A nossa pesquisa busca analisar a reação da Igreja Presbiteriana do Brasil (IPB) contra a implantação do movimento pentecostal em Pernambuco na década de 1920. Procuramos acompanhar o início das atividades das Igrejas Presbiterianas e da Assembléia de Deus no estado, a partir do exame da imprensa pentecostal e presbiteriana, bem como das atas do Presbitério de Pernambuco, órgão que coordenava os trabalhos da Igreja Presbiteriana do Brasil no estado. Essas fontes nos permitiram perceber as diferenças e indiferenças entre os grupos que dirigiam essas igrejas. Vimos ainda os argumentos e as estratégias implementadas pela Igreja Presbiteriana do Brasil (IPB) no combate aos pentecostais/assembleianos, bem como analisamos também as características e diferenças doutrinarias quanto à reação dos presbiterianos a um movimento composto por imigrantes, negros e mulheres, uma religiosidade de gente marginalizada. / Our research aims at analyzing the reaction of the Presbyterian Church of Brazil against the implementation of the Pentecostal Movement in Pernambuco in the 1920s. We seek to trace the activities of the early Presbyterian Churches and of the Assembly of God in this State from the examination of the press both Pentecostal and Presbyterian as well as the Pernambuco Presbytery minutes, the agency that coordinated the work of the Presbyterian Church of Brazil in Pernambuco. These sources have helped us understand the differences and indifferences between both groups that led these churches; we have seen also the arguments and strategies implemented by the Presbyterian Church of Brazil (IPB) as it took a stand against the Pentecostals of the Assembly of God. Moreover, we analyzed the characteristics and doctrinal differences with respect to the reaction on the Presbyterians part against a movement comprised by immigrants, negroes and women, that is, a religion of marginalized people.

Este estudo da figura de Horace Manley Lane leva em consideração as lutas de representações e a formação de rede de Escolas Americanas no Brasil entre os anos de 1885 e 1912. O objetivo é lançar luz sobre essa figura, cuja atuação foi marcada por disputas de poder no campo educacional protestante, e suas práticas educacionais e missionárias. Tradicionalmente, ele é conhecido como consultor da reforma do ensino público paulista, mas como veremos, sua atuação vai além das representações construídas na historiografia e no campo educacional brasileiro. Como educador, foi defensor do modelo educacional norte-americano, fazendo circular no Brasil elementos de uma pedagogia então moderna. Além disso, o trabalho discute o fato de que uma de suas propostas para disseminar a cultura e os valores do presbiterianismo norte-americano foi a criação de uma rede de escolas americanas. Nossa hipótese é que entre suas práticas como educador estava a organização de escolas, principalmente em cidades que contavam com o apoio de maçons, presbiterianos, republicanos e de pessoas ligadas a sua rede de relacionamentos, o que configura sua relação de poder com agentes sociais ligados à Maçonaria, à educação e ao presbiterianismo. Como educador organizou o Mackenzie College, primeira instituição particular de ensino superior no Brasil. Como missionário, não estava ligado ao campo presbiteriano brasileiro e nem frequentava uma igreja. Nessa condição, não atuava como os primeiros missionários norte-americanos de confissão de fé presbiteriana, através da evangelização direta, e sim, através da educação como forma de evangelização indireta. Como missionário e educador, construiu representações acerca do Brasil, da educação, da política e da catequese indígena que nos ajudam a compreender representações e práticas pouco conhecidas e pouco trabalhadas na historiografia e na perspectiva da história da educação. Como fundamentação teórica, utilizamos o conceito de representação em Roger Chartier, a categoria de lugar social, estratégia e tática de Michel de Certeau, o conceito de campo em Bourdieu, de sociedade de ideias de Bastian, de paradigma indiciário de Ginzburg, entre outros. A pesquisa faz uso de fontes primárias, tais como: relatórios educacionais produzidos por Horace Lane, Relatórios da Igreja Presbiteriana norte-americana, prospectos educacionais, relatórios de missionários, jornais, cartas e outros. / This study about the figure of Horace Manley Lane takes into account the struggles of representations and the formation of the American Schools network in Brazil in the years 1885 to 1912. Our objective is to shed light to this person whose actions were marked by power disputes, and to his educational and missionary practices. Lane is traditionally known as a consultant for the public education in São Paulo, but as we shall see, his actions go further than that which is presented in the constructed representations in historiography and in the Brazilian educational field. As an educator, he was a defender of the American Presbyterian educational model. In Brazil, he prompted the circulation of some elements of what was then known as modern pedagogy. Moreover, this paper discusses the fact that one of his propositions to disseminate the American Presbyterianism culture and values was the creation of a American schools network. Our hypothesis is that among his practices as an educator there was the organization of schools, especially in cities where he could find the support of Masons, Presbyterians, Republicans; people who were linked to his personal network, thus configuring his power relations with social agents connected with the Masonry, the education and the Presbyterianism. As an educator organized the Mackenzie College, the first private institution of higher education in Brazil. As a missionary, he presented no connection with the Brazilian Presbyterian field, nor did he attend religious services here. Therefore, he did not work as the first American Presbyterians, through direct evangelization, but rather through education as a way of indirect evangelization. As a missionary and an educator, he built representations about Brazil, the local education, politics, and the catechism of the indigenous people. Those representations allow us to understand the representations and practices which are little known or worked on in historiography and on the perspective of history of education. To a theoretical foundation we bring representation concepts developed by Roger Chartier, the social place category, strategy and tactics in Michel de Certeau, the field concept in Bordieu, the society of ideas in Bastian, and the evidential paradigm in Ginzburg, among others. The research uses primary sources, such as, educational reports produced by Horace Lane, American Presbyterian Church reports, educational prospects, missionaries reports, newspapers and others.

Made available in DSpace on 2017-06-01T18:12:48Z (GMT). No. of bitstreams: 1 jose_roberto_souza.pdf: 987591 bytes, checksum: acfb188843e3babbd1f73fb83baf0cea (MD5) Previous issue date: 2013-04-09 / Our research aims at analyzing the reaction of the Presbyterian Church of Brazil against the implementation of the Pentecostal Movement in Pernambuco in the 1920s. We seek to trace the activities of the early Presbyterian Churches and of the Assembly of God in this State from the examination of the press both Pentecostal and Presbyterian as well as the Pernambuco Presbytery minutes, the agency that coordinated the work of the Presbyterian Church of Brazil in Pernambuco. These sources have helped us understand the differences and indifferences between both groups that led these churches; we have seen also the arguments and strategies implemented by the Presbyterian Church of Brazil (IPB) as it took a stand against the Pentecostals of the Assembly of God. Moreover, we analyzed the characteristics and doctrinal differences with respect to the reaction on the Presbyterians part against a movement comprised by immigrants, negroes and women, that is, a religion of marginalized people. / A nossa pesquisa busca analisar a reação da Igreja Presbiteriana do Brasil (IPB) contra a implantação do movimento pentecostal em Pernambuco na década de 1920. Procuramos acompanhar o início das atividades das Igrejas Presbiterianas e da Assembléia de Deus no estado, a partir do exame da imprensa pentecostal e presbiteriana, bem como das atas do Presbitério de Pernambuco, órgão que coordenava os trabalhos da Igreja Presbiteriana do Brasil no estado. Essas fontes nos permitiram perceber as diferenças e indiferenças entre os grupos que dirigiam essas igrejas. Vimos ainda os argumentos e as estratégias implementadas pela Igreja Presbiteriana do Brasil (IPB) no combate aos pentecostais/assembleianos, bem como analisamos também as características e diferenças doutrinarias quanto à reação dos presbiterianos a um movimento composto por imigrantes, negros e mulheres , uma religiosidade de gente marginalizada .

The problem of this study was the roles of the general assembly agencies of the Presbyterian Church in the U.S.A., the Presbyterian Church in the U.S., and the United Presbyterian Church of North America in the development of Barber- Scotia College, Knoxville College, Johnson C. Smith University, Stillman College, and Mary Holmes College. The historical records of these three churches for the period from 1866 to 1983 were examined to analyze the factors surrounding the establishment of the five colleges, the differences and similarities in the administrative practices of the general assembly agencies charged with operating the colleges, the relationships of the colleges to the churches in the transition from dependent mission schools to independent colleges, and to identify way in which the Presbyterian Church (U.S.A.) may improve its support of Black higher education. The Presbyterian Churches established the mission schools to meet the religious, educational, and economical needs of the emancipated Black slaves. Though the three 2 churches had differences over the issues of slavery and doctrine, the administrative systems developed for the operations of the schools were very similar. All treated the missions schools as remedial temporary measures necessitated by the refusal of Southern and border states to provide adequately for the public education of Black people, and to satisfy the demand for educated Black clergy to attract Black members. From the period of 1866 to 1922, the churches laid the foundations for their educational and religious ministries to Black people by establishing over two-hundred schools. From 1923 to 1949, great reductions were made in the number of mission schools. During the period of 1950 to 1983, the Presbyterian Churches struggled with strategies to make the five remaining former mission schools independent of their administrative and financial support.

Made available in DSpace on 2016-03-15T19:48:36Z (GMT). No. of bitstreams: 1 Flavio Antonio Alves da Costa.pdf: 1422026 bytes, checksum: 4ee98149d64f4898521b8594811b988a (MD5) Previous issue date: 2007-06-19 / Instituto Presbiteriano Mackenzie / The imolantation of the Protestantism, particularly of the Presbyterianism, in Brazil began in 1859, with the work of the Presbyterian missionary Rev. Ashbel Green Simonton. At that time, even though the Roman Catholicism was disorganized and almost abandoned by the Roman Catholicism, it was powerful. The Presbyterian Mission started to be an option for the natives in Brazil. The Presbyterianism, in its long implantation process, development and structuring, was marked by successes and internal schisms. In 1888, the Presbyterianism became administratively independent, giving origin to the Presbyterian Church of Brazil. However, the Presbyterianism did not remain as a homogeneous Protestant movement. In 1903 the first schism appears in the Brazilian national environment, giving rise to the Independent Presbyterian Church of Brazil. Some years later, more precisely thirty seven years, a theological debate arouse inside of that church, which represented tendencies already existent. The essential issue that starts the rupture is The Doctrine of the Endless Punishment. Besides the above essential issue, this paper will present other aspects that indirectly contributed for the organization of the Conservative Presbyterian Church of Brazil; and as that Church consolidated herself in the national Protestantism environment. / A implantação do Protestantismo, particularmente do Presbiterianismo, em nossa Pátria foi iniciada pelo missionário Rev. Ashbel Green Simonton no ano de 1859. No quadro existente do século XIX, ainda que o Catolicismo romano estivesse desorganizado e quase na condição de abandono na Sé Romana, mesmo assim era a maior força religiosa. O Presbiterianismo de missão passa a ser um contraponto de opção para os patrícios. A trajetória do Presbiterianismo, no seu longo processo de implantação, desenvolvimento e estruturação, é marcada por sucessos e rupturas internas. Em 1888, o Presbiterianismo torna-se autônomo administrativamente, dando origem a Igreja Presbiteriana do Brasil. Contudo, o Presbiterianismo não se mantém como um movimento protestante homogêneo. Em 1903, ocorre o primeiro cisma e assim surge, no cenário nacional brasileiro, a Igreja Presbiteriana Independente do Brasil. Passados alguns anos, mais precisamente trinta e sete anos, é deflagrado um debate teológico dentro daquela igreja. Os debates representam as tendências e as correntes já existentes ali. O elemento que desencadeia a ruptura é a chamada doutrina das Penas Eternas . Além da pedra de toque apresentada acima, a presente dissertação apresentará outros aspectos que indiretamente contribuíram para a organização da Igreja Presbiteriana Conservadora do Brasil; e como esta Igreja se consolidou no cenário do Protestantismo nacional.

Made available in DSpace on 2016-03-15T19:48:43Z (GMT). No. of bitstreams: 1 Robson do Boa Morte Garcez.pdf: 1378287 bytes, checksum: 1f00e34724f63db4d5b8f50b63ce883e (MD5) Previous issue date: 2007-09-12 / The implantation of the Presbyterianism in Brazil began in 1859 with the arrival of the Presbyterian missionary Rev. Ashbel Green Simonton. The Presbyterianism, in its long implantation process, development and structuring, was marked by successes and internal schisms. In 1903 the first schism appears in the Brazilian national environment, giving rise to the Independent Presbyterian Church of Brazil. Some years later, more precisely thirty seven years, a theological debate arouse inside that church, which represented tendencies that already existed. The essential issue that starts the rupture is The Doctrine of the Endless Punishment." Besides the above essential issue, this paper will present other aspects that indirectly contributed for the organization of the Igreja Cristã de São Paulo; at the same time, it intends to demonstrate the contribution of ICSP members for the Education and Teaching at São Paulo State University. / Implantado no Brasil em 1859, com a chegada de Ashbell Green Simonton, o Presbiterianismo, em sua histórica trajetória, passou por embates internos que não o fizeram soçobrar. Em 1903, um primeiro cisma fez surgir a Igreja Presbiteriana Independente do Brasil, que saía da Igreja Presbiteriana do Brasil (Egreja Presbyteriana do Brasil). No final da década de 30 do século passado, um novo conflito, de ordem teológica, abalava o presbiterianismo nacional, dentro da IPIB. Desta feita, seu objeto e seus debates se centravam na doutrina das Penas Eternas , o que desembocaria, em fevereiro de 1942, em uma nova ruptura. No grupo de membros que agora deixava a IPIB havia duas facções: uma conservadora outra modernista ou liberal. Estes se organizaram a Igreja Cristã de São Paulo, de membresia intelectualizada e piedosa; aqueles formaram a Igreja Presbiteriana Conservadora do Brasil, naturalmente de cunho ortodoxo. Esta dissertação, após estudar estes atos e fatos, também trata da contribuição de alguns membros da ICSP à educação e cultura, especialmente como professores da Universidade de São Paulo.

In 1908, two Canadian women published first novels that became instant best-sellers. Nellie McClung's Sowing Seeds in Danny initially outsold Lucy Maud Montgomery's Anne of Green Gables, but by 1965 McClung's book had largely disappeared from Canadian consciousness. The popularity of Anne, on the other hand, has continued to the present, and Anne has received far more academic and critical attention, especially since 1985. It is only recently that Anne of Green Gables has been criticized for its ideology in the same manner as Sowing Seeds in Danny. The initial question that inspired this dissertation was why Sowing Seeds in Danny disappeared from public and critical awareness while Anne of Green Gables continued to sell well to the present day and to garner critical and popular attention into the twenty-first century. In light of the fact that both books have in recent years come under condemnation and stand charged with maternal feminism, imperial motherhood, eugenics, and racism, one must ask further why this has now happened to both Danny and Anne. What has changed? The hypothesis of the dissertation is that Danny's relatively speedy disappearance was partly due to a shift in Canadians' religious worldview over the twentieth century as church attendance and biblical literacy gradually declined. McClung's rhetorical strategies look back to the dominant Protestantism of the nineteenth century, in contrast to Montgomery's, which look forward to the twentieth-century's waning of religious faith. Although there is enough Christianity in Montgomery's novel to have made it acceptable to her largely Christian reading public at the beginning of the century, its presentation is subtle enough that it does not disturb or baffle a twenty-first-century reader in the way McClung's does. McClung's novel is so forthright in its presentation of Christianity, with its use of nineteenth-century tropes and conventions and with its moralising didacticism, that the delightful aspects of the novel were soon lost to an increasingly secular reading public. Likewise, the recent critical challenges to both novels spring from a worldview at odds with the predominantly Christian worldview of 1908. The goal of the dissertation has been to read Sowing Seeds in Danny and Anne of Green Gables within the religious contexts of a 1908 reader in order to avoid an unquestioning twenty-first-century censure of these novels, and to ascertain the reasons for their divergent popularity and recent critical condemnation.

In 1908, two Canadian women published first novels that became instant best-sellers. Nellie McClung's Sowing Seeds in Danny initially outsold Lucy Maud Montgomery's Anne of Green Gables, but by 1965 McClung's book had largely disappeared from Canadian consciousness. The popularity of Anne, on the other hand, has continued to the present, and Anne has received far more academic and critical attention, especially since 1985. It is only recently that Anne of Green Gables has been criticized for its ideology in the same manner as Sowing Seeds in Danny. The initial question that inspired this dissertation was why Sowing Seeds in Danny disappeared from public and critical awareness while Anne of Green Gables continued to sell well to the present day and to garner critical and popular attention into the twenty-first century. In light of the fact that both books have in recent years come under condemnation and stand charged with maternal feminism, imperial motherhood, eugenics, and racism, one must ask further why this has now happened to both Danny and Anne. What has changed? The hypothesis of the dissertation is that Danny's relatively speedy disappearance was partly due to a shift in Canadians' religious worldview over the twentieth century as church attendance and biblical literacy gradually declined. McClung's rhetorical strategies look back to the dominant Protestantism of the nineteenth century, in contrast to Montgomery's, which look forward to the twentieth-century's waning of religious faith. Although there is enough Christianity in Montgomery's novel to have made it acceptable to her largely Christian reading public at the beginning of the century, its presentation is subtle enough that it does not disturb or baffle a twenty-first-century reader in the way McClung's does. McClung's novel is so forthright in its presentation of Christianity, with its use of nineteenth-century tropes and conventions and with its moralising didacticism, that the delightful aspects of the novel were soon lost to an increasingly secular reading public. Likewise, the recent critical challenges to both novels spring from a worldview at odds with the predominantly Christian worldview of 1908. The goal of the dissertation has been to read Sowing Seeds in Danny and Anne of Green Gables within the religious contexts of a 1908 reader in order to avoid an unquestioning twenty-first-century censure of these novels, and to ascertain the reasons for their divergent popularity and recent critical condemnation.

In 1908, two Canadian women published first novels that became instant best-sellers. Nellie McClung's Sowing Seeds in Danny initially outsold Lucy Maud Montgomery's Anne of Green Gables, but by 1965 McClung's book had largely disappeared from Canadian consciousness. The popularity of Anne, on the other hand, has continued to the present, and Anne has received far more academic and critical attention, especially since 1985. It is only recently that Anne of Green Gables has been criticized for its ideology in the same manner as Sowing Seeds in Danny. The initial question that inspired this dissertation was why Sowing Seeds in Danny disappeared from public and critical awareness while Anne of Green Gables continued to sell well to the present day and to garner critical and popular attention into the twenty-first century. In light of the fact that both books have in recent years come under condemnation and stand charged with maternal feminism, imperial motherhood, eugenics, and racism, one must ask further why this has now happened to both Danny and Anne. What has changed? The hypothesis of the dissertation is that Danny's relatively speedy disappearance was partly due to a shift in Canadians' religious worldview over the twentieth century as church attendance and biblical literacy gradually declined. McClung's rhetorical strategies look back to the dominant Protestantism of the nineteenth century, in contrast to Montgomery's, which look forward to the twentieth-century's waning of religious faith. Although there is enough Christianity in Montgomery's novel to have made it acceptable to her largely Christian reading public at the beginning of the century, its presentation is subtle enough that it does not disturb or baffle a twenty-first-century reader in the way McClung's does. McClung's novel is so forthright in its presentation of Christianity, with its use of nineteenth-century tropes and conventions and with its moralising didacticism, that the delightful aspects of the novel were soon lost to an increasingly secular reading public. Likewise, the recent critical challenges to both novels spring from a worldview at odds with the predominantly Christian worldview of 1908. The goal of the dissertation has been to read Sowing Seeds in Danny and Anne of Green Gables within the religious contexts of a 1908 reader in order to avoid an unquestioning twenty-first-century censure of these novels, and to ascertain the reasons for their divergent popularity and recent critical condemnation.

In modern day American Protestant churches, both conservative and liberal ministers, pastors, theologians and lay leadership struggle over how to arrange and conduct worship services (liturgy) and how to integrate contemporary or traditional hymns. Many characterize this struggle as ?Worship Wars?. This dissertation concerns the poetic imagination of the Trinity Hymnal (1990), the hymnal of conservative Presbyterian churches that was originally published as a reaction to the liberal stream of Presbyterianism. Thus, the dissertation presents the Anglo-American debate in poetic theology, focusing on the poetic imagination of Presbyterian spirituality and its development to the Czech environment. The first section concerns the concept of Poetic theology focusing on the Protestant poetic theology as defined by W. A. Dyrness. The Presbyterian spirituality is then characterized by McGrath typology. His Theological foundations for spiritualiy are first determined by the teaching of Presbyterianism (especially Calvinism and the Westminster Confession of Faith), and then examined in the poetic imagination of hymns found in the Trinity Hymnal. The poetic imagination of the hymns, which is based primarily on the poetic imagination of Scripture and the Anglican Book of Common Prayer, demonstrates the intermingling of the Christian traditions of the songs and suggests the theological value of poetic language. This dissertation presents and analyzes the issue of Presbyterian search for adequate expression of hymns in worship. The method applied here offers a new basis for further exploration of current trends in the American worship tradition of Presbyterianism. In this respect it concerns a unique exploration of the interconnection of the poetic language of Presbyterian hymns with the Anglican liturgy. It also presents the research of poetic imagination of spiritual hymns and linking of the traditions as a topic to enrich ecumenical discussion.