Worship practice in Christian churches around the world has changed rapidly in the last two decades. The impact of contemporary Christian music on non-western churches has been little studied. The Filipino Churches of Christ of Central Luzon have utilized tools of a worship service order and a hymnbook provided by American missionaries in the early twentieth century to establish a consistent worship practice. As the new music has entered through international marketing and communication, the worship order has remained the same while the usage of the Tagalog himnario has declined. This research reviews Filipino history, the history of the Churches of Christ, missionary practice in the Filipino Churches of Christ, the translation of the himnario from the English, the impact of new Tagalog lyrics, and the importation of contemporary Christian music into the Churches of Christ.

Text in English / Oruuano is an Independent Church in Namibia founded in 1955 because of members of the Herero community breaking away from the Rhenish Mission Church. Oruuano has the same doctrinal position as the Evangelical Lutheran Churches. In all church services it uses the standard Lutheran liturgical forms and the Otjiherero Lutheran hymnal. Belief in the ancestors is strong among the Herero. It is centred around the holy fire that is found between the main house of the head man and the cattle's kraal. The church does not acknowledge the ancestors, but it allows its members to venerate their ancestors outside the church. The church's approach is that of tacit consent. This dissertation discusses this approach and concludes that Oruuano cannot remain silent on the ancestors any longer. Time has come to deal with it theologically, showing the supremacy of Christ, while integrating Herero traditional practices and spirituality with the worship and practice of Oruuano. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

Text in Afrikaans / Summaries in English and Afrikaans / 'n Onderskeidende kenmerk van die Pinksterbeweging (waarvan die AGS deel is) wat aan die begin van hierdie eeu tot stand gekom het, was die funksionering van die pneumatika (die geestelike gawes in 1 Korintiers 12:7-11 genoem) in die lewens van lidmate en in die liturgie van die erediens. Die opkoms van die Charismatiese beweging vanaf die sestigerjare het hierdie fenomeen opnuut onder die aandag van die kerk gebring. Histories blyk dit dat die funksionering van die pneumatika 'n integrale deel van die bemoeienis van God met die mens was. Sommige van die pneumatika was reeds in die Ou Testament teenwoordig, is prominent in die bediening van Jesus gesien tydens sy vleeslike bestaan, en was kenmerkend van die kerklike lewe in apostoliese tye. In die na-apostoliese tye was daar 'n merkbare afuame hiervan, maar het selfs in die middeleeue nooit heeltemal van die toneel verdwyn het nie. Vanaf die twaalfde eeu was daar weer 'n gestadigde toename in die voorkoms van die pneumatika wat sy klimaks bereik in die wereldwye Pinksterherlewing aan die begin van die twintigste eeu. Die teoretiese teologiese teorie binne die AGS hou die ideaal voor dat die pneumatika steeds op Nuwe Testamentiese wyse (soos deur die AGS geinterpreteer) in die erediens sal funksioneer. 'n Empiriese ondersoek met behulp van 'n situasie-analise (Wallace se model van deduktiewe en induktiewe redenering) toon aan dat daar 'n beduidende verskil tussen ideaal en praktyk is - die pneumatika funksioneer slegs sporadies in die eredienste, terwyl lidmate se betrokkenheid daarby en kennis daarvan dienooreenkomstig van beperkte aard is. n V erstelde praktykteorie word voorgestel. Dit behels 'n model wat die interathanklikheid en relasie aandui tussen Christus as Hoof van die gemeente en Bron van die pneumatika, lidmate en pastore se houding en kennis in verband hiermee, en die ruimte vir en implementering van die pneumatika in die erediens. Fasiliterend tot hierdie interaktiewe proses is die doping in die Heilige Gees, opleidingsprogramme, en kleingroepe. Hierdie praktykteorie is oop vir toekomstige toetsing en verstelling - alles moet lei na die herstel van die funksionering van die pneumatika tot opbou van die gemeente en meerdere verheerliking van God. / A distinctive characteristic of the Pentecostal Movement (of which the AFM is a part), formed at the beginning of this century, was the functioning of the pneumatics (the spiritual gifts mentioned in 1 Corinthians 12:7-11) in the lives of members and in the liturgy of their worship service. The Charismatic Movement arising in the sixties brought this phenomenon under the attention of the church anew. Historically it seems that the pneumatics were a integral part of the activities of God with his people. Some of the pneumatics were already present in the Old Testament, were seen in the earthly ministry ofJesus, and were distinctive of the apostolic period. In the after-apostolic period there was a marked decline in the appearance thereof From the twelfth century onwards there was an increase in the appearance of the pneumatics that climaxed in the worldwide Pentecostal revival at the beginning of this century. The theoretical theological theory in the AFM presents the ideal that the pneumatics would still be operating, as in New Testament times (i.e. as interpreted by the AFM), in their worship services. An empirical survey with the aid of a situation analysis (yv allace' s model of deductive and inductive reasoning was used), shows that there is a marked difference between ideal and practice - the pneumatics are operating sporadically and on a limited scale in the worship services, whilst the participation of the members and their knowledge in this regard are accordingly limited. An improved practice theory is suggested. It entails an interactive model that shows the interdependency and relation between Christ as head of the church and source of the pneumatics, church members and pastors whose attitude and knowledge in connection with this are of utmost importance, and the place for and implementing of the pneumatics in the worship service. Facilitating this interactive process is the baptism in the Holy Spirit, teaching programmes, and small groups. This practice theory is open for future testing and improvement - this must all lead to the restoring of the functioning of the pneumatics for the edification of the church and the greater glorifying of God. / Philosophy, Practical and Systematic Theology / Th. D. (Practical Theology)

Made available in DSpace on 2016-08-03T12:18:47Z (GMT). No. of bitstreams: 1 Marco Aurelio de Brito.pdf: 763965 bytes, checksum: c00f02cab72b7d5400f59d0b1c257925 (MD5) Previous issue date: 2011-08-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa se propõe a compreender qual o significado do ministério feminino e as mútuas relações dos símbolos na comunidade joanina. O filtro teológico adotado para essa compreensão partiu como base de João 4, em que surgem, dentro dessa perícope, sinais de uma comunidade em um processo teológico em diversas fases. É relevante a exegese porque nos permite entender o contexto histórico, as dificuldades da comunidade joanina e quais as principais questões discutidas dentro desse texto. A intenção primária é apresentar o valor da mulher para a comunidade de João em contrapartida com a opressão religiosa no mesmo período. Partindo do texto de Jo 4, 4-42, pretendemos também entender a proposta do redator, que usa os símbolos como forma de linguagem para classificar os personagens, a qualidade da missão e a forma de servir ao reino de Deus na perspectiva joanina.

Made available in DSpace on 2016-08-03T12:21:14Z (GMT). No. of bitstreams: 1 Celso Eronides Fernandes.pdf: 345213 bytes, checksum: 9c75c65fae3a80f5bd2ba708993c2e61 (MD5) Previous issue date: 2006-03-07 / What influential power does social change have over types of worship services? The truth is that religion is not exempt from receiving influences from social and political changes. This research analyzes and compares two moments that Christianity suffered influences from changes that occurred in society. The first moment is based upon the Epistle of Hebrews, in the first century of the Christian age, when it dismembered itself out of the Jewish liturgy and formed a liturgical speech for itself. The other moment is the present day, where the worship services have received strong influences from changes that society has suffered. It is possible in both of these instances to find a struggle between Traditionalism and Modernism, between what is new and what is old, between what is established and what struggles in order to be established / Qual o poder de influência das mudanças sociais nos estilos de cultos? A realidade é que a Religião não é isenta de sofrer influências das mudanças políticas e sociais. Esta pesquisa analisa e compara dois momentos em que o Cristianismo sofreu influências das mudanças ocorridas na sociedade. O primeiro momento está baseado na Epístola de Hebreus, ainda nos primeiros séculos da era cristã, quando conseguiu se desvincular da Liturgia Judaica e formar um discurso litúrgico próprio. O outro momento estudado é a época atual, onde os cultos têm recebido grande influência das mudanças que a sociedade vem sofrendo. Em ambas as épocas é possível apontar uma luta entre a Tradição e a Modernidade, entre o velho e o novo, entre o que esta estabelecido e o aquilo que quer espaço a fim de se estabelecer

ALBUQUERQUE, Carlos Vinicius Frota de. Tá na água de beber: culto aos ancestrais na capoeira. 2012. 134f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Sociologia, Fortaleza (CE), 2012. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-10-25T11:41:04Z No. of bitstreams: 1 2012-DIS-CVFALBUQUERQUE.pdf: 2513525 bytes, checksum: 58b880e131233230836ca5cbfcfb6cad (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-10-25T12:25:34Z (GMT) No. of bitstreams: 1 2012-DIS-CVFALBUQUERQUE.pdf: 2513525 bytes, checksum: 58b880e131233230836ca5cbfcfb6cad (MD5) / Made available in DSpace on 2013-10-25T12:25:34Z (GMT). No. of bitstreams: 1 2012-DIS-CVFALBUQUERQUE.pdf: 2513525 bytes, checksum: 58b880e131233230836ca5cbfcfb6cad (MD5) Previous issue date: 2012 / Capoeira is a dance-fight-game that is part of the set of traditions coming from the heritage of blacks kidnapped in Africa and subject to the system of slavery in Brazil. In capoeira, the ancestors are the object of deference and admiration throughout the ritual of the wheel and the transmission of knowledge. The research aims to understand the ancestor worship practiced in the Centro Cultural Capoeira Água de Beber (CECAB), a nonprofit association that operates by spreading this cultural manifestation. From an ethnographic perspective, participant observation presents itself as the main methodological approach, emphasizing a qualitative analysis. To perform a bibliographic review, we turn to the scientific literature produced mainly around the themes of capoeira, the collective memory, and concepts of field, habitus and class in Pierre Bourdieu. We observed the devotion to the ancestors, in the daily CECAB along the transmission of knowledge, the ritual of the wheel, narratives and discourses of the master, power relations and treatment of the theme of religion. The memory of these characters, places and events in the history of capoeira is designed on contemporary experiences, offering support to the feeling of belonging to the group and the trajectory of black culture in Brazil. The ancestors are presented as true representatives of the relationship of capoeira with other African-Brazilian culture, a relationship that, in day-to-day practice, the wheels and events, the capoeiristas of CECAB affirm your commitment to continuity. The masters are the guardians of the memories of ancestors and primarily responsible for the preservation of tradition. However, in the ancestor worship, the memory is shaped so as to consolidate the social order and legitimize the power of its current officers, the masters of this. The representations about the past and its characters undergo a process of selection from power relations, interests and concerns present in poultry in the universe when they are articulated and expressed. / A capoeira é uma luta-dança-jogo que faz parte do conjunto de tradições oriundas das heranças dos negros raptados no continente africano e submetidos ao regime escravocrata no Brasil. Na capoeira, os ancestrais são objeto de deferência e admiração ao longo do ritual da roda e na transmissão dos conhecimentos. A pesquisa visa compreender o culto aos ancestrais na capoeira praticada no Centro Cultural Capoeira Água de Beber (CECAB), uma associação sem fins lucrativos que atua difundindo esta manifestação cultural. Partindo de uma perspectiva etnográfica, a observação participante apresenta-se como principal procedimento metodológico, priorizando uma análise qualitativa. Para a realização do levantamento bibliográfico, recorremos principalmente à literatura científica produzida em torno das temáticas da capoeira, de memória coletiva, e dos conceitos de campo, habitus e classe em Pierre Bourdieu. Observamos a devoção aos ancestrais, no cotidiano do CECAB, ao longo da transmissão dos saberes, do ritual da roda, das narrativas e dos discursos do mestre, das relações de poder e do tratamento da temática da religiosidade. A memória destes personagens, dos acontecimentos e de lugares da história da capoeira é projetada sobre as experiências contemporâneas, oferecendo suporte ao sentimento de pertença ao grupo e à trajetória das culturas negras no Brasil. Os ancestrais são apresentados enquanto autênticos representantes da relação da capoeira com as demais culturas afro-brasileiras, relação esta que, no dia-a-dia dos treinos, das rodas e dos eventos, os capoeiristas do CECAB afirmam o compromisso com a sua continuidade. Os mestres são os guardiões das memórias dos ancestrais e principais responsáveis pela preservação da tradição. Contudo, no culto aos ancestrais, a memória é moldada de forma a consolidar a ordem social e legitimar o poder dos seus atuais representantes, os mestres do presente. As representações acerca do passado e dos seus personagens sofrem um processo de seleção a partir das relações de poder, dos interesses e das preocupações presentes nos universo da capoeira no momento em que são articuladas e expressas.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation is based on fieldwork conducted among Japanese immigrants from the city of Santa Maria / RS. From this fieldwork, I tried to interpret their religious practices. Such practices are kept in the family, within home, shaped the foundations of the research and the reflections presented here. The central focus of the discussion is about the actions that can be linked to religion or custom, including ancestor worship, the sense of community relations and family. As well as the construction of an ethnic identity from the contact of the immigrant culture with brazilian culture, while adoptive country. To this goal I tried to build a historical overview of Japanese immigration to Brazil and Rio Grande do Sul until the official arrival of the first immigrants at the city of Santa Maria, considering that despite having arrived in the period after the World War II, they emigrated to Brazil with the same goal of the first immigrants which arrived in 1908, to raise funds and return to their home country in a maximum period of five years. I checked yet how these Japanese established and how they kept or not, the elements of their native culture in the host society, both in the sense of being inserted in the community, keeping diacritical traits that still identify themselves as Japanese. Through dialogue with the subjects, I could observe, by means of the memories told by them, why their religion is kept intimate and in the family, and by which adaptations they went through to turn into what they are today. With that, I tried to learn the adaptations of these practices over the years and across generations, and tried to visualize the possibilities of their continuity or not among the families with whom I interacted. Finally, after searching theoretical references to characterize the result of my interpretations of religious practices among Japanese, I propose to address the concept of "weave" culture, in which the elements are Buddhism, Shinto, Confucianism and Christianity in complementarity, without the deletion of an activity by another. / Esta dissertação está fundamentada em trabalho de campo realizado junto aos imigrantes japoneses da cidade de Santa Maria/RS. Procurei, a partir das saídas a campo, interpretar as práticas religiosas dos japoneses em Santa Maria, as quais são realizadas em cunho doméstico e familiar, conformaram os alicerces da pesquisa e das reflexões apresentadas. O foco central da discussão concentrou-se nas ações, que podem ser relacionadas com a religiosidade ou com o costume, e que englobam o culto aos antepassados, o sentimento de coletividade e as relações familiares, bem como a construção de uma identidade étnica proveniente do contato da cultura imigrante com a cultura do Brasil, compreendido como país adotivo. Para tanto, busquei construir um panorama histórico da imigração japonesa no Brasil e no Rio Grande do Sul até a chegada oficial dos primeiros imigrantes à cidade de Santa Maria, ponderando que, apesar de terem chegado no período posterior a II Guerra Mundial, emigraram para o Brasil com o mesmo objetivo dos primeiros imigrantes, chegados em 1908, de juntarem recursos e voltarem ao país de origem em, no máximo, cinco anos. Verifiquei ainda, como estes japoneses estabeleceram-se e como mantiveram ou não elementos de sua cultura natal na sociedade acolhedora, tanto no sentido de se inserirem na comunidade, como de manterem traços diacríticos que os identificam ainda hoje como japoneses. Através dos diálogos estabelecidos com os interlocutores, pude observar, por meio das memórias por eles contadas, os motivos pelos quais a sua religiosidade conserva-se em âmbito íntimo e familiar e por quais adaptações elas passaram até se configurarem nos moldes em que se encontram atualmente. Com isso, busquei apreender como estas práticas se ressignificaram ao longo dos anos e através das gerações, bem como tentei visualizar as possibilidades de continuidade ou não delas em meio às famílias com quem convivi. Por fim, após buscar referências teóricas para caracterizar o resultado de minhas interpretações sobre as práticas religiosas entre os japoneses, proponho abordar a concepção de ―trama‖ cultural, na qual presenciei elementos como Budismo, Xintoísmo, Confucionismo e Cristianismo em complementariedade, sem a exclusão de uma atividade pela outra.

Made available in DSpace on 2017-07-10T17:55:35Z (GMT). No. of bitstreams: 1 Jael_dos_Santos.pdf: 5676508 bytes, checksum: 3054ebaa87a0ae6f61ff50000616f550 (MD5) Previous issue date: 2014-03-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The aim of this study is to investigate the historicity of Catholic religious culture in southwestern of Paraná and how such cultural codes became hegemonic in the region. This condition allowed them to advise and stay advising practices, representations anddiscourses of religion and religiosity. The starting point for the research were research experiences, which allowed the visuality about processuality of religion in the history of the region as well as of religion, manifested by Catholic religious practices, from oldest to most current. Stand out the rituals expressed in the many caves shrines and festivals that take place in places of worship across the region. The first two chapters were constructed to examine the nuances of the processes that historically established Catholicism as a religion in that hegemonic speciality, as well as its role in the reinvention of same after the 1940s - the "backwoods hillbilly" to "Brazilianized agricultural civilization". Thematizes it, in this sense, the political importance assumed by the Church in the communities that formed the region. To account for the action of the Church's power will be based on the analysis of theological and pedagogical discourses of the Church, present in documents such as the pastoral letters, magazine articles and newspapers. In this sense, we seek to understand both the inclusion of the institution on spiritual and political sense. The third phase will seek to realize the permanence and re - updates the practices of religiosity from the analysis of practices of piety and public places of Catholic worship in the region. Thematizes is, in this sense, the memories that circulate in such sites, which allow the flourishing of religious practices such as festivals and pilgrimages. From this research aims is reflect on the subjective and intersubjective dimensions that formed from the relationship between the Church and the faithful as those practicing their religion. To answer these questions launches hand to multiple references and sources, among these ecclesial discourses, witnessed experiments and analysis on the content of religious ritual and devotional practices / O objetivo desse estudo é investigar a historicidade da cultura religiosa católica no sudoeste do Paraná e como tais códigos culturais se tornaram hegemônicos na região. Tal condição os permitiu nortear e permanecer orientando práticas, representações e discursos de religião e religiosidade. O ponto de partida para a pesquisa foram as experiências de pesquisa, as quais permitiram a visualidade acerca da processualidade da religião na história da região bem como a da religiosidade, manifesta por meio das práticas religiosas católicas, das mais antigas até as mais atuais. Destacam-se os rituais expressos nas muitas grutas, santuários e romarias que acontecem em lugares de devoção espalhados pela região. Os dois primeiros capítulos foram construídos para se analisar as nuances dos processos que historicamente estabeleceram o catolicismo enquanto religião hegemônica na referida espacialidade, bem como o seu papel na reinvenção da mesma após a década de 1940 de sertão caboclo a civilização agrícola abrasileirada . Tematiza-se, nesse sentido, a importância política assumida pela Igreja junto às comunidades que se formavam pela região. A abordagem acerca da ação do poder eclesial se dará a partir da análise de discursos teológico-pedagógicos da Igreja, presentes em documentos como as cartas pastorais, artigos de revistas e jornais. Nesse sentido, busca-se perceber tanto a inserção da Instituição no sentido espiritual quanto político. O terceiro momento buscará perceber as permanências e re-atualizações das práticas de religiosidade a partir da análise de práticas de devoção e de lugares públicos de devoção católica presentes na região. Tematiza-se, nesse sentido, as memórias que circulam em tais locais, as quais permitem o aflorar de práticas religiosas como as romarias e as peregrinações. A partir da presente pesquisa visa-se refletir acerca das dimensões subjetivas e intersubjetivas que se constituíram a partir da relação entre a Igreja e os fieis quanto esses praticam a sua religiosidade. Para responder essas questões lança-se mão de múltiplas referências e fontes, dentre essas os discursos eclesiais, as experiências testemunhadas e análises sobre o teor ritual das práticas religiosas e devocionais

Ancestor worship is conceived by some to be an outdated primitive custom with no relevance to modern society. However, this study shows that ancestor worship is still alive and well in numerous cultures and countries around the globe and that it is still practised in different forms today. This study focuses on the phenomenon of ancestor worship in Africa, Japan and Korea and specifically deals with the challenges it has posed to Christian missionaries in these contexts. Furthermore, this study examines the strategies which the Roman Catholic Church, the Protestant Church and Independent Churches have adopted to deal with this problem and the apparent mismatch with Christian theology. Therefore, the analysis of the phenomenon of ancestor worship is situated in the socio-cultural and religious paradigms of each of these countries and is examined in theological, missiological and Biblical terms. Most notably, the thesis attempts to determine whether or not ancestor worship can be considered to be a purely social and cultural phenomenon which carries certain ethical responsibilities in these cultures and whether or not it is congruent with Christian theology. This study has attempted to prove that in spite of the socio-cultural dimensions of ancestor worship and its rituals (with their ensuing ethical responsibilities in the cosmologies of these nations) it is still essentially worship. It is contended that ancestor worship is fundamentally a form of idolatry and contrary to the teachings of the Bible and is therefore does not articulate with Christian theology. The fundamental premise underlying the study is the ultimate authority of the Bible as the inspired word of God. This is a qualitative study which attempts to explore the phenomenon and rituals of ancestor worship on numerous levels. In each case the theological contributions of scholars in the field are evaluated and explored and ultimately benchmarked against the Biblical evidence. In the African context it is necessary therefore to look at African Christology and the attempts of scholars to contextualise the gospel in African terms. As such the continuity and discontinuity between traditional religion and the Bible is explored and the dangers of syncretism are addressed. The ultimate goal was to suggest a suitable approach for the Church to deal with the challenges which ancestor worship poses in these specific contexts. The study will motivate and argue for contextualisation as an appropriate mission principle in this regard. This takes into consideration the social responsibility which missionaries have towards the people to whom they introduce the gospel. The reason is that the close bond which exists between identity, culture and religion is acknowledged. If the religion or cultural practises are rejected because it does not comply with the Gospel’s requirements, then missionaries need to be sensitive to the void which they may create in the identity of the people and take appropriate steps to ameliorate the problem and avoid syncretism. / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2008. / Science of Religion and Missiology / unrestricted

Depuis sa fondation, la présence religieuse marque indéniablement Montréal ; son paysage urbain est ainsi porteur d'une identité distinctive. Les églises et les bâtiments à caractère religieux catholiques et leurs sites — objets de notre thèse — forment effectivement une partie importante de son paysage construit ; ils génèrent du sens et ancrent des valeurs symboliques.Ils ont été déterminants dans la structuration du territoire montréalais en plus de contribuer àforger l'identité de la plus grande ville francophone en Amérique du Nord.La diffusion du catholicisme a été tributaire de la constitution d'un réseau paroissial d'une part, puis le foisonnement des oeuvres des congrégations religieuses a permis d'autre part de consolider l'action catholique dans des quartiers marqués par une forte présence anglicane et protestante. Depuis, la multiplication des églises a façonné cette géographie religieuse unique qui témoigne en outre des mécanismes à la base des phases d'urbanisation de la métropole duQuébec. Par conséquent, le palimpseste ainsi constitué se révèle à travers son organisation territoriale et dans l'architecture des églises et des bâtiments à caractère religieux.Aujourd'hui, la conservation et la mise en valeur de ce patrimoine bâti constituent des enjeux fondamentaux de la pratique urbanistique. La privatisation de plusieurs de ces sites et leur affectation à des usages peu appropriés pour supporter leurs valeurs symboliques etpatrimoniales initiales peuvent miner la capacité de faire sens du paysage urbain en oblitérantun certain nombre des repères qui permettaient autrefois sa compréhension.Notre thèse est construite autour de trois grandes périodes. La première relate la structuration et l'expansion des représentations de la catholicité francophone dans le paysage montréalais ;la seconde est caractérisée par la diffusion de nouvelles représentations catholiques qui correspondent à de nouveaux enjeux identitaires ; enfin, la dernière période rend compte des aléas de la patrimonialisation des églises qui s'amorce au cours des années 1970. / Montreal, since its inception, has undoubtedly been marked by the religious presence; the resulting urban landscape thus bears a distinctive identity. Churches and buildings of religious character, and their sites—objects of this dissertation—certainly form a major part of the city’s built landscape; they generate sense and deeply rooted symbolic values. Above being paramount in structuring the territory of Montreal, they contribute in forging the identity ofthe largest Francophone city in North America. The spreading of Catholicism was based on the establishment of a parochial network, and the wealth of religious congregations’ works intensified the catholic action in neighbourhoods marked by a large Anglican and Protestant population. From then on, the proliferation of church buildings has modeled this exceptional religious topography that also exposes the mechanisms underlying the various urbanization stages of Quebec’s metropolis. Consequently, this palimpsest reveals itself through its territorial organization and thearchitecture of its churches and buildings of religious character. Modern town planning practices must take into account these fundamental issues of preservation and valorization of the built heritage. Privatizing some of these sites and adapting them to uses not really suited to their initial symbolic and heritage values may subvert the capacity to make sense of the urban landscape by obliterating a number of landmarks that formerly facilitated its understanding. This doctoral research revolves around three great periods. The first one considers the forming and expansion of Francophone Catholicity representations in Montreal’s landscape; the second period is characterized by the dissemination of new catholic representations that correspond to new identity-related issues; and the last period recounts the vagaries of the church heritagization process initiated in the seventies.