Made available in DSpace on 2016-03-15T19:48:45Z (GMT). No. of bitstreams: 1 Joede Braga de Almeida.pdf: 936791 bytes, checksum: eddc7af80aab9106afbc55aad4037eb3 (MD5) Previous issue date: 2008-03-06 / This work deals with the lifestyle and the habits built and developed by the leaders of the Assemblies of God in Brazil and imposed upon its members over the years called uses and customs. Such practices were created and introduced in the community to separate it from the world and to help the believer in the process of sanctification. Very stringent in the early decades of the Twentieth century, these rules went through a process of relaxation due to industrial development and technological and social changes occurring in Brazil in the last decades. The prohibitions with respect to how to dress, sports, the use of television, movies, dances and various practices of entertainment still cause tension between the old and the new leaders of the Brazilian Assemblies of God. This work presents the historical roots of the modern Pentecostal movement, its insertion in Brazil, the birth and growth of the Assemblies of God in Brazil. It studies its main characters, the mechanisms and documents that show the creation and the effort to protect its followers from the worldly influences around him. This work also addresses the issues that challenge the Assemblies of God in the post-modernity, especially those related to bioethics. / O presente trabalho aborda o estilo de vida e os hábitos construídos e desenvolvidos pelos líderes das Assembléias de Deus no Brasil e impostos sobre os seus membros ao longo dos anos. Os chamados usos e costumes foram criados e introduzidos na comunidade para separá-la do mundo e ajudar o crente no processo de santificação. As regras, apesar de muito rigorosas nas primeiras décadas do século 20, foram passando por um processo de flexibilização devido ao desenvolvimento industrial e tecnológico e às transformações sociais ocorridas no Brasil nas últimas décadas. As proibições com relação à forma de se vestir, esportes, o uso da televisão, cinema, danças e várias práticas de diversão ainda causam tensão entre os líderes mais antigos e os mais novos nas Assembléias de Deus brasileiras. Além disso, o texto apresenta as raízes históricas do movimento pentecostal moderno, sua inserção no Brasil, o nascimento e crescimento das Assembléias de Deus no contexto brasileiro, suas principais personagens, os mecanismos e documentos que demonstram a criação e o esforço feito para proteger os seus seguidores das influências mundanas ao seu redor. Da mesma forma, estudam-se ainda temas que desafiam as Assembléias de Deus na pós-modernidade, principalmente questões relacionadas com a bioética.

Submitted by Verena Bastos (verena@uefs.br) on 2015-09-28T12:34:43Z No. of bitstreams: 1 LucasGomesSantana.pdf: 1192043 bytes, checksum: 925ff931110e32f44c09e1c9a4f804c8 (MD5) / Made available in DSpace on 2015-09-28T12:34:43Z (GMT). No. of bitstreams: 1 LucasGomesSantana.pdf: 1192043 bytes, checksum: 925ff931110e32f44c09e1c9a4f804c8 (MD5) Previous issue date: 2013-08-29 / The Assemblies of God in Brazil keep the image a traditional Pentecostal Denomination.This traditionalism is evidenced in rigid patterns of practices and customs advocated by the group with the aim of indoctrination of the faithful and in order to maintain cohesion and also maintaining an image of morality and detachment from sin, according to the understanding of the same. These standards relate to prohibitions, especially the clothes, the haircut, the consumption of alcoholic beverages and the use and ownership of television. This dissertation examines how the leaders of the Assembly God in Brazil and the Bahia created representations about television, in the period from 1960 to 2000, and which mechanisms of meaning construction did with that the denomination, which had an attitude refractory to the use and ownership of television, becomes tenant schedules in TV networks and andcompasse his own TV network, "Rede Boas Novas". / A Assembl?ia de Deus no Brasil resguarda a imagem de Denomina??o Pentecostal tradicional. Este tradicionalismo ? evidenciado nos r?gidos padr?es de usos e costumes defendidos pelo grupo com o objetivo de doutrinamento dos fi?is e no intuito de manter a coes?o e tamb?m a manuten??o de uma imagem de moralidade e distanciamento do pecado, segundo o entendimento dos mesmos. Esses padr?es se referem a proibi??es, principalmente ? indument?ria, ao corte de cabelo, ao consumo de bebidas alco?licas e ao uso e propriedade do aparelho de televis?o. Este trabalho analisa como os l?deres da Assembl?ia Deus no Brasil e na Bahia constroem representa??es sobre a televis?o, no per?odo de 1960 a 2000, e quais mecanismos de constru??o de sentidos fez com que a denomina??o, que tinha uma atitude refrat?ria ao uso e propriedade da televis?o, passasse a locat?ria de hor?rios em redes comerciais de televis?o e propriet?ria de sua pr?pria rede de emissoras, a ?Rede Boas Novas?.

Sacred texts authored in antiquity present a challenge for contemporary religious practitioners because there is always a question regarding how to interpret and apply the message today. Prominent Pentecostal theologian and disability theorist Amos Yong faces this challenge concerning the Bible as it relates to disabilities and those who have them. As I argue in this thesis, Yong succeeds in challenging the Pentecostal perceptions of disability without compromising on the over-all Pentecostal view of scripture. The Hebrew Bible, which, according to Yong, "...serves as the foundation of the Christian scriptures," contains multiple passages that portray disability in a negative light. For example, the Old Testament contains laws and regulations governing the priestly liturgical cult that place very strict guidelines on who is allowed to fulfill what duties based on one's lineage and physical condition. The Old Testament also contains passages in which the God of the Hebrews makes a covenant linking obedience with health and disobedience with sickness. The second part of the Christian scriptures (the New Testament) also includes multiple narratives that portray disability as (at the very least) an undesirable phenomenon. For example, the healing narrative and miracles attributed to Jesus and his followers are used by Pentecostals to stress the importance of physical healing. Consider also the Pentecostal understanding of the cross event. According to Pentecostal scholar Keith Warrington, the cross is used to emphasize triumph over suffering, sin, and the devil. The challenge for contemporary religious practitioners, then, is deciding how one is to interpret and apply the message of a given text today. For example, (a) how does a contemporary Pentecostal (that utilizes the Bible as a sacred text) view the phenomenon of disability and passages of scripture that marginalize the differently-able today? Furthermore, (b) how does Yong successfully arrive at non-Pentecostal convictions concerning the differently-able while maintaining his Pentecostal beliefs about scripture? In order to explain how Yong succeeds in justifying his non-Pentecostal perceptions of the differently-able one must first understand the overall Pentecostal convictions concerning scripture which inform the Pentecostal perception of disability. The authority of, and use for, the Bible as it informs the perception of disability within Pentecostalism (a variant of (a)) will be the focus of Chapter One. Chapter Two will introduce Yong's theological hermeneutic which articulates his understanding of the purpose of scripture. By examining the hermeneutical approach utilized by Yong in his earlier work Spirit-Word-Community, on biblical interpretation, one can gain a clearer picture of how he relates methods of interpretation to his perception of disability in his later work The Bible, Disability, and the Church (a variant of (b)). The final task, then, is to demonstrate how Yong successfully solves the problem of exclusion experienced by the differently-able while maintaining his Pentecostal beliefs about scripture. Chapter Three articulates Yong's hermeneutical solution to the problem of exclusion justified within the Pentecostal understanding of scripture. This is done through understanding Yong's `disability hermeneutic. This chapter explicates Yong's assertion that the way Pentecostals have misinterpreted scripture is to blame for exclusive and oppressive perceptions of disability.

This thesis traces the uncomfortable relationship between a mainstream Christian denomination in New Zealand, the Anglican Church, and a movement of religious enthusiasm, the Charismatic Movement. The institutional Anglican Church�s struggle with the movement went through different stages from initial discomfort and concern, to some cautious acceptance before moving to marginalise it. This marginalisation led to the creation of Anglican Renewal Ministries New Zealand (ARMNZ), an Anglican charismatic institution within the Anglican Church. The reasons for this "struggle to embrace" were that the movement originated, and was resourced from, outside the institutional New Zealand Anglican Church structures; fulfilled needs that the institutional Church in New Zealand was perceived as having failed to fulfil; introduced beliefs and practices perceived as "un-Anglican;" and competed with other initiatives within the New Zealand Anglican Church. This uncomfortable relationship contributed to the failure of the Charismatic leaders to renew spiritually the whole New Zealand Anglican Church. The movement however, helped to broaden the scope of New Zealand Anglicanism and left a legacy of some large charismatic churches. This is the first substantial study of the Charismatic Movement in the New Zealand Anglican Church covering the period from the emergence of the movement in the mid-1960s, through the growth years in the 1970s marked by the formation of a national and ecumenical charismatic agency (Christian Advance Ministries), to the establishment of the Charismatic Movement as an institution within the Anglican Church in the early 1980s.

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.

<p>This dissertation explores the history of the Assemblies of God's Home Missions to American Indians, the development of an American Indian leadership in the denomination and the development of a Pentecostal Indian identity. The history that is told in this work is that of a century-long struggle by American Indian Pentecostals for autonomy, leadership, and recognition within the Assemblies of God. I argue that the AG's efforts to establish indigenous churches in its home missions work to American Indians bore two important and largely unanticipated consequences. The first was that it prompted American Indian Pentecostals to forge a new identity: fully Indian and fully Pentecostal. The second was that it forced white Pentecostals to own up to their belief in the indigenous principle: that God's Spirit fell equally on peoples, without regard to ethnicity or social standing. I focus mainly on giving voice to the Pentecostal Indian actors in this history, in order to fill in the gaps on a group of modern Pentecostal believers that were almost never written about in the histories of the movement.</p><p> I have rooted this work in the history of American religious history, as well as Native American history and the history of American Pentecostalism. The majority of the sources come from the Assemblies of God's archives, chiefly, ministerial files, Pentecostal periodicals, letters, tracts, meeting minutes, and self-published autobiographies.</p> / Dissertation

This dissertation examines how Guatemalan converts transformed missionary Protestantism into a locally contextualized religion in the late-nineteenth and early-twentieth centuries. Using archival materials from local religious groups and public archives in Guatemala alongside missionary documents from the United States, this research identifies how converts adopted certain missionary teachings but reinterpreted or rejected others. This selective application not only altered the definition of Protestantism in Guatemala but also affected the early growth of the movement by creating contextualized forms of Protestantism that attracted more interest than foreign versions. The first section of the dissertation analyzes the theologies and goals that early missionaries brought to Guatemala and explains the intramural conflicts that created the first Protestant communities in the country. Between 1882 and 1921, five North American Protestant denominations and several independent missionaries entered Guatemala, each with particular ideas about how to improve the country both spiritually and materially. This internal diversity provided new converts with the ability to choose between multiple versions of Protestantism, but more importantly it also taught them how to carve out their own space between imported religious ideologies. The second section of the dissertation analyzes how local believers reinterpreted Protestantism within those spaces by pursuing four important areas of innovation: theological primitivism, Pentecostalism, political involvement, and nationalism. Despite protests from many foreign missionaries, between 1920 and 1944 numerous Guatemalan Protestants adopted variations of these four themes in attempts to create a culturally and socially relevant religious product. As new converts opted for these new local communities over missionary-led options, these four themes became defining hallmarks of Guatemalan Protestantism, which by the twenty-first century was practiced by one-third of the country’s population. This dissertation argues that these contextualized challenges to missionary ideas in the early twentieth-century made Protestantism an attractive local product in Guatemala and sparked the movement’s growth. It also demonstrates how poor and working class Guatemalans in the early twentieth century used Protestantism as a tool to participate in national conversations about race, gender, and class. / text

Abstract not available. / Thesis (M.A.)-University of Durban-Westville, 2002.

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.