Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 1. PROBLEM OF THE DISSERTATION The problem of the dissertation is to define, analyze, and evaluate the social response of Christianity to slave trade, forced labor, and nationalism in Angola. Foremost to the problem of the dissertation are two questions: First, "What were the factors which influenced the response of Christianity to the selected issues?" And second, "Were the responses of Christianity to the selected issues unequivocal?" 2. METHOD OF THE DISSERTATION The principal method of this study is historical-sociological. The historical aspect is concerned with time, place, and events; the sociological describes the social behavior of institutions and peoples. The dissertation will also be a critical examination of the norms inherent in the missionary enterprise. The sources are in Portuguese and in English. 3. CONCLUSIONS i. Responses of Christianity The responses of Christianity to the selected issues were characterized by policies of co-operation, acceptance, avoidance, and opposition. The response of Catholicism to slave labor and forced labor was similar, acceptance which eventually led to a policy of co-operation with the state, slave traders, and labor recruiters. As the Protestant movement in Angola was founded after the heyday of the slave trade, its response could not be measured. On forced labor, Protestantism's response was one of qualified acceptance, respecting the political rights of the Portuguese to govern its overseas territories. Prior to the March 1961 revolt, the policy of both Catholicism and Protestantism on nationalism was avoidance of the issue. After the March 1961 disturbances, Catholicism co-operated with the Portuguese state, a policy to crush the rebellion. The response of Protestantism was one of opposition to the position of the Portuguese state. Within these general patterns of responses, there were always exceptions to the prevailing response of Christianity to each of the selected issues. ii. Factors Shaping Christianity's Response A first factor was Catholicism's identification with the state's colonial policy. For Protestantism, separation from the state placed her in a problematic position; Protestant missions were conscious of their precarious legal position in a Catholic state. But the problematic position was abandoned when Protestantism was confronted by an abrupt disruption of church-state relations after the 1961 revolt. A second factor was that of motivation. Three motivations, often conflicting, predominated in Catholic mission work: the economic, the civilizing, and the Christianizing. For Protestantism, two motivations seemed important, the humanitarian and the evangelizing. A third factor was the colonial situation. Catholicism identified itself with the cultural policy of the colonial state. Protestantism also adapted itself to the colonial situation; its response was existential and expedient. A fourth was the time factor, especially pertinent for Protestantism. In many instances Protestant missionaries refrained from criticizing the contract labor system because previous protests were ineffective. A fifth was the factor of Africanization. The Catholic hierarchy was predominantly European. Consequently, Catholicism's response to nationalism was European oriented. Protestantism's strength was distinctly African; this is one reason why Protestant Africans were suspect after the northern revolt in 1961. iii. Dilemmas In a broad sense the dilemmas for Catholicism and Protestantism were analogous. On the one hand, opposition to the policies of the state involved a rupture in t he relationship between Christian groups and the state, disaffection by European settlers, and the threat of expulsion from the country by the state. Christianity's support of the policies of the state, on the other, invited a compromise on the ethical position of Christianity on these problems; it prolonged the colonial situation; it made the church an instrument of the state's aim to civilize; and, it alienated the African population from the Christian church. / 2031-01-01

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.