Throughout the past five years a flood of international attention has been paid to Uganda. This focus has to do with the proposal, passage, and annulment of the Anti- Homosexuality Bill (AHB). In its original form, the AHB prescribed the death penalty for some acts of homosexuality, mandated prison sentences for the ‘promotion of homosexuality’, and required Ugandans to report ‘offenders’ to the authorities. Overwhelmingly the predominant frames found throughout the international press, attribute the Legislation to two main factors, the influence of the North American evangelical movement, and/or the ruling party—the National Resistance Movement—using local homophobia to obscure broader trends of restricting human rights and democratic freedoms. While both explanations have degrees of validity they underplay the tangible religiousity of the context, demonstrated in the discursive influence of the Ugandan Pentecostal-Charismatic (PC) movement, at the heart of the Legislation. Yet, PC influence is demonstrated far beyond the Legislation alone, and it is changing the nature of Ugandan politics, governance, and the formation of citizenship. This thesis examines the influence of PC discourse on processes of governance and citizenship by using the PC engagement with sexuality in the public sphere to understand its political impact. I argue that PC discourse in the public sphere—which functions by reinscribing the past, present, and future—reveals tensions in the Ugandan public sphere, the negotiation of citizenship, and perpetuates the indistinct boundaries between religion, politics, and governance. Through an extended ethnographic approach conducted at four local PC churches over the course of fourteens months in Kampala—including Miracle Centre, One Love, Watoto, and Covenant Nations—analysis of church-produced discourse collected through participant observations and interviews elucidates the impact of moral narratives on political governance and citizenship. In church-produced discourse homosexuality is positioned as inherently un-African, a practice learned from the West that undermines local tradition and morality, and is a threat to the up-and-coming generation charged with transforming the nation. Consequently, for the PC community the Legislation functions as a display of autonomy from Western influence, and a stride towards nation building by establishing a moral citizenry reflective of PC tenets of sexual purity, by a religious community that has taken on the role of development actor. The implications of the study cannot be understated. PC discourse has profound implications for Ugandans living outside of the bounds of PC identity. The AHB reflects the newfound political influence and impact of PC discourse in the public sphere. Consequently as members of the local lesbian, gay, bisexual, transgender, and intersex (LGBTI) community, a community seen as incompatible with this newly aligned moral national identity, is rendered not to belong to Uganda. In turn the boundaries between the political and the religious are made more and more indistinguishable, and the Ugandan LGBTI community without a distinguishable country.

This research is based on the contemporary worship life of the South Central Synod (SCS) of the Ethiopian Evangelical Church Mekane Yesus (EECMY). The worship life of the SCS congregations has been disrupted since 1991 because of the impact of the charismatic movement on the traditional Lutheran worship of the SCS and related tensions. The EECMY is the church that was founded by the European Lutheran Churches. Therefore, it adheres to the Lutheran theological tradition, which limits religious authority to Scripture and emphasizes the New Testament’s teaching of conversion, new birth, and justification by grace through faith. Lutheran theological tradition does not emphasize the necessity and possibility of the charismatic gifts as part of faith practice. Any tendency to receive and experience charismatic gifts outside of Scripture and sacraments has not been addressed for traditional Lutheran worship. Rather, such experiences were strongly rejected by Lutheran confessional documents (SA III: viii). Being one of the units of the EECMY, SCS was founded on this theological tradition and assumes it for its theology and practice. The SCS traditional worship, therefore, does not recognize charismatic worship and experiences of related manifestations as necessary parts of faith practice. Since 1991 the charismatic movement has introduced the congregations to traditionally neglected charismatic worship and experiences of charismatic gifts such as prophecy, revelations, speaking in tongues, physical healing, discerning spirits and miracle working. The receiving and experiencing of these gifts have become almost a normal part of worship in the congregations. This has impacted the congregations to the extent that they consider their own traditional worship structure as contradictory to devotional worship and deeper spiritual experience. Yet the traditionalists of the congregations reject charismatic worship and related experiences of the manifestations. These distinct views have caused tensions and disruption between the members those who want freedom of worship and changes to the traditional formalism, and those who wish to maintain the traditional form of worship. Thus, the purpose of this study is to explore this situation and the history that has brought it about. Having examined this, the research discusses the nature and impact of the charismatic movement and its effects on traditional Lutheran worship in the SCS, together with offering some potential contextually appropriate proposed solutions.

O objeto desta pesquisa de doutorado é o estudo da relação do pentecostalismo católico com sua juventude, sendo que o objetivo é analisar os aspectos gerais dos jovens carismáticos no intuito de: identificar os meios utilizados pela Renovação Carismática Católica para atrair o fiel; entender como se constitui a assimilação da formação religiosa desenvolvida no movimento. O trabalho enfatiza os aspectos sociológicos e históricos dos carismáticos, tendo como foco a juventude do \"Por Hoje Não vou mais pecar\" da Comunidade de Vida e Aliança Canção Nova. Dessa forma, o problema de pesquisa está relacionado ao processo de atraçãoformação desenvolvido por esse movimento católico e busca responder a três questões: Como a Renovação Carismática Católica percebe as dificuldades enfrentadas pela juventude em virtude da falta de perspectiva presente na sociedade atual? Como a experiência religiosa responde a essas dificuldades? Quais mudanças esse movimento produz na vida de sua juventude? O conceito de religião é entendido aqui na perspectiva weberiana, sendo empregados elementos da análise gramsciana que ajudam a ampliar o foco dessa problemática, pois dessa forma é possível associar as religiões aos movimentos históricos, inserindo-as na sociedade global. Dentre as principais conclusões, afirma-se que a juventude é evangelizada a partir de um roteiro bem definido, porém, com uma permanência provisória no movimento em virtude das disputas entre as esferas religiosa e erótica que leva a maioria dos jovens a um distanciamento das igrejas. / The scope of this doctoral study is the relationship between Catholic Pentecostalism with its youth base, in particular the analysis of the general aspects of the charismatic youth for purposes of: identifying the means utilized by the Catholic Charismatic Renovation to attract followers and understanding how assimilation of religious education developed in the movement is carried out. This work emphasizes sociological and historical aspects of charismatic followers by focusing on the youth group \"Today I will No Longer Sin\" within the subgroups Life and Alliance Community New Chants (Canção Nova). In this manner, the problem addressed herein is related to the process of attraction-formation developed by this Catholic movement. Therefore, this study attempts to answer three questions: How does the Catholic Charismatic Renovation see the difficulties faced by the youth as a result of the lack of perspective in society today? How does the religious experience address these difficulties? What are the changes created by this movement in the life of its youth base? The Weberian concept of religion is employed in this study, in which elements of the Gramscian analysis are utilized to assist in broadening the scope of the questions herein. In this manner, religions can be associated to historical movements, thereby inserting them within the global society. One of the main conclusions reached is that the evangelization of the youth is based on a welldefined trajectory; this very youths participation in the movement, however, is temporary in nature due to disputes within religious and erotic spheres that drive most of them away from the churches.

O objeto desta pesquisa de doutorado é o estudo da relação do pentecostalismo católico com sua juventude, sendo que o objetivo é analisar os aspectos gerais dos jovens carismáticos no intuito de: identificar os meios utilizados pela Renovação Carismática Católica para atrair o fiel; entender como se constitui a assimilação da formação religiosa desenvolvida no movimento. O trabalho enfatiza os aspectos sociológicos e históricos dos carismáticos, tendo como foco a juventude do \"Por Hoje Não vou mais pecar\" da Comunidade de Vida e Aliança Canção Nova. Dessa forma, o problema de pesquisa está relacionado ao processo de atraçãoformação desenvolvido por esse movimento católico e busca responder a três questões: Como a Renovação Carismática Católica percebe as dificuldades enfrentadas pela juventude em virtude da falta de perspectiva presente na sociedade atual? Como a experiência religiosa responde a essas dificuldades? Quais mudanças esse movimento produz na vida de sua juventude? O conceito de religião é entendido aqui na perspectiva weberiana, sendo empregados elementos da análise gramsciana que ajudam a ampliar o foco dessa problemática, pois dessa forma é possível associar as religiões aos movimentos históricos, inserindo-as na sociedade global. Dentre as principais conclusões, afirma-se que a juventude é evangelizada a partir de um roteiro bem definido, porém, com uma permanência provisória no movimento em virtude das disputas entre as esferas religiosa e erótica que leva a maioria dos jovens a um distanciamento das igrejas. / The scope of this doctoral study is the relationship between Catholic Pentecostalism with its youth base, in particular the analysis of the general aspects of the charismatic youth for purposes of: identifying the means utilized by the Catholic Charismatic Renovation to attract followers and understanding how assimilation of religious education developed in the movement is carried out. This work emphasizes sociological and historical aspects of charismatic followers by focusing on the youth group \"Today I will No Longer Sin\" within the subgroups Life and Alliance Community New Chants (Canção Nova). In this manner, the problem addressed herein is related to the process of attraction-formation developed by this Catholic movement. Therefore, this study attempts to answer three questions: How does the Catholic Charismatic Renovation see the difficulties faced by the youth as a result of the lack of perspective in society today? How does the religious experience address these difficulties? What are the changes created by this movement in the life of its youth base? The Weberian concept of religion is employed in this study, in which elements of the Gramscian analysis are utilized to assist in broadening the scope of the questions herein. In this manner, religions can be associated to historical movements, thereby inserting them within the global society. One of the main conclusions reached is that the evangelization of the youth is based on a welldefined trajectory; this very youths participation in the movement, however, is temporary in nature due to disputes within religious and erotic spheres that drive most of them away from the churches.

Desde o princípio do século XX o pentecostalismo tem se apresentado como um movimento de renovação do cristianismo no Norte que se espalhou rapidamente ao Sul. Atualmente, o intercâmbio global e cultural estimula a diversificação das relações sociais internas dessa rama religiosa. Analisaremos nessa tese redes pessoais entre líderes pentecostais e carismáticos que conduzem organizações religiosas com menos de vinte mil membros. Através dessas redes baseadas em contato e influência, tais líderes compartilham imaginários religiosos e políticos específicos e podem expandir o escopo de suas atuações atravessando fronteiras nacionais. Examinaremos de que forma dois conjuntos de relações pessoais foram construídos, como estão conectados entre si como uma única rede, e como estão integrados a uma cena transnacional mais ampla de pregadores itinerantes globais. Cada uma dessas sub-redes tem uma trajetória relacionada pelos atores com as “ondas” descritas pelas histórias oficiais do pentecostalismo e do movimento carismático. Nossa pesquisa foi desenvolvida durante os anos 2008 e 2009 em três cidades ao Sul da América Latina: Buenos Aires (Argentina), Porto Alegre (Brasil) e Montevidéu (Uruguai). / Since the beginning of the 20th Century Pentecostalism has been presented as a Christianity renewal movement emerged in the North that quickly spread to the South. Currently, increasing global and cultural exchange stimulates the diversification of internal social relations of this religious linkage. In this thesis it will be analyzed networks among leaders who conduct centralized religious organizations with less than twenty thousand members. Through these networks based on contact and influence, such leaders share specific religious and political imageries and can expand the range of their performance trespassing national boundaries. It will be examined in which way two sets of personal networks were built up, how they are linked between themselves as a unique network, and how they are integrated with a wider transnational scene of global itinerant preachers. Each of these subnetworks has a story linked by actors to the “waves” described by Pentecostal and charismatic movement official histories. Our research was performed during the years 2008 and 2009 among Pentecostal and charismatic leaders in three cities situated at Southern Latin America: Buenos Aires (Argentina), Porto Alegre (Brazil) and Montevideo (Uruguay).

Desde o princípio do século XX o pentecostalismo tem se apresentado como um movimento de renovação do cristianismo no Norte que se espalhou rapidamente ao Sul. Atualmente, o intercâmbio global e cultural estimula a diversificação das relações sociais internas dessa rama religiosa. Analisaremos nessa tese redes pessoais entre líderes pentecostais e carismáticos que conduzem organizações religiosas com menos de vinte mil membros. Através dessas redes baseadas em contato e influência, tais líderes compartilham imaginários religiosos e políticos específicos e podem expandir o escopo de suas atuações atravessando fronteiras nacionais. Examinaremos de que forma dois conjuntos de relações pessoais foram construídos, como estão conectados entre si como uma única rede, e como estão integrados a uma cena transnacional mais ampla de pregadores itinerantes globais. Cada uma dessas sub-redes tem uma trajetória relacionada pelos atores com as “ondas” descritas pelas histórias oficiais do pentecostalismo e do movimento carismático. Nossa pesquisa foi desenvolvida durante os anos 2008 e 2009 em três cidades ao Sul da América Latina: Buenos Aires (Argentina), Porto Alegre (Brasil) e Montevidéu (Uruguai). / Since the beginning of the 20th Century Pentecostalism has been presented as a Christianity renewal movement emerged in the North that quickly spread to the South. Currently, increasing global and cultural exchange stimulates the diversification of internal social relations of this religious linkage. In this thesis it will be analyzed networks among leaders who conduct centralized religious organizations with less than twenty thousand members. Through these networks based on contact and influence, such leaders share specific religious and political imageries and can expand the range of their performance trespassing national boundaries. It will be examined in which way two sets of personal networks were built up, how they are linked between themselves as a unique network, and how they are integrated with a wider transnational scene of global itinerant preachers. Each of these subnetworks has a story linked by actors to the “waves” described by Pentecostal and charismatic movement official histories. Our research was performed during the years 2008 and 2009 among Pentecostal and charismatic leaders in three cities situated at Southern Latin America: Buenos Aires (Argentina), Porto Alegre (Brazil) and Montevideo (Uruguay).

Desde o princípio do século XX o pentecostalismo tem se apresentado como um movimento de renovação do cristianismo no Norte que se espalhou rapidamente ao Sul. Atualmente, o intercâmbio global e cultural estimula a diversificação das relações sociais internas dessa rama religiosa. Analisaremos nessa tese redes pessoais entre líderes pentecostais e carismáticos que conduzem organizações religiosas com menos de vinte mil membros. Através dessas redes baseadas em contato e influência, tais líderes compartilham imaginários religiosos e políticos específicos e podem expandir o escopo de suas atuações atravessando fronteiras nacionais. Examinaremos de que forma dois conjuntos de relações pessoais foram construídos, como estão conectados entre si como uma única rede, e como estão integrados a uma cena transnacional mais ampla de pregadores itinerantes globais. Cada uma dessas sub-redes tem uma trajetória relacionada pelos atores com as “ondas” descritas pelas histórias oficiais do pentecostalismo e do movimento carismático. Nossa pesquisa foi desenvolvida durante os anos 2008 e 2009 em três cidades ao Sul da América Latina: Buenos Aires (Argentina), Porto Alegre (Brasil) e Montevidéu (Uruguai). / Since the beginning of the 20th Century Pentecostalism has been presented as a Christianity renewal movement emerged in the North that quickly spread to the South. Currently, increasing global and cultural exchange stimulates the diversification of internal social relations of this religious linkage. In this thesis it will be analyzed networks among leaders who conduct centralized religious organizations with less than twenty thousand members. Through these networks based on contact and influence, such leaders share specific religious and political imageries and can expand the range of their performance trespassing national boundaries. It will be examined in which way two sets of personal networks were built up, how they are linked between themselves as a unique network, and how they are integrated with a wider transnational scene of global itinerant preachers. Each of these subnetworks has a story linked by actors to the “waves” described by Pentecostal and charismatic movement official histories. Our research was performed during the years 2008 and 2009 among Pentecostal and charismatic leaders in three cities situated at Southern Latin America: Buenos Aires (Argentina), Porto Alegre (Brazil) and Montevideo (Uruguay).

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-13T15:50:23Z No. of bitstreams: 1 thiagomoreira.pdf: 1096212 bytes, checksum: dee3055253d0c121680e163050bb7909 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-06-27T21:17:47Z (GMT) No. of bitstreams: 1 thiagomoreira.pdf: 1096212 bytes, checksum: dee3055253d0c121680e163050bb7909 (MD5) / Made available in DSpace on 2016-06-27T21:17:47Z (GMT). No. of bitstreams: 1 thiagomoreira.pdf: 1096212 bytes, checksum: dee3055253d0c121680e163050bb7909 (MD5) Previous issue date: 2016-03-04 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente pesquisa tem por objetivo compreender alguns aspectos das relações que ocorrem no interior da tradição cristã entre o tradicionalismo, no sentido de formação de um arcabouço teológico-dogmático mais rígido e pautado em uma experiência mais racional e sistemática, “letrada”, com o sagrado e os movimentos de “despertamento espiritual” que se pautam em uma experiência mais livre em relação às formulações teológicas pré-concebidas, muitas vezes fazendo irromper uma espiritualidade mais emotiva e mística com o sagrado. Para tanto, nos valemos da trajetória histórica da Igreja Batista da Lagoinha, Belo Horizonte-MG, surgida em meio ao movimento carismático na vertente protestante no Brasil, em meados das décadas de 1950 e 1960. Ateremos-nos mais especificamente, em razão de nosso objeto de pesquisa, às igrejas batistas que passaram por tensões e rupturas que originaram duas alas, a saber, “tradicional” e “renovada”. Dentre essa “ala renovada”, a Igreja Batista da Lagoinha sagrou-se precursora e uma das principais representantes dessa irrupção da experiência carismática no seio protestante. Sua influência não se limitou à gênese desse movimento de “despertamento espiritual” nas igrejas batistas, pelo contrário, permanece frutificando em igrejas e denominações protestantes e até mesmo em alguns setores carismáticos da Igreja Católica Romana, com as músicas de seu Ministério de Louvor Diante do Trono, sua liturgia e as (re)apropriações teológicas que lhe propiciam uma identidade mais fluida e dinâmica. / This research aims to clarify some aspects of the relationships that occur within the Christian tradition between the traditionalism in the sense of forming a theological-dogmatic more rigid framework and guided in a more rational and systematic, "scholar", experience with the sacred and the movements of "spiritual awakening" which are based on a freer experience in relation to preconceived theological formulations, and often burst a more emotional and mystic spirituality with the sacred. To this end, we followed the historical path of the Igreja Batista da Lagoinha, Belo Horizonte-MG, which emerged in the charismatic movement emergence in the Protestant stream in Brazil, in the middle of the 1950s and 1960s. We attend more specifically, because our research object, to the Baptist churches, who have gone through tensions and ruptures that led two flanks, namely "traditional" and "renewed". Among this "renovated wing", the Igreja Batista da Lagoinha has became the precursor and one of the main representatives of this outbreak of charismatic experience in the Protestant environment. His influence was not limited to the genesis of this movement of "spiritual awakening" in Baptist churches, however, remains influencing Protestant and Pentecostals churches and denominations and even some Charismatic sectors of the Roman Catholic Church, with songs from their Ministry of Praise Diante do Trono, their heterogeneous liturgy and their theological (re)appropriations that provide them a more fluid and dynamic identity.

Christian Spirituality, Church History and Missiology / D. Th (Christian Spirituality, Church History and Missiology)

À l'île de La Réunion, les mouvements pentecôtistes-charismatiques se développent depuis une quarantaine d’années. L'importance particulière qu'ils accordent à l'émotion religieuse exerce un rôle pivot dans leur capacité d'attraction. Favorisant les preuves tangibles de l'agir divin au détriment des dogmes, ils concourent à l'imprécision des croyances et à la fluidification des itinéraires religieux, ils contribuent à la poussée des individualismes religieux, ils encouragent la scissiparité ecclésiale. En ces différents éléments, ils mettent l'Église à l'épreuve. Néanmoins, une analyse fouillée de cette mouvance en société créole conduit à interroger cette relativisation des institutions, de la tradition, des médiations, dont elle se prévaut. Une enquête de terrain et le recueil d'entretiens mettent en lumière plusieurs facteurs paraissant construire l'expérience religieuse de type émotionnel : - la situation socio-historique insulaire tout d'abord, ainsi que les dynamiques religieuses qui ont contribué à la formation de groupements pentecôtistes et charismatiques concurrents suffisamment distincts pour ne pas être assimilés à un même milieu ; - les groupes auxquels les fidèles adhèrent ensuite qui codifient leurs pratiques et fabriquent leur « virtuosité » religieuse ; - le temps enfin, en vertu duquel l'itinéraire des individus enregistre différentes phases d'intensité variable. De ce fait, l'expérience religieuse est loin de rimer exclusivement avec effervescence, immédiateté, malléabilité. Elle comporte aussi sa part de régulation, de socialisation, de transmission. C'est au cœur de cette dialectique que s'inscrit cette étude en terre réunionnaise. / In Reunion Island, pentecostal and charismatic movements have been developing for forty years and their emotional aspect plays a pivotal role in their power of attraction. Encouraging tangible evidence of God’s actions at the expense of dogmas, they contribute to the imprecision of beliefs and the dispersion of religious itineraries, lead to an increase in individualism and encourage a tendency to scission in the Church. Because of all this, they put the church to the test. Nevertheless, an in-depth analysis of these movements in Creole society leads us to question the erosion of institutions, traditions and mediations it relies on. Organising a field survey and conducting interviews has made it possible to highlight several factors which seem to inspire religious experience of an emotional kind.- First, the socio-historical situation of the island, and the religious dynamics that have contributed to the formation of competing pentecostal and charismatic groups which are too different to be treated as part of the same environment.- Then, the groups joined by the faithful, which codify their practices and create their religious « virtuosity »- Finally time, because of which individuals itineraries show different phases of varying intensity. So, religious experience is far from being synonymous exclusively with excitement, immediacy and malleability. Control, socialization and transmission are also important part of it. This study conducted in Reunion Island is at the very heart of this dialectic.