Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-03-22T19:20:50Z No. of bitstreams: 1 valdemaralvesdasilva.pdf: 529823 bytes, checksum: 2fb2ae6afacbfd33d2a112ecb5e36e0e (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-24T11:57:43Z (GMT) No. of bitstreams: 1 valdemaralvesdasilva.pdf: 529823 bytes, checksum: 2fb2ae6afacbfd33d2a112ecb5e36e0e (MD5) / Made available in DSpace on 2017-03-24T11:57:43Z (GMT). No. of bitstreams: 1 valdemaralvesdasilva.pdf: 529823 bytes, checksum: 2fb2ae6afacbfd33d2a112ecb5e36e0e (MD5) Previous issue date: 2009-08-18 / Nesta pesquisa analiso a implantação tardia do Presbiterianismo na cidade de Juiz de Fora em 1950. Na época de sua implantação em Juiz de Fora, o Presbiterianismo no Brasil estava perto de completar cem anos da chegada do primeiro missionário presbiteriano norte-americano. A cidade de Juiz de Fora começou a ter destaque no tempo do Império por causa de seu desenvolvimento, tornando-se o principal centro econômico do Estado. Em 1861, passam pela cidade e visitam imigrantes alemães, da Colônia D. Pedro II, dois missionários presbiterianos. A despeito da importância que Juiz de Fora possuía e das visitas feitas pelos missionários presbiterianos, o Presbiterianismo só seria implantado em 1950, época em que existiam na cidade outras igrejas protestantes instaladas. Sendo assim, procuro entender as razões para tal adiamento. Para isso, considero principalmente, as dificuldades enfrentadas pelo Protestantismo para se inserir no Brasil, bem como na cidade de Juiz de Fora, por causa da forte resistência do Catolicismo. Procuro analisar se a oposição do Catolicismo ao Protestantismo interferiu ocasionando o adiamento da implantação do Presbiterianismo em Juiz de Fora e se existiu outra razão que determinasse isso. / In this research I analyze the late introduction of Presbyterianism in the city of Juiz de Fora in 1950. At the time of its introduction in Juiz de Fora, the Presbyterianism in Brazil was close to complete one hundred years of the arrival of the first North American presbyterian missionary. The city of Juiz de Fora began to have prominence in the time of the Empire because of its development, and had become the main economic center of the state. In 1861, two presbyterian missionaries of the Colony D. Pedro II have been in the city and have visited German immigrants. Despite the importance that Juiz de Fora had and the visits done by the presbyterian missionaries, the Presbyterianism would only be introduced in 1950, a period in which there were already other Protestant churches installed in the city. Therefore, I try to understand the reasons for such postponement. To do this, I consider primarily the difficulties faced by the Protestantism to be introduced in Brazil, as well as in the city of Juiz de Fora, because of the strong resistance of Catholicism. I try to analyze if the opposition of the Catholicism to the Protestantism interfered causing the postponement of the introduction of Presbyterianism in Juiz de Fora and if there was another reason that determined that.

Made available in DSpace on 2016-03-15T19:48:33Z (GMT). No. of bitstreams: 1 Alceu Lourenco Souza Jr.pdf: 1426049 bytes, checksum: a43ba9fd5ed8a97a9fd393b5638d130b (MD5) Previous issue date: 2015-02-03 / The religious endogamy is a social institution historically well established in the Presbyterian tradition. However, an important part of church members get involved emotionally, dating and marrying people outside of approved religious group. This study researched how was the spread, maintenance and social legitimacy of endogamy concept in the Brazilian Presbyterianism, since the missionary Presbyterianism introduction in the country, trying to understand how religious endogamy has been justified in brazilians social and religious plurality. This study is specially importante nowadays, qhen some people believe that religious institutions legitimacy determine behavior patterns is getting out of use. Comparative studies on endogamy among immigrant populations, the history of endogamous precept in Christianity, the analysis of biblical texts that underlie endogamy and a field survey among attendees at a Presbyterian community on São Paulo, Brazil, contributed to the understanding of the issue from the point of view of the institution and from the perspective of its faithful ones. / A endogamia religiosa é uma instituição social bem estabelecida historicamente na tradição presbiteriana. Entretanto, uma parcela importante dos adeptos da igreja se envolve afetivamente, namora e se casa com pessoas de fora do grupo religioso aprovado. A pesquisa averiguou como se deu a difusão, legitimação e manutenção social do conceito de endogamia no presbiterianismo brasileiro, desde o período da implantação do presbiterianismo de missão no país, procurando compreender como a endogamia religiosa tem se justificado em meio à pluralidade social e religiosa brasileira, especialmente na contemporaneidade em que se aponta um enfraquecimento da legitimidade das instituições religiosas para determinar o padrão de conduta e pensamento de seus fiéis. A comparação com estudos sobre endogamia entre populações imigrantes, a história do preceito endogâmico no Cristianismo, a análise dos textos bíblicos que fundamentam a endogamia e uma pesquisa de campo entre os frequentadores de uma comunidade presbiteriana paulistana contribuíram para a compreensão da questão tanto do ponto de vista da instituição quanto da perspectiva dos seus fiéis.

Made available in DSpace on 2016-03-15T19:48:33Z (GMT). No. of bitstreams: 1 Francisco Morilha Junior.pdf: 3502128 bytes, checksum: 0ed0e2ac8a304961d415d1d27c745de8 (MD5) Previous issue date: 2015-08-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research addresses the insertion of the Presbyterianism in the City of Cajamar and the contribution of this branch of Protestantism in the growth of the city, making a retrospective of the arrival of this religious group in Brazil until today. Also scrutinizes the participation of the Presbyterians in social and labor issues, chosen as case study the engagement of those in the strike of the Cement Company Perus Portland that lasted from 1962 to 1969, which was considered one of the longest strikes in the Brazilian history. For this study were used as references: John Calvin, Max Weber, Boanerges Ribeiro as well as newspapers, periodicals, official documents granted by the City Council, City Hall and the church itself, through its books of minutes and by qualitative interviews with characters and protagonists who lived in the period and their descendants. In the final considerations is presented a challenge for future generations to reflect on the binomial faith and action! / Esta pesquisa aborda a inserção do presbiterianismo na Cidade de Cajamar e a contribuição deste ramo do protestantismo no crescimento da cidade, fazendo uma retrospectiva da chegada deste grupo religioso ao Brasil até os dias atuais. Averigua também a participação de presbiterianos nas questões sociais e trabalhistas, elegendo como estudo de caso o engajamento destes na greve da Companhia de Cimento Perus Portland nos anos de 1962 a 1969, que foi considerada uma das mais longas greves da história brasileira. Para este estudo foi utilizado como referências: João Calvino, Max Weber, Boanerges Ribeiro, assim como jornais, periódicos, documentos oficiais cedidos pela Câmara Municipal, prefeitura e pela própria igreja, por meio de seus livros de atas e por entrevistas qualitativas com personagens e protagonistas que viveram no período e seus descendentes. Nas considerações finais é apresentado um desafio às futuras gerações para refletirem sobre o binômio fé e ação!

The latter half of the 19th century was a time of immense change in Presbyterianism worldwide in respect of the role of music in worship. Within this period the long tradition of unaccompanied congregational psalmody gave way to the introduction of hymnody, instrumental music (initially provided by harmoniums and later by pipe organs) and choral music in the form of anthems. The Presbyterian Church of Victoria, formed in 1859 as a union of the Church of Scotland and the majority of the Free Presbyterian and the United Presbyterian churches and numerically the strongest branch of Presbyterianism in Australia, was to the forefront in embracing this tide of change. Beginning in 1861with the proposal for the compilation of a colonial hymnbook, issues associated with musical repertoire and practice occupied a prominent place in discussions and decision making over the next 30 years. Between 1861 and 1901 hymnody was successfully introduced into church worship with the adoption of three hymnals in 1867, 1883 and 1898. Programs of music education were devised for the teaching of the new repertoire and for improving the standard of congregational singing. A hallmark tradition of Presbyterianism was overturned with the introduction of instruments into worship, initially as a support for congregational singing but in time as providers of purely instrumental music also. The profile of the choir changed dramatically. Making extensive use of primary sources, this study aims to document the process of change in Victoria between 1861 and 1901, exploring the rationales underlying decisions taken and historical factors facilitating change. Musical developments in Victoria are viewed in the context of those elsewhere, especially Scotland and of general changes in aesthetic taste. The study concludes that the process of musical change shows the Presbyterian Church of Victoria to have been a forwardlooking and well-endowed institution with the confidence to take initiatives independent of Scottish control. It is also concluded that changes in musical practice within the worship of the Presbyterian Church of Victoria reflect developments taking place in other denominations and the changing aesthetic tastes of the Victorian era.

Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-01-26T16:27:41Z No. of bitstreams: 1 jorgewillianfalcaojunior.pdf: 1672163 bytes, checksum: bdba5cf700836e33de05d1cec2d8ba88 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-01-29T10:51:08Z (GMT) No. of bitstreams: 1 jorgewillianfalcaojunior.pdf: 1672163 bytes, checksum: bdba5cf700836e33de05d1cec2d8ba88 (MD5) / Made available in DSpace on 2018-01-29T10:51:08Z (GMT). No. of bitstreams: 1 jorgewillianfalcaojunior.pdf: 1672163 bytes, checksum: bdba5cf700836e33de05d1cec2d8ba88 (MD5) Previous issue date: 2017 / Na busca de uma alternativa à difusão pública da fé cristã reformada, limitada pela oficialidade da Igreja Católica, os missionários presbiterianos fundaram o Jornal Imprensa Evangélica (1864-1892), o primeiro periódico protestante em circulação no Brasil. Com a primeira redação localizada na cidade do Rio de Janeiro, sob a liderança do pioneiro presbiteriano Ashbel Green Simonton, o jornal estendeu o seu alcance aos locais onde o presbiterianismo fundou suas missões. Teve como principal eixo de distribuição as então províncias do Rio de Janeiro, São Paulo e Minas Gerais. A redação variou entre o Rio de Janeiro e São Paulo. Objetivando compreender os aspectos históricos da esperança religiosa na formação da Igreja Presbiteriana do Brasil, investigaremos de que maneira o Jornal Imprensa Evangélica apresentou aos seus leitores o conceito metafórico de “Reino de Deus”. Para isso, consideraremos os papéis atribuídos a Deus e ao homem, ao Estado e à Igreja, ao indivíduo e à família no processo de expansão do “Reino de Deus” e do progresso no Império do Brasil, inclusive nos eventos traumáticos das guerras de Secessão, do Paraguai e do Risorgimento Italiano. / In pursuit of an alternative to the public diffusion of the Reformed Christian faith, limited by the officialdom of the Catholic Church, the Presbyterian missionaries founded the Evangelical Press Newspaper (1864-1892), the first Protestant newspaper in circulation in Brazil. With the first essay located in the city of Rio de Janeiro, under the leadership of Presbyterian pioneer Ashbel Green Simonton, the newspaper extended its reach to the places where Presbyterianism founded its missions. It had as main axis of distribution the province of Rio de Janeiro, São Paulo and Minas Gerais. The writing ranged between Rio de Janeiro and São Paulo. In order to understand the historical aspects of religious hope in the formation of the Presbyterian Church in Brazil, we will investigate how the Evangelical Press Journal presented the metaphorical concept of the "Kingdom of God" to its readers. For this, we will consider the roles attributed to God and man, the State and the Church, the individual and the family in the process of expansion of the “Kingdom of God” and the progress in the Brazilian Empire and in the following wars: Secession, Paraguay and the Italian Risorgimento.

Made available in DSpace on 2017-07-10T17:55:32Z (GMT). No. of bitstreams: 1 Alexandre_Ribeiro_da_Silva.pdf: 6121181 bytes, checksum: a2934c0c68793f67c1bb35d2f0d96872 (MD5) Previous issue date: 2014-02-28 / This paper's purpose is to study the formation of the First Presbyterian Church in Cascavel / PR, called the Central Presbyterian Church of Cascavel (IPCC), understanding that such training is embedded in strategies to introduce and spread the Protestant mission in the region southern Brazil during the twentieth century. Thus, after defining the object of study, as sought goals, identify strategies developed and prioritized by the missionaries (ministers) who altered the religious field in Brazil, historicizing the protestant experience in Brazil, the insertion of Presbyterianism in Parana, and finally the process of formation of the first Presbyterian church in Cascavel / PR / Esta dissertação tem por objeto de estudo a formação da primeira igreja presbiteriana em Cascavel/PR, denominada de Igreja Presbiteriana Central de Cascavel (IPCC), por entender que tal formação está inserida nas estratégias para introduzir e disseminar o protestantismo de missão na região Sul do Brasil durante o século XX. Assim, após definir o objeto de estudo, busquei enquanto objetivos, identificar as estratégias elaboradas e priorizadas pelos missionários (pastores) que alteraram o campo religioso no Brasil, a historicização da experiência protestante no Brasil, a inserção do presbiterianismo no Paraná e, por fim, o processo de formação da primeira igreja presbiteriana em Cascavel/PR

No description available.

Thesis (DTh (Systematic Theology and Ecclesiology))—University of Stellenbosch, 2008. / During the 16th and 17th centuries, the Stewart rulers of Scotland and England endeavoured to enforce Royal Absolutism on both countries. This included ecclesiastical pressure on the Scottish Presbyterians, giving rise to a movement known as the Covenanters. One identifying aspect was their fieldpreachings, or Conventicles, held in secret, frequently on the moors. As persecution increased, worshippers took weapons to these Conventicles for selfdefence in case of attack during the service. Royal efforts to impose Episcopalianism on Scotland intensified after the Restoration of 1660 and were met with resistance. In 1666 open revolt broke out in The Pentland Rising, which was put down with great severity after the Covenanters were defeated at Rullion Green. Open revolt broke out again in 1679, when some Covenanters defeated a small royalist force at Drumclog, but they were soundly defeated by the royal army at Bothwell Brig shortly afterwards. The Covenanters split into two factions, moderate and extreme; the extreme element becoming known as Cameronians after the martyred covenanting preacher Rev Richard Cameron, “The Lion of the Covenant.” The hypothesis researched was that; The development and actions of the Cameronian movement made a significant contribution to Freedom of Religion in Scotland. The hypothesis rests on whether Cameronian influence was significant, and to what degree. Subsequent to Bothwell Brig, the Covenanting movement virtually collapsed in Scotland. The leaders fled to Holland and the common people who remained were severely persecuted. But by early 1680, two covenanting ministers, Richard Cameron and Donald Cargill, had returned from Holland to preach in the fields against Erastian limitations on doctrine, worship, discipline, and church government. They were hunted down and killed, but their followers (now called Cameronians) formed their own ecclesiastical polity known as the United Societies. This was a presbyterial Church, separate but not sundered from the Church of Scotland (The Kirk), which had by now largely accepted a considerable degree of Erastianism. The Cameronians became a small but vociferous pressure group, not only persecuted, but denigrated by moderate Presbyterians. Throughout this period they ensured a considerable degree of freedom of religion for themselves, despite the ever intensifying persecution. Their stance was vindicated at the Glorious Revolution of 1688/9, one outcome being the raising of both a guard, and a regiment, of Cameronians, both of which enabled a period of comparative calm and safety to prevail, thus allowing Parliament and the General Assembly to finalise the Revolution Settlement for both Church and State, without any external threat from Jacobitism. The Cameronian clergy then became reconciled with the Kirk in 1690, and brought two-thirds of the United Societies with them, thus ending their period of isolation, and once more presenting a (virtually) united Presbyterian front to the world. Rev Alexander Shields was critical to both the formation of the regiment and reconciliation with the Kirk. The thesis demonstrates that the Cameronians made four significant contributions to freedom of religion in Scotland. Firstly, they made a significant contribution to freedom of religion by their struggle to protect the right to retain their own freedom of doctrine, worship, discipline and church government, resisting every effort to remove these by force. In 1690 they secured these freedoms. Secondly by their new-found military effectiveness, they secured a climate of comparative peace and stability in the latter half of 1689 and 1690, during which both Parliament and General Assembly were able to carry through vital legislation for Church and State, without any external threat. Thirdly, through the reconciliation of their clergy with the Kirk, the Cameronians were catalytic in the establishment of a [virtually] united Presbyterian front in Scotland,1 thereby ensuring that the Kirk was strong enough to accept the existence of other denominations without feeling unduly threatened. Fourthly, Rev Alexander Shields stands out as catalytic in the achievement of the Second and Third significant contributions. It can be argued that his behaviour, in itself, was a significant contribution to Freedom of Religion.

This thesis examines the importance Kentucky's religious denominations played in the development and transformation of early Kentucky (1770's to 1830). This thesis will show that though federal and regional governments may have created the laws that established newly opened territories, it was often the denominations that played an important role in the creation of that community and stability of the wider societies. Beginning with camp meetings this thesis will argue that denominations began the process of creating community by actively placing these meetings outside the bounds of early congregations and into the backcountry. In doing so denominations brought outsiders, in many cases for the first time, into direct contact with the denominations. This thesis will also argue that denominations developed a new form of worship that was more inclusive and more communal, allowing for wider participation by settlers, especially by women, children, or slaves at these meetings. This thesis will then turn its attention towards the ideas and concepts of the local congregation. This thesis will argue that the local congregation was ideally situated to reinforce the beginnings of community which were established with camp meetings. Through activities such as the calling of ministers as well as the election of elders, deacons, and other lay positions in their local congregation, settlers became active members of the local congregation and entered into a deeper connection with the community. The local congregation offered settlers access to an institution that was both local and communal. Finally this thesis will turn towards a study of physical church buildings arguing that such buildings expressed and reinforced concepts of community and stability. This thesis will argue that over time those congregations that had access to a church often found stability and security. This thesis will also focus on the layout of churches arguing that denominations strengthened already established and shared ideas of community within their congregations through these layouts. By understanding how denominations created community within Kentucky this thesis will argue that the denominations played an important role within newly established territories and that only through a study of these denominations can one begin to understand how the process of western expansion was able to succeed.

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.