Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta dissertação interpreta o clássico do pensamento social brasileiro Raízes do Brasil, de Sérgio Buarque de Holanda, publicado em 1936. Para isso, analisa-se o ensaio a partir de seu contexto de origem, onde apresentamos o ambiente em que o livro veio à tona. Prosseguindo, seguimos as principais linhas temáticas que servem de base para nosso autor. São elas, o personalismo, a falta de organização social horizontal e de ética do trabalho, a formação sob os domínios rurais de ambiente patriarcal, as quais respondem por uma confusão entre público e privado, e certo patrimonialismo, até chegar ao conceito-síntese do "homem cordial" como entrave para a modernização brasileira. Ainda, procura-se identificar nos argumentos principais desenvolvidos uma leitura específica da "ética protestante", a qual serve para afirmar certa distinção entre o nosso processo de formação sócio-político, cultural e religioso comparado ao do contexto protestante nórdico. Argumentamos pelo olhar da ambigüidade das escolhas culturais que o homem cordial, ao apresentar uma ética emocional em confronto a uma ética racionalizante protestante, é o contraponto implícito ao "protestante ascético" de matriz weberiana. Do mesmo modo, defendemos a existência de uma tensão em Raízes do Brasil que afirma a ética cordial como tradicional e entrave para a modernização, mas igualmente como contribuição brasileira para a civilização. / This dissertation interprets the classical writing of the Brazilian social thought Raízes do Brasil (Roots of Brazil), by Sérgio Buarque de Holanda, which was published in 1936. In order to accomplish this, we analyze the essay from its original context and present the environment in which the book arose. Next, we follow the main thematic lines which serve as the foundations for our author. They are: the personalism, the lack of horizontal social organization and ethics of work, the formation under the rural dominance and patriarchal environment, which responds to a confusion between public and private, and a certain "patrimonalism", until we reach the synthesis conception of "homem cordial" (cordial man) as a fetter to the Brazilian modernization. Moreover, we seek for identifying in the main arguments which were developed a specific reading of the "protestant ethics", which helps us confirm a certain distinction between our socio-political, cultural and religious process of formation and the Nordic protestant context. We argument through the eyes of the ambiguity of the cultural choices that the cordial man, as he presents an emotional ethics confronting a rationalizing protestant ethics, is the implicit counterpoint to the "ascetic protestant" of a "Weber(ian)" origin. In the same way, we defend the existence of a tens ion in Raízes do Brasil, which affirms the cordial ethics as traditional and as a fetter to modernization, but, at the same time, as a Brazilian contribution to the civilization.

This thesis reports a study of work ethic values, beliefs and attitudes held by medical professionals in selected hospitals in the Eastern Cape, South Africa. The study was in response to the public outcry about the declining work ethic and poor service delivery in South Africa’s healthcare sector. Scholarly interest in the work ethic and its role in economic development dates back to Max Weber’s classical work, which was the starting point for my study. The German economic sociologist published his seminal essay on The Protestant Ethic and the Spirit of Capitalism in 1904/1905. Since that time, Weber’s ideas on the Protestant work ethic continue to inform and influence studies of the contemporary work ethic, which is thought to have become secularised. My study was informed by data collected in 2009 through a questionnaire survey and personal interviews. A total of 174 doctors and nurses, working in four urban, periurban and rural hospitals near East London, completed a self-administered questionnaire. The questionnaire replicated the Multi-Dimensional Work Ethic Profile (MWEP) developed by Miller, Woehr and Hudspeth in 2001/2002. The instrument examines seven critical dimensions of the work ethic, namely self-reliance, morality, (foregoing) leisure, hard work, centrality of work in life, not wasting time, and delay of gratification. In addition, I conducted personal interviews in the same four hospitals with 41 hospital managers, doctors, nurses, and patients to discuss their understanding of the work ethic and its practical application. The study found that both doctors’ and nurses’ overall work ethic scores on the MWEP scale were above average. Although there was no significant difference between the overall work ethic scores of the two professions, doctors scored significantly higher than nurses on the ‘hard work’ and ‘self reliance’ dimensions of the work ethic scale. In the qualitative study, the doctors’ work ethic was rated much more highly than the nurses’ by their superiors and patients; and the work ethic of nurses in the urban hospitals was rated much lower than that of their rural colleagues. In contradiction to the idea of the secularization of the contemporary work ethic, religiosity and religious beliefs were influential in the endorsement of work ethic principles. In line with the notion that ‘happy’ workers are more productive, job and life satisfaction were found to be strong correlates of the work ethic of medical professionals.

Made available in DSpace on 2015-05-14T12:11:41Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1087581 bytes, checksum: 31104cb47d7bd860c3fe58b8d419286f (MD5) Previous issue date: 2011-08-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / John Locke (1632-1704) is an important philosopher of Modern Age. His most important researches focus on the epistemology, theology, ethics and political philosophy. Among the themes investigated by Locke, it is present the problem of religious tolerance, on which the philosopher devoted more than four decades, between 1660 and 1704. During this period, we can characterize at least two different positions adopted by Locke on the relationship between the political and religious fields. The first position corresponds to the earliest writings about the Lockean tolerance: Two Tracts on Government (1660-62). In this period, Locke defends that the civil magistrate is entitled to impose laws on some religious aspects, that is, about the indifferent things". The strongest allegation of the philosopher is that only through religious uniformity in terms of "indifferent things", is that the magistrate could ensure order within the civil community, preventing the peace from been disturbed by religious disputes. The second Lockean position corresponds mainly to Epistola de tolerantia (1689). In this time, Locke changes his argument and begins to defend religious tolerance, basing exactly on the separation of the State and Church and setting different functions for each of these institutions, as well as their own powers to perform their proper functions. The objective of this study is to investigate the different concepts of tolerance in the three works presented above. We will defend two hypotheses about the Lockean tolerance. 1. First, we will support that, despite of the change in Locke's position on the relationship between the State and Church, the philosopher remains an element unchanged over his writings on tolerance, namely, his "theological conception", and we will claim that this "theological conception" is essential to understand the Lockean concept of tolerance. 2. We will defend that the concept of tolerance presented in Epistola of 1689 can elucidate the political and religious problems encountered in the context of the Protestant Reform and religious wars occurred in Europe during the sixteenth and seventeenth centuries. / John Locke (1632-1704) é um importante filósofo da Época Moderna. As suas investigações mais relevantes giram em torno da epistemologia, da teologia, da ética e da filosofia política. Dentre os temas mais examinados por Locke, encontra-se o problema da tolerância religiosa, sobre o qual o filósofo se dedicou por mais de quatro décadas, entre 1660 e 1704. Ao longo desse período, podemos caracterizar pelo menos duas posições distintas adotadas por Locke sobre a relação entre o campo político e o campo religioso. A primeira posição corresponde aos primeiros escritos lockeanos a respeito da tolerância: Two tracts on Government (1660-62). Neste período, Locke defende que o magistrado civil tem legitimidade para impor leis sobre alguns aspectos da religião, isto é, sobre as coisas indiferentes . A alegação mais forte do filósofo é a de que, somente através da uniformidade religiosa no que tange às coisas indiferentes , é que o magistrado poderia assegurar a ordem no seio da comunidade civil, impedindo que a paz fosse perturbada por disputas religiosas. Já a segunda posição lockeana corresponde principalmente a Epistola de tolerantia (1689). Neste período, Locke muda a sua argumentação e passa a defender a tolerância religiosa partindo exatamente da separação entre Estado e Igreja e estabelecendo funções diferentes para cada uma dessas instituições, assim como poderes próprios para a realização de suas devidas funções. O objetivo do presente trabalho é investigar as diferentes concepções de tolerância apresentada nas três obras acima. Defenderemos duas hipóteses sobre a tolerância lockeana. 1. Primeiramente, argumentaremos que, apesar da mudança na posição de Locke sobre a relação entre Estado e igreja, o filósofo mantém um elemento inalterável ao longo dos seus escritos sobre a tolerância, a saber, a sua concepção teológica ; e sustentaremos que essa concepção teológica é essencial para a compreensão do conceito lockeano de tolerância. 2. Defenderemos ainda que a concepção de tolerância apresentada na Carta de 1689 consegue elucidar os problemas político-religiosos nascidos no contexto da Reforma Protestante e das guerras religiosas ocorridas na Europa, durante os séculos XVI e XVII.

Made available in DSpace on 2014-12-17T14:36:25Z (GMT). No. of bitstreams: 1 FranciscoJCS_TESE.pdf: 2219820 bytes, checksum: 632b7cd6622130b3bdc61f441c42e663 (MD5) Previous issue date: 2012-02-27 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / Due to lack of work on the history of Baptist schools in the Northeast region of Brazil, it is important to understand through a historical reconstruction of the Baptist Protestant education. We embarked on this venture as a chance to understand the presence of Protestant schools, and his ideas on Brazilian soil. Our goal is to promote a reflection which has the axial dimension of the Baptists Protestant education, in time, we will place the debate between 1902-1942. The temporal boundaries of 1902-1942 was because 1902 was when he started the American Baptist College of Recife in 1942 and that ends the cycle of managing directors of Americans. Understand the functionality of time a school is justified when we realize that the history of education is the story of a work of self and formation within a framework that has the school as the main support that can enable a reading of reality. We also intend to examine the school culture brought to Brazil by American missionaries and their applicability in the Brazilian cultural-historical context. And just to demonstrate the hypothesis that the educational contribution of Baptists added to the participation of other Protestants promoted advances in Brazilian society. Possibly taking for granted that the Baptists were in possession of the democratic ideals of religious freedom, taken by many representatives and religious version of the republican regime. In addition to promoting a model in Brazil to make different methodological schools, based on the ideals of new school and ethics of the Bible. Our proposed research aims at understanding how North American missionaries settled in Brazil and what were the purposes of adding to the efforts of evangelization to formal education, binomial that justified the establishment of schools. A vision of saving men for evangelization and education of the Devil attack victims over the ethics of Christ / Devido ? aus?ncia de trabalhos sobre a hist?ria das escolas batistas na regi?o Nordeste do Brasil, se faz importante compreender a reconstitui??o hist?rica da educa??o protestante batista. Embarcamos nessa empreitada como possibilidade de compreender a presen?a das escolas protestantes e seu ide?rio em solo brasileiro. O nosso objetivo ? o de promover uma reflex?o que tenha como dimens?o axial a educa??o protestante dos batistas, no tempo, situaremos o debate entre 1902-1942. A escolha da delimita??o temporal (1902-1942) se deu porque 1902 foi o ano de funda??o do Col?gio Americano Batista do Recife e 1942 o ano do t?rmino do ciclo da gest?o dos diretores norte-americanos. Compreender a funcionalidade temporal de uma institui??o escolar se justifica quando entendemos que a hist?ria da educa??o ? a hist?ria de um trabalho de auto e heteroforma??o, num quadro que tem a institui??o escolar como principal suporte que pode possibilitar uma leitura da realidade. Tamb?m pretendemos analisar a cultura escolar trazida ao Brasil pelos mission?rios norte-americanos e sua aplicabilidade no contexto hist?rico-cultural brasileiro, e assim demonstrar a hip?tese de que a contribui??o educacional dos batistas somada ? participa??o dos demais protestantes hist?ricos promoveu avan?os na sociedade brasileira. Possivelmente tendo como pressuposto que os batistas foram portadores dos ideais democr?ticos da liberdade religiosa, tidos por muitos como representantes e vers?o religiosa do regime republicano. Al?m de promover no Brasil um modelo metodol?gico diferenciado de fazer escola, pautado nos ideais da Escola Nova e na ?tica da B?blia. Nossa proposta de pesquisa busca o entendimento de como os mission?rios norte-americanos se fixaram no Brasil e quais foram os prop?sitos de adicionarem aos esfor?os da evangeliza??o a educa??o formal, bin?mio que fundamentou a cria??o de escolas. Uma vis?o de salvar, pela evangeliza??o e educa??o, os homens que sofreram ataques do Diabo em detrimento da ?tica de Cristo

Thesis (MTech (Architectural Technology))--Cape Peninsula University of Technology, 2014. / The growth of Cape Town's northern suburbs during the first few decades of the twentieth century is closely related to the socio-economic history of local Afrikaners who, during this time, left the farms to seek employment in Cape Town's industrial areas. Most of them settled in or near these industrial areas, causing the expansion of the northern suburbs. The first railway line in Cape Town, which was inaugurated in 1862, passed through Bellville on its way from Cape Town station to its terminal point in Eersterivier. The first official station at Bellville was only built in 1882, however, and a stop in Parow only followed in 1903The first Bellville town council was established as recently as 1922 (Bergh, 2009: 5-6). This is an indication of how sparsely populated this area was at the time. The Dutch Reformed Church has traditionally played a central role in the cultural and spiritual life of Afrikaners, and consequently the establishment of Dutch Reformed churches in the northern suburbs stands in clear correlation to the growth of Afrikaner populations in these suburbs (see below). Because of the low population of the Parow and Bellville areas, Dutch Reformed Church members living there were initially part of the Cape Town congregation, and, from 1832 onward, part of the newly established Durbanville congregation. It is only in April 1900 when, in the Bellville area, numbers had increased considerably, that monthly services were held in a school building. By 1920 membership had grown so much that weekly services had to be held. In 1922 a church hall with 300 seats was inaugurated (Bergh, 2009: 7-8). Local services in Parow were only instituted in 1905, with the first church building, a Neo-Gothic structure, following in 1907. In 1917 a separate congregation was established in Parow (i.e. separate from the Durbanville mother congregation), with Bellville following suit in 1934. Goodwood congregation became independent in 1926, having separated from Parow (Van Lill, 1992: 6-9; Bergh, 2009: 8). In subsequent years, as numbers increased, numerous other congregations were established after separating from these three mother congregations, most of which built Modernist churches. The first Dutch Reformed church built in the Goodwood-Parow-Bellville area was the old Parow church. This building no longer exists, but it was built in the Neo-Gothic style which had been current throughout the 19th century, and which was still, at the beginning of the 20th century, the accepted traditional style (see Le Raux, 2008: 21). The Rondebosch Dutch Reformed church, for example, was built in this style during the last decade of the 19th century. (The southern suburbs, which include Rondebosch, had developed gradually over the previous three centuries, and by the early 20th century were well established, leaving relatively few prospects for working class Afrikaners to settle there). At the beginning of the 20th century, with the emergence of a nationalistic consciousness in the wake of the Anglo-Boer War (1899-1902), there was a fervent search for a 'true' Afrikaans church architecture. This search was lead and directed by Gerhard Moerdijk (1890-1958) and Wynand Louw (1883-1967). They emphatically rejected the Gothic style for various reasons. Firstly, because it was designed around the Roman Catholic liturgy and was therefore unsuitable for Protestant worship, and secondly, because it is historically identified with the growth and expansion of the Catholic Church and therefore also with the persecution of Protestants, including that of the Huguenots who fled to the Cape to become ancestors of many Afrikaners (Le Roux, 2008: 22). However, if this style was indeed so offensive to Huguenots because of its Catholic associations, it would possibly not have become so popular during the 19th and zo= centuries. These Neo-Gothic churches are, in fact, unmistakably Protestant in the austerity of their interiors which could not be mistaken for a Catholic Gothic church interior with its abundantly rich ornamentation and sacred imagery. Likewise, the exteriors of these Neo-Gothic churches are distinctly Protestant in their reserved use of ornamentation. Nevertheless, Gothic churches were originally designed around the Catholic liturgy and consequently their layout does not serve the Protestant liturgy well. Here Moerdijk makes a very valid point, and one which would be taken up by subsequent architects as well as writers (see Chapter Seven below). Moerdijk, in his published writings, upholds Classicism and the Renaissance as examples worthy of following (Le Roux, 2008: 22). The resulting new style which he and Louw pursued from the 1920s onwards, and which became enormously popular, is generally referred to as sentraalbou (due to its centralised floor plan) (see Le Roux, 2008: 25-28). Later writers on Afrikaner Protestant church design tend to stress the supposed Byzantine ancestry of this type of church (see below).

This essay deals with the life and work of the Czech Protestant clergyman Jan Karafiát(1846-1929) and specifically with his editorial and theological activities. Between the years (1896-1905) he published his own theological magazine Reformované listy, where he criticized the ideas of liberal theology that influenced the Czech Protestants around the turn of 19th and 20th Centuries. Here he confronted T.G.Masaryk's ideas.Interesting is his original response to Masaryk's philosophy of Czech history

A pesquisa teve como objetivo estudar as escolas americanas de confissão protestante na província e depois estado se São Paulo, na perspectiva de conhecer como se deu a presença da música nestas escolas. O período que está sendo enfocado nesta pesquisa é de 1870 a 1920. A educação musical no período é um campo particularmente fértil, por não ter sido suficientemente estudada, seja no campo da História da Educação ou no campo da Educação Musical. Neste período, verifica-se uma nova conformação cultural que se deu na sociedade brasileira e, em particular na sociedade paulista, com a presença das denominações protestantes no Brasil e o desenvolvimento de uma rede de escolas americanas protestantes num cenário onde circulavam as tradicionais influências portuguesas, francesas e alemãs. Apoiada na bibliografia, esta pesquisa constatou que essas escolas se apresentavam enquanto a possibilidade de uma melhor formação, que a oferecida pelas escolas nacionais, sendo por isso, apoiadas pelos liberais e republicanos, os quais valorizavam o seu caráter democrático, os métodos atualizados e um particular interesse pela educação feminina. Foi retomado o estudo da inserção da música a partir da Reforma Protestante com o propósito de entender como foi utilizada a música na igreja e para verificar se esta teria influenciado o ensino da música nas escolas americanas dessa confissão. Em seguida foram estudadas três escolas protestantes em São Paulo ligadas a três Igrejas Históricas (Presbiteriana, Metodista e Batista), bem como o repertório musical nelas praticado, com o objetivo de comprovar se aquele movimento se verificou também nesse episódio histórico da educação paulista, trabalhando no campo interdisciplinar de pesquisa. Utilizamos como fontes primárias entre outros materiais inéditos, partituras e coletâneas musicais. / The research aimed at studying American schools professing the protestant faith in the province and then the state of São Paulo, in the perspective of getting to know the ways in which music was present in these schools. The time period focused in this research ranges from 1870 to 1920. Musical education in this period is a particularly rich field as it has not been studied thoroughly enough whether in the field of the History of Education or in that of Musical Education. A new cultural framework is apparent as having taken place in the Brazilian society, markedly in the society of São Paulo, resulting from the presence of protestant denominations in Brazil and the development of a network of American protestant schools in a setting where traditional Portuguese, French and German influences were present. Supported by the bibliography, this research evidenced that these schools seemed to provide better quality of education than that of the national schools, being therefore supported by the liberals and republicans who valued their democratic nature, updated methodology and noteworthy interest in female education. The study of the insertion of music starting with the Protestant Reformation was resumed with the intent of understanding how music was used in the church and to verify if the later may have influenced the teaching of music in the American schools which professed such faith. Afterwards, working in the interdisciplinary field of research, three protestant schools located in São Paulo were studied, which are associated with three Historical churches (Presbyterian, Methodist and Baptist), as well as the musical repertoire practiced in them, with the intent of attesting if that movement was also present in this historical episode of education n São Paulo. Partitions and musical collections, among other unique material, were used as primary source.

This study deal with the process of implantation and consolidation of Educandário Americano Batista (EAB), between 1952 and 1972, Aracaju-SE. It intend to elucidate aspects of school administration and culture developed during the period of North American Baptist missionaries as principal of the institution. The analysis of the background biographics outline and missionary performance of Linnie Winona Treadwell (1952-1955); Maye Bell Taylor (1955-1959; 1960-1963); Freda Lee Trott (1959; 1964; 1966), and Clara Lynn Williams (1966-1972) made possible to understand the circulation and appropriation o the Baptist pedagogical devices. Some elements of the school culture such as festivities, rewards, graduation. Curriculum, teaching methodology, examination, the relationship between teachers and students, Teachers and Parents Associaton, discipline, punishment, were searched. The contribution of Dominique Julia, Roger Chartier, Viñao Frago, Pierre Bourdieu, Norbert Elias, Rosa Fátima de Souza e Ester Fraga Villas-Bôas Carvalho do Nascimento made it possible to arrive the theorical research. The sources were collected in public and private files: institutional documents such as records of proceedings, reports, registration books, etc, testemonies from former studentes, former teachers, former principal and former workers; printing-press and photos. The results os this investigation allow significant approach to pedagogical practices developed in EAB, from 1952 and 1972, that made difference during many generations of children and yougsters in Aracaju. / Este estudo trata do processo de implantação e consolidação do Educandário Americano Batista (EAB), entre 1952 e 1972, em Aracaju-SE. Pretende-se elucidar aspectos da gestão e da cultura escolares desenvolvidos no período de permanência das diferentes missionárias batistas norteamericanas como diretoras da instituição. A análise dos perfis biográficos de formação e de atuação missionária de Linnie Winona Treadwell (1952-1972); de Maye Bell Taylor (1955-1959; 1960-1963); de Freda Lee Trott (1959; 1964; 1966) e Clara Lynn Williams (1966-1972) possibilitou a compreensão da circulação e apropriação de dispositivos da pedagogia batista. As festas, premiações, formatura, currículo, metodologia de ensino, avaliação, relações entre professoras e alunos, Associação de Pais e Mestres, disciplina e castigos foram alguns dos elementos da cultura escolar investigados. As contribuições de Dominique Julia, Roger Chartier, Viñao Frago, Pierre Bourdieu, Norbert Elias, Rosa Fátima de Souza e Ester Fraga Villas Bôas Carvalho do Nascimento serviram de aportes teóricos da pesquisa. As fontes utilizadas foram coletadas em arquivos públicos e privados: documentos institucionais (atas, relatórios, livros de matrícula, entre outros); depoimentos de ex-alunos, ex-professoras, ex-diretores e exfuncionário; registros na imprensa e fotografias. Os resultados da investigação permitem aproximações significativas das práticas pedagógicas desenvolvidas no EAB, no período de 1952-1972, que marcaram várias gerações de crianças e jovens em Aracaju.

Made available in DSpace on 2016-03-15T19:48:50Z (GMT). No. of bitstreams: 1 Mario Eduardo de Oliveira.pdf: 1517477 bytes, checksum: 9c55a0965a8a3a2307913fc574d4a138 (MD5) Previous issue date: 2008-09-19 / This master consists in identifying which the dogmatic religious contents would work as good as a factor of psychological incentive to the moral, economic and political activism, in order to understand the possible influences of those contemporary reformed protestant ethos in relation to the work. Leaving from the analysis by Max Weber in the work "The Protestant Ethics and the Spirit of the Capitalism" that identified that psychological incentive factor to the doctrine of the predestination, the author tries to presents what the Protestant reforming understands about that doctrine. Try to establish a new relationship [doctrine versus work] through the theory of social representations application, according to the model developed by Serge Moscovici, treading opposite road to Weber, in order words, the expression of learned principles to connect them to the dogmatic content. To know the way contemporary reformed protestant express his inner principles a research have been taken in one of the Brazil’s Presbyterian church communities, located at the east of the city of Sao Paulo. Leaving of the research, it is showed: a) importance of the religious content amid the modern society. b) Which are the possible influences that it exercises on the Protestant ethos. c) Recognize that influence in creating work concepts and the individual s relationship with himself. d) If there is some contribution that interests to modern private organizations positively. / Este trabalho consiste em identificar que conteúdo dogmático religioso serve como fator de estímulo psicológico para o ativismo moral, econômico e político, a fim de compreender suas possíveis influências sobre o Ethos Protestante Reformado contemporâneo em relação ao trabalho. Partindo da análise feita por Max Weber na obra "A Ética Protestante e o Espírito do Capitalismo" que identificou esse fator de estímulo psicológico à doutrina da predestinação, o autor apresenta o que o protestante reformando entende sobre essa doutrina. Busca estabelecer nova relação [doutrina versus trabalho] por meio da aplicação da teoria das representações sociais, conforme o modelo desenvolvido por Serge Moscovici, trilhando o caminho oposto ao de Weber, ou seja, da exteriorização dos princípios apreendidos para ligá-los ao conteúdo dogmático. Para conhecer a maneira como o protestante reformado contemporâneo exterioriza os princípios por ele internalizado, levou-se á efeito uma pesquisa de campo numa das comunidades da igreja Presbiteriana do Brasil, localizada na região leste da cidade de São Paulo. A partir dela, demonstra-se: a) a importância do conteúdo religioso em meio à sociedade moderna; b) quais são as possíveis influências que exerce sobre o ethos protestante; c) como reconhecer essa influência na formação do conceito do trabalho e na relação do indivíduo com o mesmo; d) se há alguma contribuição que interesse às organizações privadas modernas.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-16T11:09:52Z No. of bitstreams: 1 fabiohenriquedeabreu.pdf: 3240619 bytes, checksum: baea398dc8169638bf3cd3af07a0027b (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-06-27T21:24:02Z (GMT) No. of bitstreams: 1 fabiohenriquedeabreu.pdf: 3240619 bytes, checksum: baea398dc8169638bf3cd3af07a0027b (MD5) / Made available in DSpace on 2016-06-27T21:24:02Z (GMT). No. of bitstreams: 1 fabiohenriquedeabreu.pdf: 3240619 bytes, checksum: baea398dc8169638bf3cd3af07a0027b (MD5) Previous issue date: 2015-02-25 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente pesquisa tem por objetivo analisar o movimento de renovação teológica que deu origem a uma consciência protestante ecumênica na América Latina e no Brasil. A partir da contextualização do desenvolvimento da reflexão teológica ecumênica latino-americana e brasileira, liderada por setores do protestantismo histórico de missão, este trabalho pretende analisar as razões que proporcionaram o nascimento de uma nova linguagem teológica protestante neste contexto. Esta linguagem teológico-ética, radicalmente moderna, histórica e secular, tornou-se responsável por impulsionar setores do protestantismo à afirmação de um projeto político-religioso alternativo, voltado para a tarefa de humanização da vida. As lutas pela humanização da vida eram entendidas, do ponto de vista teológico, como manifestações, configurações históricas da forma (Gestalt) da graça. Nesta tarefa analítica, especial atenção é dada à teologia ética de Richard Shaull. Esta linguagem teológica, construída a partir da contextualização das discussões em torno à temática da responsabilidade social promovidas pelo Conselho Mundial de Igrejas (CMI), deu lugar a uma nova forma de relacionamento entre religião e sociedade, fé e política. Foi a partir desta história ecumênica que surgiram organismos ecumênicos como o movimento Igreja e Sociedade na América Latina (ISAL), o Centro Ecumênico de Informação (CEI), e o Centro Ecumênico de Documentação e Informação (CEDI). Estes organismos foram uma consequência, em maior ou menor grau, direta desse movimento de renovação teológica. Neste sentido, eles são representantes de uma práxis ecumênica ampla, que se compromete com os desafios da sociedade e com a tarefa de construção democrática do Brasil. Esta pesquisa, ao resgatar a história do desdobramento do nascimento de uma consciência protestante crítica, constitui uma análise da práxis ecumênica brasileira e dos elementos teológicos que a fundamentam. / This research aims to examine the movement of theological renewal that gave rise to an ecumenical Protestant conscience in Latin America and Brazil. From the contextualization of Latin American and Brazilian ecumenical theological reflection development, led by sectors of the historical Protestantism of mission, this work aims to analyze the reasons that contributed to the birth of a new Protestant theological language in this context. This theological-ethical language, radically modern, historical and secular, became responsible for promoting sectors of the Protestantism to the affirmation of an alternative political-religious project, aimed at the task of the humanization of life. The struggles of the humanization of life were understood, from the theological point of view, as manifestations, historical configurations of the form (Gestalt) of grace. In this analytical task, particular attention is given to the ethical theology of Richard Shaull. This theological language, constructed from the contextualization of discussions around the theme of social responsibility, promoted by the World Council of Churches (WCC), has given place to a new form of relationship between religion and society, faith and politics. It was from this ecumenical history that ecumenical organizations like the movement of Church and Society in Latin America (ISAL), the Ecumenical Information Center (CEI), and the Ecumenical Center of Documentation and Information (CEDI) emerged. These organisms were a direct consequence, to a great or less extent, of this movement of theological renewal. In this sense they are representatives of a broad ecumenical praxis, which is committed to the challenges of society and with the task of the democratic construction in Brazil. This research, rescuing the unfolding history of the birth of a critical Protestant consciousness, is an analysis of the Brazilian ecumenical praxis and its theological elements in which it is based.