Over the past century, Pentecostalism has risen from obscurity to ascendancy in global Christianity. This ascendancy appears prominently in West Africa where Neo-Pentecostalism has transformed the religious landscape. Very few studies have examined the effects of the movement in the Francophone countries of Côte d'Ivoire, Burkina Faso, Benin, and Togo. Over the past two decades, Baptists in these countries have undergone a transformation. This transformation differs fundamentally from the charismatization of other mainline churches. Many denominations created space within the churches for Neo-Pentecostalism while maintaining their historical mission and foundations. In contrast, Baptists did not create space for Neo-Pentecostalism, but embraced and adopted the Neo-Pentecostal ethos; Baptists pentecostalized. This qualitative study examines this pentecostalization phenomenon among Baptists with particular attention on Togo. Most of the interviews were conducted in 2011. In addition, I draw on twenty-five years of experience with a Baptist missions agency in Francophone West Africa. Following an explanation of the research methodology and the historical context, I survey Pentecostal identity in Africa and identify five distinctive emphases of West African Pentecostalism--ethos, doctrine, worship, charismatic manifestations, and organization. The first core section treats the nature of pentecostalization. I identify five typical responses by churches; the characteristic practices of pentecostalized Baptists; three privileged traits--experience, charismatic manifestations, and warfare prayer; the influences on pentecostalization; and five effects of pentecostalization in terms of emphases, message, identity, polity, and church planting model. The second core section treats the contextual factors during three eras. In the first era, Baptists were exposed to Neo-Pentecostalism because of social and religious changes. In the second era, Neo-Pentecostalism gained a foothold because Baptists were ill-prepared for the movement. In the third era, Baptists pentecostalized because of shifting priorities during a critical transition. The third core section treats the appeal of Neo-Pentecostalism for Baptists. Neo-Pentecostalism secured deep roots among Baptists because it engages the African worldview, contemporizes well-being, reframes problem-solving, and promotes religious fervency. The final section of the dissertation summarizes the findings, suggests six implications of the analysis, proposes a response to the phenomenon, and offers avenues for future research.

This report analyzes the Igreja Universal do Reino de Deus (Universal Church of the Kingdom of God)—a Brazilian neo-Pentecostal church—by its capacity to enchant everyday life in modern, disenchanted worlds. It provides a history of the church, a cultural biography of its founder, and a description of the church’s demonology and ritual life. It argues that through ritual performance, members come to embody the church’s discourse of biblical sacrifice. This process enchants their lives and sanctifies their participation in modern, disenchanted institutions such as late capitalism and medical science. It further argues that previous scholarship has interpreted neo-Pentecostal churches from an implicitly ethical perspective that is rooted in Western modernity. This perspective, in turn, has led to unwarranted dismissiveness toward church members’ self-reports of the empowerment they experience through their religious life. / text

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-28T09:09:59Z No. of bitstreams: 1 Antonio José da Silva.pdf: 2217621 bytes, checksum: 7944e9292c341d9997fd9992f756f957 (MD5) / Made available in DSpace on 2018-11-28T09:09:59Z (GMT). No. of bitstreams: 1 Antonio José da Silva.pdf: 2217621 bytes, checksum: 7944e9292c341d9997fd9992f756f957 (MD5) Previous issue date: 2018-10-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The law 10.639/03, 15 years old in 2018, is not a reality inside classrooms in Brazil, yet. It is an affirmative action policy, thus not universal, aimed at the breaking of the immobility and silence of various decades in the Brazilian teaching/learning system concerning African-descent issues. By means of a speech that there is not any law that forbids the participation of the mentioned ethnic group in the day-by-day of the Brazilian society, it is crystal clear the forms of discrimination, prejudice and yet racism itself, disseminated all over Brazilian society in tacit ways. The idea that Brazilians discriminates against discrimination, designed by Florestan Fernandes, is still a reality. There is silence about the mentioned situation, but there is not the inexistence of racism, as claimed by some Brazilians. The non-white Brazilian population is victim of both class and race prejudice, discrimination. The non-white woman, in a unique way, is three times a victim: class, race/ethnicity, and gender. This research aimed to present some causes of the mentioned discrimination, prejudice, focusing the daily school activities, inside class- rooms, where such forms of discrimination can be confirmed. It also tries and show how discrimination, prejudice against African-descent culture takes place in the daily school activities. It is a very difficult task, for there is lack of “official” evidences, thus the mentioned law is not a reality in the educational environment. Capturing discriminatory demonstrations was the most difficult task, for they are not explicit. We managed to hear it for the teachers, but we lack of any specific example to bring to the table. We expect that this work brings light to this silent situation that, in a subliminal way, is turning our schools into the everlasting so called “racial democracy / A Lei 10.639/03 completa 15 anos, sem ainda ser uma realidade no interior das salas de aulas. Trata-se de uma política afirmativa, isto é, não universal, que procurar romper com o imobilismo e o silêncio de décadas do ensino brasileiro sobre a questão afrodescendente. Com o argumento que não existe nenhuma lei que proíba a participação deste segmento como cidadão brasileiro na vida cotidiana, é perceptível as formas de discriminação, preconceitos e mesmo racismo que disseminam de forma sorrateira pela sociedade. A ideia de que o brasileiro tem preconceito de ter preconceito, elaborada por Florestan Fernandes, ainda é uma realidade. Existe um silêncio sobre essa situação e não como quer alguns a inexistência de racismo, preconceito e discriminação. A população não branca no Brasil sofre com a situação de classe, mas também, e com muita força, com a questão racial. E neste sentido a mulher não branca sofre de maneira ímpar. Sofre o preconceito de classe, raça e gênero. O objetivo deste trabalho foi apresentar algumas causas dessa situação, procurando focar na questão do cotidiano da escola, ou mesmo da sala de aula, onde essas formas de discriminação são confirmadas. Procuro demonstrar no cotidiano da escola como a discriminação e preconceito contra a cultura afrodescendente acontecem. Trata-se de uma tarefa muito difícil de comprovar, pois não há registros que possam afirmar. Assim, a referida lei não acontece neste ambiente. Captar tais manifestações (do que) foi a tarefa mais difícil a realizar, pois não aparecem de maneira explicita. Foi possível ouvir pela fala dos professores, mas não há uma situação especifica em que podemos apresenta-las. Espero que este trabalho lance luz sobre essa ação silenciosa que está tornando a escola de maneira subliminar, assim como a “democracia racial” o fez ao longo dos anos

Made available in DSpace on 2016-07-27T13:48:04Z (GMT). No. of bitstreams: 1 IRAN LIMA ARAGAO FILHO.pdf: 840614 bytes, checksum: e81ad2d156071258fe37efc8574f0185 (MD5) Previous issue date: 2011-03-15 / Esta pesquisa objetivou compreender o imaginário sobre o lugar da mulher na igreja neopentecostal. Para tanto, partiu-se do levantamento teórico de autores (as) que trabalham com questões de gênero. Vários autores têm assinalado o surgimento de um fenômeno social: a participação da mulher em cargos de liderança nas esferas públicas, contribuindo para uma nova identidade feminina. Esse fenômeno tem se caracterizado por um processo de transformação do papel da mulher na sociedade, exigindo, assim, uma nova redefinição da feminilidade. Considerou-se que esse processo de transformação encontra resistência vinculada a dois fatores: as ideias patriarcais, profundamente enraizadas na cultura, que dificultam a nova construção do imaginário feminino; o gênero e a sua inserção social dos sujeitos como elementos que intervêm nessa transformação. Para verificação dessas hipóteses, realizou-se um estudo baseado em pesquisa bibliográfica e eletrônica (internet), buscando comparar as diferenças entre a igreja que adota e a que não adota a inclusão da mulher no espaço religioso, e também explicitar a ancoragem dessas representações. Os resultados indicaram a existência de um campo comum em que surge uma representação social estruturada em torno da ideia do homem no poder. Indicaram, ainda, a existência de diferenças entre os gêneros. As mulheres não se apropriam de um discurso próprio, porém, não se considera que seja impossível uma mudança. Os homens, na sua socialização imagética, estão ancorados em discursos machistas, tentando diminuir as contradições existentes na inserção da mulher na liderança religiosa ao lado de seu marido. Confirmou-se, então, que há uma aceitação da mulher como líder no espaço da igreja neopentecostal, porém com algumas ressalvas; que as mulheres continuam a avocar-se o direito natural de mãe, cuidadora nos espaços da igreja; e que o imaginário da mulher na liderança carrega as concepções tradicionais cristãs.

This study deals with how E.W. Kenyon’s use of the Bible was the foundation used by Kenneth Hagin and Kenneth Copeland to build the Word of Faith Movement. Kenyon could be considered the grandfather of this movement, while Hagin can be regarded as the father and Copeland, the one on whose shoulders Hagin’s mantle has fallen since his death. It includes brief biographies of Kenyon, Hagin and Copeland and their ministries. It looks into how influential Kenyon’s use of the Bible is in developing his doctrines, which have been copied by both Hagin and Copeland and the Word of Faith's pastors throughout the world. This study is not an exhaustive examination of Kenyon’s doctrines but enough is studied to show he does not conform to traditional reformed theological hermeneutics. Kenyon’s writings date back to the early twentieth century. Hagin’s writings are from the mid- and late twentieth century, while Copeland writes from the late twentieth century to the present day. It will be shown that Hagin and Copeland copied Kenyon’s use of the Bible almost verbatim, resulting in them promoting doctrines in the Word of Faith Movement similar to his doctrines. This study deals with Kenyon’s writings in Chapter 2, while Chapter 3 deals with Hagin’s and Copeland’s teachings. Chapter 4 compares the three’s teachings from a reformed theological perspective, using literature by fairly modern-day writers on reformed theology. Chapter 5 evaluates and concludes and offers recommendations for further study. Finally, Kenyon’s and his two followers’ teachings are summarised and evaluated. The study will also examine some of the effects these teachings have on the individual who attends Word of Faith Movement churches. Future research topics that could help in understanding the attraction these teachings have for people and the danger they pose to reformed churches today are suggested. / Thesis (MA (Dogmatics))--North-West University, Potchefstroom Campus, 2013.

This study deals with how E.W. Kenyon’s use of the Bible was the foundation used by Kenneth Hagin and Kenneth Copeland to build the Word of Faith Movement. Kenyon could be considered the grandfather of this movement, while Hagin can be regarded as the father and Copeland, the one on whose shoulders Hagin’s mantle has fallen since his death. It includes brief biographies of Kenyon, Hagin and Copeland and their ministries. It looks into how influential Kenyon’s use of the Bible is in developing his doctrines, which have been copied by both Hagin and Copeland and the Word of Faith's pastors throughout the world. This study is not an exhaustive examination of Kenyon’s doctrines but enough is studied to show he does not conform to traditional reformed theological hermeneutics. Kenyon’s writings date back to the early twentieth century. Hagin’s writings are from the mid- and late twentieth century, while Copeland writes from the late twentieth century to the present day. It will be shown that Hagin and Copeland copied Kenyon’s use of the Bible almost verbatim, resulting in them promoting doctrines in the Word of Faith Movement similar to his doctrines. This study deals with Kenyon’s writings in Chapter 2, while Chapter 3 deals with Hagin’s and Copeland’s teachings. Chapter 4 compares the three’s teachings from a reformed theological perspective, using literature by fairly modern-day writers on reformed theology. Chapter 5 evaluates and concludes and offers recommendations for further study. Finally, Kenyon’s and his two followers’ teachings are summarised and evaluated. The study will also examine some of the effects these teachings have on the individual who attends Word of Faith Movement churches. Future research topics that could help in understanding the attraction these teachings have for people and the danger they pose to reformed churches today are suggested. / Thesis (MA (Dogmatics))--North-West University, Potchefstroom Campus, 2013.

Made available in DSpace on 2016-08-03T12:20:15Z (GMT). No. of bitstreams: 1 Paulo Rodrigues Romeiro.pdf: 818245 bytes, checksum: 639b3f08a148684b72096f3210ac194e (MD5) Previous issue date: 2004-03-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This text analyses the Neo-Pentecostal practices in the International Church of the Grace of God. This church has substantially expanded in Brazil, gathered an enormous number of followers and obtained marked visibility in the media. The research studies the historical trajectory of Neo-Pentecostalism, its development in Brazil, and theological aspects of the movement. The text also presents the Church of Grace, its origins, theology, governmental structure, pastoral ministry and expansion. Due to its insertion in Neo-Pentecostalism, the Church of Grace reflects a theology that proposes to ban sickness, poverty and all types of suffering from human life, in order to produce a new generation of believers: rich and healthy. According to this theology, Christians should live their lives free of any negative aspect of human existence. If this does not happen, it is because of a lack of faith, being in the power of Satan, or exhibiting behaviors that do not please God. As such, the mark of a true Christian is physical and emotional health, as well as financial prosperity. Nonetheless, Neo-Pentecostal preaching has produced disappointments, principally when physical cure does not occur, and financial riches do not appear. This thesis formulates a practical pastoral proposal that offers hope to those deceived by this triumphant message, with aims to return to Christian life within the space of Christian faith.(AU) / O texto analisa a prática pastoral do neopentecostalismo na Igreja Internacional da Graça de Deus. Esta Igreja expandiu-se substancialmente no Brasil, conseguiu arregimentar um número enorme de seguidores e conquistou expressiva visibilidade na mídia. A pesquisa estuda a trajetória histórica do neopentecostalismo, o seu desenvolvimento no Brasil e os aspectos teológicos do movimento. Estuda-se também a Igreja da Graça, sua origem, sua teologia, sua estrutura de governo, seu ministério pastoral e expansão. Por estar inserida dentro do neopentecostalismo, a Igreja da Graça reflete também a sua teologia, que propõe banir a doença, a pobreza e todo o tipo de sofrimento da vida humana, a fim de produzir uma nova geração de fiéis: ricos e saudáveis. De acordo com a sua teologia, o cristão deve viver todo o tempo de sua vida livre de qualquer aspecto negativo da existência humana. Se isso não acontece, é porque ele não tem fé, está sob o poder de Satã ou tem um comportamento que desagrada a Deus. Assim, a marca do verdadeiro cristão é a plena saúde física e emocional, além da prosperidade financeira. Entretanto, a pregação neopentecostal tem produzido desapontamentos, principalmente, quando a cura física não acontece e o dinheiro não aparece. Portanto, esta tese formula uma proposta de prática pastoral de esperança que possibilite aos decepcionados com essa mensagem triunfalista retomarem a vida cristã dentro do seu espaço cristão.(AU)

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Apresentando como principal expoente a Igreja Universal do Reino de Deus, o segmento evangélico neopentecostal tem obtido sucesso em sua inserção político eleitoral, através da utilização de estratégias eleitorais características, como o cadastramento de fiéis, a adoção de campanhas oficiais distribuídas por região de acordo com o potencial do eleitorado e o uso da mídia própria e dos púlpitos para o marketing político. Inserida nos estudos de comportamento eleitoral, esta dissertação fará uma análise sobre os eleitores dos autodenominados políticos de Deus, com a utilização de surveys, dados eleitorais e pesquisa de campo. Através da aplicação da Teoria da Escolha Racional, será investigada a hipótese de que os eleitores neopentecostais não se distanciam da concepção de Homo politicus da teoria downsiana, agindo racionalmente quando atribuem seu voto a um irmão de fé. / Featuring the Universal Church as the most important exponent, the neopentecostal gospel segment has been successful in its electoral political insertion by using specific electoral strategies, such as the registration of followers, the adoption of official campaigns distributed by regions according to the electorate potential and the media and the pulpits for political marketing. As part of the studies on voting behavior, this dissertation will analyze the voters of the self-appointed "politicians of God", by using surveys, electoral data and field research. Through the application of the Rational Choice Theory, it will be investigated the hypothesis that neopentecostal voters do not distance themselves from the conception of Homo politicus of the Downs` theory, acting rationally when they give their vote to a "brother in faith".

Submitted by MANUELA LOWENTHAL FERREIRA null (manu_lowe@hotmail.com) on 2016-09-26T19:13:54Z No. of bitstreams: 1 DISSERTAÇÃO-MANU-VERSÃO-FINAL PDF.pdf: 1104841 bytes, checksum: fcc491322c50b9dbd1dfc821ba151946 (MD5) / Approved for entry into archive by Felipe Augusto Arakaki (arakaki@reitoria.unesp.br) on 2016-09-27T18:48:42Z (GMT) No. of bitstreams: 1 ferreira_ml_me_arafcl.pdf: 1104841 bytes, checksum: fcc491322c50b9dbd1dfc821ba151946 (MD5) / Made available in DSpace on 2016-09-27T18:48:42Z (GMT). No. of bitstreams: 1 ferreira_ml_me_arafcl.pdf: 1104841 bytes, checksum: fcc491322c50b9dbd1dfc821ba151946 (MD5) Previous issue date: 2016-08-18 / Este estudo busca compreender como é realizado o trabalho religioso no interior da igreja neopentecostal Bola de Neve, gerando um discurso que se desenvolve com base em uma determinada reprodução ideológica, a qual se materializa e se insere na cadeia produtiva. Dessa forma, a pesquisa busca caracterizar este trabalho, identificando como esta atividade e doutrina se articulam com a vida e os valores do modo de produção capitalistas, a partir da análise do discurso da Teologia da Prosperidade. / This study seeks to understand how religious work is done within the Pentecostal church Bola de Neve (Snow Ball Church), generating a discourse that is developed based on a particular ideological reproduction, which materializes and it is included in the production chain. Thus, the research seeks to characterize this work by identifying how this activity and doctrine are linked with life and capitalist values, from the discourse analysis of the Prosperity Theology.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Apresentando como principal expoente a Igreja Universal do Reino de Deus, o segmento evangélico neopentecostal tem obtido sucesso em sua inserção político eleitoral, através da utilização de estratégias eleitorais características, como o cadastramento de fiéis, a adoção de campanhas oficiais distribuídas por região de acordo com o potencial do eleitorado e o uso da mídia própria e dos púlpitos para o marketing político. Inserida nos estudos de comportamento eleitoral, esta dissertação fará uma análise sobre os eleitores dos autodenominados políticos de Deus, com a utilização de surveys, dados eleitorais e pesquisa de campo. Através da aplicação da Teoria da Escolha Racional, será investigada a hipótese de que os eleitores neopentecostais não se distanciam da concepção de Homo politicus da teoria downsiana, agindo racionalmente quando atribuem seu voto a um irmão de fé. / Featuring the Universal Church as the most important exponent, the neopentecostal gospel segment has been successful in its electoral political insertion by using specific electoral strategies, such as the registration of followers, the adoption of official campaigns distributed by regions according to the electorate potential and the media and the pulpits for political marketing. As part of the studies on voting behavior, this dissertation will analyze the voters of the self-appointed "politicians of God", by using surveys, electoral data and field research. Through the application of the Rational Choice Theory, it will be investigated the hypothesis that neopentecostal voters do not distance themselves from the conception of Homo politicus of the Downs` theory, acting rationally when they give their vote to a "brother in faith".