Esta tese, que provém de pesquisa etnográfica realizada entre os anos de 2013 e 2016 com um coletivo de cristãos que se concentram em um grupo de oração e uma comunidade católica na cidade de São Paulo/SP, tem como eixo o tema da libertação. O problema a que a tese se dedica é descrever um modo de existência no qual libertar não é se afastar, se separar, se emancipar, mas se vincular, se aproximar e se comprometer cada vez mais fortemente com Deus. Com base nas experiências desses católicos, proponho que a libertação não é um evento, mas a manutenção da caminhada com Deus. Em suma, trata-se de um percurso que não visa à liberdade e à autonomia do indivíduo, mas sim à aliança com a divindade. Esta incita a violência do demônio, que busca abrir uma brecha na abertura para Deus que é própria da libertação. A consideração do caráter comungatório da relação com a divindade e da oposição demoníaca a esse vínculo constitui o fio condutor da etnografia, que analisa suas reverberações nas seguintes instâncias: nos modos de falar; na filiação a Deus e em suas consequências no parentesco humano; na cura de mal-estares variados; nos modos de se relacionar com outras pessoas por meio da caridade; e na inevitabilidade da proliferação de intenções desconhecidas nos objetos que fazem parte do dia-a-dia. Todas elas me levam a postular que a onipresença de Deus (que está em tudo) e a quase onipresença do demônio (que pode estar em tudo) só são possíveis em um mundo cuja qualidade fundamental consiste em ser aberto. / This dissertation is an ethnographic study concerning the deliverance from demons among Christians who gather in a prayer group and/or are members of a Catholic community in São Paulo/SP, Brazil. Based on fieldwork developed between 2013 and 2016, its aim is to describe a mode of existence in which to deliver is not to ditch, to separate, or to emancipate, but rather to attach, to become closer, and to commit oneself ever more intensely to God. Predicated on this, I argue that deliverance is not an event, but a life-long commitment to walk with God. Consequently, it is not a path towards individual freedom and autonomy: it is devoted to strenghten the alliance with divinity and, therefore, instigates the Devils efforts to open a breach in the persons openness to God. The communion with God and the demoniacal opposition to it are the thrust of the ethnography, which analyzes its reverberations in the following instances: the ways of speaking; the parental relationship with God and its consequences for human kinship; the cure of various types of malaise; the relationships established through charity work; and the unavoidable presence of unknown intentions in objects that are part of daily life. These analytical steps converge to the proposition that Gods omnipresence (in everything) and the Devils quasi-omnipresence (in almost everything) can only be possible in a world whose defining quality is being open.

This dissertation examines religious reform in the Pays de Vaud, Switzerland from 1526-1537. The author focuses on the reactions of rural common men and women who were forced to abandon their Catholic faith and traditions and accept the Reformation and evangelical pastors. The work demonstrates that many rural folk continued to participate in the rituals and celebrations of the "faith of the fathers" (Catholicism) long after the authorities had mandated the Reformation. The rural folk of the Pays de Vaud confronted religious change in a manner that allowed them to preserve their religious identity. It also reveals that people could act and behave in both Catholic and Reformed way.The dissertation considers how Bern introduced the Reformation in the francophone territories that it controlled. Preaching was the most important vehicle for spreading the new religious teaching. Bern relied on William Farel to give sermons and stir protest throughout the region of Vaud. He left both converts and controversy in his wake. The Bernese religious authorities were short on qualified, francophone pastors, thus they looked outside of Switzerland's borders to recruit men who were willing to preach the Gospel. New pastors were both strangers to the villages in Vaud and socially and economically removed from their rural parishioners. Bern also confiscated church wealth and punished the recalcitrant to implement the Reformation.

1910 m. įkurta Ateitininkų federacija tarpukario Lietuvoje išaugo į stiprią visuomeninę-kultūrinę srovę. Ateitininkai savo veikla svariai prisideda siekiant jaunuomenės auklėjimo krikščioniškųjų tiesų, laisvės ir žmogiškumo dvasia. Tokia ateitininkų skiepijama vertybių sistema bei pastangos ją įkūnyti konkrečia veikla laikytinos žmogiškumo sėkla, sėjama jaunose sielose ir teikianti šviesesnės bei teisingesnės ateities viltį. Darbe atskleidžiama Ateitininkų organizacijos veikla, ženkliai prisidedanti prie integralios asmenybės ugdymo, papildanti ugdomąjį šeimos, mokyklos, Bažnyčios vaidmenį, stiprinanti tautiškumą, katalikiškumą, inteligentiškumą, rengianti jaunimą visuomenės gyvenimo tobulinimui. Tai besimokančio jaunimo organizacija, ugdanti savo narių motyvaciją tapti inteligentais,atliksiančiais visuomenėje edukacinę funkciją, vykdysiančiais apaštalavimo uždavinius tautinėje, religinėje ir valstybės valdymo srityse, todėl besirūpinančiais saviugda. Tačiau moksliškai ateitininkų organizacijos ideologijos raida nėra tyrinėta. Istorijos eigoje sukauptą patirtį būtų galima kūrybiškai panaudoti šiandien naujomis aplinkybėmis tobulinant edukacinę organizacijos veiklą ir asmens ugdymą joje, mokytis iš praeities pamokų, teikti mokslines rekomendacijas ugdomajai ideologijai tobulinti. / Ateitininkai federation, establshed in 1910, in interwar Lithuania increased to a strong social-cultural trend. Ateitininkai with its activities weightily contributes in seeking youth nurture Christian truths, freedom and humanity spirit. Such value system of ateitininkai and endeavor to embody with concrete action consider humanity seed beyond debate, wish is disseminate in young souls and infuse hope of a brighter and righter future hope. In the work is revealing Ateitininkai organization activities signficantly contributing to integral personality s nurturing, supplying nurture family s schools, Church role by strengthening nationalism, Catholicism, intelligentsia, preparing youth to society life developing. It s studying youth organization, developing its member s motivation to become an intellectual, fulfilling educational functions in society, doing apostolic tasks in national, religion and nation leading areas, that s why taking care of self-developing. But ateitininkai organization ideology process in scientifically is not explored. Cumulated experience in current history would be possible to use today in a creative way in new factors by developing educational activities of organization and personalities development in it, learn from past lessons, and give academic recommendations to develop nurture ideology.

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Thesis (M.C.S.)--Regent College, 1986. / Abstract. Vita. Includes bibliographical references (leaves 208-211).

Thesis (M.A.)--University of Wisconsin--Madison, 1969. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (Ph.D.)--Baylor University, 2006. / Includes bibliographical references (p. 189-192).

Interpreting culture as symbols, stories, rituals and values, the thesis explores the culture of a Jewish and a Catholic secondary school in a dialogical way. The survey of the literature in Chapter 1 identifies relevant school-based research and locates the chosen case-study schools within the context of the British 'dual system'. Chapter 2 draws on the theoretical and methodological literatures of inter-faith dialogue and ethnography to develop and defend a paradigm for the research defined as open-inclusivist and constructivist. The main body of the thesis (Chapters 3-5), based on field-work undertaken in 1996 and 1997, presents the two schools in parallel with each other. Chapter 3 describes the details of the case studies at 'St. Margaret's' and 'Mount Sinai' and my developing research relationship with each school. In Chapter 4 many different voices from each school are woven into two 'tales' about the schools' cultures. This central chapter has a deliberately narrative style. Chapter 5 amplifies the cultural tales through the analysis of broadly quantitative data gained from an extensive questionnaire administered to a sample of senior students in each school. It is the only place in the thesis where views and values from the two schools are directly compared. The final two chapters widen the horizon of the study. Chapter 6 presents voices which were not part of the original case studies but which relate, in different ways, to the culture of the two schools. Chapter 7, with theoretical ideas about Jewish schools and education, and Catholic schools and education, provides resources for further dialogue about culture within Judaism and Catholicism and for Jewish-Christian dialogue. The thesis ends with some reflections on possible implications of the two cultures for discussions about the common good in education.

Submitted by ANDERSON MIGUEL CANDIDO MORENO null (a.m.moreno@bol.com.br) on 2016-08-04T22:51:24Z No. of bitstreams: 1 Dissertacao finalizada para entrega.pdf: 5587239 bytes, checksum: e1ae717065c0835f07130dd405f9882d (MD5) / Approved for entry into archive by Ana Paula Grisoto (grisotoana@reitoria.unesp.br) on 2016-08-05T19:09:39Z (GMT) No. of bitstreams: 1 moreno_amc_me_arafcl.pdf: 5587239 bytes, checksum: e1ae717065c0835f07130dd405f9882d (MD5) / Made available in DSpace on 2016-08-05T19:09:39Z (GMT). No. of bitstreams: 1 moreno_amc_me_arafcl.pdf: 5587239 bytes, checksum: e1ae717065c0835f07130dd405f9882d (MD5) Previous issue date: 2016-06-09 / O presente trabalho tem por objetivo apresentar a relevância da devoção popular a Nossa Senhora Aparecida, enquanto símbolo do catolicismo brasileiro. A cidade de Aparecida-SP, local onde se encontra o maior Santuário dedicado a uma representação mariana do mundo, e que recebe mais de 11 milhões de visitantes ao ano, é o berço dessa devoção. Desde quando não existia a cidade de Aparecida, e a região fazia parte da então chamada “Vila de Guaratinguetá”, têm-se o início de uma crença na representação de uma divindade presente em uma imagem de santa, que foi encontrada nas águas do Rio Paraíba do Sul. Tal imagem tornou-se o símbolo de uma forte devoção popular, capaz de arrebanhar centenas – milhares – e milhões de peregrinos que chegam ao local para visitá-la, e realizar outras atividades que podem ser feitas na cidade que a abriga. O fruto deste estudo é uma etnografia das romarias que chegam a Aparecida, e dos romeiros que chegam à cidade com os mais distintos interesses: prática de devoção católica, compras no shopping popular da cidade, compras na “feirinha” de produtos com preços baixos. As pretensões dos visitantes, durante sua estada na cidade, são muitas, e serão analisadas, etnograficamente. Para tanto, o trabalho se iniciará a partir de uma análise histórica da devoção à santa “aparecida”, e a influência desta crença na sociedade da região e da comunidade católica nacional. Aparecida tornou-se uma das referências do catolicismo brasileiro e as peregrinações ao Santuário foram utilizadas enquanto instrumento para uma tentativa de (re) catequização dos fieis católicos brasileiros. Partindo desta análise, haverá a tentativa de elucidar a relevância de Aparecida para o catolicismo brasileiro atual, e também, global. / This study aims to present the importance of popular devotion to Our Lady Aparecida, as a symbol of Brazilian Catholicism. The city of Aparecida-SP, where is the biggest Marian Sanctuary dedicated to a representation of the world, and receives over 11 million visitors a year, is the birthplace of this devotion. Since when there was the city of Aparecida, and the region was part of the so-called "Guaratingueta village", the start-up have a belief in the representation of a deity present in a holy image, which was found in the waters of the River Paraíba do Sul This image became the symbol of a strong popular devotion, able to round up hundreds - thousands - and millions of pilgrims who come to the place where she is to visit her, and perform other activities that can be done in the city the houses. The result of this study is an ethnography of pilgrimages arriving at Aparecida and the pilgrims arriving in the city with the most different interests: the practice of Catholic devotion, the popular shopping mall in the city, shopping in "crafts fair" products with low prices. Finally, the claims of the visitors during their stay in the city, are many, and will be analyzed, ethnographic, during this work. To this end, work will start from a historical analysis of devotion to the saint "appeared" and the influence of this belief in society in the region, and later, the national Catholic community. Aparecida has become one of the references of Brazilian Catholicism, and pilgrimages to the Sanctuary became one of the keys to (re) catechizing of Brazilian Catholics faithful. Based on this analysis, there will be an attempt to elucidate the significance of Aparecida for the current Brazilian Catholicism, and also global.