This dissertation explores the simultaneous rise of megachurches and Prosperity Theology within the black church. Recognizing that the megachurch and Prosperity Theology represent two separate phenomena within contemporary religion, I also acknowledge the tendency to regard them as being synonymous. My research begins with an examination of the traditional African American church and pastor, and an exploration of the recent growth of megachurches within the black community. In an attempt to better understand the Prosperity Gospel, I evaluated it in comparison to the Social Gospel, discovering the similarities and differences between the two movements. Considering that there is no consensus as to how Prosperity Theology is defined, I examine the various ways in which it has been defined by African American megachurch pastors. In particular, I assess the ways in which Prosperity Theology represents an extension of the traditions of the black church and its emphasis on economic, social, and political empowerment. This dissertation compares the ministries of Dr. Creflo Dollar, Senior Pastor of Atlanta Georgia’s World Changers Church International and Bishop Joseph W. Walker, III, Senior Pastor of Mount Zion Baptist Church in Nashville, Tennessee. Both are regarded as proponents of Prosperity Theology, however, they advance significantly different approaches to prosperity and Prosperity Theology. An examination of the teachings of Dr. Dollar and Bishop Walker indicate that Dr. Dollar’s beliefs put him at odds with many traditionalists in the black church. In contrast, Bishop Walker’s ministry more closely resembles that of a traditional African American church. These findings are further supported by the responses of their churches’ members. The research conducted suggests that Prosperity Theology may be useful in facilitating the goals of economic, social, and political empowerment historically advocated by the black church.

This dissertation is an ideological critique of the New Black Church model of ministry, with T.D. Jakes and Woman Thou Art Loosed (WTAL) as a case study. T.D. Jakes is an African American televangelist who pastors The Potter’s House, a supermegachurch in Dallas, Texas. He is the quintessential example of a New Black Church pastor—a religious entrepreneur with several successful faith brands. WTAL is by far his most successful brand. Unashamed of his capitalist success, with an empire estimated to be worth $100 million dollars, Jakes says that it is occupational discrimination for him not to reap the benefits of the American dream. This dissertation identifies what has happened to the brand and Jakes’s ministry as “the Wal-Martization of African American Religion.” As a theoretical concept, Wal-Martization speaks to both the ideology and process that explains the generational differences between the New Black Church and the Black Church. It also is indicative of the branding and storytelling at every level of representation of the New Black Church. Jakes and New Black Church pastors are successful because they blur the lines between sacred and secular when they combine their vocations of pastor and entrepreneur. In this dissertation, I propose a cultural studies approach and a two-fold theological method for scholars to study these popular preachers. The method combines James McClendon’s Biography as Theology and Paul Tillich’s definitions of theology and theological norm from Systematic Theology. The method is a collaborative effort between the academic theologian and preacher. The scholar uses Biography as Theology to study the preacher (Jakes), and the second part of the method, Brand as Theology and Theological Norm, is where the scholar uses qualitative research methods to study the brand (WTAL). I define theologies of prosperity as contextual theologies of empire on a continuum that affirm it is God’s will and a believer’s right to obtain health and wealth by using Scripture and rituals like seed-faith giving and positive confession. Because these popular preachers offer adherents existential explanations for suffering (health and wealth), and prescriptions for liberation, I describe theologies of prosperity as theodicy and contemporary liberation theology. However, unlike traditional liberation theologies, these theologies do not have a preferential option for the poor. Instead, Jakes and other New Black Church pastors only offer adherents a pseudo-liberation. In essence, the stories of liberation that Bishop Jakes tells in his brands do not actually empower women, ideologically these stories only encourage women to stay loyal to his brand, become covenant ministry partners, and to buy more products. Jakes and New Black Church pastors are from the Second Gilded Age, they encourage women to pursue individual success within an oppressive system. Similar to Russell Conwell and other celebrity clerics from the First Gilded Age, Jakes and these pastors inadvertently blame the victims for their poverty and for not reaping the benefits of the American Dream, which according to prosperity preachers is available to all.

Submitted by JOSIANE SANTOS DE OLIVEIRA (josianeso) on 2017-08-09T16:47:13Z No. of bitstreams: 1 Celso Gabatz_.pdf: 1305531 bytes, checksum: 40b75c3a589ffe912835450921f5dec4 (MD5) / Made available in DSpace on 2017-08-09T16:47:13Z (GMT). No. of bitstreams: 1 Celso Gabatz_.pdf: 1305531 bytes, checksum: 40b75c3a589ffe912835450921f5dec4 (MD5) Previous issue date: 2017-04-18 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / PROSUP - Programa de Suporte à Pós-Gradução de Instituições de Ensino Particulares / O presente estudo tem por objetivo evidenciar questões pertinentes às identidades religiosas na contemporaneidade. Para tanto, a referência empírica retratada são as maiores denominações neopentecostais brasileiras, a saber: a Igreja Universal do Reino de Deus (IURD), a Igreja Internacional da Graça de Deus (IGD), a Igreja Apostólica Renascer em Cristo (IARC), e a Igreja Mundial do Poder de Deus (IMPD). Especificamente, pretende-se descortinar como o neopentecostalismo por meio do seu eixo doutrinário primordial - a Teologia da Prosperidade (TP) – entabula demandas, suscita possibilidades e define caminhos para indivíduos inseridos nos modos de subjetivação inerentes à economia de mercado. A ênfase deste trabalho encontra-se amparada em, pelo menos, três premissas norteadoras. A primeira é de que os seres humanos dirigem sua ação às coisas sobre as bases do significado que essas coisas têm para eles. O segundo aspecto considerado tem a ver com o fato de que o significado prestado a tais coisas surge da interação social que os indivíduos exercitam com os outros. E, finalmente, a terceira premissa está no fato de que esse significado é dirigido e modificado através de um processo interpretativo usado pelas pessoas em relação às coisas e situações que elas encontram e vivenciam. Assim, o nosso problema epistemológico reside na expressão da fé contemporânea. Nas manifestações presentes nos cultos neopentecostais. Na irrupção do sagrado sob a força dos gestos e palavras. Na espiritualidade para além do especificamente religioso. Na interação, ideação e comunicação de uma realidade que não só fornece visibilidade social, mas que acaba demandando ações, cujo objetivo é a vida destinada ao sucesso material e o reconhecimento de um determinado status quo segundo as regras do mundo e do mercado neoliberal. As questões articuladas pela religiosidade neopentecostal apresentam-se em um cenário complexo e que repercute questões semânticas, conceituais, epistemológicas, culturais, entre outras, no que tange aos mecanismos de recomposição religiosa. / The present study aims to shed light on issues related to contemporary religious identities. It examines major Brazilian neo-Pentecostal denominations, namely: Igreja Universal do Reino de Deus (IURD) (Universal Church of the Kingdom of God), Igreja Internacional da Graça de Deus (IGD) (International Church of God´s Grace), Igreja Apostólica Renascer em Cristo (IARC) (Reborn in Christ Apostolic Church), and Igreja Mundial do Poder de Deus (IMPD) (Worldwide Church of the Power of God). In particular, we intend to show how neo-Pentecostalism, through its most fundamental doctrine – Prosperity Theology (PT) – creates demands, raises possibilities and defines paths for individuals inserted in the modes of subjectification inherent to the market economy. The emphasis of this work is supported by at least three key concepts. The first is that human beings direct their actions to things based on the meaning that these things have for them. The second aspect has to do with the fact that meaning given to these things arises from social interaction that individuals engage in with other individuals. Finally, the third concept lies in the fact that meaning is directed and modified through an interpretive process, employed by people in relation to the things and situations they encounter and experience in their lives.Thus, here is where our epistemological problem lies: in the expression of contemporary faith; in the manifestations present in the neo-Pentecostal cults; in the introduction of that which is sacred by force of words and gestures; in the interaction, ideation and communication with a reality that not only provides social visibility, but also ends up demanding action, whose goal is to create a life destined for material success and recognition of a certain status quo according to the rules of the world and the Neoliberal market. The issues articulated by Neo-Pentecostal religiosity are presented within a complex environment in which semantic, conceptual, epistemological and cultural issues regarding mechanisms of religious recomposition are expressed.

No description available.

No description available.

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2018-04-12T14:28:09Z No. of bitstreams: 1 SARITA DOS SANTOS CARVALHO.pdf: 1348889 bytes, checksum: a443478449236639e8deb7f1c3440409 (MD5) / Made available in DSpace on 2018-04-12T14:28:09Z (GMT). No. of bitstreams: 1 SARITA DOS SANTOS CARVALHO.pdf: 1348889 bytes, checksum: a443478449236639e8deb7f1c3440409 (MD5) Previous issue date: 2018-02-21 / The Protestant Reformation of the 16th century originally created the Lutheran, Calvinist, and Anglican churches, which later unfolded in other denominations throughout history due to differences in theological interpretations, disagreements among leaders, or even to adapt its public to new - sometimes progressive, sometimes conservative - cultural forms. The 20th century saw the birth of the Pentecostal movement, and in the 1960s and 1970s, Neopentecostal churches emerge in Brazil as the result of such unfolding. Of these, the Universal Church of the Kingdom of God (Igreja Universal do Reino de Deus - IURD) is the most prominent; it is a church based on the prosperity theology and it has expanded to several other countries, having one of the best (if not the best) evangelical media structure in recent times in Brazil. IURD has in its program several regular encounters aimed at specific audiences. One of these is the Congress for Success, which focuses on encouraging successful entrepreneurship among its followers. The object of this research are testimonials from successful businessman in IURD recorded on video by the church and made available on the internet, but also broadcast as part of their television program. Would these testimonials be only a liturgical part of the IURD?s meetings or would they be strong elements of institutional religious propaganda? To answer this question, we used the method of Linguistic Discourse Analysis based on the works of M. Foucault and E. Orlandi to analyze these testimonials, comparing their structure to persuasion techniques from propaganda and marketing pieces, as described by J. A. C. Brown. We intend to show, based on consistent theoretical and analytical basis, that the discourse of these testimonials influence their target audience and motivate them to participate in and adhere to the church. We speak of a secular church that is fluent in efficient entrepreneurial techniques and knows how to mix what some would see as profane with what is holy and which grows and influences society. Knowing the religious market, its ways, its efficiency, and its social and political goals, is essential to understand modern-day society, which is shrouded in a less social and more individualistic religiousness. / A Reforma Protestante do s?culo XVI originou as igrejas Luterana, Calvinista e Anglicana, inicialmente, que se desdobraram em outras denomina??es ao longo da hist?ria ? devido a diversidades nas interpreta??es teol?gicas, desentendimento entre l?deres ou mesmo para adequa??o de seu p?blico a novas formas culturais (?s vezes progressistas, ?s vezes conservadoras). O s?culo XX assistiu o nascimento do movimento pentecostal e, nas d?cadas de 1960 e 70, no Brasil, tamb?m como resultado de desdobramentos, surgem as igrejas neopentecostais, das quais a Igreja Universal do Reino de Deus (IURD) ? a mais evidente e conhecida ? igreja com fundamentos na teologia da prosperidade, que tem se expandido a diversos outros pa?ses e tem uma das melhores (sen?o a melhor) estrutura midi?tica evang?lica dos ?ltimos tempos no Brasil. A IURD tem, em sua programa??o, encontros diversos e regulares, elaborados a fim de atingir p?blicos espec?ficos. Dentre eles, h? o Congresso para o Sucesso, para incentivar o empreendedorismo de sucesso entre aqueles que a buscam. O objeto desta pesquisa s?o os testemunhais dos empres?rios de sucesso da IURD, produzidos em v?deo pela igreja e dispon?veis na internet, mas que fazem parte tamb?m da sua programa??o televisiva. Seriam esses testemunhais apenas parte lit?rgica do encontro da IURD ou s?o fortes elementos de propaganda institucional religiosa? A fim de responder a esta quest?o, utilizamos o m?todo da An?lise do Discurso Lingu?stico, baseado nas obras de Michel Foucault e Eni Orlandi, para analisar os testemunhais comparando sua estrutura com as t?cnicas de persuas?o da propaganda e do marketing, explicitadas por J.A.C. Brown. Pretende-se demonstrar, com bases te?ricas e anal?ticas consistentes, que o discurso presente nos testemunhos influencia o p?blico alvo, motivando sua participa??o e ades?o ? igreja. Falamos de uma igreja secularizada, que se utiliza fluentemente de t?cnicas empresariais eficientes e sabe mesclar aquilo que seria profano (para muitos) ao sagrado, e que cresce e influencia uma sociedade. Conhecer o mercado religioso, suas formas, sua efici?ncia e seus objetivos sociais e pol?ticos faz-se essencial para compreender a sociedade atual, envolta por uma religiosidade menos social, mais individualista.

Made available in DSpace on 2016-04-25T19:20:45Z (GMT). No. of bitstreams: 1 Walter B Juniro.pdf: 1159976 bytes, checksum: 491b2d9a633d9c06bfb751ce4235b805 (MD5) Previous issue date: 2007-05-11 / When we analyze the contemporaneous Brazilian religious camp we can notice great changes in the religious map of the country. At the same time that there is a tendency of reducing the number of affiliations to traditional religions such as catholic and historical protestant, the evangelical churches are spreading around, specially the neopentecostal . One of the main reasons for this change is the use of the Prosperity Theology by the priests of the neopentecostal churches. In this work we propose to build a study of the Prosperity Theology as a success tool used by Igreja Universal do Reino de Deus (IURD) in order to increase the affiliation number. The religious phenomena analyses will be made under a theoretical perspective of Religion Sociology, known as Rational Choice, by Rodney Stark. This theory proposes to apply economical theories and the one of Rational Choice to the religious phenomena, taking into account the existing religious pluralism in Brazil where the presence of a State with freedom of religion guarantees a free market for the companies that offer religious service. In this context, the conditions for a religious exploitation in the country are established and the specialists have to offer a service that meets the customers needs in order to survive the market competition. The analysis takes into account not only the religious demand in the Brazilian religious camp but mainly the offer of religious assets made by IURD specialists / Analisando o campo religioso brasileiro contemporâneo, notam-se grandes transformações no mapa religioso do país, numa tendência de queda de fiéis das religiões tradicionais como a católica e a protestante histórica e a ascensão das igrejas evangélicas, particularmente as neopentecostais. Um dos fatores responsáveis por essa transformação é a adoção da Teologia da Prosperidade praticada pelos pastores das igrejas neopentecostais. Este trabalho propõe construir um estudo da Teologia da Prosperidade, apontando-a como um instrumento de sucesso utilizado pela igreja Universal do Reino de Deus para aumentar o seu quadro de fiéis. A análise do fenômeno religioso vai se dar sob a perspectiva teórica da Sociologia da Religião, conhecida por Teoria da Escolha Racional de Rodney Stark. Essa Teoria propõe a aplicação de teorias econômicas e da escolha racional para os fenômenos religiosos, levando em conta o pluralismo religioso presente no Brasil, onde a presença de um Estado laico garante a livre concorrência entre as firmas que oferecem serviços religiosos. Assim, criam-se condições para a explosão religiosa no país, e os especialistas devem oferecer um serviço que atenda à necessidade daquele que busca esse tipo de oferta, para sobreviverem à concorrência. A análise leva em consideração não apenas a demanda religiosa no campo religioso brasileiro, mas principalmente a oferta de bens religiosos dos especialistas da IURD

Thesis (M.A.)--Miami University, Dept. of Comparative Religion, 2006. / Title from first page of PDF document. Includes bibliographical references (p. 84-87).