This dissertation is presented as a contribution to the study of the History and Theology of Argentine Pentecostalism. Attention is given to the social, political and religious context in which the events have taken place and the tendencies deriving from them are examined. The work is divided into three parts. In Part I, the study of the origin and development of Pentecostalism shows the correlation between the historical process and the distinctive features of Argentine society. At the same time the non-denominational and independent origin of the movement is established. Part II provides examples of ministry and predominant theological emphases. Special attention is given to elements that form the pastoral profile, theological education and the ministry of women. In the theological field, besides analysing the development of doctrines common to Pentecostalism, such as baptism in the Holy Spirit and divine healing, the decisive influence of the Latter Rains Movement is underlined. Three models of evangelism which have affected Pentecostal theology and practice are examined. Part III concentrates on movements towards unity and the way in which churches linked to missionary bodies have blocked this process as a result of ideological pressure from their denominational headquarters. The investigation closes with indications of some of the hazards and prospects to which the largest denomination in Argentina and Latin America is exposed.

Made available in DSpace on 2016-03-15T19:48:36Z (GMT). No. of bitstreams: 1 Jose Siderio dos Santos.pdf: 2234274 bytes, checksum: d7852204629ca61ec0463d7ccddc3350 (MD5) Previous issue date: 2007-09-12 / Fundo Mackenzie de Pesquisa / This work intents to analyse and to proceed a survey about Politics and Religion, in this way we try to study the Evangelic congressional bloc elected by São Paulo state, in 2002, for the Brazilian National Congress. We start discussing the brazilian evangelic's identity from the rebirth and Protestant Reform, afterward we start a study about the brazilian evangelic, discussing the Protestantism of Invasion, Immigration, Conversion and the Pentecostal Protestantism. Attempting to work with the identity elements, we conduct our surch denoting the evangelics while a small religious group and in this part we also discuss the relationship between the evangelic group and the media, consedering that group gets some visibility from the media. The second part presents the Evangelic congressional bloc and to do this study has been needed to discuss, initially, the social changing process of repudiation to the evangelic politic power adhesion, where we noticed two important moments. First of all there was a kind of bashfulness by some parts of evangelic group in to take part of the politic process, characterized by their repudiation; second of all, we noticed a signifant changing characterized by the enthusiasm by the politic process; however the evangelic church called "Congregação Cristã" still keeps its bashfulness. When we focus the Evangelic congressional bloc we present a historical survey of stablishment and its organization that started to take form since 1988 with the Brazilian Constituition; we have decided to do that, in summary, because there is a relationship between the congressional national bloc and the congressional bloc from São Paulo state. After that we studied about the Evangelic congressional bloc elected by São Paulo state, finishing making considerations about some subjects that we understand to be related to the Evangelic congressional bloc. / Este trabalho, pretende analisar e proceder a um levantamento sobre Política e Religião, onde buscamos estudar a Bancada Evangélica eleita por São Paulo em 2002, para o Congresso Nacional Brasileiro. Inicialmente discutimos a identidade do evangélico brasileiro a partir do renascimento e a reforma protestante, em seguida procedemos a um estudo sobre o evangélico brasileiro, discutindo o protestantismo de invasão, o de imigração, o de conversão e o protestantismo pentecostal bem como sobre o neopentecostal. Ainda, a fim de trabalhar os elementos de identidade, procedemos a pesquisa indicando o evangélico enquanto grupo religiosos minorizado e nesta parte tratamos também do evangélico e a mídia, considerando que através desta o evangélico consegue uma certa visibilidade. A segunda parte trata da bancada evangélica e para desenvolvermos este estudo foi necessário, inicialmente discutimos o processo de mudança social de repúdio para a adesão ao poder político pelo evangélico, onde constatamos dois momentos importantes. Primeiro houve um certo pudor por parte do evangélico em se fazer política, caracterizado por seu repúdio, em seguida verificamos uma mudança caracterizada por entusiasmo em fazer política, no entanto a Igreja evangélica Congregação Cristã ainda mantém este pudor. Ao tratar da bancada evangélica, inicialmente procedemos a um breve levantamento histórico da formação e organização da bancada evangélica, que começou a esboça-se a partir da constituinte de 1988, fizemos ainda um levantamento da bancada evangélica no Brasil, ainda que de modo sucinto, isto fizemos por entender que há relação entre a bancada em âmbito nacional com a bancada de São Paulo. Em seguida estudamos sobre a bancada evangélica eleita por São Paulo. E por fim elaboramos considerações sobre alguns temas relacionados com a Bancada evangélica.

La crédibilité des Églises évangéliques a été mise à rudes épreuves par les temps qui courent si l’on se fie à ce qui est rapporté autant dans la presse écrite que dans la presse parlée à la grandeur du pays. L’un des principaux facteurs alimentant la quasi totalité des opinions négatives sur ces lieux réputés être « lieu de la rencontre entre les croyants et le Divin », c’est le manque de rigueur dans la gestion de leurs différentes activités. En dépit des rumeurs et des soupçons, certaines Églises essaient de se démarquer des mauvaises pratiques qui ne font que miner la réputation de la plupart d’entre elles. Afin d’amener les lecteurs sur des pistes éclairantes, je vais problématiser et proposer, de façon succincte, les différentes étapes du contrôle de gestion dans une Église évangélique grâce à l’observation et à l’analyse de cette pratique. Mon observation portera sur une Église, en particulier, qui en est à sa douzième année de fonctionnement et qui connaît une importante croissance au fil du temps. En tant que Pasteur de cette Église, tout en m’inspirant de mes expériences personnelles dans la gestion de diverses équipes d’employés dans la Société de Transport de Montréal (STM) , je vais esquisser les grands traits des valeurs privilégiées qui ont été à la base de ce succès. / If it is possible to trust the information reported as much in the print media as in the speaking press in our days, to the size of the country, the credibility of the evangelic Churches was put in hard test. When we consider what has been identified to be as one of the man factors feeding most of the negative opinions on these renowned places to be « space of the meeting between believers and the Divine », it is the rigorous lack in the management of their various activities. We are agreed to say that in spite of the rumours and the suspicious certain Churches are trying the best of what to be done in order to distance themselves from bad practices which are undermining the reputation of most of them. My intent is to bring the readers on enlightening tracks by proposing briefly the various steps of the strategic management control in an Evangelic Church through the observation and the analysis of this practice. That observation will set its focus on a particular Church, which is in its twelfth year of functioning and which now experiencing an important growth over the time. As Pastor of this organization I will try to refer to my managerial working experience with several teams of employees in the « Société de Transport de Montréal » (STM)2 in order to outline the privileged values which were at the root of this success.

Made available in DSpace on 2015-09-25T12:18:23Z (GMT). No. of bitstreams: 1 JoseSanchesVallejoNeto.pdf: 803881 bytes, checksum: dd52f30ddc8a7b57a039dad0c31582dc (MD5) Previous issue date: 2006-09-29 / A long time ago, in several western societies, the individual came studying the established relationship, between the powers terrain and spiritual, more exactly, between the religions and states. In the present situation where are find us, with cultural values accepts before are uncentralizeing, noticed that relation gospel and church has been, over the last couple decade, analysis factor among culture and society studies, specifically in this subject/relation from Brazil context. The objectives of this research has to classify, to select and to analyze the evangelic pastors speeches from Campina Grande with the aim to describe the influence ou not-influence to the pastor speech over the member of community opinion who is leader, about elections and the candidates to a politic-parties position. This research used as start point a gospel hackneyed phrase: evangelic vote in evangelic (in Brazilian says: brother vote in brother ). From this common-place, to looked for feel the what have a considerable number of declare evangelic in Campina Grande it took with reference the Censo 2000/IBGE and this same number, aim the valid electors, is unable to elect one candidate to a politic-parties position, still he s declare brothers . We tried answer to the question: Is the evangelic/pastor leader interfere in the flock opinion who s pastor? To come to the conclusion, we used a methodological approach prioritizing both aspects quantitative and qualitative, once has necessary the following procedure to camp collection: 1) To make a questionnaire, 2) the application these questionnaires to the informers (pastors/evangelic leaders) and 3) the analysis of informations. The results verified to show the evangelics don t be a enraptured society category to yours rights and duties, as said ordinary. Contrary to what say, the data indicates in Campina Grande, when occur an election, one big candidate from evangelic environment to a politic-parties position don t get a sufficient votes to be elect, although your original religious community had a most sufficient number of electors to make win the intended position although be not practice the evangelic leader suggest names when the subject is a election to the politic-parties position. The research developed to look for bring the analysis of the speeches develop in the Cultural Studies / Há muito tempo, em várias sociedades ocidentais, os indivíduos vêm estudando as relações estabelecidas, ao longo do tempo, entre os poderes terreno e espiritual, mais precisamente, entre a(s) religião(ões) e o estado(s). Na atual conjuntura social em que nos encontramos, com valores culturalmente antes aceitos sendo descentralizados, percebe-se que a relação evangélico e igreja parece ter sido, ao longo das duas últimas décadas, fator analisável entre estudiosos da cultura e da sociedade, especificamente em se tratando desta temática/relação em contexto de Brasil. O objetivo dessa pesquisa foi catalogar, selecionar e analisar o discurso de pastores evangélicos de Campina Grande com o intuito de descrever a influência ou não-interferência da fala do pastor sobre a opinião do membro da comunidade em que é líder, no que diz respeito às eleições e aos candidatos a cargos político-partidários. A pesquisa tomou como ponto de partida uma frase clicherizada no meio evangélico: irmão vota em irmão . A partir deste lugar-comum, procurou-se perceber o porquê de haver em Campina Grande um número considerável de evangélicos declarados tomou-se o Censo de 2000/IBGE como referência e este mesmo número, entre os eleitores válidos, não serem capazes de eleger um candidato a um cargo eletivo, mesmo este se declarando irmão . Procurou-se responder à pergunta: o líder evangélico/pastor interfere na opinião do rebanho que pastoreia? Para chegar-se a uma conclusão, utilizou-se uma abordagem metodológica que priorizou tanto o aspecto quantitativo quanto o qualitativo, uma vez que foram necessários os seguintes procedimentos para a coleta de campo: 1) confecção de questionário, 2) aplicação desses questionários aos informantes (pastores/líderes evangélicos) e 3) análise dos dados. Os resultados a que se chegou demonstraram que os evangélicos não constituem uma categoria social alienada de seus direitos e deveres, conforme comumente se falou. Ao contrário, os dados indicam que em Campina Grande, quando de uma eleição, um forte candidato do meio evangélico a um cargo político não obteve votos suficientes para ser eleito, embora a sua comunidade religiosa de origem tivesse o número mais que suficiente de eleitores para elegê-lo ao cargo pretendido embora não seja prática do líder evangélico sugerir nomes quando a questão tratada é eleição. A pesquisa desenvolvida procurou aproximar-se das análises de discursos desenvolvidas nos Estudos Culturais.

Made available in DSpace on 2016-04-28T20:19:15Z (GMT). No. of bitstreams: 1 2006--Julio Cesar Silva Macedo.pdf: 407067 bytes, checksum: 5cdc5d2db5e91bd9dd9d3924ad6d4548 (MD5) Previous issue date: 2006-08-01 / The influence of the group of reference on the behavior of the evangelic consumer in the segment of music is the central subject of this dissertation, whose main objective is to know as the religious subculture and more specifically the groups of reference influence the behavior of the evangelic consumer. This work was carried through with 22 young, members of the Methodist church, the city of Tr?s Rios and was structuralized from the analysis of the speech of the interviewed ones that they had evaluated as if they relate with the consumption of Cds. For accomplishment of this study, qualitative research was used, applying it technique of groups of focus. The stages had been followed of the following form: delimitation of the objectives, the preparation of the script of questions, the formation of the groups and the meetings with the interviewed ones, the organization of the data for proximity of ideas and the writing of the report. In general way, one perceives that the young evangelic consumers directly assume an only standard of consumption influenced for the subculture where they are inserted. The carried through research demonstrates the importance of the group of reference on the behavior of consumption of the interviewed young. The influence of the group reference does not only happen in the musical preference of the young, but in other areas interest and mainly in its style of life. / A influ?ncia do grupo de refer?ncia sobre o comportamento do consumidor evang?lico no segmento da m?sica ? o assunto central dessa disserta??o, cujo objetivo principal ? conhecer como a subcultura religiosa e mais especificamente os grupos de refer?ncia influenciam o comportamento do consumidor evang?lico. Esse trabalho foi realizado com 22 jovens, membros da igreja Metodista, da cidade de Tr?s Rios e foi estruturado a partir da an?lise de conte?do das entrevistas que avaliaram como se relacionam com o consumo de Cds. Para realiza??o deste estudo, foi utilizada pesquisa qualitativa, aplicando-se a t?cnica de grupos de foco. As etapas seguiram-se da seguinte forma: delimita??o dos objetivos, a prepara??o do roteiro de perguntas, a forma??o dos grupos e as reuni?es com os entrevistados, a organiza??o dos dados por proximidade de id?ias e a reda??o do relat?rio. De modo geral, percebe-se que os jovens consumidores evang?licos assumem um padr?o ?nico de consumo influenciados diretamente pela subcultura em que est?o inseridos. A pesquisa realizada demonstra a import?ncia do grupo de refer?ncia sobre o comportamento de consumo dos jovens entrevistados. A influ?ncia do grupo refer?ncia n?o incide somente na prefer?ncia musical dos jovens, mas em outras ?reas de interesse e principalmente no seu estilo de vida.

Made available in DSpace on 2016-08-03T12:20:47Z (GMT). No. of bitstreams: 1 Ricardo Barros Lima.pdf: 823062 bytes, checksum: cc0edadf6b910df065a95127113c5bf4 (MD5) Previous issue date: 2008-08-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research proposes an analysis of the Latin American evangelic pastoral proposed by Orlando Costas. An expert in missions and pastoral theology from Puerto Rico, Costas elaborated a pastoral method and methodology based on his evangelical, religious confession in ecumenical dialogue and in critical consonance with the political, economical, social and religious circumstances of Puerto Rico and Latin America. Costas, together with Emilio Castro, were the first theologians to offer the basis for an evangelic pastoral vision based on the experiences of Latin American people. He criticized North-Atlantic pastoral theology as a pastoral action centered on the pastor, which was professionally and ecclesiastically centered. The research is presented in three chapters. The first chapter presents the religious, social, economic and political context of the experience of Orlando Costas in Puerto Rico; the second deals with his conversion experience in the context of his religious tradition, and; the third presents his pastoral proposal, and analyses its theological and historical development, emphasizing the conferences, movements, institutions, and theologians who influenced Costas thought. It also demonstrates the vision of mission and theological basis for his evangelic pastoral. It demonstrates that Costas pastoral is missiological and pastoral, because it assumes the missi Dei as an architectonic principle and the pastoral as a hermeneutic principle for pastoral and mission action. The research concludes that Costas pastoral proposal is evangelic and ecumenical, contextual and autochthonous, both within and beyond the church.(AU) / Nesta pesquisa se propõe analisar a pastoral evangélica latino-americana elaborada por Orlando Costas. Teólogo pastoralista, missiólogo e de origem porto-riquenha, Costas elaborou método e metodologia de pastoral a partir de sua confissão religiosa evangelical em diálogo ecumênico e em consonância crítica com a situação política, econômica, social e religiosa de Porto Rico e da América Latina. Costas, juntamente com Emilio Castro, foi um dos primeiros a lançar as bases para uma pastoral evangélica visando ao homem latino-americano. Criticou o modelo da teologia pastoral norte-atlântica centrada no pastor com sujeito da ação pastoral da igreja alegando ser; repetitiva, profissional e eclesiocêntrica. A pesquisa foi realizada em três passos, que se realizam nos capítulos um, dois e três, respectivamente, compreender o contexto político, econômico, social e religioso da vida de Orlando Costas a partir de Porto Rico, suas experiências de conversão-ruptura dentro da sua tradição religiosa e a nova percepção pastoral; analisar o desenvolvimento histórico teológico da pastoral evangélica, ou seja, os movimentos, conferências, instituições e teólogos que influenciaram o pensamento de Costas; e, apresentar os fundamentos missiológicos e teológicos da pastoral evangélica, em que se demonstra que a pastoral de Costas é missiológico-pastoral, pois assume a missio Dei como princípio arquitetônico e a pastoral como princípio hermenêutico para a ação missional e pastoral. Conclui-se que a proposta de Costas é de uma pastoral evangélica e ecumênica, contextual e autóctone, dentro e fora da igreja.(AU)

The purpose of this study is to reveal that local churches are in a declining state. It further proves there is a need for strategies to turn around decline in local churches, with an emphasis on a case of Second Bethel, African Methodist Episcopal local church. To address the possible causes of the decline in local church membership, this study was conducted. The participants provided data indicating the causes of local church membership decline. The participants agreed that as per chapter four report what were the cause for this decline in membership This study presented several reasons why churches are declining in membership and possible strategies to curb a decline in membership into growing churches. / MA (Biblical Studies/Theology)--North-West University, Vaal Triangle Campus, 2015.

The purpose of this study is to reveal that local churches are in a declining state. It further proves there is a need for strategies to turn around decline in local churches, with an emphasis on a case of Second Bethel, African Methodist Episcopal local church. To address the possible causes of the decline in local church membership, this study was conducted. The participants provided data indicating the causes of local church membership decline. The participants agreed that as per chapter four report what were the cause for this decline in membership This study presented several reasons why churches are declining in membership and possible strategies to curb a decline in membership into growing churches. / MA (Biblical Studies/Theology)--North-West University, Vaal Triangle Campus, 2015.

Submitted by Timbo Noeme (noeme.timbo@metodista.br) on 2016-08-09T18:11:08Z No. of bitstreams: 1 EDER FINAL.pdf: 2102343 bytes, checksum: 133df80dd9eb50caf2a3249ea4736ea0 (MD5) / Made available in DSpace on 2016-08-09T18:11:08Z (GMT). No. of bitstreams: 1 EDER FINAL.pdf: 2102343 bytes, checksum: 133df80dd9eb50caf2a3249ea4736ea0 (MD5) Previous issue date: 2016-03-02 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The present thesis analysis of how the Social Christian Party(PSC), overtime, appropriates itself of the religious identity of its political actorsmost of whom are members of the Evangelical Parliamentary Front, which defends in public the "traditional family", to the detriment of the plurality of family arrangements in the contemporary world. To make the object explicit - "traditional family" and PSC –, it was necessary to go back in time and research about the evangelical insert beginnings in Brazilian politics history.Therefore, weanalyzed the involvementof evangelical participation in the respective periods of Brazil: Colony, Empire and Republic. The difficulty that the evangelical people had to get in or to participate in partisan politics, among other factors, was due to the influence of Catholicism in the state. Therefore, we’ve looked up all the Constitutions (1824, 1891, 1934, 1937, 1946, 1967, 1969 and 1988) which say somethingin regards tothe prohibition and religious freedom in the country. So, we verified that in the period of Vargas and Populist Republic, a transitionfrom apolitical to politicism took place with intensity among Brazilian evangelicals however, they didn’t receive a formal support from their churches. Then the involvement of evangelicals in the political area during the military dictatorship was investigated with an emphasis on the vanguardpositioning IECLB, through the Curitiba Manifesto and also with the presence of evangelical parliamentarians in national Congress. The Pentecostal politicization is emphasized in our work, by pioneering nature of Manoelde Mello, and later in Redemocratization when evangelical institutions have organized to elect their candidates to the National Constituent Assembly. And with the end of military rule, the PSC arose as a political organization "nanico", however, it leaves the anonymity and gains visibility at media, when the minister and deputy (representative), Marco Feliciano, took the chair of the Human Rights and Minorities Commission in 2013. This is the historical background that projected the PSC and its actorsin the 2014 election with the slogan "traditional family." / A presente dissertação analisa como o Partido Social Cristão (PSC), ao longo do tempo, se apropriou da identidade religiosa de seus atores políticos que na sua maioria são membros da Frente Parlamentar Evangélica, os quais defendem no espaço público a “família tradicional”, em detrimento da pluralidade de arranjos familiares na contemporaneidade. Para explicitar o objeto - “família tradicional” e PSC -, foi necessário retroceder no tempo e investigar na historiografia os primórdios da inserção dos evangélicos na política brasileira. Em vista disso, analisamos a participação dos evangélicos nos respectivos períodos do Brasil: Colônia, Império e República. A dificuldade da entrada de evangélicos na política partidária, dentre outros fatores, se deve àinfluência do catolicismo no Estado. Assim sendo, averiguamos em todas as Constituições (1824, 1891, 1934, 1937, 1946, 1967, 1969 e 1988) o que a mesma diz no que tange a proibição e a liberdade religiosa no país. Logo, verificamos entre as Eras Vargas e República Populista, que ocorreu com intensidade a transição do apoliticismo para o politicismo entre os evangélicos brasileiros, porém, eles não recebiam o apoio formal de suas igrejas. Em seguida, a participação dos evangélicos na arena política durante a ditadura militar foi investigada com destaque para o posicionamento de vanguarda da IECLB, através do Manifesto de Curitiba e, também com a presença de parlamentares evangélicos no Congresso Nacional. A politização pentecostal é ressaltada em nosso trabalho, através do pioneirismo de Manoel de Mello e, depois na Redemocratização quando as instituições evangélicas se organizaram para eleger seus candidatos à Assembleia Nacional Constituinte. E, com o fim do regime militar, o PSC surge como partido “nanico”, contudo, deixa o anonimato e ganha visibilidade midiática quando o pastor e deputado, Marco Feliciano, assume a presidência da Comissão de Direitos Humanos e Minorias, em 2013. Esse é o pano de fundo histórico que projetou o PSC e seus atores no pleito de 2014 com o mote “família tradicional”.

Ce travail aborde les dynamiques d’adaptations et de mutations des Églises évangéliques fréquentées par les immigrés brésiliens présents au Suriname – pays né dans une perspective de reconnaissance sociale et politique de la diversité ethnique et culturelle, cristallisée dans l’apanjhat (idéologie qui légitime les politiques multiculturelles). Les premières Églises, installées dans ce pays par des missionnaires envoyés par des institutions évangéliques du Brésil, ont été la Dieu est Amour, en 1994, et l'Assemblée de Dieu, en 1996. À partir des années 2000, des divisions dans la Dieu est Amour, de nouvelles missions venues du Brésil et une autre venue de Guyane française ont modifié ce champ religieux, en faisant apparaître de nouvelles Églises, qui, à côté des deux citées, vont former un groupe d'Églises nommées Brasyonkerki, terme qui, en langue vernaculaire surinamienne, signifie « Églises de Brésiliens », du fait de s’adresser essentiellement aux Brésiliens et d’utiliser le portugais comme langue liturgique. Insérées dans une société marquée par la pluralité ethnique, la transmigration et les zones d’orpaillage, ces Églises s'adaptent, se métamorphosent et sont influencés par les immigrés brésiliens. Elles se trouvent alors dans une tension entre une prédilection pour ces immigrés et le prosélytisme universel qui leur est propre. / This work approaches the dynamics of adaptations and transformations of the evangelic Churches attended by the Brazilian immigrants living in Suriname - country born in a perspective of social and political recognition of ethnic and cultural diversity, crystallized in the apanjhat (ideology which legitimizes the multicultural policies). The first Churches, settled in this country by missionaries sent by evangelic institutions of Brazil, were « God is Love », in 1994, and « Assemblies of God », in 1996. From the 2000s, divisions in « God is Love », new missions came from Brazil and another coming of French Guiana modified this religious field, by revealing new Churches, which, next to both –churches- quoted, are going to form a group of Churches named « Brasyonkerki », term meaning in Surinamese vernacular language, "Brazilians' Churches", addressed essentially to the Brazilians and to use Portuguese as liturgical language. Inserted into a society marked by the ethnic plurality, the transmigration and the zones of gold washing, these Churches adapt themselves, metamorphose and are influenced by the Brazilian immigrants. They are then in a tension between a preference for these immigrants and a universal proselytism of their own. / Este trabalho aborda a dinâmica da formação, as adaptações e as mutações das Igrejas evangélicas frequentadas por imigrantes brasileiros no Suriname, país nascido na dinâmica de reconhecimento social e político da diversidade étnica e cultural, cristalizada no apanjhat (ideologia que legitima as suas políticas multiculturais). As primeiras instaladas ali foram a Deus é Amor, em 1994, e a Assembleia de Deus, em 1996, por missionários enviados por instituições evangélicas do Brasil. A partir dos anos 2000, cisões na Deus é Amor, missões vindas do Brasil e uma da Guiana Francesa tumultuaram esse campo religioso, fazendo surgir novas Igrejas, que, junto às duas citadas, formam um grupo de Igrejas denominadas de Brasyonkerki, termo que significa, na língua vernacular surinamesa, “Igrejas de brasileiros” — assim reconhecidas pelos surinameses porque, além de voltadas para brasileiros, utilizam o português como língua litúrgica. Envoltas por um quadro de sociedade plural, transmigração e garimpos de ouro, elas se adaptam, se metamorfoseiam, influenciam e são influenciadas pelos imigrantes brasileiros, e se encontram num dilema entre seu direcionamento a eles e seu proselitismo universalista característico.