The purpose of the present study is to try to find answers to how active worshipers of different ages experience the praise song as worship in the worship service. What does the song of praise mean to them and what purpose and function it fills. Song and music have always been a central part of Christianity and the Church of the World, and not least in its worship services. If this testifies to the infinite amount of songs and songbooks that emerge because of the church's rich music life. Likewise, singing vocals today is also strongly associated with the church just underlines this even more (Fahlgren, 2013). But what are the underlying factors that matter when singing or playing these songs and what function does it fulfill for the worshipers?  The method of the survey is a qualitative interview study. The study comprises seven people, three men and four women, all of whom have been active in an Equmenia congregation for at least five years.  The result shows that the biggest difference in respondents' view of worship and their view of it lies in the age difference. Where the older participants consider themselves less dependent on the emotional touch during the song of praise. And uses more worship to mission. While the younger participants in the study claim to be more dependent on "feeling a feeling" when they worship, and that the songs, should be available to all.

O objetivo desse trabalho é investigar a adaptação da organista com relação às modificações nos hinários oficiais da Igreja Congregação Cristã no Brasil, enfatizando as mudanças do Hinário 4 para o Hinário 5. Também foi averiguado qual o impacto das mudanças no estudo dos hinos novos e antigos (onde houve várias mudanças) e qual a repercussão das organistas com relação ao acréscimo do terceiro pentagrama no Hinário 5. O presente estudo foi delineado com base em dois questionários elaborados e enviados para as organistas da Igreja Congregação Cristã no Brasil (uma vez que apenas as mulheres tocam o órgão), tanto para as oficializadas com profunda experiência no Hinário 4, como para as organistas aprendizes que só tiveram contato com o Hinário 5. Ficou evidente que muitas organistas oficializadas ainda apresentam dificuldades em tocar os hinos alterados do hinário devido às diferenças entre mão esquerda e pedal. As aprendizes não reportaram ter problemas porque nunca estudaram com outro hinário. Como na Igreja Congregação Cristã no Brasil somente hinos são tocados durante o culto, foram elaborados exercícios para auxiliar na adaptação do novo hinário, já que em 194 dos 480 hinos, as notas mais graves da mão esquerda e do pedal são distintas durante alguns compassos. O material produzido poderá auxiliar principalmente as organistas oficializadas, tornando-se também, uma fonte de consulta sobre os tipos de hinos para toda a classe. / This work aims to investigate the adaptation of the organist of the Christian Congregation Church of Brazil in relation to the modifications in the new hymnal (No. 5), as well as the impact it has had on the way the organists study the new and old (and altered) hymns. The addition of the third staff has also been investigated. Two questionnaires, as a basis for the study, were sent to women organists (since only women are allowed to play the organ): a group of Official organists with a great deal of experience with Hymnal No. 4, and beginner organists (Apprentices), who had only studied Hymnal No. 5. The Official organists reported that many still present difficulties playing the altered hymns of the latest edition because of the differences between the left hand and pedal. The Apprentices admitted not having any problems since they never came in contact with other editions of the hymnal. Considering that the Christian Congregation Church of Brazil only allows hymns to be performed during services, exercises were elaborated to help them adapt to the new hymnal, since in 194 of the 480 hymns, the lower note of the left hand and the pedal are not the same for several measures. The material presented is intended to aid mainly the Official organists, however, it may be utilized by all organists as a source for the many different types of hymns.

A introdução de 33 rainhas africanas (Apis mellifera scutellata) em 1956, com o objetivo de iniciar um programa de seleção e melhoramento genético no Brasil, e a posterior enxameação de algumas destas rainhas, deu inicio ao processo de Africanização, originando o poli-híbrido, denominado, Abelha africanizada. Este processo envolveu uma série de fatores biológicos e ambientais, cujas interações não são suficientemente claras. Os acasalamentos em abelhas melíferas ocorrem em sítios denominados como Áreas de Congregação de Zangões (ACZ), estes locais têm sido bem estudados em abelhas européias, porém, pouco pesquisados em abelhas africanizadas. Assim, é mister a necessidade de desenvolver novos estudos sobre o comportamento reprodutivo destas subespécies, que contribuíram para a rápida expansão das abelhas africanizadas nas Américas. Foram observados os comportamentos de vôos de 10 rainhas (Apis mellifera carnica e Apis mellifera africanizada) e de 126 e 146 zangões de cada raça, respectivamente. Observou-se 6 pontos, localizados no campus da USP de Ribeirão Preto, os quais poderiam ter uma maior concentração de zangões em vôo. Estes pontos foram analisados por meio de uma rainha fecundada presa a um balão preenchido com gás Helio e determinadas características ambientais. Todas as rainhas retornnaram ao núcleo com a marca de acasalamento e iniciaram o processo de postura. Os dados revelaram que não existem diferenças significativas (? = 0,05%) ao compararmos: A idade da rainha no seu primeiro vôo (T=123: P=0,185); a idade da rainha no vôo do acasalamento (t=1,721; P=0,104); o numero de vôos que cada rainha realizou (T=79,5; P=0,789); a duração do vôo de acasalamento (t=1,065; P=0,303); a temperatura no dia do vôo de acasalamento (t=0,263; P=0,796) e o horário do dia no qual ocorrem os vôos de acasalamento (t = 0,0; P=1,0). A atividade de vôo dos zangões carnicos nunca precedeu o horário as 14:15 e 14:30h para zangões carnicos e africanizados, respectivamente, confirmando que não existem diferenças significativas no período do dia em que estes realizam seus vôos (t = -3,11E-015; P = 1,000). Dos 6 pontos observados, somente um ponto não atraiu zangões à isca. Não foram encontrados diferenças significativas entre as diferentes ACZ (P = 0,109). Ao analisar a velocidade do vento (m/s), a analise de variância encontrou diferenças significativas entre as diferentes ACZ (P=<0,001), porém não influenciando a presença de zangões na isca. Dados coletados neste experimento revelaram que os zangões freqüentam estas áreas durante condições de vento superiores a 4 m/s, e em algumas ocasiões com ventos de 8.1 m/s. Também foi observado que os zangões realizam seus vôos de acasalamento em dias nublados e com pouca luminosidade. Não existiu uma preferência, pelos zangões, por determinadas ACZ, constatando-se que o ambiente oferece muitos espaços abertos típicos de ACZ, garantindo e facilitando o acasalamento destas abelhas. / The introduction of 33 African queens ( Apis mellifera scutellata ) in 1956 , aiming to start a program of selection and breeding in Brazil , and later some of these swarming queens , began the process of Africanization , yielding poly - hybrid called , \" Africanized Bee \" . This process involved a number of biological and environmental factors whose interactions are unclear. Mating in honeybees occur at sites referred to as Areas of Congregation Hornets ( ACZ ) , these sites have been well studied in European bees , but little researched in Africanized bees . Thus , it is essential the need to develop new studies on the reproductive behavior of these subspecies, which contributed to the rapid expansion of Africanized bees in the Americas . Behaviors Flight 10 queens ( Apis mellifera and Apis mellifera Africanized carnica ) and 126 and 146 Hornets each race respectively were observed . There was 6 points , located in the USP , Ribeirão Preto , which could have a higher concentration of drones in flight campus . These points were analyzed by means of a fertilized queen attached to a balloon filled with helium and certain environmental characteristics. All queens retornnaram the core branded mating and begun the process of laying. The data revealed no significant differences when comparing : The age of the queen on her first flight (T = 123 : P = 0.185 ) ( = 0.05 % ? ) ; the age of the queen in flight mating ( t = 1.721 , P = 0.104 ) ; the number of flights that each queen performed (T = 79.5 , P = 0.789 ) ; the flight duration of mating ( t = 1.065 , P = 0.303 ) ; the temperature on the mating flight ( t = 0.263 , P = 0.796 ) and time of day in which mating flights occur ( t = 0.0, P = 1.0 ) . Flight activity of CARNICOS Hornets never preceded the hours 14:15 and 14:30 for CARNICOS and Africanized drones, respectively , confirming that there are no significant differences in time of day in which they perform their flights ( t = -3.11 and -015 , P = 1.000) . 6 of the observed points , only one point not attracted to the bait Hornets . No significant differences were found between the different ACZ (P = 0.109 ) . By analyzing the wind speed ( m / s ) , analysis of variance found significant differences between the different ACZ ( P = < 0.001), but not influencing the presence of drones at the bait . Data collected in this experiment revealed that the Hornets frequent these areas during windy conditions exceeding 4 m / s , and on some occasions with winds of 8.1 m / s . It was also observed that the Hornets perform their mating flights on cloudy days and low light . There was a preference by the Hornets , by certain ACZ , noting that if the environment offers many open spaces typical of ACZ , ensuring and facilitating mating these bees.

It is the author’s thesis that religious communication which is shaped by narrative has consequences that are different from communication based on persuasion by argument. While ‘narrative’ can include both written and spoken communication, this study attempts to concentrate on oral narrative communication in a group situation within a local church congregation. It is also an assumption of this thesis that there is a common belief that narrative is subordinate to rhetoric. This thesis sets out to suggest otherwise: that while both provide distinctive ways of ordering experience the two are irreducible to one another. Thus there is a need to reimagine the narrative communication debate. This thesis suggests this reimagining be called ‘narrative/symbolic’ – thus emphasising its narrativity. Narrative /symbolic communication : encourages reflection but is different from analytical, rationalistic thinking; is heuristic by nature, searching for likely accounts rather than definitions and conclusions; establishes an awareness of/ communion with the world of the other rather than just seeking after/interpreting meaning; has potential to broaden human conversation by repudiating mere individualism; and, is more faithful to the general shape of the religious tradition which is Christianity. Such a ‘style’ should shape religious communication in the electronic media-saturated age. / Master of Science (Hons)

Aim. While there is much talk of an emerging interest in spirituality in Australia, there is evidence of a declining affiliation with the established Churches. The impact of mainstream Christianity in these circumstances would appear to be waning. The continued attention given to the Church in the wake of these realities and that of the Church's dealing with situations of sexual abuse has often focussed around the way in which the Church has used its power and influence. While undoubtedly there is much evidence of the Church's service and care for its members and those most in need, more questions are being asked about the accountability of those who minister within the boundaries of Catholic Church structures, and the healthiness of those very structures for helping the Church to live out its mission with integrity. Further questioning has often been around the perceived intent of Church authorities, as seen by many, to return the Church to times prior to the Second Vatican Council when clerical authority was unquestioned. There are divergent viewpoints as to whether the call of the Council for wider involvement of lay people in Church decision-making and structures is in the process of being reversed. The researcher, coming from his experience as a member of a Catholic Religious Congregation of Men, is interested in looking broadly at the issue of how power is used in the Catholic Church, with a particular focus on a case study of one Group of Male Religious in the Archdiocese of Melbourne. The aim of the study is to provide further insight into use of power in the Catholic Church, and to offer some recommendations for future use of that power in a healthy and constructive way for the benefit of the Church and, ultimately, all of society. Scope. A Literature Review was carried out to investigate the broader issues of how power may be defined. A multitude of answers emerged, resulting in a rich understanding of power and some specific related factors: gender, hegemony, patriarchy, authority, leadership, empowerment and networks. Following these explorations around how use of power may be understood, examination of issues relating to abuse of power took place. Given this background, attention was then given to issues of power in relation to Church structures. With these learnings, the researcher conducted five focus groups of people who had relevant knowledge of the male Religious Congregation in Melbourne, which was the specific case study for this research. The groups included current members of the Congregation, former members, staff members in schools run by the Congregation, former students and a women's group. The study was restricted to one specific Congregation, the 'Brothers of St Charles' [fictitious name], in Melbourne, in order to provide a particular and manageable focus. While limited in scope, the study provides an analysis of the focus groups and a linking between this analysis and the Literature Review. Conclusions. The study finishes with some reflections by the researcher on the learnings of the study and recommendations arising from the study. Central place is given to the quality of relationships of those engaged in ministry on behalf of the Catholic Church. An interplay of personal and Church/Congregational factors is proposed in order to provide some qualitative assessment of the effectiveness of such relationships. In order for ministers to take up and use their power in an enriching way for themselves and particularly for those to whom they are called in service, recommendations are made around the need for learning about use of power as part of formation for Church personnel, around encouraging ongoing personal growth in those in Church ministry, around the importance of engaging in processes of healing where people have been hurt by past inappropriate use of power, and around the need to continually critique and challenge existing Church structures where there is injustice through lack of inclusivity.

This study examines sources of clergy stress and ministers' coping strategies. The aim was to investigate Calvinist worldviews and their effects on Presbyterian ministers' choice of coping and stress levels. Specific hypotheses and questions were derived from process-stress theory and applications in the psychology of religion, as well as from secularisation theory. The author designed and conducted three separate, related studies. The first used 54 theological students comprising the pre-ministry stage. The second, focal study was of 65 parish ministers of the Presbyterian Church in NSW. These groups were chosen for an intensive study of the influence of Calvinist beliefs on stress and coping over two stages of ministry. The third surveyed 363 adult church attenders of Presbyterian congregations in NSW for specific analyses of stress-coping processes. Data were obtained through scales, questionnaires and interviews with parish ministers. Presbyterian students scored high on religious commitment but low in their endorsement of Calvinist beliefs. Presbyterian congregations also scored high on religious commitment and moderately high on their endorsement of Presbyterian beliefs. Major findings related to attributions and religious coping. Congregational members attributed life crises and hassles to God's allowing the situation, together with other human causes. Ministers had high religious commitment and agreement with Calvinist beliefs. One third scored at clinical levels of anxiety and burnout. Stress levels were strongly related to using an external locus of coping and less strongly to deficiencies in training and equipment for ministry. These stress levels were not directly related to role conflict or specific situational measures. Overall, findings pointed to inadequacies in process-stress theory for examining occupational stress. Ministry stress was best explained as a consequence of attempts to live out a Calvinist ideal in the absence of institutional and social legitimation / Doctor of Philosophy (PhD)

La présente recherche se veut être un examen de la première enquête quantitative menée en Suisse sur les paroisses et communautés religieuses. La recherche vise de à appréhender la dynamique institutionnelle du champ religieux de ce pays. En relation avec une enquête similaire menée aux États-Unis (National Congregations Study, Chaves, 2004) la présente recherche analyse les données récoltées auprès d'un échantillon représentatif de plus de mille responsables spirituels des communautés religieuses de Suisse. Dans la perspective de la sociologie des organisations, elle examine le positionnement des communautés dans le champ institutionnel pour comprendre comment elles s'activent pour se maintenir dans la durée. Les communautés, pour assurer leurs services sur le long terme, sont imbriquées dans des structures confessionnelles avec des contraintes administratives diverses selon leur reconnaissance légale. En conséquence, la dynamique du champ religieux institutionnel est différenciée en trois environnements, selon leur degré de reconnaissance, qui demandent des réponses particulières à chacun pour pouvoir s'adapter et perdurer. Ces trois environnements poussent les groupes qui s'y logent à adopter des structures identiques. Pratiquer la religion ensemble, c'est ainsi se rendre dans une communauté avec une forme de rituel et d'engagement des membres correspondant à la reconnaissance du groupe par la société. Même pratiquée fortuitement, la religion collective est loin d'être un acte fortuit.

This project explores the relationship of Pentecostal churches in the U.S. to social ministry. Taken from the results of multivariate logistic regression and likelihood ratio tests utilizing the National Congregations Study , a nationally representative sample of US congregations, I found that Pentecostal congregations are statistically less likely to participate in social ministry than non-Pentecostal Christian congregations. Through chi-square analyses, I also found Pentecostal churches to be less likely than non-Pentecostal Conservative congregations to participate in social ministry. Through a series of interviews and observations of five Pentecostal Assemblies of God churches in the Atlanta, Georgia metropolitan area, assessments were made on Pentecostal identity and Pentecostal perceived involvement in the community of Atlanta. Recommendations for further research are provided.

In recent years, growing numbers of Mainland Chinese elders are participating in Christian congregations during short visits or extended stays in the U.S. This thesis explores social and cultural factors that explain these immigrant elders’ involvement with Christianity while in the U.S. Based on face-to-face interviews with 20 Mainland Chinese elders living in Atlanta as well as participant observation at a Chinese Christian church and with a Bible study group, this study finds that loneliness and social isolation in a foreign land are the main reasons for Mainland Chinese elders’ participation in Christian activities. Besides religious services, social service functions of churches and opportunities for fellowship are other factors explaining church involvement. Long immersion with China’s religious history of syncretism renders these elders receptive to spiritual alternatives, such as Christianity, especially when dominant ideologies of Confucianism and Communism seem to be in decline in China. But most elders approach their Christian involvement with pragmatic selectivity based more on secular than religious considerations. In conclusion, I argue that social isolation and minority ethnic status, Chinese Christian Churches’ social functions, and current social contexts in China are all factors that help explain Chinese elders’ religious involvement in the U.S.

<p>This dissertation examines congregations' sponsorship of social services for people living with mental disorders. Using data from a nationally representative sample of U.S. congregations, the 2000 US Census, and the 2006 General Social Survey, I address three research questions: What proportion of congregations sponsor services for people living with mental disorders?; How do congregational characteristics affect the likelihood that congregations sponsor these services?; How do neighborhood characteristics and community assessments affect the likelihood that congregations sponsor these services?; Does being a member of a congregation that sponsors these services affect their members' support for government spending on mental health care? The findings indicate that 8% of congregations sponsor services for people living with mental disorders and that religious ideology affects whether congregations sponsor these services. Congregations located in neighborhoods with disadvantaged populations are more likely to sponsor services if they conduct a needs assessment study of their communities while congregations in neighborhoods with advantaged populations are less likely to sponsor services for people living with mental disorders if they conduct a needs assessment study of their communities. Belonging to congregations that sponsor services for people living with mental disorders does not have a direct effect on their members' support for government funding of mental health care. It does, however, have indirect effects. People who belong to congregations that sponsor services for people living with mental disorders and who pray frequently are less likely to support increased government spending on mental health care.</p> / Dissertation