policy enabled the papacy to remain a political actor of first importance in the Europe of the Sixteenth Century.

Este trabalho tem como objetivo analisar a relação estabelecida entre Igreja, Estado e a Educação durante o movimento da Reforma Protestante do século XVI, enfatizando as ações de Martinho Lutero. Tendo como cenário e objetivo principal o início de um movimento de reforma religiosa, Lutero também apresenta propostas de mudanças na educação escolar. Em um contexto em que a educação era organizada e mantida somente pela Igreja, ele propõe alterações tanto no que se refere à organização de um sistema educacional (envolvendo temas como currículo, métodos, professores, formas de financiamento, entre outros), quanto aos princípios e fundamentos que deveriam nortear essa educação, defendendo que esta seja para todos - incluindo as meninas, de freqüência obrigatória, que apresente uma utilidade social e seja mantida pelo Estado. Buscou-se apresentar a discussão sobre a origem de uma educação elementar popular contrapondo as ações dos Irmãos da Vida Comum, comunidade de clérigos católicos que promoviam experiências nesse sentido desde o século XIV, com as propostas do reformador. Entretanto, é o caráter estatal que Lutero atribui à educação escolar que o trabalho pretende enfatizar, analisando-se, para isso, a formação do conceito de Estado para Lutero, bem como para sua época, e sua posição estabelecida diante das e com as autoridades seculares. Ainda que muitas das propostas de Lutero só tenham se concretizado após a sua morte e, principalmente, nos séculos que se seguiram, cabe ressaltar a relevância e as contribuições que ele apresentou para que a educação fosse entendida e se constituísse como um dever do Estado e um direito de todos os cidadãos. / The objective of this work is to analyze the relationship among the Church, State and the Educational System during the Protestant Reformation in 16th century, focusing actions of Martin Luther. Having as a main objective a religious reform creation, Luther also presented plans for changing the current educational system. The scenario Luther was inserted was based on an educational system ruled and maintained by the Church, and he proposes both system organizational changes (ranging items such as curriculum, methods, teachers, financing plans, among others) and the principles and basement that should conduct this educational system, supporting that it should be every people (including girls), mandatory attending, useful for the society and sustained by the State. He opened a discussion about the origin of a public elementary school, in line with to the deeds of \"Brother-Hoods\", Roman Catholic clerical group that also promoted some practice complying with that since 14th century, using the reformer ideas. However, the State role that Luther attributes to the educational system is the kernel of this work, through analyzes of the Luther formation of the \"State\" concept, considering the period when the analysis was taken as well as the approach the authorities had with the underlying subject. Although many of Luther\'s ideas were applied after his death, and mainly in the centuries to follow, it\'s important to highlight the contributions he brought to make the educational system as a State duty and a right for all the citizens.

Este trabalho tem como objetivo analisar a relação estabelecida entre Igreja, Estado e a Educação durante o movimento da Reforma Protestante do século XVI, enfatizando as ações de Martinho Lutero. Tendo como cenário e objetivo principal o início de um movimento de reforma religiosa, Lutero também apresenta propostas de mudanças na educação escolar. Em um contexto em que a educação era organizada e mantida somente pela Igreja, ele propõe alterações tanto no que se refere à organização de um sistema educacional (envolvendo temas como currículo, métodos, professores, formas de financiamento, entre outros), quanto aos princípios e fundamentos que deveriam nortear essa educação, defendendo que esta seja para todos - incluindo as meninas, de freqüência obrigatória, que apresente uma utilidade social e seja mantida pelo Estado. Buscou-se apresentar a discussão sobre a origem de uma educação elementar popular contrapondo as ações dos Irmãos da Vida Comum, comunidade de clérigos católicos que promoviam experiências nesse sentido desde o século XIV, com as propostas do reformador. Entretanto, é o caráter estatal que Lutero atribui à educação escolar que o trabalho pretende enfatizar, analisando-se, para isso, a formação do conceito de Estado para Lutero, bem como para sua época, e sua posição estabelecida diante das e com as autoridades seculares. Ainda que muitas das propostas de Lutero só tenham se concretizado após a sua morte e, principalmente, nos séculos que se seguiram, cabe ressaltar a relevância e as contribuições que ele apresentou para que a educação fosse entendida e se constituísse como um dever do Estado e um direito de todos os cidadãos. / The objective of this work is to analyze the relationship among the Church, State and the Educational System during the Protestant Reformation in 16th century, focusing actions of Martin Luther. Having as a main objective a religious reform creation, Luther also presented plans for changing the current educational system. The scenario Luther was inserted was based on an educational system ruled and maintained by the Church, and he proposes both system organizational changes (ranging items such as curriculum, methods, teachers, financing plans, among others) and the principles and basement that should conduct this educational system, supporting that it should be every people (including girls), mandatory attending, useful for the society and sustained by the State. He opened a discussion about the origin of a public elementary school, in line with to the deeds of \"Brother-Hoods\", Roman Catholic clerical group that also promoted some practice complying with that since 14th century, using the reformer ideas. However, the State role that Luther attributes to the educational system is the kernel of this work, through analyzes of the Luther formation of the \"State\" concept, considering the period when the analysis was taken as well as the approach the authorities had with the underlying subject. Although many of Luther\'s ideas were applied after his death, and mainly in the centuries to follow, it\'s important to highlight the contributions he brought to make the educational system as a State duty and a right for all the citizens.

Made available in DSpace on 2015-05-14T12:11:41Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1087581 bytes, checksum: 31104cb47d7bd860c3fe58b8d419286f (MD5) Previous issue date: 2011-08-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / John Locke (1632-1704) is an important philosopher of Modern Age. His most important researches focus on the epistemology, theology, ethics and political philosophy. Among the themes investigated by Locke, it is present the problem of religious tolerance, on which the philosopher devoted more than four decades, between 1660 and 1704. During this period, we can characterize at least two different positions adopted by Locke on the relationship between the political and religious fields. The first position corresponds to the earliest writings about the Lockean tolerance: Two Tracts on Government (1660-62). In this period, Locke defends that the civil magistrate is entitled to impose laws on some religious aspects, that is, about the indifferent things". The strongest allegation of the philosopher is that only through religious uniformity in terms of "indifferent things", is that the magistrate could ensure order within the civil community, preventing the peace from been disturbed by religious disputes. The second Lockean position corresponds mainly to Epistola de tolerantia (1689). In this time, Locke changes his argument and begins to defend religious tolerance, basing exactly on the separation of the State and Church and setting different functions for each of these institutions, as well as their own powers to perform their proper functions. The objective of this study is to investigate the different concepts of tolerance in the three works presented above. We will defend two hypotheses about the Lockean tolerance. 1. First, we will support that, despite of the change in Locke's position on the relationship between the State and Church, the philosopher remains an element unchanged over his writings on tolerance, namely, his "theological conception", and we will claim that this "theological conception" is essential to understand the Lockean concept of tolerance. 2. We will defend that the concept of tolerance presented in Epistola of 1689 can elucidate the political and religious problems encountered in the context of the Protestant Reform and religious wars occurred in Europe during the sixteenth and seventeenth centuries. / John Locke (1632-1704) é um importante filósofo da Época Moderna. As suas investigações mais relevantes giram em torno da epistemologia, da teologia, da ética e da filosofia política. Dentre os temas mais examinados por Locke, encontra-se o problema da tolerância religiosa, sobre o qual o filósofo se dedicou por mais de quatro décadas, entre 1660 e 1704. Ao longo desse período, podemos caracterizar pelo menos duas posições distintas adotadas por Locke sobre a relação entre o campo político e o campo religioso. A primeira posição corresponde aos primeiros escritos lockeanos a respeito da tolerância: Two tracts on Government (1660-62). Neste período, Locke defende que o magistrado civil tem legitimidade para impor leis sobre alguns aspectos da religião, isto é, sobre as coisas indiferentes . A alegação mais forte do filósofo é a de que, somente através da uniformidade religiosa no que tange às coisas indiferentes , é que o magistrado poderia assegurar a ordem no seio da comunidade civil, impedindo que a paz fosse perturbada por disputas religiosas. Já a segunda posição lockeana corresponde principalmente a Epistola de tolerantia (1689). Neste período, Locke muda a sua argumentação e passa a defender a tolerância religiosa partindo exatamente da separação entre Estado e Igreja e estabelecendo funções diferentes para cada uma dessas instituições, assim como poderes próprios para a realização de suas devidas funções. O objetivo do presente trabalho é investigar as diferentes concepções de tolerância apresentada nas três obras acima. Defenderemos duas hipóteses sobre a tolerância lockeana. 1. Primeiramente, argumentaremos que, apesar da mudança na posição de Locke sobre a relação entre Estado e igreja, o filósofo mantém um elemento inalterável ao longo dos seus escritos sobre a tolerância, a saber, a sua concepção teológica ; e sustentaremos que essa concepção teológica é essencial para a compreensão do conceito lockeano de tolerância. 2. Defenderemos ainda que a concepção de tolerância apresentada na Carta de 1689 consegue elucidar os problemas político-religiosos nascidos no contexto da Reforma Protestante e das guerras religiosas ocorridas na Europa, durante os séculos XVI e XVII.

[pt] Este trabalho procura resgatar a importante contribuição de Filipe Melanchthon para o movimento reformatório europeu do século XVI, trazendo uma biografia de sua vida e carreira, abordando aspectos centrais de sua teologia e a como eles também ajudaram a moldar o discurso reformatório a partir de Wittenberg para toda a Europa. De maneira especial, enfatiza-se a historiografia de Melanchthon desde a época da Reforma, procurando desfazer-se rótulos e juízos de valor infundados sobre a sua pessoa, especialmente no que se refere a ser considerado um auxiliar sem grandes contribuições originais ou, pior ainda, um traidor da causa luterana. Busca-se, ainda, apontar para os novos rumos atuais da pesquisa teológica sobre a sua pessoa na Europa e nos Estados Unidos, com o intuito de estimular a pesquisa sobre este assunto também no Brasil. Ao final, verifica-se que a Melanchthon foi destinada uma posição obscura na pesquisa histórica do movimento reformatório europeu, o que não condiz com a grandeza e a importância de suas contribuições para aquela época e também daquilo que pode servir de estímulo ao refletir teológico atual. / [en] This work’s purpose is to highlight the great contributions to the Reformatorial Movement in Europe during the XVI Century by Philip Melanchthon. So, it brings a biography of his life, as well as it underlines some of the basic aspects of his theology and how they helped to shape the message of the Reformation from Wittenberg to all Europe. Mostly, it focuses on the historiography of Melanchthon from Reformation’s time on, in order to clear up misunderstandings and biased labels that were imposed on him, above all that he gave no original contribution and – even worst – that he was a traitor inside the Lutheran ranks. It also tries to point out the new directions that Melanchthon Research is taking in Europe and in the United States, in order to foster the research on this topic also in Brazil. In the end, it becomes clear that a rather obscure place was assigned to Melanchthon in the historical research of the Reformation, what is not appropriate considering the extent of his contribution then and how much it can foster theological thinking today.

Santo Agostinho e João Calvino são pensadores representativos de dois momentos históricos distintos da cristandade, e figuram entre aqueles que ajudaram a moldar, de forma determinante, os contornos da tradição cristã de pensamento a qual representavam. A despeito do lapso temporal que os separa, João Calvino foi muito influenciado pelo pensamento de Agostinho em virtude da presença marcante da teologia e espiritualidade agostinianas na atmosfera intelectual e religiosa do século XVI, sendo boa parte destes influxos, produto da apropriação direta de Calvino de aspectos do pensamento de Agostinho, por meio do contato in loco com suas obras. Estes influxos diretos e indiretos do pensamento de Agostinho sobre Calvino resultaram em muitos paralelos e similaridades teológico-filosóficos. Um dos temas comuns a estes dois pensadores cristãos foi o da centralidade da doutrina do conhecimento de Deus e do autoconhecimento. Na verdade, ambos definem a natureza do projeto sapiencial e beatífico humano em termos de aquisição deste duplo conhecimento. Portanto, a principal finalidade deste trabalho é apresentar a relevância que a doutrina da cognitio Dei et sui desempenha na proposta teológico-filosófica de ambos os pensadores, bem como estabelecer uma análise de suas fontes, natureza e características. Este trabalho visa demonstrar, também, que apesar de haver similaridades e paralelos estreitos entre Calvino e Agostinho no tocante aos aspectos gerais que envolvem a doutrina do conhecimento de Deus e do autoconhecimento, existem distinções incontornáveis naquilo que concerne aos meandros específicos desta matéria, como aquelas disjunções relacionadas à natureza e às características específicas da dinâmica interna deste duplo conhecimento. / St. Augustine and John Calvin are thinkers representing two different periods in the history of Christianity, remarkably appearing among those who helped to shape up the contours of the Christian tradition of thought they represented. Despite the time gap that set them apart, John Calvin was greatly influenced by the thought of Augustine due to the strong presence of Augustinian theology and spirituality in the intellectual and religious atmosphere of the sixteenth century. Most of these inputs were the product of Calvins direct assimilation of certain aspects from Augustine\'s thought through in loco contact with his works. Such direct and indirect inflows of Augustines thought on Calvin resulted in many theological and philosophical parallels and similarities. One theme common to both Christian thinkers was the centrality of the doctrines of the knowledge of God and self-knowledge. In fact, both Augustine and Calvin define the nature of the human sapiential and beatific project in terms of attaining this dual knowledge. In this context, the present study aims to present the relevant role the doctrine of cognitio Dei et sui plays in the theological and philosophical views of both thinkers, as well as to develop an analysis of its sources, nature and characteristics. In addition, this work demonstrates that although there are close parallels and similarities between Calvin and Augustine with regards to general issues surrounding the doctrines of knowledge of God and self-knowledge, there are compelling distinctions as far as the particulars of this subject are concerned; such as disjunctions related to the nature and specific features of the internal dynamics of this dual knowledge.

Santo Agostinho e João Calvino são pensadores representativos de dois momentos históricos distintos da cristandade, e figuram entre aqueles que ajudaram a moldar, de forma determinante, os contornos da tradição cristã de pensamento a qual representavam. A despeito do lapso temporal que os separa, João Calvino foi muito influenciado pelo pensamento de Agostinho em virtude da presença marcante da teologia e espiritualidade agostinianas na atmosfera intelectual e religiosa do século XVI, sendo boa parte destes influxos, produto da apropriação direta de Calvino de aspectos do pensamento de Agostinho, por meio do contato in loco com suas obras. Estes influxos diretos e indiretos do pensamento de Agostinho sobre Calvino resultaram em muitos paralelos e similaridades teológico-filosóficos. Um dos temas comuns a estes dois pensadores cristãos foi o da centralidade da doutrina do conhecimento de Deus e do autoconhecimento. Na verdade, ambos definem a natureza do projeto sapiencial e beatífico humano em termos de aquisição deste duplo conhecimento. Portanto, a principal finalidade deste trabalho é apresentar a relevância que a doutrina da cognitio Dei et sui desempenha na proposta teológico-filosófica de ambos os pensadores, bem como estabelecer uma análise de suas fontes, natureza e características. Este trabalho visa demonstrar, também, que apesar de haver similaridades e paralelos estreitos entre Calvino e Agostinho no tocante aos aspectos gerais que envolvem a doutrina do conhecimento de Deus e do autoconhecimento, existem distinções incontornáveis naquilo que concerne aos meandros específicos desta matéria, como aquelas disjunções relacionadas à natureza e às características específicas da dinâmica interna deste duplo conhecimento. / St. Augustine and John Calvin are thinkers representing two different periods in the history of Christianity, remarkably appearing among those who helped to shape up the contours of the Christian tradition of thought they represented. Despite the time gap that set them apart, John Calvin was greatly influenced by the thought of Augustine due to the strong presence of Augustinian theology and spirituality in the intellectual and religious atmosphere of the sixteenth century. Most of these inputs were the product of Calvins direct assimilation of certain aspects from Augustine\'s thought through in loco contact with his works. Such direct and indirect inflows of Augustines thought on Calvin resulted in many theological and philosophical parallels and similarities. One theme common to both Christian thinkers was the centrality of the doctrines of the knowledge of God and self-knowledge. In fact, both Augustine and Calvin define the nature of the human sapiential and beatific project in terms of attaining this dual knowledge. In this context, the present study aims to present the relevant role the doctrine of cognitio Dei et sui plays in the theological and philosophical views of both thinkers, as well as to develop an analysis of its sources, nature and characteristics. In addition, this work demonstrates that although there are close parallels and similarities between Calvin and Augustine with regards to general issues surrounding the doctrines of knowledge of God and self-knowledge, there are compelling distinctions as far as the particulars of this subject are concerned; such as disjunctions related to the nature and specific features of the internal dynamics of this dual knowledge.

My dissertation focuses on representations of women and ritual on the Renaissance stage, situating such examples within the context of the Protestant Reformation. The renegotiation of the value, place, and power of ritual is a central characteristic of the Protestant Reformation in early modern England. The effort to eliminate or redirect ritual was a crucial point of interest for reformers, for most of whom the corruption of religion seemed bound to its ostentatious and idolatrous outer trappings. Despite the opinions of theologians, however, receptivity toward the structure, routine, and familiarity of traditional Catholicism did not disappear with the advent of Protestantism. Reformers worked to modify those rituals that were especially difficult to eradicate, maintaining some sense of meaning without portraying confidence in ceremony itself. I am interested in how early Protestantism dealt with the presence of elements (in worship, daily practice, literary or dramatic representation) that it derogatorily dubbed popish, and how women had a particular place of importance in this dialogue. Through the drama of Shakespeare, Webster, and Middleton, along with contemporary religious and popular sources, I explore how theatrical representations of ritual involving women create specific sites of cultural and theological negotiation. These representations both reflect and resist emerging attitudes toward women and ritual fashioned by Reformation thought, granting women a particular authority in the spiritual realm.

Before the reformation and the schism of the Catholic Church, it had always been the duty of the Church and not of the state, to undertake the seven corporal works of mercy; feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, visit the sick, visit the prisoner, and bury the dead.¹ By dissolving these institutions, Henry had unwittingly created what would become a social disaster of biblical proportions. In essence, this act was rendering thousands of the poor and elderly without a home or shelter, it denied the country of much of the medical aid that has been offered by the church, it denied future generations of thousands of volumes of books and scriptures from the monastic libraries, as well as denied many an education who would have otherwise never received one without the help of the Church. The ultimate goal of my thesis is to prove my hypothesis that the dissolution of the monasteries by King Henry VIII was not merely a contributory factor in the need for the creation of poor laws, but the deciding factor (in a myriad of societal issues) for their creation. Footnote 1: Matthew 25 vv. 32-46.