Summaries in Afrikaans and English / Die Pinkster Protestante Kerk (PPK) is deel van die wereldwye Pinksterbeweging en het op I 0 Oktober 1958 ontstaan uit die Apostoliese Geloofsending (AGS), die grootste Pinksterkerk in Suid-Afrika. Verskeie redes kan toegedig word vir die ontstaan. Eerstens was daar die doelbewuste poging van die AGS om die struikelblokke uit die weg te ruim ten einde as kerk deur die Nederduitse Gereformeerde kerk erken te word. 'n Tweede hoofrede was die party-politieke bedrywighede van pastoor Gerrie Wessels, 'n lid van die Uitvoerende Raad van die AGS. Die skrywer toon aan hoedat rassisme en Apartheid beslag gekry het in die ekklesiologie en missiologie van die PPK. Daar is tans vier aparte outonome rassekerke. Rassisme is die hoof oorsaak vir 'n onverenigde kerk. Deur die loop van die kerk se geskiedenis was daar vyf konstitusionele opsette ten einde eenheid te laat realiseer, maar sender veel sukses. 'n Sesde konstitusionele opset, een PPK, word tans beding. / The Pentecostal Protestant Church (PPC) is part of the worldwide Pentecostal Movement and originated from the Apostolic Faith Mission (AFM), the largest Pentecostal Church in South Afiica, on October 10, 1958. There are various reasons that contributed to the birth of the church. Firstly, the AFM removed on purpose the obstacles that stood in the way in order to be acknowledge as a church by the Dutch Reformed Church. The party-political involvement of pastor Gerrie Wessels, an Executive Council member of the AFM, was the second main reason. The writer indicates how racism and Apartheid took root in the ecclesiology and missiology of the PPC. At the moment there are four separate outonomous race churches. The main reason for a not united church is racism. The church had five different constitutions in the course of her history in an attempt to bring forth unity, but without success. A six constitutional design for one PPC is currently being negotiated. / Christian Spirituality, Church History and Missiology / M. Th. (Sendingwetenskap)

Text in Afrikaans / Die kerk, in sy bree gesien, is tans in 'n 'nie-groei-kultuur' vasgeval. Daar is by min gemeentes 'n opregte las vir verlorenes te bespeur. Leiers het 'n gemaksone van professionalisme en instandhouding betree waar die groei van gemeentes me hoog op hul agenda geplaas word nie. Hierdie instandhoudingsingesteldheid en derhalwe 'n uitsluitlik na-binne-gerigte bedieningsfilosofie, het grootliks tot geringe groei en soms ook agteruitgang bygedra. Die omvangryke veranderinge in die samelewing gaan nie deur die kerk vrygespring word nie. Vandag kan kerke nie meer vanselfsprekend op die tradisionele ondersteuning en lojaliteit van mense sowel as die samelewing aanspraak maak nie. Die kerk is in 'n groot mate uitgeskuif en geniet nie meer dieselfde kollig as in die verlede nie. Groot 'kerklike grondgebied' is reeds afgestaan. Leiers is deel, en gevolglik ook 'n produk, van die huidige kerklike situasie waar belangeloosheid ten opsigte van gemeentegroei dikwels 'n algemene verskynsel is. Vanwee strukture soos die herder-kudde-model, is lidmate vir jare buite bedieningsgeleenthede gehou. Die bediening was as die verantwoordelikheid van leiers beskou. Die rol van lidmate is tans besig om groot veranderinge te ondergaan, aangesien gewone lidmate toenemend in dienswerk opgeneem word. Vrae wat reeds gevra word, is: Wat gaan die unieke rol van leiers in die toekoms wees? Wie is vir groei-inisiatief verantwoordelik? Die probleem waarmee leiers tans te make het, is hul behendigheid om die uitdagings en eise van 'n nuwe kerklike paradigma te ontmoet, veral in 'n mondering wat vir 'n uitgaande paradigma bedoel is. Baie kritiek word teen opleidingsmodelle gerig, maar wesenlik is die probleem in 'n gevestigde "mind-set" gesetel. Groeiende gemeentes wereldwyd toon dat hul leiers 'n sleutelrol in die groeipotensiaal van die gemeente speel en leiers van hierdie gemeentes het die voortou geneem om nuwe moontlikhede en modelle van leierskap uit te stal. Daar sal totaal nuut oor leierskap gedink moet word indien ons die groei van gemeentes ten doel het. In hierdie navorsing word leierskaptendense in die algemeen, asook leierskaptendense spesifiek in groeiende gemeentes, ondersoek. 'n Teorie vir 'groei-leierskap' word dan hieruit ontwikkel en aangebied. / The church is not experiencing a lot of growth at the moment. A number of congregations have no urge to find the lost ones. Growth is not a priority, due to leaders maintaining instead of expanding the congregation. This philosophy to maintain resulted into an inward practice which contributed to little growth, more seriously even a decline in total membership. The numerous changes experienced by the community at large will also fall the church to victim. The church has lost support simply because of a total lack in the so-called traditional loyalty and support. The church is no more the focus as in the past, it has been side-lined. The church has already lost greatly. Church leaders, as such products of the present day situation in the church, have been part of this culture of non-interest in the growth of the congregation. The typical evangelistic model of shepherd and flock left the ordinary members of the congregation out in the cold. The ministry was the responsibility of the church leaders, however the role of the ordinary members of the congregation is changing as they too are becoming more involved in ministry. Questions such as the following come to the fore: What is the unique role of church leaders going to be in future? Who's going to be responsible for growth inisiatives in the church in future? The problem facing church leaders of the day, is their total lack to meet the challenges and demands. The new evangelistic paradigm especially calls for an outgoing approach. Criticism has been given against the training of leadership but most probably the problem lies within their established mind-set". Globally, congregations which are experiencing large growth, has proved their leaders to play a paramount role in exploiting their growth potential. Such leaders were in the forefront of new leadership exhibiting the same qualities. If the growth of the various congregations is of importance, then the whole issue around leadership will have to be adapted and renewed. This research contains leadership tendencies in general, as well as leadership tendencies in growing congregations. A theory for "growth-leadership" will be developed and presented from this. / Philosophy, Practical and Systematic Theology / Th.D. (Practical theology)

The forming of liturgy in the Dutch Reformed Church is in a crisis. The current context demands new liturgies in order to facilitate meaningful communication between God and His children. The problem is that no healthy practice of liturgy forming exists and more decay than change takes place. Therefore, the need exists for a workable theory for liturgy forming which can be used in the forming of a justified liturgy. In this study a theory and liturgies are worked out which takes the liturgy forming through the centuries into account. The theory, which is known as the three resources theory, is a dynamic theory in which the energy resources are placed in interaction with one another in order to form new liturgies. The three energy resources are the Bible, the tradition and the context. These three resources are focused on an eschatological focus point in the future. The Bible as energy resource especially has authority since it contains the worship style and example of Jesus Christ. The tradition exists of the narrative off liturgy forming through the centuries. The tradition offers a treasure of examples, which can be used for liturgy forming in the current context. The current context forms an integral part of the liturgy forming process. The post-modernism, the remains of the modernism, globalisation, the transformation process in South Africa and the modem developments in the human sciences are all forces which influence the liturgy forming process indirectly. These energy circles are placed in interaction with one another, new justified liturgies are formed which makes meaningful communication between God and His children possible. The investigation on liturgy forming in 13 various congregations in England and South Africa indicated that, where one or more of the energy resources is neglected, responsible energy forming does not take place. The current context requires that modem liturgy should emphasize symbols, emotion and dialogue. More love should also be shown during services. / Die liturgievorming van die Ned Geref Kerk is in 'n krisis. Die huidige konteks stel nuwe eise aan die liturgie wat vra vir nuwe liturgiee om die kommunikasie tussen God en Sy kinders sinvol en betekenisvol te fasiliteer. Die probleem is dat daar nie 'n gesonde praktyk van liturgievorming bestaan nie en dat meer verval as verandering plaasvind. Daar is dus 'n behoefte aan 'n werkbare teorie vir liturgievorming wat gebruik kan word in die vorming van verantwoorde liturgie. In hierdie studie word 'n teorie en liturgiee uitgewerk wat die werkende energiebronne in liturgievorming deur die eeue in ag neem. Die teorie, wat bekendstaan as die driebronneteorie, is 'n dinamiese teorie waarin die energiebronne in wisselwerking met mekaar geplaas word vir die vorming van nuwe liturgiee. Die drie energiebronne is die Skrif, die tradisie en die konteks. Hierdie drie bronne word gefokus op 'n eskatologiese fokuspunt in die toekoms. Die Skrif as energiebron is veral gesagdraend omdat dit die aanbiddingstyl en voorbeeld van Jesus Christus bevat. Die tradisie bestaan uit die verhaal van die liturgievorming deur die eeue waar die drie energiebronne telkens in wisselwerking met mekaar was. Die tradisie bied 'n skatkis van voorbeelde waaruit geleen kan word vir liturgievorming in die huidige konteks. Die huidige konteks is 'n integrale deel van die liturgievormingsproses. Die Postmodemisme, die reste van die Modemisme, globalisering, die oorgangsituasie in Suid-Afrika en hedendaagse ontwikkelinge in die menswetenskappe is almal kragte wat indirek inwerk op die liturgievormingsproses. Slegs wanneer die energiesirkels in wisselwerking met mekaar geplaas word, word verantwoordelik nuwe liturgiee gevorm wat sinvolle kommunikasie tussen God en sy kinders bewerkstellig. Die ondersoek na die liturgievorming in 12 verskillende gemeentes in Engeland en Suid-Afrika het aan die lig gebring dat waar een of meer van die energiebronne verwaarloos word, verantwoordelike vorming nie plaasvind nie. Die huidige konteks vra dat byderwetse liturgie meer klem op simbole, emosie en dialogiese kommunikasie sal plaas. Liturgie sal ook moeite moet doen om meer liefde oor te dra in die eredienste. Ter wille van die fasilitering van 'n dieper spiritualiteit kan die liturgie van die Ned Geref Kerk spesifieke liturgiese elemente en -houdings gaan leen by antler spiritualiteite en so sy eie liturgie verbreed. Dit bly 'n haalbare uitdaging om voortdurend verantwoordelik liturgie te vorm indien die Skrif, die tradisie en die konteks as energiebronne in wisselwerking met mekaar geraadpleeg word en gefokus word op die eskatologiese. / D.Th. (Practical Theology)

Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)

Made available in DSpace on 2016-08-03T12:18:48Z (GMT). No. of bitstreams: 1 Milton Rodigues de Souza1-145.pdf: 733021 bytes, checksum: 27d635c39633626d7dbd7acbcdbe7456 (MD5) Previous issue date: 2011-08-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation intends to study the Christian Harp, one of the main national protestant hymnals, looking to identify it as instrument of expansion in Brazil s Pentecostalism mission in the period between 1910 and 1970, while appreciating the history and the creation of this liturgical book, intending to comprehend its usage as motivational element in the missionary practice of the Brazilian Pentecostal churches. It also consists of knowing the characteristics of construction of this compendium, passing through the presentation of its hymnists profiles and through the assiduous study of its musical structure and literary composition, while being aware of some important constitutive characteristics that are used, such as the theological concepts. Looking for a missiology concept that shows to be more correlated with the theological content of this hymnal and the referral of various examples of incitement to the evangelist practice found within its songs, which leads to the comprehension of the relevancy of the Christian Harp in the liturgical life of confessional pentecostal churches in Brazil, and its bold presence as an efficient developer of missionary practice of these faith communities. / Esta dissertação pretende estudar a Harpa Cristã, um dos principais hinários protestantes nacionais, buscando identificá-la como instrumento de expansão da missão no pentecostalismo do Brasil, no período comprendido entre os anos 1910 e 1970, apreciando a história e a formação deste livro litúrgico na pretensão de compreender sua utilização como elemento motivador para a prática missionária das igrejas pentecostais brasileiras. Consiste também em conhecer as características da construção deste compêndio, passando pela apresentação do perfil de seus hinistas e pelo estudo aplicado da sua estrutura musical e sua composição literária, conhecendo, ainda, algumas de suas importantes características constitutivas, como os conceitos teológicos de que faz uso em seu discurso. A procura por uma conceituação missiológica que se mostre mais identificada ao conteúdo teológico deste hinário e a indicação de vários exemplos de incentivo à prática evangelística encontrados em suas canções conduzem à compreensão da relevante importância da Harpa Cristã na vida litúrgica das igrejas de confissão pentecostal no Brasil e da sua marcante presença como eficiente agente fomentador do exercício missionário dessas comunidades de fé.

Made available in DSpace on 2016-08-03T12:20:26Z (GMT). No. of bitstreams: 1 Saulo Baptista.pdf: 1783590 bytes, checksum: 67156bf5557cf321d24ccf05c147bd6b (MD5) Previous issue date: 2007-03-08 / This thesis presents an analysis of the political practices of Pentecostal and Neopentecostal congressional representatives of the Assembly of God and the Universal Church of the Kingdom of God in the Congress of the Republic of Brazil, from 1999 to 2006. It compares the practices of Pentecostals and Neopentecostals with the standards of behavior of Brazilian political culture and actions related to the National State as preserver of culture. The religious agents of the referred to Churches are studied based on the investment of their Churches in national politics, in relation to Constitutional Amendments of 1987-1988, but the time frame of the research refers to two legislative periods, from 1999 to 2006. The main focus of the analysis is the Evangelical Parliamentary Front founded in 2003. The involvement of Pentecostals and Neopentecostals in cases of corruption and the appropriation of public resources, known as mensalão and mafia dos sanguessugas , is given special attention in the last chapter of the research.(AU) / Esta tese apresenta uma análise das práticas políticas de parlamentares pentecostais e neopentecostais da Assembléia de Deus e Igreja Universal do Reino de Deus no Congresso da República do Brasil, de 1999 a 2006. Compara essas práticas pentecostais e neopentecostais com padrões de comportamento da cultura política brasileira e as ações correspondentes do Estado nacional como preservador dessa mesma cultura. São estudados os agentes religiosos citados desde a investida que suas igrejas fizeram na política nacional, a partir da Constituinte de 1987-1988, mas o corte temporal são as duas legislaturas, de 1999 até 2006. O foco principal da análise é a Frente Parlamentar Evangélica constituída em 2003. O envolvimento de pentecostais e neopentecostais em casos de corrupção e apropriação de recursos públicos, conhecidos como mensalão e máfia dos sanguessugas , é amplamente abordado no último capítulo deste trabalho.(AU)

Made available in DSpace on 2016-08-03T12:21:22Z (GMT). No. of bitstreams: 1 Marcospg1_123.pdf: 785611 bytes, checksum: 534010ca40b90532ae485e75e352397b (MD5) Previous issue date: 2011-04-04 / Women had an active and essential participation since the emergence of Pentecostal Movement for its consolidation. Nevertheless, Pentecostal Movement institutionalization began to segregate women, restricting her operations to subordinate ecclesiastical services. Women were relegated to oblivion. However, the hegemony of male power has not stopped the women to create their own networks of meaning in the Pentecostal churches, by the women's societies that works as territories for socialization and humanization, usually in situations of high social vulnerability. This research aims to visualize and discuss these social and meaning construction networks. The object of this research is micro-social networks composed and led by Pentecostal women. The research method used was the Oral History, which was very useful to understand, by interviews, how they constitute the webs, plots, interactions and networks through flow the solidarity among women and the legitimization of power that own Pentecostal women reach and enjoy in these micro-networks. We tried to let women speak for themselves. With time and the voice, the Pentecostal women! / Desde o surgimento do Movimento Pentecostal, mulheres tiveram participação ativa e fundamental para a consolidação do Movimento. Entretanto, com sua institucionalização, o Movimento Pentecostal passou a segregar as mulheres, restringindo sua atuação a funções eclesiais subalternas. Mulheres foram relegadas ao esquecimento. Contudo, a hegemonia do poder masculino não impediu que as mulheres criassem suas redes de sentido nas igrejas pentecostais, através de sociedades de mulheres que funcionam como espaços de socialização e humanização, geralmente em contextos de alta vulnerabilidade social. A presente pesquisa procura visibilizar e problematizar estas redes de socialização e de produção de sentido. O objeto de pesquisa são essas micro-redes sociais constituídas e lideradas por mulheres pentecostais. O método de pesquisa utilizado foi o da História Oral, o qual foi muito útil para compreender, através de depoimentos, como se formam as teias, tramas, interações e redes por onde flui a solidariedade entre as mulheres e a legitimação do poder que as próprias mulheres pentecostais alcançam e usufruem nessas micros-redes. Procurou-se deixar as mulheres falarem por si mesmas. Com a vez e a voz, as mulheres pentecostais!

Questa tesi tratta, a partire da una prospettiva antropologica, delle relazioni tra calcio e religione in Brasile. In particolare, si propone come obiettivo quello di comprendere una pratica dei calciatori brasiliani chiamata “fechamento”. Questo termine indica l’insieme di espressioni, corporali e verbali che i calciatori mettono in atto sistematicamente prima delle competizioni, e che si distingue da pratiche simili per la recitazione collettiva della preghiera del Padre Nostro. Da un punto di vista simbolico, l’ermeneutica del “fechamento” ci permette di raggiungere una comprensione che trascende l’oggetto in sé, rivelando una particolare visione del mondo (Geertz, 1989). A partire da una etnografia realizzata con i giocatori del settore giovanile dello Sport Club Internacional de Porto Alegre (RS, Brasile), integrata con il vissuto del ricercatore durante la sua lunga permanenza in Brasile, la tesi cerca di rivelare il significato profondo di questa pratica polimorfica che, per le sue caratteristiche intrinseche, si configura come un “bricolage religioso”, costituita da “pezzi” di vari elementi di credenze differenti, formando un mosaico (Bastide,1953-1970) di cui la matrice cattolico-cristiana costituisce il piano di fondo A partire da questa prospettiva, è possibile relativizzare l’impatto del neopentecostalismo nel calcio brasiliano (Rial, 2012; 2013), tenendo in considerazione la sua caratteristica “religiofaga” (Oro, 2015) o “antropofaga” (Almeida, 2003), ossia la propensione ad appropriarsi, risignificare e risimbolizzare elementi di credenze prese da altre religioni. Il caso del “fechamento”, tra i calciatori brasiliani, sembra essere emblematico di questo processo che, invece di rivelare la sua “faccia” neopentecostale, rafforza ancor di più il suo già alto grado di “bricolage religioso”. Dunque il “fechamento” come prodotto “sincretico” non sarebbe al servizio di una religione (neopentecostalismo) ma di tutte. Questo spiegherebbe il suo successo indipendentemente dalle appartenenze religiose dei giocatori. / Cette thèse traite, à partir d’une perspective anthropologique, des relations entre le football et la religion au Brésil. Plus précisément, celle-ci a pour objectif de comprendre une pratique des footballeurs brésiliens appelée “fechamento”. Ce terme désigne l’ensemble des expressions, corporelles et verbales, que les joueurs actionnent systématiquement avant les compétitions, et qui se distingue d’autres pratiques semblables par la récitation collective de la prière du Notre Père. D’un point de vue symbolique, l’herméneutique du « fechamento » permet d’atteindre une compréhension qui transcende l’objet en soi, révélant une particulière vision du monde (Geertz, 1989). A partir d’une ethnographie réalisée auprès des jeunes footballeurs du Sport Club Internacional de Porto Alegre (RS, Brésil) et complétée par le vécu de l’enquêteur pendant son long séjour au Brésil, la thèse essaie de comprendre le sens profond de cette pratique polymorphe, laquelle, par ses caractéristiques intrinsèques , se configure come un « bricolage religieux » , composé de morceaux de éléments variés provenant de croyances différentes, formant une mosaïque (Bastide, 1953-1970) dont la matrice catholico - chrétienne est la toile de fond A partir de cette perspective, nous pouvons relativiser l’impact du néopentecôtisme dans le football brésilien (Rial, 2012 ; 2013), tenant compte de sa caractéristique « religiophagique » (Oro, 2015) ou « anthropophagique » (Almeida, 2003), c’est-à-dire de sa propension à s’approprier, re-signifier et re-symboliser des éléments d’autres religions. Le cas du « fechamento », chez les footballeurs brésiliens, semble être emblématique de ce procès qui, au lieu de révéler sa « face » néopentecôtiste, renforce encore plus son degré déjà élevé de bricolage religieux. Donc le « fechamento » en tant que produit « syncrétique » ne serait au service d’une religion (néopentecôtisme) mais de toutes. Ceci expliquerait son succès indépendamment des appartenances religieuses des footballeurs. / Esta tese trata, a partir de uma perspectiva antropológica, das relações entre futebol e religião no Brasil. Mais especificamente, tem como objetivo compreender uma prática dos futebolistas brasileiros chamada “fechamento”. Este termo refere-se a um conjunto de expressões, corporais e verbais, que os futebolistas acionam sistematicamente antes as competições e que se distingue de práticas semelhantes pela recitação coletiva da reza do Pai Nosso. De um ponto de vista simbólico, a hermenêutica do “fechamento” permite alcançar uma compreensão que transcende o objeto em si, sendo reveladora de uma determinada visão de mundo (Geertz, 1989). A partir de uma etnografia realizada com os jogadores das categorias de base do Sport Club Internacional de Porto Alegre (RS, Brasil), complementada com o retrospecto do pesquisador durante a sua longa estada no Brasil, a tese procura revelar o significado profundo desta prática polimórfica que, pelas suas características intrínsecas, se configura como uma “bricolagem religiosa”, sendo constituída por pedaços de vários elementos de crenças diferentes, formando um mosaico (Bastide, 1953-70) onde a matriz católica-cristã constitui o pano de fundo A partir desta perspectiva é possível relativizar o impacto do neopentecostalismo no futebol brasileiro (Rial, 2012; 2013), tendo em consideração a sua característica “religiofágica” (Oro, 2015) ou “antropofágica” (Almeida, 2003), isto é, a propensão de se apropriar, ressignificar e ressimbolizar elementos de crenças tomadas de outras religiões. O caso do “fechamento”, entre os futebolistas brasileiros, parece ser emblemático deste processo que, em vez de revelar a sua “face” neopentecostal, reforça ainda mais o seu já alto grau de “bricolagem religiosa”. Portanto o “fechamento”, enquanto produto “sincrético”, não estaria ao serviço de apenas uma religião (neopentecostalismo), mas de todas. Isto explicaria o seu sucesso independentemente dos pertencimentos religiosos dos futebolistas / Starting from an anthropological perspective, this thesis deals with the relationship between football and religion in Brazil. In particular, it aims to understand a practice adopted by Brazilian footballers, which is called ‘fechamento’. This term refers to the set of verbal and bodily expressions that footballers systematically display before competitions, which differs from similar practices used for the collective recitation of the Lord’s Prayer. From a symbolic point of view, hermeneutics of ‘fechamento’ allows us to acquire an understanding that transcends the object per se, thus revealing a particular world view (Geertz, 1989). Starting from an ethnography carried out with the players of the youth team of Sport Club Internacional de Porto Alegre, Brazil and integrated with the experience gained by the researcher during his long stay in Brazil, this thesis aims to reveal the deep meaning of this polymorphic practice which, because of its intrinsic features, appears to be a ‘religious bricolage’, made up of ‘pieces’ of various elements of different beliefs, thus forming a ‘mosaic’ (Bastide, 1953-1970), for which the Catholic-Christian root represents the backdrop Starting from this perspective, it becomes possible to relativise the impact of Neo- Pentecostalism on Brazilian football (Rial, 2012; 2013), by taking into consideration its “religiophagous” (Oro, 2015) or “anthropophagous” (Almeida, 2003) feature, i.e. the tendency to incorporate, redefine and re-symbolise elements of beliefs taken from other religions. The case of ‘fechamento’, among Brazilian footballers, seems to be emblematic of this process which, instead of revealing its Neo-Pentecostal ‘face’, strengthens even more the already high degree of ‘religious bricolage’. Therefore ‘fechamento’ as a ‘syncretic’ product would no longer be based on one religion (Neo-Pentecostalism) but on all. This would explain its success regardless of the religious orientation of players.

This ethnography aims to identify the role of the Pentecostal beliefs that peasants in South Brazil use in justifying their life situations. Anthropological data were collected in the Sertão region of Jaguariaíva, in the Brazilian State of Paraná. An interpretative approach was used with concepts including the moral order of peasantness, moral economy, and multiple livelihood strategies. The core results indicated that Pentecostals in the countryside are not monolithic in terms of religion and have varying degrees of engagement with a variety of churches as well as their relations with the wider capitalism. Their economic and life-changing decisions are articulated by a moral order of peasantness expressed by dependence on Providence and the interpretation of events as a revelation of Divine will. The moral order is significant for maintaining viable peasant communities, orienting their relations to land, kinship, work, and consumption in a way that sets them apart from the “world.” Such findings question the Weberian explanations for the role of Pentecostalism in Latin American capitalism and confirm the repeasantization theory concerning the persistence of a distinctive peasant way of life. / Esta etnografia visa identificar o papel das crenças pentecostais com as quais os camponeses do sul do Brasil se expressam para justificar sua subsistência. O trabalho de campo antropológico no Sertão de Jaguariaíva, Paraná, serviu para a coleta de dados. Em uma abordagem interpretativa, a análise emprega conceitos de ordem moral da campesinidade, economia moral e múltiplas estratégias de subsistência. Os principais resultados são: o pentecostalismo rural não é monolítico e conta com diferentes graus de envolvimento com uma variedade de igrejas e com o capitalismo em geral. Não obstante, suas decisões econômicas, ou de grande impacto na vida, são articuladas por uma ordem moral campesina expressa pela espera na providência e pela interpretação de eventos como uma revelação da vontade divina. A ordem moral tem relevância para a manutenção de comunidades camponesas viáveis, orientando suas relações com a terra, o parentesco, o trabalho e o consumo, de modo a distingui-las do “mundo”. Tais resultados juntam-se ao debate das explicações weberianas sobre o papel do pentecostalismo no capitalismo latino-americano e confirmam a teoria do retorno do camponês como categoria e sua persistência como um distinto modo de vida.

O tema central desta tese é a esperança escatológica. Através de uma pesquisa histórico-bíblica, o autor desta tese busca identificar o significado que os conceitos tiqwah e elpis tinham para os seus receptores judaico-cristãos originários. Jürgen Moltmann, ao propor uma hermenêutica política da esperança, busca retomar este tema a partir dos contextos nos quais ele se originou. Toda a concepção de esperança cristã desenvolvida por Moltmann tem seus desdobramentos na dimensão pública da missão do cristão no mundo. Portanto, a esperança escatológica produz uma etologia que lhe é própria. Nela, a esperança é instrumentalizada pela fé que assume o mundo como locus de ação transformadora, tornando, através da prática do amor, a redenção cosmo-antropológica uma possibilidade alcançável na efetivação dos princípios éticos da justiça e da verdade. Neste sentido, na etologia da esperança, o outro se torna referência da missio spei, e é para ele, como parte de uma realidade maior (kósmos), que o sentido redentivo da história escatológica está direcionado teleologicamente. É para o futuro que a esperança escatológica projeta seu olhar e deseja ver sua utopia se realizar plenamente. Já o binômio saúde e doença, como novo paradigma hermenêutico de teologicidade do neoprotestantismo brasileiro, concebe a esperança num contorno soteriológico diferente, no qual o presente vivido, aqui-agora, é compreendido como o locus em que se materializa a dimensão histórica da salvação do crente. A cura integral do anthrôpos é o sinal contundente de que a soteria bíblica tem, na dimensão histórica imediata, seu significado psicossomático cabalmente confirmado. É para este éon que o olhar da fé neoprotestante busca sua auto-realização integral. Neste sentido, a espiritualidade neoprotestante desenvolve uma etologia desescatologizada, que afirma a transcendência deste mundo e perde de seu horizonte hermenêutico a dimensão futúrica da esperança escatológica tal como se preconizou no protocristianismo. No entanto, existe a possibilidade de estabelecer um diálogo construtivo entre estas duas epistemologias da fé: a moltmanniana e a neoprotestante brasileira. Achar este ponto em comum é a tarefa que se propõe satisfazer o autor desta tese. / The central subject of this thesis is the escathological hope. Through a Historic-Biblical research, the author of this thesis searchs to identify the meaning that the concepts tiqwah and elpis had for their Jewish-Christians receivers originary. Jürgen Moltmann, when propose a politic of hope hermeneutic searchs to retake this subject leaving from the contexts in which it has originated. All the Christian hope conception developed by Moltmann has its unfoldings in the public dimension of the Christians mission in the world. Therefore, the escathological hope produces an ethology that it is proper to itself. In it, the hope is instrumentalized by the faith that assumes the world as locus of transformer action, becoming, through the practical of love, the cosmo-anthropologycal redemption a reachable possibility in the efetivation of the ethical principles of justice and truth. In this direction, in the ethology of hope, the other becomes reference of the missio spei, and its for it, as a part of a bigger reality (kósmos), that the redentive meaning of escathological history is directed teleologically. It is to the future that the eschatological hope projects its look and desires to see its uthopy carry through fully. Already the binomial health-disease as new hermeneutic paradigm of teologicity of Brazilian neoprotestantism, conceives the hope in a different soteriologic contour, in which the lived present, here-now, is understood as the locus where the historical dimension of the believer`s salvation materializes. The integral cure of the anthrôpos is the forceful sign that the Biblical soteria has, in the immediate historical dimension, its psychosomatic meaning completely confirmed. Its for this éon that the neoprotestant look of faith search its integral auto-accomplishment. In this direction, the neoprotestant spirituality develops a desescathologized ethology that affirms the transcendence of this world and loses of its hermeneutic horizon the futuric dimension of the eschatological hope such as if it praised in the protochristianism. However, the possibility to establish a constructive dialogue enters these two faith epistemologies: the moltmannian and the Brazilian neoprotestant exists. Finding this point in common its the task that the author of this thesis proposes to satisfy.