Nesse projeto apresentamos o desenvolvimento da proposta de estudo sobre o processo de cristianização dos espaços, tendo como objeto central de análise a coleção de lamparinas escavadas no sítio arqueológico de Apollonia-Arsuf, Israel. Constata-se que as lamparinas concernentes ao período de dominação romana na Palestina encontram-se mutiladas na parte relativa às cenas figurativas do paganismo. Artefatos cujo período de atividade estende-se do século I ao século III d.C.. O conhecimento e análise da citada coleção, tanto nos níveis formal quanto imagético, contribui para uma caracterização e maior conhecimento do paradoxo que circunda nosso objeto. A investigação permite questionamentos sobre a construção do orbis romanorum e as relações estabelecidas dentro desse âmbito. / In this project I present the development of the research about the process of early Christianization in Roman Palestine via the analysis of Roman-period discus lamps retrieved from the archaeological site of Apollonia-Arsuf (Israel). It appears that the discus lamps that came from Roman Apollonia, of the late 1st to 3rd century AD, had the usual pagan and erotic moulded figurative scenes on the upper body intentionally broken away. The knowledge and analysis of this assemblage of hundreds of lamps, both through form and imagery contributes to a better understanding and characterization of the paradox that surrounds our subject of study. The research thus allows questions about the construction of orbis Romanorum and the relations established within this framework.

This study is in the domain of Church History under a sub theme 'Africanisation of Christianity'. Though Africanisation of Christianity is not a modern-day topic in Church History, this study posits that the theme should continue enjoying attention. The reason to this proposal is that it seems there is again a problem today on how African Indigenous Churches (AICs) interface with local traditional spiritualities in communities in which they are planted. Thus, this current study deals with the blurred interface and religious boundaries between African spiritual elements of faith and traditional Christian spiritual elements of faith as depicted in the Johane Masowe weChishanu inotungamirirwa neNyenyedzi(led by the star) (JMCN) Church in Zimbabwe. The hypothesis of this study is that the traditional African spiritual elements of faith dominate in JMCN Church spirituality at the expense of traditional Christian spiritual elements of faith. It is this unconscious adapting and adopting of 'incompatible' African spiritual elements of faith by the JMCN Church that has whet the appetite to examine whether JMCN Church spirituality can be described as a genuinely Christian. In an attempt to understand the genuineness of JMCN Church spirituality this study grouped AICs into two categories those that are said to be 'undisputed' and those that are said to be 'disputed'.While both groups have inculturated African spiritual elements of faith, this study argues that the undisputed AICs conscious selected compatible African spiritual elements of faith against the disputed AICs who unconsciously selected incompatible African spiritual elements of faith. Accordingly, the spirituality of JMCN (hereafter refered to as the Church) identified by its appropriation of African/Karanga spiritual elements of faith such as praying in traditional sacred caves and baptizing church members in traditional sacred pools and dams. Critical to JMCN spirituality is the removal of faith in Jesus Christ's death, resurrection and faith in the Bible as the word of God for human salvation. These are replaced by belief in the power of water spirits and tsanangudzo dzeMweya, (the sayings of the spirit) respectively.This study uses phenomenological and Theological Reflective approaches for data collection and interpreting of the data. Phenomenological method was used because it has two essential strands; the descriptive and the hermeneutical strands.The descriptive aspect helps the researcher to describe the spirituality of the Church accurately, while hermeneutic phenomenological and Theological Reflective approaches give the researcher the ability to evaluate the spirituality of the Church in light of Biblical Christian spirituality. The research study concludes that the JMCN church moved way from being a Christian Church to another syncretic religious denomination due to its inculturation of incompatible African spiritual elements of faith. This study argues that AICs have the liberty to inculturate local religious spiritual elements to shape their Church spiritualities, but the selection criteria should be carefully chosen to avoid obfuscating central Biblical spiritual elements of faith in the process. / Thesis (PhD)--University of Pretoria, 2017. / Church History and Church Policy / PhD / Unrestricted

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Cette thèse a pour objet de recherche le mariage et la conjugalité à Lifou, île de la Nouvelle-Calédonie, de 1842, date du début de l’évangélisation, jusqu’à nos jours. Au travers de l’étude de la socialisation au mariage, des rituels matrimoniaux et de leurs transformations, elle cherche à apporter une contribution à la connaissance du système de genre de ce pays kanak. La vie cérémonielle lifoue est actuellement rythmée par d’opulents rituels matrimoniaux. Le système des classes d’âge fait du mariage un passage obligé sans lequel un individu ne peut devenir « adulte » (nyipi atr) ; passage lors duquel le droit d’user des capacités productives et génésiques de l’épouse est transféré au mari. Lors des échanges cérémoniels de mariage, véritable « guerre des dons », l’ensemble des relations qui constituent le réseau des deux parentés en présence est réactivé. Honorer les membres de son réseau de parenté et d’alliance implique de se soumettre au mariage et à la relation de conjugalité. L’institution matrimoniale a été considérablement transformée sous l’action des missionnaires chrétiens, lesquels ont cherché à remplacer le modèle local de la séparation et de l’antagonisme des sexes par un système de genre basé sur le couple conjugal, dans lequel « l’homme est la tête et la femme le corps ». Sous le régime de l’indigénat, les lois coloniales ont renforcé le pouvoir de l’époux sur l’épouse et réduit considérablement la liberté d’action de celle-ci. Ce n’est qu’en 1946 (fin du régime de l’indigénat), et lors des revendications indépendantistes des années 1980, que les femmes de Lifou ont acquis de nouvelles marges de manœuvre et pu ainsi contester l’exercice unilatéral du pouvoir du mari. / The research subject of this thesis is marriage and conjugality on Lifou, an island of New Caledonia, from 1842, the beginning of evangelization, up until the present day. By studying socialization for marriage, matrimonial rituels and their transformations, it seeks to make a contribution to knowledge of the gender system of this Kanak region. Ceremonial life on Lifou today is governed by opulent marriage rituals. The age group system makes marriage an obligatory passage without which an individual cannot become an "adult" (nyipi atr). Once married, the productive and reproductive capacities of the wife belong to her husband. During ceremonial marriage exchanges, a veritable "war of gifts", the totality of the relatives who constitute the network of the two kinship groups present is reactivated. Honouring the members of ones kinship and alliance networks involves accepting marriage or a conjugal relationship. Marriage and conjugality were transformed by the action of the Christian missionaries who sought to replace the local model of separation and antagonism between the sexes by a gender system based on the conjugal couple, in which "the man is the head and the woman the body". Under the system of Native Regulations (régime de l’indigénat), colonial laws strengthened a husband's rights over his wife and considerably reduced the latter's freedom of action. It was only in 1946 (the end of the system of Native Regulations), and during the independence protests in the 1980s, that the women of Lifou gained new room for manoeuvre and could thus oppose a husband's unilateral exercise of power.

Utilizando-se da metodologia proposta pela Arqueologia da Imagem, assim como dos estudos iconográficos tradicionais, este trabalho procura compreender a origem e posterior evolução das imagens paleocristãs entre os séculos III e inícios do VI.Considerando que a cristianização do mundo romano foi um processo lento e gradual, o estudo deimagens cristãs do período assinalado pretende averiguar, com o auxílio da análise da cultura material, a possibilidade de se identificar a formação de um discurso imagético, ou de um programa doutrinário visual cristãoao longo da Antiguidade Tardia. A investigação e explicitação deste discurso, por meio da pesquisa arqueológica, intenta decifrar a conexão existente entre arte e sociedade, localizando na evolução da iconografia cristã antiga a essência do poder das imagens para aquela comunidade, seu conteúdo de produção e difusão de símbolos identitários e espirituais. / Using the methodology established by the Archaeology of Image and the traditional iconographic studies, this present work intends to understand the origins and further evolution of paleochristian images between the IIIth and the beggining of the VIth century. The christianization of the Roman world was a slow and gradual process. The work with christian images of the period tries to investigate, with also the help of christian material culture, the creation of an imagetic discourse, or a visual doctrinal program through the Late Antiquity. The research and the exploitations of this discourse in archaeology intends to decipher the connection between art and society, localizing in the evolution of the ancient christian iconography the power of images, its content of production and the diffusion of spiritual and identity symbols.

Five decades’ process of breaking more than four centuries of Church-State ties saw a major break-through at the stroke of the new millennium (the year 2000), with the implementation of legislative reforms aimed at giving the Church of Sweden a greater degree of liberty, while extending greater freedom to other religious communities in Sweden. Almost a decade after this historic legislation most stakeholders claim the impact of the reform has been significant. Indeed the decision to server Church-State ties for whatever purpose or reason, after such a long standing relation between the two, will by all means have implications for the Church that is separated, the State and the so called free churches and other religions in Sweden. Thus, this field study seeks to investigate the resultant impact of delimiting governmental power in the religious domain on the now autonomous church and the implications the separation has had for other “non-state churches” as well as the secularized state government in Sweden almost ten years after the reforms.

Made available in DSpace on 2016-08-03T12:19:51Z (GMT). No. of bitstreams: 1 Juarez Ferreira de jesus.pdf: 2116295 bytes, checksum: 6e9317a40158dc7944284fe3525050b3 (MD5) Previous issue date: 2015-03-24 / In 1492, the Spanish arrived in the so-called New World, known today as Latin America, in search of wealth. For such a purpose, they quickly implemented their government system, culture and religion through war, whose historical concept was reformulated and applied. The concept of fair war in Latin America, between 1482 and 1566, was developed from the history of the Roman conquest, the Aristotelian philosophy, Augustines and Thomas Aquinas theology, the Scripture and weapons. Upon advancing in areas occupied by the indigenous peoples, the concept of fair war brought about harmful effects. Deaths of innocents, trespassing of lands, wealth possession, slavery, destruction of culture and religion of the indigenous and all sorts of violence took place against the indigenous peoples. As part of this scenario, Juan Ginés de Sepúlveda, the author of Democrates Alter, which embraced the concept of fair war, had the Dominican friar Bartholomew de Las Casas as his opponent, who valiantly struggled in favor of the indigenous peoples. Another theologian, Francisco de Vitoria, from the University of Salamanca, also belongs to the historical portrait. Vitoria created the Derecho Natural y de Gentes, which supported Sepúlveda and Las Casas in their doctrines. Effectively, Sepúlveda achieved his goal. Christianity was implemented through violence. In response, Las Casas wrote Del único modo de atraer a todos los pueblos a la verdadera religión, a peace-oriented form of Christianity. Both missionary projects conceived by Sepúlveda and Las Casas defined the two ecclesiastic hermeneutics in Latin America until the XIX Century, when a new mission proposal was brought forward by the protestants. / Em 1492, com o objetivo de adquirir riquezas e expansão territorial, os espanhóis chegaram à América Latina. Para tanto, rapidamente implantaram o seu sistema de governo, cultura e religião. Este processo só foi possível por meio da guerra. Para legitimá-la, foi necessário a reelaboração e a inversão de um antigo conceito de guerra e a sua consequente instauração nas terras recém ocupadas. O uso do conceito de Guerra Justa na América Latina, entre os anos1492 a 1566, fundamentava-se na história das conquistas romanas, filosofia de Aristóteles, teologia de Agostinho e Tomás de Aquino, nas leis jurídicas, Escrituras Sagradas e nas armas. Ao ser aplicado nas províncias indígenas, o conceito de Guerra Justa proporcionou efeitos trágicos pela sua violência. Ocorreram mortes de inocentes, invasão das terras, posse das riquezas, escravidão, destruição da cultura e da religião dos indígenas. Diante destes fatores, as divergências e debates tornaram-se inevitáveis. Juan Ginés de Sepúlveda, o autor do Democrates Alter, tratado que hospeda o conceito de Guerra Justa, teve como opositor tanto na Espanha quanto na América Latina, o frei dominicano Bartolomé de Las Casas que lutou a favor dos indígenas frente a injustiça da guerra deflagrada pelos conquistadores espanhóis e da cristianização por meio das armas. Entre esses dois controversistas encontra-se outro teólogo-jurista, catedrático da Universidade de Salamanca, Francisco de Vitoria. Vitoria elaborou o Derecho Natural y de Gentes, obra que concedeu a Sepúlveda e Las Casas argumentos para fundamentar suas doutrinas. A julgar pelos resultados duradouros da conquista, Sepúlveda atingiu seus objetivos. A cristandade foi implantada em substituição às religiões dos nativos e os interesses políticos e econômicos dos conquistadores, entrementes, foram concretizados. Las Casas, por sua vez, ao discordar desse método, propôs, em sua obra, Del único modo de atraer a todos los pueblos a la verdadera religión, uma cristianização pacífica que se conduzisse somente por meio da pregação do evangelho e da fé cristã. Para chegarem a essa posição, ambos os controversistas analisaram as fontes e tradições literárias aristotélica, agostiniana e tomista, em especial. O projeto missionário colonial vislumbrado por Sepúlveda e Las Casas, definiu as duas hermenêuticas eclesiásticas presentes na América Latina que se estenderam até o século XIX quando aportou-se na América uma nova proposta de missão através dos protestantes.

Utilizando-se da metodologia proposta pela Arqueologia da Imagem, assim como dos estudos iconográficos tradicionais, este trabalho procura compreender a origem e posterior evolução das imagens paleocristãs entre os séculos III e inícios do VI.Considerando que a cristianização do mundo romano foi um processo lento e gradual, o estudo deimagens cristãs do período assinalado pretende averiguar, com o auxílio da análise da cultura material, a possibilidade de se identificar a formação de um discurso imagético, ou de um programa doutrinário visual cristãoao longo da Antiguidade Tardia. A investigação e explicitação deste discurso, por meio da pesquisa arqueológica, intenta decifrar a conexão existente entre arte e sociedade, localizando na evolução da iconografia cristã antiga a essência do poder das imagens para aquela comunidade, seu conteúdo de produção e difusão de símbolos identitários e espirituais. / Using the methodology established by the Archaeology of Image and the traditional iconographic studies, this present work intends to understand the origins and further evolution of paleochristian images between the IIIth and the beggining of the VIth century. The christianization of the Roman world was a slow and gradual process. The work with christian images of the period tries to investigate, with also the help of christian material culture, the creation of an imagetic discourse, or a visual doctrinal program through the Late Antiquity. The research and the exploitations of this discourse in archaeology intends to decipher the connection between art and society, localizing in the evolution of the ancient christian iconography the power of images, its content of production and the diffusion of spiritual and identity symbols.

À partir du règne de Constantin Ier, la défense de l’Empire fut mise en œuvre par un corps de généraux qui récupérèrent les anciens pouvoirs militaires des préfets du prétoire : les magistri militum. Confrontés à des menaces militaires incessantes (pression barbare aux frontières et épisodes de guerre civile), ces officiers supérieurs furent la plupart du temps épargnés par les purges qui frappaient le personnel de cour, car ils constituaient une assise fondamentale du pouvoir de l’empereur. Au début du Ve siècle ap. J.-C., l’Empire romain unifié fit place à deux partes imperii indépendantes, voire rivales : un Empire byzantin replié sur l’Orient, et une partie occidentale qui tendit à se fragmenter en royaumes barbares. Comment le haut commandement militaire évolua-t-il dans chacune de ces régions ? Ce corps d’officiers a fait l’objet d’une étude prosopographique tenant compte des recherches les plus récentes, en vue de fournir une synthèse qui a été menée selon trois axes principaux : - en termes institutionnels, quelle était la place de ces généraux dans la chaîne de commandement ?- en termes d’histoire militaire, quel fut le rôle de ces généraux dans les transformations que connut l’armée romaine tardive ?- en termes d’histoire sociale, comment cette noblesse militaire, dont une partie avait des origines barbares, se définissait-elle par rapport à la romanité et à la société de cour tardo-antique ? / From the reign of Constantine the Great onward, the defence of the Empire was the responsibility of a group of generals who were trusted with the previous military responsabilities of the pretorian prefects : the magistri militum. Facing restless threats (barbarian pressure on the frontiers and episodes of civil war), these high officers were most of the time kept away from the regular revolutions that struck the court : they were one of the base of the imperial authority. At the beginning of the fifth century, the unified roman Empire had been replaced by two independent, sometimes even rival partes imperii : a byzantine Empire, limited to the East, and a western part which eventually collapsed to form barbarian kingdoms. How did the high military command evolve in each of these parts ?A prosopographical study, taking into account the most up-to-date research, has been made on this group of officiers, in order to provide a synthesis developing three main axis :- from an institutional point of view, what was the place of these generals in the chain of command ?- from a military point of view, which role did this generals play in the transformations that affected the Late roman army ?- from a social point of view, how did this military nobility, which included people with barbarian origins, defined herself with regard to romanity and the Late Antique court society ?

This paper looks to examine the relationship between the church buildings and archaeological finds from under the church floor in Silte parish on the baltic isle, Gotland. The material was excavated in 1971-1972, after evidence of an older wooden church was uncovered during restoration work. This older structure, revealed to have consisted of a chancel and choir, had evidently been connected to the present stone choir for some time. The well preserved foundation was excavated along with a rich archeological material consisting of, amongst other things, some 1700 coins and 18 graves along with skeletal material indicating an additional 25 individuals. In this thesis the material and the buildings are put into context and an attempt is made to link it to different phases of christianization. One connecting to the timbered stave church, and one to the later stone church. The results are then used to make a connection between this development and the formation of the parish system on the island and the increased stratification of church and society during the early Middle Ages in Sweden and Scandinavia.