Thesis (Th. M.)--Trinity International University, 2002. / Abstract. This is an electronic reproduction of TREN, #006-1289. Includes bibliographical references (leaves 402-420).

Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-06-08T19:03:33Z No. of bitstreams: 1 TESE de Cláudio Roberto dos Santos de Almeida.pdf: 2727285 bytes, checksum: 3eae325c1ef7caae82a987953f3e0fa3 (MD5) / Approved for entry into archive by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-07-06T13:37:22Z (GMT) No. of bitstreams: 1 TESE de Cláudio Roberto dos Santos de Almeida.pdf: 2727285 bytes, checksum: 3eae325c1ef7caae82a987953f3e0fa3 (MD5) / Made available in DSpace on 2016-07-06T13:37:22Z (GMT). No. of bitstreams: 1 TESE de Cláudio Roberto dos Santos de Almeida.pdf: 2727285 bytes, checksum: 3eae325c1ef7caae82a987953f3e0fa3 (MD5) / CAPES / Esta pesquisa visa compreender diferentes aspectos do processo de conversão de indivíduos ao pentecostalismo em bairros populares de Salvador. Nesta pesquisa, serão abordados tanto os mecanismos pelos quais os indivíduos foram encaminhados à igreja, quanto os processos de ensino/aprendizado da experiência religiosa em contextos rituais e cotidianos. Este trabalho trata-se de um empreendimento eminentemente etnográfico, onde a metodologia de pesquisa está baseada na observação participante da vida de novatos e experientes na religião. Para tanto, foram selecionados indivíduos que freqüentam igrejas pentecostais em dois bairros populares de Salvador: Pau da Lima e Castelo Branco. Estes informantes ofereceram informações sobre suas vidas tanto em entrevistas formais, onde foi feita uma reconstituição de suas trajetórias, quanto em conversas cotidianas. Aliado a estas técnicas de coleta de informações, foi também realizada uma descrição de cultos e momentos cotidianos que envolviam processos de aprendizado da experiência religiosa no pentecostalismo. Nestes relatos atentei tanto para os modos de intervenção dos agentes religiosos na conformação da experiência dos novatos, quanto da participação destes indivíduos na modificação de sua identidade social. The central object of this research is the process of conversion of individuals to Pentecostalism in poor neighborhoods in Salvador, Brazil. This research will analyze the way of introduction the converted in the religious community, as well as it will look toward the process of teaching and learning the religious experience, both in rituals and in the everyday life. This research consists in a ethnographic approach which the methodology of research is based on the participant observation of the converted’s everyday life, as well as the converter´s one. For this, individuals who live in poor neighborhoods in Salvador (Pau da Lima, Castelo Branco, Paripe etc.) and participate of Pentecostal churches were selected to be interviewed. The collaborators offered informations about their experiences both in formal interviews and in common talks. Notwithstanding, it were made descriptions of rituals and everyday moments that involve process of teaching and learning the religious experience in Pentecostalism – as well as were done videos and taken pictures. In those descriptions I paid attention to the techniques of religious agents in the transformations of the new adept´s experience and in the new adepts’ agency in the changes of their social identities.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O trabalho analisa as transformações ocorridas nas igrejas protestantes históricas no campo religioso atual. A partir da análise de um estudo de caso feito em uma igreja histórica no Rio de Janeiro, a pesquisa busca compreender que elementos podem ser identificados na experiência religiosa desta comunidade, que indicam transformações em sua identidade religiosa. A reflexão parte de uma discussão sobre a própria noção de pentecostalização, que no contexto do campo religioso evangélico, tem sido utilizada como elemento que simboliza a disputa de identidade entre os grupos ligados ao protestantismo histórico e os movimentos pentecostais. O texto faz uma análise sobre as tensões existentes entre grupos tradicionais, ligados ao que foi chamado aqui de intelectualidade protestante, que faz uso do termo como categoria acusatória, ou seja, a pentecostalização para estes setores seria uma espécie de degeneração da tradição das igrejas históricas. A pesquisa visa repensar essa categoria que aparece no campo religioso, discutindo aspectos teóricos sobre a acusação aos pentecostais e sua influência no campo como uma religiosidade mágia que é enfrentada pela religiosidade intelectualizada presente na tradição histórica do protestantismo. A noção de pentecostalização utilizada na pesquisa aponta que para além dessa dicotomia magia (pentecostais) e religião (históricos), estão ocorrendo mudanças importantes na identidade religiosa evangélica, onde as igrejas históricas estão dialogando e resignificando elementos da matriz pentecostal com o objetivo de resignficar essas práticas a fim de dialogar com as mudanças ocorridas no campo evangélico atual, principalmente diante do crescimento do movimento pentecostal. / The paper analyzes the changes occurring in the mainline Protestant churches religious field current. From the analysis of a case study in a historic church in Rio de Janeiro, the research seeks to understand which elements can be identified in the religious experience of this community, which indicate trannformações in their religious identity. The reflection part of a discussion of the notion of Pentecostalization, Which in the context of the religious evangelical, has been used as an element that symbolizes the struggle between identity groups linked to historical Protestantism and Pentecostal movements. The text makes an analysis on the tensions between traditional groups, linked to what was here called Protestant intelligentsia, which makes use of the term as accusatory category, ie Pentecostalization for these sectors would be akind of degeneration of the tradition of the historic churches. The research aims to rethink this category that appears in the religious field, discussing the theoretical aspects of the charge to the Pentecostals and their influence on the field as a religious magic that is faced by religion in this intellectualized historical tradition of Protestantism. The notion of Pentecostalization used in this research indicates that beyond this dichotomy magic (Pentecostal) and religion (historical), there are important changes in the evangelical religious identity, where the historic churches are talking and redefining the matrix elements for the purpose of Pentecostal resignficar these practices to diaolgar with the changes in the evangelical field day, especially given the growth of the Pentecostal movement.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O trabalho analisa as transformações ocorridas nas igrejas protestantes históricas no campo religioso atual. A partir da análise de um estudo de caso feito em uma igreja histórica no Rio de Janeiro, a pesquisa busca compreender que elementos podem ser identificados na experiência religiosa desta comunidade, que indicam transformações em sua identidade religiosa. A reflexão parte de uma discussão sobre a própria noção de pentecostalização, que no contexto do campo religioso evangélico, tem sido utilizada como elemento que simboliza a disputa de identidade entre os grupos ligados ao protestantismo histórico e os movimentos pentecostais. O texto faz uma análise sobre as tensões existentes entre grupos tradicionais, ligados ao que foi chamado aqui de intelectualidade protestante, que faz uso do termo como categoria acusatória, ou seja, a pentecostalização para estes setores seria uma espécie de degeneração da tradição das igrejas históricas. A pesquisa visa repensar essa categoria que aparece no campo religioso, discutindo aspectos teóricos sobre a acusação aos pentecostais e sua influência no campo como uma religiosidade mágia que é enfrentada pela religiosidade intelectualizada presente na tradição histórica do protestantismo. A noção de pentecostalização utilizada na pesquisa aponta que para além dessa dicotomia magia (pentecostais) e religião (históricos), estão ocorrendo mudanças importantes na identidade religiosa evangélica, onde as igrejas históricas estão dialogando e resignificando elementos da matriz pentecostal com o objetivo de resignficar essas práticas a fim de dialogar com as mudanças ocorridas no campo evangélico atual, principalmente diante do crescimento do movimento pentecostal. / The paper analyzes the changes occurring in the mainline Protestant churches religious field current. From the analysis of a case study in a historic church in Rio de Janeiro, the research seeks to understand which elements can be identified in the religious experience of this community, which indicate trannformações in their religious identity. The reflection part of a discussion of the notion of Pentecostalization, Which in the context of the religious evangelical, has been used as an element that symbolizes the struggle between identity groups linked to historical Protestantism and Pentecostal movements. The text makes an analysis on the tensions between traditional groups, linked to what was here called Protestant intelligentsia, which makes use of the term as accusatory category, ie Pentecostalization for these sectors would be akind of degeneration of the tradition of the historic churches. The research aims to rethink this category that appears in the religious field, discussing the theoretical aspects of the charge to the Pentecostals and their influence on the field as a religious magic that is faced by religion in this intellectualized historical tradition of Protestantism. The notion of Pentecostalization used in this research indicates that beyond this dichotomy magic (Pentecostal) and religion (historical), there are important changes in the evangelical religious identity, where the historic churches are talking and redefining the matrix elements for the purpose of Pentecostal resignficar these practices to diaolgar with the changes in the evangelical field day, especially given the growth of the Pentecostal movement.

M.Th. / The counseling' of Jay E Adams must be seen against the background of the rise of the Pastoral Care Movement and, together with it, the propagating of the eductive method of counseling which lays excessive emphasis on the needs of man and the inner potential of man to arrive at a solution of his own problems. Against a humanistic form of counseling, Adams stresses in particular the Scriptures as the counselor's textbook, and the role of sin in human suffering. His counseling has been judged and criticised in various circles, frequently without adequate substantiation or a satisfactory alternative. This dissertation is aimed at researching Adams' counseling thoroughly so that an alternative can be offered from a pentecostal perspective. First a comprehensive exposition was given of the core elements of Adams' counseling, that served as a foundation to discuss the positive and negative criticism of his work. The paradigms underpinning pentecostal thinking in general was also discussed, as the argument in this study was based on a pentecostal framework. Among other things the nature of man, the love and mercy of God, sin and the role of evil were examined. The author feels that no one specific model or technique of counseling can be promoted. Every person and every situation is unique. Therefore every counseling session will also be unique. For this reason it was decided to give guidelines rather than develop a model. Pentecostal counseling was approached from the perspective of systems-thinking and communicative action theory but was also directed by basic assumptions, among other things, that Jesus Christ is the centre of every counseling session (through the operation of the Holy Spirit) and that the congregation as a whole is the object of counseling. Finally the conclusion was reached that pentecostal counseling could definitely find common ground with the counseling of Jay E Adams, with certain adjustments based on pentecostal paradigms.

This dissertation demonstrates how the Emmanuel Gospel Center, a parachurch organization in Boston, built an urban evangelical coalition out of the city’s postwar migrant communities. Efforts to resist government-directed urban renewal and a missionary posture toward the city drove the organization’s initially all-white staff into ministry partnerships with minority Protestant leaders. The Emmanuel Gospel Center brought these diverse communities together through the organization’s consistent promotion of collaborative city-wide ministry endeavors. Partnership with Boston’s growing migrant population then extended the organization’s ministries overseas. The study argues that white urban evangelicals created and promoted enduring cross-cultural and global religious networks within the United States. Douglas Hall and Judy Hall, who arrived at the Emmanuel Gospel Center in 1964, changed the organization from a fundamentalist preaching station into an evangelical “mission society” that prioritized collaboration with migrant churches. The couple’s missionary approach fit the tenuous neo-evangelical situation in the inner city created by middle-class flight to the suburbs. Protesting urban renewal with their Puerto Rican neighbors in the late 1960s saved the Emmanuel Gospel Center, turned the Halls into community organizers, and transformed their neighborhood into the heart of the city’s Puerto Rican community. In the 1970s, the Halls built ministry networks with African-American and Puerto Rican Protestant leaders. Boston’s multicultural evangelical coalition became institutionalized with the founding of Gordon-Conwell Theological Seminary’s urban educational program in 1976. The study argues that intercultural collaboration produced a coalition that was ethnically diverse, poor and working-class, and increasingly pentecostal. Furthermore, through the Emmanuel Gospel Center, neo-evangelicals formed an integral part of this coalition. In the 1980’s, the Emmanuel Gospel Center built partnerships with Haitian ministers. These connections drew the organization’s ministries into the Haitian diaspora beyond Boston while promoting unity within the city’s often divided Haitian Protestant community. This dissertation contributes to scholarship on evangelicalism by arguing that postwar coalition-building on the local, urban level provides an alternative reading of the movement compared with studies that highlight regional or national associations. Analysis of the Emmanuel Gospel Center demonstrates that American evangelicalism developed within a transnational and interconnected Caribbean context. For the field of World Christianity, the study shows how midcentury African-American and Puerto Rican migrations laid the foundation for multiethnic Protestant networks among late twentieth-century urban immigrant communities.

This study is a qualitative study conducted through interviews with women in the neopentecostal movement The Last Reformation. The study has rested on one main question, how neopentecostal women describe the relationship between their faith in practice and in relation to their gender. The interviews have shown that the women of this study perceive that men and women have different gender roles. The result has has also shown that the women see different gender roles in the bible which they personally practice or wish to practice in their marriage and family life. The study also shows that the movement stands in contrast with the world’s view of roles between the man and the woman.

This dissertation utilizes archival research and digital methodologies to examine the birth and development of pentecostal mission in Hong Kong between the years 1907 and 1942. Current attention to Hong Kong has tended to focus on the first few years of pentecostal activity in the colony, the growth of early Chinese leadership, and the ways in which pentecostals were different from their evangelical peers. This study takes a longitudinal approach to the pentecostal movement in the colony by viewing it as a form of transnational discourse uniquely related to the local and regional contexts of Hong Kong and southern China. As such, this study is not interested in simply recovering the story of who went where. Instead, it is focused on tracing the changes of pentecostal mission in Hong Kong and understanding how those changes were entangled with the development of global pentecostal self-perception. The dissertation relies upon a broad survey of over six thousand pentecostal periodicals and the creation of a database that enables a meta-level analysis of trends in pentecostal mission. Particular attention is given to five themes: the spatial relationship between pentecostals and the colony, the structural dimensions of the pentecostal movement, common missionary practices, pentecostal spirituality, and pentecostal approaches to gender. By tracing these five themes, the dissertation shows that pentecostal missionary discourse changed dramatically during the first thirty-five-year period in the colony and that changes in missionary ideas, perception, and practices grew from pentecostals’ dialogue with their local environment, global context, and evangelical heritage. This study of pentecostal mission in Hong Kong is divided into three main time periods. From 1907 to 1913, pentecostal missionaries fit the mold of faith missionaries, arriving in China with no formal system of financial support. These missionaries embraced a Sino-Western leadership model and transformed Hong Kong into a transurban center of global missionary outreach. From 1914 to 1928, however, the unified model broke apart, and pentecostal mission, like the broader pentecostal movement, became denominational. As denominational frameworks took hold, missionaries began emulating larger evangelical missionary organizations as they sought to expand their influence into the “interior” of China. From 1929 to 1942, however, the political unrest on the mainland forced pentecostals back to Hong Kong, where they discovered a bevy of new opportunities for mission. Throughout these organizational and spatial changes, pentecostals in Hong Kong were also adapting to the religious marketplace of Hong Kong, negotiating evangelical conceptions of gender and mission and reformulating their place in the global pentecostal movement.

In recent years rational choice approaches have increasingly been employed in the sociological study of religion; however, theory and research from this perspective typically overlook the role of emotionally efficacious collective rituals. This study synthesizes interactive ritual theory with the rational choice concept of strictness, which highlights the level of behavioral prohibitions religious groups place on adherents. Analyses of data from the first wave of the National Congregations Study indicate a positive relationship between a group's level of behavioral strictness and the production of an enthusiastic, outwardly emotive worship style. In general, the effort is made to highlight the utility of combining a focus on the production of collective, social "goods" in religious groups with considerations of interactive rituals and emotion.

This dissertation examines the first three decades of a missionary encounter that began under the auspices of the Congo Inland Mission (CIM – later renamed as Africa Inter-Mennonite Mission [AIMM]) in Belgian Congo. As Africans, North Americans, and Europeans entered into relationship with each other through mission, they developed an identity as global Mennonites. They began to embrace a catholic ecclesial imagination – that is, a commitment to shared membership within the church as a political body capable of transcending competing claims of race, ethnicity, gender, or nation-state. Using both an ecclesiological lens of analysis and a global history framework, this dissertation traces the ways in which ecclesial institutions, practices, discourses, and performances functioned to support or undermine a social imagination that embraced expatriate missionaries and local believers within a single church, in both its local/congregational and trans-local manifestations. During the period covered by the dissertation, expatriate and Congolese Mennonites struggled to define what the church was, and to determine who could participate in it and how. Factors that helped to promote a shared ecclesial imagination among Congolese and expatriate believers included an inter-denominational vision, faith mission principles and practices, Pentecostal revivalism, a Mennonite congregational polity, shared experiences of work and worship, and friendships that crossed boundaries of race and gender. However, CIM missionaries’ assertions of ethnic Mennonite control over mission strategy and structure, and their complicity with colonial labor exploitation, promoted a two-tiered understanding of the church that entrenched racial segregation and squelched the aspirations of white missionary women and Congolese evangelists. An ecclesiological lens of analysis thus offers new insights into the relationship between missions and colonial regimes, into the role of mission in American Mennonite denominational formation, and into the interactions among gender, race, and ethnicity in mission. The dissertation traces the contested memories of early CIM “pioneers,” such as Alma Doering, Aaron and Ernestina Janzen, and L.B. and Rose Haigh, and retrieves the missional agency of the many Congolese Mennonites who worked alongside them. In this way, it both uncovers the struggles for catholicity that shaped the missionary encounter at its inception, and calls attention to the ways in which such struggles continue to play out on the terrain of memory and knowledge production, coming to light through the competing efforts and uneven ability of Congolese and North American Mennonites to tell stories about their shared past. The historical narrative at the core of the dissertation thus serves as a case study for a broader exploration of theological and historiographical themes of memory and catholicity in relation to mission. The dissertation develops an ecclesiological framework for the study of the missionary encounter in which an explicit commitment to catholicity guides the task of writing world Christian history. It identifies ways in which such an ecclesiological mode of remembering can contribute to greater unity and catholicity within the global church.