This thesis aims to analyze the religious evangelical women´s prison in Sergipe, understand the social conditions peculiar to this context that contribute to a high rate of conversion, and in particular, to analyze the changes in practices - speeches and actions - as a result of conversion in the lives of social actors who engage in the practice criminal offense, which is not always reintroduced the role of ´protagonists´ of their lives, but usually acted as ´adjuncts´ of their own destiny, and today are considered "marginal" a term that may be appropriate in the sense that they were always on the fringes of society, everything that ensures the dignity of the human person. Once arrested, these people seek mechanisms that represent a possible alternative to many uncertainties, suffering, distress. One such alternative may be the religion. / A presente dissertação tem como objetivo geral analisar a religiosidade evangélica no presídio feminino de Sergipe, buscando compreender as condições sociais peculiares a esse contexto que contribuem para um alto índice de conversão. Para isso, nos focaremos na observação das mudanças de práticas (discursos e ações) decorrentes da conversão, isto é, objetivamos identificar o que muda na vida desses atores sociais, a saber, as detentas, as quais se envolveram/envolvem na prática delitiva, e nem sempre reapresentaram o papel de protagonistas de suas vidas, mas sim o de coadjuvantes de seu próprio destino. Assim, elas são consideradas marginais , um termo que talvez seja apropriado no sentido de que as mesmas sempre estiveram à margem da sociedade, enfim, de tudo aquilo que assegure a dignidade da pessoa humana. Uma vez detidas, essas mulheres buscam mecanismos que representem uma possível alternativa para tantas incertezas, sofrimento, angústia. Uma dessas alternativas pode ser a religião.

[pt] A teoria evolutiva é considerada um dos eixos organizadores da biologia. No entanto, seu ensino enfrenta diversas dificuldades em vários países. No Brasil, a resistência à teoria evolutiva é mais comum entre os evangélicos pentecostais e neopentecostais, grupos religiosos que passaram por intenso crescimento ao longo das últimas décadas. Nesta pesquisa, investigamos o ensino de evolução em duas escolas da rede estadual do Rio de Janeiro. Realizamos observações ao longo de nove meses, em turmas de primeiro ano do ensino médio, entrevistas com professores e estudantes e aplicamos um questionário aos últimos. Os resultados indicam grande complexidade e diversidade em relação às concepções de criacionismo e evolução por parte dos professores e estudantes, mesmo dentre os evangélicos pentecostais e neopentecostais. Poucos conflitos foram observados em sala de aula, porém eles foram expressos nas entrevistas e nos questionários. Os dados quantitativos indicam que os estudantes evangélicos tendem a aceitar mais a narrativa bíblica para a origem dos seres vivos e possuir maiores índices de religiosidade do que os demais grupos religiosos. Concluímos que mais pesquisas sobre as discussões sobre essa temática nas aulas de biologia são fundamentais para que estratégias didáticas que visem o entendimento da teoria evolutiva sejam desenvolvidas. / [en] The evolutionary theory is considered one of main axes of biology. However, its teaching faces many difficulties in several countries. In Brazil, the resistance to evolutionary theory is more common among Pentecostal and neo-Pentecostal, religious groups that have strongly grown over the past decades. In this study, we investigated the teaching of evolution in two schools in the state of Rio de Janeiro. We performed observations over nine months in classes of the first year of high school, interviews with teachers and students and applied a questionnaire to latter. The results indicate great complexity and diversity in relation to the concepts of creationism and evolution among teachers and students, even among the Pentecostal and neo-Pentecostal. Few conflicts were observed in the classroom, but they were expressed in the interviews and questionnaires. Quantitative data indicate that Pentecostal and Neo-Pentecostal students tend to accept more the biblical account of the origin of living beings and have greater religiosity rates than other religious groups. We conclude that more research on this topic in biology classes are essential to develop teaching strategies aimed at understanding the evolutionary theory.

This study is about the identity of Coloured Pentecostals living in Retreat, Western Cape. It concerns the effects which social change has upon boundary markers and worldview. It uses Robert Schreiter's semiotic approach to culture. Schreiter says that social change along with boundary markers and worldview are the basis for changing identities. This study applies Schreiter's approach to a case study to see if it will work. The study considers the traditional Coloured Pentecostal Culture's identity represented by the older generation of Pentecostals in Retreat. It then considers some responses to those traditional boundary markers and worldview given primarily by the younger generation of Pentecostals. It then suggests some possible solutions to the problems which have been identified as the reasons for the changing cultural and religious identity of the Coloured Pentecostal Culture . / Missiology / M.Th. (Missiology)

真耶穌教會是當今華人自創的獨立教會之中最為活躍的教派之一，從1917年在北京創會以來至今即將堂堂邁入百周年。隨著晚近基督宗教的版圖向全球南方轉移，歐洲和北美不復為中心，「世界基督教」的概念也逐漸得到學者重視。在此架構底下，中國的基督教自然是不容忽視，而像真耶穌教會這類中國自立教派得以被放在更大的框架被討論，跳脫以往只是從中國教會自立運動著手的限制，成為西方學者對非西方基督教的研究個案。另一方面，今日在英語世界由某些學者力倡的「全球五旬節運動研究」，也同樣基於前述的理解，關注全球南方的五旬節運動發展。而真耶穌教會這類具五旬節派特徵的非西方自立教會就因此被放入全球五旬節運動的討論範圍裡。無論是「世界基督教」或「全球五旬節運動研究」均強調去西方中心，關注全球南方的基督宗教。鑑於前述旨趣，真耶穌教會遂被視為全球南方五旬節運動的其中一員，然而這樣的歸類和命名卻隱含某種本質論和東方主義的意涵。本文以真耶穌教會為個案，梳理其與五旬節運動的歷史關連，釐清兩者的連續性和斷裂性，同時也處理相關歷史議題，並主張真耶穌教會無論從歷時性和共時性的觀點，都不宜被視同於五旬節派。此外，本文的討論也藉此指出西方學界對今日全球南方五旬節派或具類似特質獨立教會的東方主義想像與再現的問題。

In this thesis, I engaged in a possibility of developing a Post-Heteronormative mission praxis with the black Pentecostal Christians and the sexual minorities in Polokwane, South Africa. The thesis critically examines the current heteronormative oriented mission praxis of the black Pentecostal Christians in Polokwane. It moves from the premise that the hegemonic position of heteronormativity within the black Pentecostal Christian’s circle in Polokwane needs to be problematized. I show in this thesis that the Christian church which challenged the social ill such as poverty, racism and apartheid in South Africa should take as its moral crusade the challenging of heteronormativity in the contemporary South Africa. Additionally, the re-reading of Biblical passage of scriptures when developing mission strategies is in a way recommended. Following the same recommendation, the sexual minorities in Polokwane are regarded as a type of the Good Samaritan. From a Samaritan who was marginalised because of his ethnicity however, Jesus placed him in a position of a good neighbour as presented in the Parable of the Good Samaritan. The black Pentecostal Christians in Polokwane are called to come out of their confines. They are further challenged to see the good in the lives of the sexual minorities. By doing that, they can in process discover the presence of God already at work in the lives of the sexual minorities. Consequently, the post-heteronormative mission praxis was defined in the following manner: Mission as going out to see the good in the lives of the sexual minorities. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This study is about the identity of Coloured Pentecostals living in Retreat, Western Cape. It concerns the effects which social change has upon boundary markers and worldview. It uses Robert Schreiter's semiotic approach to culture. Schreiter says that social change along with boundary markers and worldview are the basis for changing identities. This study applies Schreiter's approach to a case study to see if it will work. The study considers the traditional Coloured Pentecostal Culture's identity represented by the older generation of Pentecostals in Retreat. It then considers some responses to those traditional boundary markers and worldview given primarily by the younger generation of Pentecostals. It then suggests some possible solutions to the problems which have been identified as the reasons for the changing cultural and religious identity of the Coloured Pentecostal Culture . / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

Depuis une trentaine d’années, des Églises pentecôtistes portées par des communautés en migration ou issues de celles-ci ont fait leur apparition dans la capitale européenne. Leur implantation et leur succès grandissants vont de pair avec l’intensification des flux migratoires de ces trois dernières décennies en provenance d’Afrique sub-saharienne et d’Amérique Latine. Cette thèse entend explorer l’enchevêtrement entre l’expérience religieuse et le parcours migratoire des acteurs pentecôtistes euro-africains et euro-latinoaméricains à Bruxelles. Dans ces espaces, les convertis travaillent collectivement à réaliser la transformation encouragée par le scénario religieux qui consiste à appliquer le « plan parfait de Dieu » dans leur vie. Porteurs d’ambitions missionnaires, les fidèles donnent des contenus inédits à leur posture identitaire en redéfinissant la place qui leur est assignée dans le contexte de la Belgique postcoloniale. L’affiliation religieuse joue comme un marqueur de distinction, processus qui est particulièrement saillant dans le domaine de la sexualité et des rapports de genre entretenus à l’intérieur même des assemblées./During the past thirty years, Pentecostal churches, mostly composed by followers from Subsaharan Africa and Latin America, blossomed in Brussels. Their presence and growing success go hand in hand with the intensification of the migratory flows, the last three decades, from these two continents. This thesis investigates the relationship between the religious experience and the migratory route of the euro-African and euro-Latin-American Pentecostal actors in Brussels. In these meeting spaces, the converts work collectively to realise the transformation process encouraged by the religious scenario which consists in applying the perfect " plan of God " to their life. Carriers of missionary ambitions, the believers give new contents to their identity by redefining the place which is assigned to them in the context of post-colonial Belgium. The religious membership operates as a marker of distinction, a process which is particularly striking in the field of sexuality and gender relation maintained within the assemblies. / Doctorat en Sciences politiques et sociales / info:eu-repo/semantics/nonPublished

Abstracts in English and Tsonga / This study explored the lack of integrating a scientific imagination and rationality in the hermeneutic and theological practices of neo-Pentecostal churches in the town of Livingstone, Zambia. Although the vantage point of the study was primarily practical theology, the researcher adopted both an interdisciplinary and a multidisciplinary approach. This assisted the researcher in understanding the different theoretical nuances that inform neo-Pentecostal theological practices as propagated by its proponents. An in-depth scientific analysis premised on the critical theory approach was conducted to find out whether or not neo-Pentecostal communicative practices contribute positively to the economic conditions of local church members in Livingstone. The theological framework for this study was based on the “pastoral cycle”, which ought to be at the very heart of any contemporary practical theology (Ballard & Pritchard 2006). The research methodology consisted of data collection, interpretation and analysis (comparing and contrasting primary sources in the light of the data collected). Research participants' personal narratives of their experience of neo-Pentecostal practices were heard in a semi-structured format. These aided in establishing ecclesiastical views on the causes of the lack of integrating a scientific imagination and rationality in neo-Pentecostal spiritual experience; and consequently informed the study on whether the current theological orientations of neo-Pentecostal congregations in Livingstone have a positive or negative impact on the economic conditions of members. Two forms of data collection were employed, namely qualitative interviews and observation instruments. / Ndzavisiso lowu wu langutisa ku pfumaleka ka vuanakanyi hi vuntshwa bya xisayense na ku va na ngqhondo eka mamfambiselo ya vulavisisi na vuxopaxopi ku hlamusela matsalelo na mafambiselo ya swa vugandzeri eka tikereke ta Pentakosta leyintshwa edorobeni ra Livingston, eZambia. Hambileswi masungulo ya ndzavisiso a ku ri mafambiselo ya vugandzeri, mulavisisi u tirhise fambiselo ra interdisciplinary na multidisciplinary. Leswi swi pfunete mulavisisi ku twisisa ku hambana eka swa thiyori leyi yi nga xiseketelo xa Pentakosta leyintshwa ya swa vugandzeri na mafambiselo ya kona tanhilaha swi endliwaka hi lava nga vachumayeri va yona pentakosta leyintshwa. Vuxopaxopi bya xisayense byi seketeriwe hi thiyori yo xopaxopa leyi nga endliwa ku kuma leswo xana mafambiselo ya Pentakosta leyintshwa ya pfuneta eka swiyimo swa ikhonomi eka swirho swa kereke swa yona eLivingston. Rimba ra swa vugandzeri eka ndzavisiso lowu wu seketeriwe hi ndzhenzheleko wa vurisi bya kereke ku nga "pastoral cycle", lowu wu faneleke ku va mbilu ya mafambiselo wahi na wahi ya vugandzeri (Ballard & Pritchard 2006). Methodoloji ya ndzavisiso a yi katsa ku hlengeletea vutivi, ku byi toloka no byi xopaxopa (ku kotlanisa na ku pimanisa swihlovo swa vutivi hi ku landza data leyi yi nga hlengeletiwa). Lava a va ri na xiavo eka ndzavisiso, va endle marungula ya vona na ntokoto wa vona hi mafambiselo ya Pentekosta leyintshwa ya yingiseriwile hi fomati yo ka yi nga kunguhatiwangi swinene ku nga semi-structured format. Leswi swi pfunete ekusunguleni mianakanyo ya kereke ya vukreste hi swivangelo swa ku pfumaleka ka ku hlanganisa na ku anakanya hi vuntshwa mavonelo na ntokoto eka swa moya hi swa Pentekosta leyintshwa; hi ku landza swona leswi, swi pfunete ndzavisiso hi leswo xana mavonelo yo hambana hi swa vugandzeri bya Pentakosta leyintshwa eka nhlengeletano eLivingston leswo xana yi na vuyelo lebyinene kumbe lebyi nga ri ku lebyinene eka swiyimo swa ikhonomi ya swirho. Ku tirhisiwe minxaka mimbirhi ya nhlengeleto ya vutivi, ku nga qualitative interviews na xitirho xa ku languta kunene leswi endlekaka (observation instruments). / Practical Theology / D. Th. (Practical Theology)

Text in Afrikaans / In hierdie studie word die boodskap van Miga 2:1-13 binne 'n raamwerk van Pinksterhermeneutiek geplaas. In hoofstuk een is die probleem gestel, naamlik: dat Pinkstermense oor die algemeen alle tekste, ongeag die aard daarvan, vergeestelik. Die hipotese van hierdie studie is egter dat indien Pinksterhermeneutiek tot sy reg kom dit nie nodig is vir Pentekostaliste om van tekste met sterk sosiale ondertone weg te skram nie. In hoofstuk twee word gese hoe die Pinksterhermeneutiek funksioneer. In hoofstuk drie word 'n agtergrondstudie van Miga gedoen, met klem op die inleidingsproblematiek. Hoofstuk vier is die eksegese van Miga 2:1-13. Die sosiologiese metode is gebruik om die teks te eksegetiseer. In hoofstuk vyf word die boodskap van Miga 2:1-13 geartikuleer. In die laaste hoofstuk word die aard van Pinkster sosiale betrokkenheid bespreek. / In this study it is attempted to put the message of Micah 2: 1-13 in a Pentecostal hermeneutical framework. In the first chapter the problem is stated namely, that Pentecostals in general tend to spiritualise biblical texts irrespective of the nature of the text. The hypothesis in this study is that if Pentecostal hermeneutics are properly applied, it will no longer be necessary for Pentecostals to avoid texts with strong social elements such as Micah 2:1-13. In chapter two it is explained how Pentecostal hermeneutics function. In chapter three a study of the background of the book Micah is done, with special emphasis on introductory problems. Chapter four is the exegesis of Micah 2:1-13. The sociological method is applied in order to highlight the social issues in the text. In chapter five the message of the text is articulated. In the last chapter the nature of Pentecostal social involvement is discussed. / Biblical and Ancient Studies / M.A. (Bybelkunde)

The Apostolic Faith Mission (AFM) of South Africa was established in 1908 and is regarded as the source from which Zionist and Apostolic Churches sprang. A study of archival records and secondary sources leads to a conclusion that the black Section of the AFM was, for many decades since its inception, almost indistinguishable from these churches in their beliefs, practices and appearance. The processes to rid the AFM of Zionism, which began in 1929, and were intensified from the 1940s, led to black Pentecostalism shedding most of its Zionist-like beliefs and practices to become an evangelical Pentecostal movement oddly aligned to white interests and expectations. These changes took place at the expense of black agency which Zionist-like Pentecostalism represented and was a testimony thereof. Central to the idea of agency is possession of an interest or idea and power to pursue this interest or realise one's idea. The loss of agency by black Pentecostals is lamentable; this study calls for a reawakening that will mobilise among others, black Pentecostals' cultural resources in theologising and expressing the gospel mandate in a reawakening Africa. / Christian Spirituality, Church History and Missiology / M. Th. (Church History)