This study is an attempt: 1. To present the supervisory program now in use2. To set up a proposed supervisory program (a) To improve the instruction of teachers in service that they may be able to direct the pupils' learning activities. (b) To train student-teachers in order that they may make better teachers. The scope of this study is limited to the effort of Bethel Woman's College to train teachers in service and student-teachers by the use of its supervisory program in the demonstration school. It is so limited in order to make a more thorough study of these factors. It does not come within the scope of a study of this nature to include all the factors that one might wish to include. The supervisory program includes only the first four grades of the demonstration school.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2006. / Abstract. Includes bibliographical references (leaves 308-313).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2006. / Abstract. Includes bibliographical references (leaves 308-313).

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-01-26T11:40:55Z No. of bitstreams: 1 Cecilia Toseli.pdf: 1189941 bytes, checksum: 0ab0914b4b6e1ae56436d73ef318ee0f (MD5) / Made available in DSpace on 2017-01-26T11:40:55Z (GMT). No. of bitstreams: 1 Cecilia Toseli.pdf: 1189941 bytes, checksum: 0ab0914b4b6e1ae56436d73ef318ee0f (MD5) Previous issue date: 2016-09-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This paper presents the Exodus-Desert tradition as Northern Israel foundational tradition, consolidated in the 8th century BCE, based on Bible reading 1 Kings 12.26 to 32. The passage 1 Kings 12.26-32 presents Jeroboam's religious measures to consolidate the independence of the newly founded Northern Kingdom, in relation to the "house of David" and the "house of Yahweh in Jerusalem" (v. 26-27). The passage perspective is clearly Judahite. However, we believe that, behind the 1 Kings 12.26-32 narrative, there are Exodus echoes as Northern Israel foundational tradition, consolidated during Jeroboam II reign (788-747). We have placed the historical core of the Exodus cultural memory in Northern Israel into the context of Sheshonq I military campaign (945-925) in Canaan, in the second half of the 10th century BCE. Although the "house of Saul" political-territorial defeat, located on the Gibeon-Bethel Plateau, the forced withdrawal of Egypt (for unknown reasons), in a short time, reignited the victory and freedom feeling in the remaining groups of the mountains, after centuries of Egyptian domination in Canaan. Therefore, the Exodus is born as a memory of fight against Egypt, and not as migration from Egypt. Thus, the Exodus God is conceived as a warrior divinity who leads his people, ensuring them victory. The Egypt withdrawal from Canaan lands shaped the path for Israel kingdom consolidation, under the Omrides govern, in the beginning of the 9th century BCE. Thus, it is possible to understand that the memory of freedom from Egypt has become an emblematic propaganda of the national state victory against his great enemy, after centuries of suffering and humiliation. On the other hand, the Exodus tradition remains as the resistance force against monarchical exploitation and oppression, as evidenced by Hosea and Amos' prophecy, in the 8th century BCE. The Desert tradition was an independent memory. It was attached to the Exodus tradition, probably during Jeroboam II reign (788-747), as evidenced by inscriptions and drawings located at Kuntillet 'Ajrud site. Based on Hosea and Amos' prophecy and according to Kuntillet 'Ajrud records, we consider that the national cult in Northern Israel, in the 8th century BCE, was dedicated to the Yahweh, represented as the "young bull" and associated with the Exodus, in shrines as Bethel, Dan, and Samaria. However, before Yahweh became Israel tutelary divinity, Egypt liberation memory had been assigned initially to the god El, an Ugarit pantheon supreme divinity, traditionally represented as a bull and associated with Asherah goddess. Another Northern Israel foundational narrative competes with the Exodus tradition during Jeroboam II reign, the Jacob tradition, associated with family memories. However, after Samaria fall, Jacob's old memories are once again read in Judah, submitted to Abraham tradition and supplanted by the Exodus tradition, which then becomes, from the end of the 7th century BCE, the foundational narrative of a unified Israel, considered one people from the beginning. / Esta pesquisa apresenta a tradição do Êxodo-Deserto como tradição fundante de Israel Norte, consolidada no séc. VIII a.EC, a partir da leitura de 1Rs 12,26-32. O texto de 1Rs 12,26-32 apresenta as medidas religiosas de Jeroboão para consolidar a independência do recém-fundado Reino do Norte, em relação à “casa de Davi” e à “casa de Javé em Jerusalém” (v. 26-27). A perspectiva da redação é nitidamente judaíta. Consideramos, porém, que, por trás da narrativa de 1Rs 12,26-32, encontram-se ecos do Êxodo como tradição fundante de Israel Norte, consolidada durante o reino de Jeroboão II (788-747). Situamos o núcleo histórico da memória cultural do Êxodo em Israel Norte no contexto da campanha militar de Sheshonq I (945-925) em Canaã, na segunda metade do séc. X a.EC. Apesar da derrota da entidade político-territorial da “casa de Saul”, situada no planalto de Gabaon-Betel, a retirada forçada do Egito (por motivos desconhecidos), em pouco tempo, reacendeu nos remanescentes grupos das montanhas o sentimento de vitória e de libertação, após séculos de dominação egípcia em Canaã. Neste contexto, o Êxodo nasce como memória de luta contra o Egito, e não de migração do Egito. O deus do Êxodo é, então, concebido como uma divindade guerreira, que vai à frente de seu povo, garantindo-lhe a vitória. A saída do Egito das terras de Canaã abriu caminho para a consolidação do reino de Israel, sob o governo dos Omridas, no início do séc. IX a.EC. Assim, é possível compreender que a memória da libertação do Egito tenha-se tornado propaganda emblemática da vitória do estado nacional contra o seu grande inimigo, após séculos de sofrimento e humilhação. Por outro lado, a tradição do Êxodo mantém-se como força de resistência contra a exploração e opressão monárquica, conforme atesta a profecia de Oseias e Amós, no séc. VIII a.EC. A tradição do Deserto constituía uma memória independente. Foi unida à tradição do Êxodo, provavelmente, durante o reinado de Jeroboão II (788-747), conforme atestam inscrições e desenhos do sítio de Kuntillet ‘Ajrud. A partir da profecia de Oseias e Amós e dos registros de Kuntillet ‘Ajrud, consideramos que o culto nacional em Israel Norte, no séc. VIII a.EC, era dedicado a Javé, representado na forma do “touro jovem” e associado ao Êxodo, em santuários como Betel, Dã e Samaria. Antes, porém, de Javé tornar-se a divindade tutelar de Israel, a memória da libertação do Egito teria sido atribuída, inicialmente, ao deus El, divindade-suprema do panteão de Ugarit, tradicionalmente representado na forma do touro e ligado à deusa Asherá. Concorre com a tradição do Êxodo, à época de Jeroboão II, outra narrativa de fundação de Israel Norte, a tradição de Jacó, ligada a memórias de família. Contudo, após a queda de Samaria, as antigas memórias de Jacó são relidas em Judá, submetidas à tradição de Abraão e suplantadas pela tradição do Êxodo, que se torna, então, a partir do final do séc. VII a.EC, a narrativa fundante de um Israel unificado, considerado um só povo desde as origens.

Made available in DSpace on 2016-03-15T19:48:12Z (GMT). No. of bitstreams: 1 Gilberto da Silva.pdf: 835940 bytes, checksum: 0781629d71182103627c4a6ffeee7eb5 (MD5) Previous issue date: 2011-08-15 / The present study has the purpose to discourse on the Brazilian Bethel, a Pentecostal Evangelical organization with more than 75 years of existence under the female leadership. Originally, the small educational establishment for protestant young women, that appeared in the hinterland of the Paraíba in 1935, was traditional and foreign; however, in the middle of Sixties, the institution became nationalized and hybrid when adhering to the Pentecostal belief. In this way, the recherché looks for understanding the possible reason of the transition of the traditional and foreign Bethel for a Pentecostal and Brazilian Bethel, as well as to know its expansion between 1968 and 2008. For such, it approaches the object from the perspective of Sciences of the Religion, having the case‟s qualitative study as method of empirical inquiry, that allows to deal with social cultural phenomena whose limits are not defined clearly. Also, it was used the bibliographical research, the interviews and the collection of life history. Several theoreticians were consulted to substantiate the study; pointing out Weber, to comprehend the human being actions‟, and Bourdieu, for appraising the institutions as agents of social integration. Then, the study concludes that the nationalization and the hybridism contributed to extend the acceptance of the alluded religious-educational institution into the mélange religious field of the Brazilian Protestantism of the investigated period. / O presente o estudo tem por finalidade discorrer sobre o Betel Brasileiro, uma organização evangélica pentecostal com mais de 75 anos de existência sob comando feminino. Originariamente, o pequeno educandário para moças protestantes, que surgiu no sertão da Paraíba em 1935, era tradicional e estrangeiro; todavia, em meados dos anos sessenta, a instituição tornou-se nacionalizada e híbrida, ao aderir à crença pentecostal. Deste modo, a investigação procura compreender o possível motivo da transição do Betel estrangeiro/tradicional para o Betel brasileiro/pentecostal, bem como conhecer a sua expansão de 1968 a 2008. Para tal, aborda-se o objeto da perspectiva das Ciências da Religião, tendo o estudo de caso qualitativo como método de investigação empírica, que permite lidar com fenômenos sócio-culturais, cujos limites não estão claramente definidos. Também se fez uso da pesquisa bibliográfica, entrevista e coleta de história de vida. E para consubstanciar o estudo, consultou-se diversos teóricos; destacando-se Weber, para entender a ação humana, e Bourdieu, por conceituar as instituições como agentes de integração social. Conclui-se que o abrasileiramento e o hibridismo contribuíram para ampliar a aceitação da aludida instituição religiosa-educacional no matizado campo religioso protestante brasileiro do período investigado.

Thesis (D. Min.)--Northern Baptist Theological Seminary, 2007. / Abstract. Includes bibliographical references (leaves 145-150).

Thesis (D. Min.)--Northern Baptist Theological Seminary, 2007. / Abstract. Includes bibliographical references (leaves 145-150).