The present work intends to analyze a religious doctrine within Calvinism, pointing towards the power that has a dogma in the religious imaginary, fomenting and motivating the religious subject in his actions as an eagerness in search of his mission. The doctrine of predestination, along our investigative path, has demonstrated this power. From the Reformation of John Calvin, in the second stage of the sixteenth century until the arrival of the Presbyterian Church of Brazil in the nineteenth century, there was - in the doctrine of predestination - a vocation that propelled the religious being, believed as an "elect" To go forward always motivating him psychologically by this doctrine, even in the face of the contradictions and conflicts of each event. In this way, predestination is a doctrine of action. Are they all predestined to a vocation? In fact, where this doctrine was present, it generated in the heart of the "chosen ones" a feeling of exclusivity and belonging to the sacred. In “elected" Israel, in Calvin's Geneva, in Scotland of John Knox, in the New England of the Puritans, or in any places where predestination was present, brought this characteristic of belonging and / or the feeling of being in the " Center of the world". Revolutions were nourished, dethroned kings, reformed nations, conflicts and synods reunited, political, ideological, religious, economic, and social transformations occurred by the power of this doctrine as Max Weber recalled: "But if we start here, And therefore inquire into the meaning to be conferred on this dogma as far as its historical-cultural effects are concerned, it must certainly be of the most remarkable. “Therefore, to support our analysis, we will start from the concept of election in the Judeo-Christian religion; Transforming in the term coined by Paul, predestination; Passing through Augustine of Hippo, until arriving at Calvin and his subsequent exegesis in Calvinism of the 17th, 18th and 19th centuries and his final journey in Brazil with the arrival of the Presbyterians of Mission. Of course, with the IPB, the doctrine of predestination still has a centrality. / O presente trabalho tem a intenção de analisar uma doutrina religiosa dentro do Calvinismo, apontando em direção ao poder que tem um dogma no imaginário religioso, fomentando e motivando o sujeito religioso em suas ações como um elã em busca de sua missão. A doutrina da predestinação, ao longo do nosso percurso investigativo, demonstrou esse poder. Desde a Reforma de João Calvino, na segunda etapa do século XVI, até a chegada da Igreja Presbiteriana do Brasil no século XIX, teve – na doutrina da predestinação – uma vocação que impulsionava o ser religioso, crido como um “eleito” de Deus, a seguir sempre para frente motivando-o psicologicamente por essa doutrina, mesmo diante das contradições e conflitos de cada evento percorrido. Dessa forma, a predestinação é uma doutrina de ação. Seriam todos predestinados a uma vocação? De fato, onde essa doutrina esteve presente, gerou no coração dos “escolhidos”, um sentimento de exclusividade e pertença ao sagrado. No Israel “eleito”, na Genebra de Calvino, na Escócia de John Knox, na Nova Inglaterra dos Puritanos, ou em quaisquer lugares nos quais a predestinação se fez presente, trouxe essa característica de pertença e/ou o sentimento de se estar no “Centro do Mundo”. Revoluções foram nutridas, reis destronados, nações reformadas, conflitos e sínodos reunidos, transformações políticas, ideológicas, religiosas, econômicas e sociais acontecidas pelo poder dessa doutrina como já lembrava Max Weber: “Mas se partirmos, como há de ocorrer aqui, deste último ponto de vista e nos indagarmos portanto sobre a significação a ser conferida a esse dogma no que tange a seus efeitos histórico-culturais, com certeza essa há de ser das mais notáveis”. Portanto, para referendar nossa análise, partiremos desde o conceito da eleição na religião judaico-cristã; transformando no termo cunhado por Paulo, predestinação; perpassando em Agostinho de Hipona, até chegar em Calvino e suas exegeses ulteriores no Calvinismo dos séculos XVII, XVIII e XIX e seu percurso final no Brasil com a chegada dos Presbiterianos de Missão. Certamente, com a IPB, a doutrina da predestinação ainda tem uma centralidade. / São Cristóvão, SE

[pt] A análise da participação de atores transnacionais nas dinâmicas internacionais, assim como a análise da política externa dos Estados e do impacto de elementos religiosos sobre as relações internacionais constitui-se em um campo de pesquisa de grande importância no cenário atual da disciplina de Relações Internacionais. Nessa dissertação propomos um olhar inovador sobre a construção da bem fundamentada aliança não-escrita entre Brasil e Estados Unidos, investigando a possível participação de missionários presbiterianos norte americanos na construção da sólida amizade entre esses dois países. A pesquisa é baseada na análise de casos, com acesso a fontes primárias e secundárias, orientada por diferentes recursos teóricos de Relações Internacionais voltados para a análise de atores transnacionais, análise de política externa e análise de normas. / [en] The analyses of transnational actors role in international dynamics, as well as foreign policy analyses and the impact of religious elements over international relations is a very important field of studies in today s International Relations disciplines. In this dissertation we propose a new look over the construction of the well based unwritten alliance between Brazil and United States, investigating the possible participation of Presbyterian North-American missionaries in the building of the solid friendship between these two countries. The research is based on case specific analyses, with use of primary and secondary sources of study, oriented by different theoretical resources of International Relations directed to the analyses of transnational actors, foreign policy analyses e norms analyses.

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.

The function of patterns of faith experience and theology in religion and society forms part of the whole complex system of God, life and world views which operate amongst Zambian Presbyterians Christians. The dissertation endeavors to make an assessment of the place of faith and theology within the ambit of a Black Zambian and Presbyterian God-life-world view. This home grown African God-life-world view of Zambian Reformed Presbyterian making, is similar in some respects and differs in others with European and Western God, life and world views of the Reformed and Presbyterian brand. In the first chapter the stage for this dissertation is set. I do not claim to be exhaustive or definitive in discussing the mixture of faith patterns and theories of faith (theologies) from different parts of the Reformed/Presbyterian world. What plays an important operational role in this analysis and synthesis are what can be called a God, life and world pattern or view which is more or less the same as a sense making system, an ideology or a belief system. Therefore quite a number of pages are allotted to this phenomenon in the first chapter. Furthermore a broad outline of the basic points of departure of a contextual-historical approach which operate with a radical, integral and differential view of God, human life, and the physical world is spelled out. The last part of the chapter is devoted to provisional comments on a view of the experience of everyday faith and a theory of faith. The latter is the designation for what is usually called theology. In here I have tackled the problem of theology and human experience of faith from the angle of the traditional double sided or dualistic view of faith as a extraordinary supernatural and ordinary natural support structure for a discipline like theology. Theology is not intrinsically involved in people's faith experience and thus is not a real reflection of their everyday faith experience. When one is however emphasising that a faith (belief) pattern includes belief towards God, belief of the self (self-confidence) and belief towards the many neighbours as well as belief towards the physical-organic environment then one is closer in the neighbourhood of a radical and integral black African faith pattern and what we call a theory of faith. In chapter two the Reformed/Presbyterian legacy is discussed and reflected upon in terms of nine features of a Reformed/Presbyterian sense making system, ethos or God, life and world view which emerged in Reformed history since the days of John Calvin (1509-1564). Reformed-Presbyterian theologies, theories of faith and philosophies are examined as well as the major impact of Calvin on the characteristic features of Reformed God, life and world views or sense making systems. Some of the main features of these Reformed/Presbyterian sense making systems repetitively recur in the majority of Reformed experiential settings, communities and churches. The nine features or characteristics of a Reformed-Presbyterian ethos are the following: the well known soft duality of special and general; the social attitude of accepting every phenomenon and immediately start to criticize it; the tendency of pilgrimage through life; the idea of the extra-calvinisticum; the dual idea of special and general determination, that is the doctrine of election and the doctrine of providence and its strong encapsulation by a very strong theology of covenantal duality; the idea that a Reformed community or church is always in the process of reformation (ecclesia reformanda semper reformata); the doctrine of the dispensation of the gifts of the Spirit; the idea of a presbyter system and the democratic legacy that flows from it; and the regulative principle of the Church or the Kingdom of God? In chapter three the black-African-Zambian-Reformed-Presbyterian heritage is discussed in terms of the nine features discussed in chapter two. The idea in this chapter is to acknowledge the fact that an interchange, exchange and mixed appropriation between Reformed/Presbyterian contextual settings has taken and is taking place and that a Reformed/Presbyterian ethos is already incorporated and accommodated within the African milieu and experience. Our task in this chapter is to deal with the African reflections on faith and theology looking for black African similarities with the nine main features that we have detected as determinative of a Reformed/Presbyterian ethos. The predicament of non-African (European Western, Eastern and others) and Bantu-speaking black African experience manifests their differences in the realness and concreteness of their God-life-world views. Generally speaking, one of the main differences in the experience of faith and theology in the European Western and Black African Southern hemisphere contexts amount to the difference between reflective thinking experience as typically European Western and action directed reflective experience as the main emphasis of Black African experience. This entails that we must identify the foremost traits of European Western Reformed-Presbyterian theology and compare and contrast these with Black African, specifically Zambian Reformed-Presbyterian experience. The comparison and contrasting of these two broad contexts, that is European Western Reformed and Zambian Reformed are caught up in the complexities of a to and fro networking of Reformed ideas, clues and cues all over the world. There is more than one view of faith and theology and more than one God-life-world view in both the European cum Western and African ways of life. The existence of various views of faith, theology and God, life and the world explains the co-existence of these views of faith and theology and God, life and world views amongst African Christians. Africans and African Christians are not only Bantuspeaking and black because even if we take our white African counterparts out of the equation about who and what an African is, the Moroccans, the Egyptians, Algerians, Felani Hausas, Wollofs and others would surely disclaim such a statement. In chapter four theology as a theory of faith is discussed as aware reflection of everyday experiences of faith and belief that is far more important than doctrinal ideas that hover abstractly in the minds of ministers, pastors and theologians and is thus not intrinsically part of people's day to day experiences of faith and belief. A few markers on the way to a theory of faith as a functional paradigm is discussed. In order to do this four things have been touched upon: Firstly themes are compared in the Christian theological and philosophical world from both Eurocentric as well as the Afrocentric worlds. Secondly, theology as theory of faith is discussed as a concrete enterprise of aware reflection in the midst of the experience of a faith community or a church. Thirdly, some issues are highlighted which are analysed and synthesised in an attempt to expand a Reformed ethos and agenda by using clues, cues and hues from both Eurocentric and Afrocentric experiences of faith, belief and trust as well as the written and oral theological and faith theoretical reflections of these experiences. Finally, an attempt is made to interweave theories of faith from both contextual worlds as a functional paradigm. The desire to know God, oneself and other human beings as well as the physical-organic environment in this life in tandem and coterminously has a great bearing as a black African contribution to the ongoing building of a holistic Reformed/Presbyterian ethos or sense making system. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

Made available in DSpace on 2016-04-25T20:21:35Z (GMT). No. of bitstreams: 1 Tese Breno Martins Campos.pdf: 1808092 bytes, checksum: 924beffaae55ecb4c71aacad09e530b1 (MD5) Previous issue date: 2006-05-22 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Women in review: a sociology of knowledge of the feminine in the Presbyterian Brazil (1994-2002) is a thesis with three sociological interests: knowledge, domination and religion. With its focus on the Presbyterian Church of Brazil, it searches to understand the reason why women are excluded from the positions legally stated of power and domination: the ordered office. Its historical cut is the transition from the 20th to 21st century, in which there were official attempts and an alto for alteration of denominational status quo. Two enterprises of constitutional reformation were proposed and debated in the competent councils in less than eight years, that included in the discussion the alteration of women statute in Presbyterian Church of Brazil, for her official space of actuation was amplified and her condition as a member equaled to the men s, with complete rights. The same historical period watched to a movement in which the puritan ethics and fundamentalist theology were used by the reactionary group to reaffirm the tradition and stop the opening of a new time, more feminine, dialogic and inclusive. Inheritance of the United States protestant missions of the 19th century for Brazilian churches, the puritan ethics proposes as a way of salvation a kind of active ascetic practices that deny the world at the same time in which fight for its transformation; the fundamentalism is the literalist Bible interpretation pattern that works for the arrest of the truth rather than to exclude dissent groups and people. The hermeneutical literalism forbids that biblical texts could be used in behalf of feminine ordering; the puritan ethics suggests or imposes to the women a proper space under to men, at home and in the church. The changing projects intended by the Presbyterian Church of Brazil high hierarchy, leaded by Rev. Guilhermino Cunha, were aborted, in dynamic peculiar to the function of religious field. In the very 21st century women cannot be pastors, elders or deacons in IPB: condition in such a flagrant contradiction with the democratic-representative system of government. The reading of official speeches of the denomination, by its journal, the Brasil Presbiteriano, and by Sociedade Auxiliadora Feminina s magazine, the SAF em Revista, allows to affirm that the Brazilian Presbyterian leaderships, masculine and feminine, at the doors of 21st century, opted for the permanence in the 20th century, or rather than, in 19th century. To open the 21st century, or to open itself to it, is the challenge for the contemporary Presbyterian Church of Brazil, specially to the women, in order that the religious institution promotes and amplifies the internal dialogue, inter-religious and with society, the first steps to the legitimate exercise of democracy, inclusion, fight against prejudice and discrimination, and for the establishment of an ethical project for all / Mulheres em revista: uma sociologia da compreensão do feminino no Brasil presbiteriano (1994-2002) é uma tese com triplo interesse sociológico: compreensão, dominação e religião. Com o foco direcionado para a Igreja Presbiteriana do Brasil (IPB), busca compreender por que as mulheres são excluídas das posições legalmente estatuídas de poder e dominação: o oficialato ordenado. Ainda no calor da hora, seu recorte histórico é a passagem do século XX para o século XXI, na qual houve tentativas oficiais e pelo alto de alteração do status quo denominacional. Foram propostas e debatidas nos concílios competentes duas iniciativas de reforma constitucional em menos de oito anos, que incluíam na discussão a alteração do estatuto da mulher na IPB, para que seu espaço oficial de atuação fosse ampliado e sua condição de membro, igualada à do homem com plenos direitos. O mesmo período histórico assistiu a um movimento em que ética puritana e teologia fundamentalista foram utilizadas pelo grupo reacionário dos que detêm o poder na IPB para reafirmar a tradição e impedir a abertura de um novo tempo, mais feminino, dialógico e inclusivo. Herança das missões protestantes estadunidenses do século XIX para as igrejas brasileiras, a ética puritana propõe como caminho de salvação uma espécie de ascese ativa, que nega o mundo ao mesmo tempo em que luta pela sua transformação; o fundamentalismo é o modelo literalista de interpretação da Bíblia, que funciona pelo aprisionamento da verdade a excluir grupos e pessoas divergentes. O literalismo hermenêutico proíbe que textos bíblicos possam ser usados em favor da ordenação feminina; a ética puritana sugere ou impõe à mulher um espaço próprio e subordinado ao homem, na casa e na igreja. Os projetos de mudança pretendidos por parte da cúpula da IPB, Rev. Guilhermino Cunha à frente, foram abortados também pelo alto, em dinâmica própria ao funcionamento do campo religioso. Em pleno século XXI, as mulheres não podem ser pastoras, presbíteras ou diaconisas na IPB: condição em flagrante contradição com o autodenominado sistema democrático-representativo de governo. A leitura dos discursos oficiais da denominação, por meio de seu jornal, o Brasil Presbiteriano, e da revista da Sociedade Auxiliadora Feminina, a SAF em Revista, permite a afirmação de que as lideranças presbiterianas do Brasil, masculina e feminina, às portas do século XXI optaram pela permanência no século XX ou, antes disso, no século XIX. Abrir o século XXI, ou abrir-se para ele, é o desafio para IPB contemporânea, especialmente, para suas mulheres, a fim de que a instituição religiosa promova e amplie o diálogo interno, inter-religioso e com a sociedade, os primeiros passos para o exercício legítimo da democracia, inclusão, luta contra preconceito e discriminação, e para o estabelecimento de um projeto de ética para todos

Made available in DSpace on 2016-04-26T14:55:46Z (GMT). No. of bitstreams: 1 Tese Breno Martins Campos.pdf: 1808092 bytes, checksum: 924beffaae55ecb4c71aacad09e530b1 (MD5) Previous issue date: 2006-05-22 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Women in review: a sociology of knowledge of the feminine in the Presbyterian Brazil (1994-2002) is a thesis with three sociological interests: knowledge, domination and religion. With its focus on the Presbyterian Church of Brazil, it searches to understand the reason why women are excluded from the positions legally stated of power and domination: the ordered office. Its historical cut is the transition from the 20th to 21st century, in which there were official attempts and an alto for alteration of denominational status quo. Two enterprises of constitutional reformation were proposed and debated in the competent councils in less than eight years, that included in the discussion the alteration of women statute in Presbyterian Church of Brazil, for her official space of actuation was amplified and her condition as a member equaled to the men s, with complete rights. The same historical period watched to a movement in which the puritan ethics and fundamentalist theology were used by the reactionary group to reaffirm the tradition and stop the opening of a new time, more feminine, dialogic and inclusive. Inheritance of the United States protestant missions of the 19th century for Brazilian churches, the puritan ethics proposes as a way of salvation a kind of active ascetic practices that deny the world at the same time in which fight for its transformation; the fundamentalism is the literalist Bible interpretation pattern that works for the arrest of the truth rather than to exclude dissent groups and people. The hermeneutical literalism forbids that biblical texts could be used in behalf of feminine ordering; the puritan ethics suggests or imposes to the women a proper space under to men, at home and in the church. The changing projects intended by the Presbyterian Church of Brazil high hierarchy, leaded by Rev. Guilhermino Cunha, were aborted, in dynamic peculiar to the function of religious field. In the very 21st century women cannot be pastors, elders or deacons in IPB: condition in such a flagrant contradiction with the democratic-representative system of government. The reading of official speeches of the denomination, by its journal, the Brasil Presbiteriano, and by Sociedade Auxiliadora Feminina s magazine, the SAF em Revista, allows to affirm that the Brazilian Presbyterian leaderships, masculine and feminine, at the doors of 21st century, opted for the permanence in the 20th century, or rather than, in 19th century. To open the 21st century, or to open itself to it, is the challenge for the contemporary Presbyterian Church of Brazil, specially to the women, in order that the religious institution promotes and amplifies the internal dialogue, inter-religious and with society, the first steps to the legitimate exercise of democracy, inclusion, fight against prejudice and discrimination, and for the establishment of an ethical project for all / Mulheres em revista: uma sociologia da compreensão do feminino no Brasil presbiteriano (1994-2002) é uma tese com triplo interesse sociológico: compreensão, dominação e religião. Com o foco direcionado para a Igreja Presbiteriana do Brasil (IPB), busca compreender por que as mulheres são excluídas das posições legalmente estatuídas de poder e dominação: o oficialato ordenado. Ainda no calor da hora, seu recorte histórico é a passagem do século XX para o século XXI, na qual houve tentativas oficiais e pelo alto de alteração do status quo denominacional. Foram propostas e debatidas nos concílios competentes duas iniciativas de reforma constitucional em menos de oito anos, que incluíam na discussão a alteração do estatuto da mulher na IPB, para que seu espaço oficial de atuação fosse ampliado e sua condição de membro, igualada à do homem com plenos direitos. O mesmo período histórico assistiu a um movimento em que ética puritana e teologia fundamentalista foram utilizadas pelo grupo reacionário dos que detêm o poder na IPB para reafirmar a tradição e impedir a abertura de um novo tempo, mais feminino, dialógico e inclusivo. Herança das missões protestantes estadunidenses do século XIX para as igrejas brasileiras, a ética puritana propõe como caminho de salvação uma espécie de ascese ativa, que nega o mundo ao mesmo tempo em que luta pela sua transformação; o fundamentalismo é o modelo literalista de interpretação da Bíblia, que funciona pelo aprisionamento da verdade a excluir grupos e pessoas divergentes. O literalismo hermenêutico proíbe que textos bíblicos possam ser usados em favor da ordenação feminina; a ética puritana sugere ou impõe à mulher um espaço próprio e subordinado ao homem, na casa e na igreja. Os projetos de mudança pretendidos por parte da cúpula da IPB, Rev. Guilhermino Cunha à frente, foram abortados também pelo alto, em dinâmica própria ao funcionamento do campo religioso. Em pleno século XXI, as mulheres não podem ser pastoras, presbíteras ou diaconisas na IPB: condição em flagrante contradição com o autodenominado sistema democrático-representativo de governo. A leitura dos discursos oficiais da denominação, por meio de seu jornal, o Brasil Presbiteriano, e da revista da Sociedade Auxiliadora Feminina, a SAF em Revista, permite a afirmação de que as lideranças presbiterianas do Brasil, masculina e feminina, às portas do século XXI optaram pela permanência no século XX ou, antes disso, no século XIX. Abrir o século XXI, ou abrir-se para ele, é o desafio para IPB contemporânea, especialmente, para suas mulheres, a fim de que a instituição religiosa promova e amplie o diálogo interno, inter-religioso e com a sociedade, os primeiros passos para o exercício legítimo da democracia, inclusão, luta contra preconceito e discriminação, e para o estabelecimento de um projeto de ética para todos

The function of patterns of faith experience and theology in religion and society forms part of the whole complex system of God, life and world views which operate amongst Zambian Presbyterians Christians. The dissertation endeavors to make an assessment of the place of faith and theology within the ambit of a Black Zambian and Presbyterian God-life-world view. This home grown African God-life-world view of Zambian Reformed Presbyterian making, is similar in some respects and differs in others with European and Western God, life and world views of the Reformed and Presbyterian brand. In the first chapter the stage for this dissertation is set. I do not claim to be exhaustive or definitive in discussing the mixture of faith patterns and theories of faith (theologies) from different parts of the Reformed/Presbyterian world. What plays an important operational role in this analysis and synthesis are what can be called a God, life and world pattern or view which is more or less the same as a sense making system, an ideology or a belief system. Therefore quite a number of pages are allotted to this phenomenon in the first chapter. Furthermore a broad outline of the basic points of departure of a contextual-historical approach which operate with a radical, integral and differential view of God, human life, and the physical world is spelled out. The last part of the chapter is devoted to provisional comments on a view of the experience of everyday faith and a theory of faith. The latter is the designation for what is usually called theology. In here I have tackled the problem of theology and human experience of faith from the angle of the traditional double sided or dualistic view of faith as a extraordinary supernatural and ordinary natural support structure for a discipline like theology. Theology is not intrinsically involved in people's faith experience and thus is not a real reflection of their everyday faith experience. When one is however emphasising that a faith (belief) pattern includes belief towards God, belief of the self (self-confidence) and belief towards the many neighbours as well as belief towards the physical-organic environment then one is closer in the neighbourhood of a radical and integral black African faith pattern and what we call a theory of faith. In chapter two the Reformed/Presbyterian legacy is discussed and reflected upon in terms of nine features of a Reformed/Presbyterian sense making system, ethos or God, life and world view which emerged in Reformed history since the days of John Calvin (1509-1564). Reformed-Presbyterian theologies, theories of faith and philosophies are examined as well as the major impact of Calvin on the characteristic features of Reformed God, life and world views or sense making systems. Some of the main features of these Reformed/Presbyterian sense making systems repetitively recur in the majority of Reformed experiential settings, communities and churches. The nine features or characteristics of a Reformed-Presbyterian ethos are the following: the well known soft duality of special and general; the social attitude of accepting every phenomenon and immediately start to criticize it; the tendency of pilgrimage through life; the idea of the extra-calvinisticum; the dual idea of special and general determination, that is the doctrine of election and the doctrine of providence and its strong encapsulation by a very strong theology of covenantal duality; the idea that a Reformed community or church is always in the process of reformation (ecclesia reformanda semper reformata); the doctrine of the dispensation of the gifts of the Spirit; the idea of a presbyter system and the democratic legacy that flows from it; and the regulative principle of the Church or the Kingdom of God? In chapter three the black-African-Zambian-Reformed-Presbyterian heritage is discussed in terms of the nine features discussed in chapter two. The idea in this chapter is to acknowledge the fact that an interchange, exchange and mixed appropriation between Reformed/Presbyterian contextual settings has taken and is taking place and that a Reformed/Presbyterian ethos is already incorporated and accommodated within the African milieu and experience. Our task in this chapter is to deal with the African reflections on faith and theology looking for black African similarities with the nine main features that we have detected as determinative of a Reformed/Presbyterian ethos. The predicament of non-African (European Western, Eastern and others) and Bantu-speaking black African experience manifests their differences in the realness and concreteness of their God-life-world views. Generally speaking, one of the main differences in the experience of faith and theology in the European Western and Black African Southern hemisphere contexts amount to the difference between reflective thinking experience as typically European Western and action directed reflective experience as the main emphasis of Black African experience. This entails that we must identify the foremost traits of European Western Reformed-Presbyterian theology and compare and contrast these with Black African, specifically Zambian Reformed-Presbyterian experience. The comparison and contrasting of these two broad contexts, that is European Western Reformed and Zambian Reformed are caught up in the complexities of a to and fro networking of Reformed ideas, clues and cues all over the world. There is more than one view of faith and theology and more than one God-life-world view in both the European cum Western and African ways of life. The existence of various views of faith, theology and God, life and the world explains the co-existence of these views of faith and theology and God, life and world views amongst African Christians. Africans and African Christians are not only Bantuspeaking and black because even if we take our white African counterparts out of the equation about who and what an African is, the Moroccans, the Egyptians, Algerians, Felani Hausas, Wollofs and others would surely disclaim such a statement. In chapter four theology as a theory of faith is discussed as aware reflection of everyday experiences of faith and belief that is far more important than doctrinal ideas that hover abstractly in the minds of ministers, pastors and theologians and is thus not intrinsically part of people's day to day experiences of faith and belief. A few markers on the way to a theory of faith as a functional paradigm is discussed. In order to do this four things have been touched upon: Firstly themes are compared in the Christian theological and philosophical world from both Eurocentric as well as the Afrocentric worlds. Secondly, theology as theory of faith is discussed as a concrete enterprise of aware reflection in the midst of the experience of a faith community or a church. Thirdly, some issues are highlighted which are analysed and synthesised in an attempt to expand a Reformed ethos and agenda by using clues, cues and hues from both Eurocentric and Afrocentric experiences of faith, belief and trust as well as the written and oral theological and faith theoretical reflections of these experiences. Finally, an attempt is made to interweave theories of faith from both contextual worlds as a functional paradigm. The desire to know God, oneself and other human beings as well as the physical-organic environment in this life in tandem and coterminously has a great bearing as a black African contribution to the ongoing building of a holistic Reformed/Presbyterian ethos or sense making system. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

This thesis examines the life and works of the English Calvinist clergyman Daniel Featley (1582-1645) through the lens of various printed and manuscript sources, especially his manuscript notebooks in Oxford. It links his story and thought to the broader themes of early Stuart religious, political, and intellectual history. Chapter one analyses the first thirty- five years of Featley’s life, exploring how many of the features that underpin the major themes of Featley’s career—and which reemerged throughout his life—were formed and nurtured during Featley’s early years in Oxford, Paris, and Cornwall. There he emerges as an ambitious young divine in pursuit of preferment; a shrewd minister, who attempted to position himself within the ecclesiastical spectrum; and a budding polemicist, whose polemical exchanges were motivated by a pastoral desire to protect the English Church. Chapter two examines Featley’s role as an ecclesiastical licenser and chaplain to Archbishop George Abbot in the 1610s and 1620s. It offers a reinterpretation of the view that Featley was a benign censor, explores how pastoral sensitivities influenced his censorship, and analyses the parallels between Featley’s licensing and his broader ecclesiastical aims. Moreover, by exploring how our historiographical understandings of licensing and censorship have been clouded by Featley’s attempts to conceal that an increasingly influential anti- Calvinist movement was seizing control of the licensing system and marginalizing Calvinist licensers in the 1620s, this chapter (along with chapter 7) addresses the broader methodological issues of how to weigh and evaluate various vantage points. Chapters three and four analyse the publications resulting from Featley’s debates with prominent Catholic and anti-Calvinist leaders. These chapters examine Featley’s use of patristic tradition in these disputes, the pastoral motivations that underpinned his polemical exchanges, and how Featley strategically issued these polemical publications to counter Catholicism and anti-Calvinism and to promulgate his own alternative version of orthodoxy at several crucial political moments during the 1620s and 1630s. Chapter five focuses on how, in the 1620s and 1630s, the themes of prayer and preaching in his devotional work, Ancilla Pietatis, and collection of seventy sermons, Clavis Mystica, were complementary rather than contradictory. It also builds on several of the major themes of the thesis by examining how pastoral and polemical motivations were at the heart of these works, how Featley continued to be an active opponent—rather than a passive bystander and victim—of Laudianism, and how he positioned himself politically to avoid being reprimanded by an increasingly hostile Laudian regime. Chapter six explores the theme of ‘moderation’ in the events of the 1640s surrounding Featley’s participation at the Westminster Assembly and his debates with separatists. It focuses on how Featley’s pursuit of the middle way was both: a self-protective ‘chameleon- like’ survival instinct—a rudder he used to navigate his way through the shifting political and ecclesiastical terrain of this period—and the very means by which he moderated and manipulated two polarized groups (decidedly convictional Parliamentarians and royalists) in order to reoccupy the middle ground, even while it was eroding away. Finally, chapter seven examines Featley’s ‘afterlife’ by analysing the reception of Featley through the lens of his post-1660 biographers and how these authors, particularly Featley’s nephew, John Featley, depicted him retrospectively in their biographical accounts in the service of their own post-restoration agendas. By analysing how Featley’s own ‘chameleon-like’ tendencies contributed to his later biographers’ distorted perception of him, this final chapter returns to the major methodological issues this thesis seeks to address. In short, by exploring the various roles he played in the early Stuart English Church and seeking to build on and contribute to recent historiographical research, this study sheds light on the links between a minister’s pastoral sensitivities and polemical engagements, and how ministers pursued preferment and ecclesiastically positioned themselves, their opponents, and their biographical subjects through print.