Submitted by Johnny Rodrigues (johnnyrodrigues@ufcg.edu.br) on 2018-10-05T14:34:35Z No. of bitstreams: 1 MOISÉS ALVES LIMA DE BARROS - DISSERTAÇÃO PPGH 2012..pdf: 30466215 bytes, checksum: c820607700f3809ea214a94b9c46f979 (MD5) / Made available in DSpace on 2018-10-05T14:34:35Z (GMT). No. of bitstreams: 1 MOISÉS ALVES LIMA DE BARROS - DISSERTAÇÃO PPGH 2012..pdf: 30466215 bytes, checksum: c820607700f3809ea214a94b9c46f979 (MD5) Previous issue date: 2012-03-26 / Capes / O presente trabalho problematiza a emergência da identidade protestante construída no Brasil pelo missionário Robert Kalley a partir de 1855. Desenvolvemos objetivos analíticos e conceituais construindo uma análise bibliográfica e documental da vida e obra de Robert Kalley e do Kalleyanismo de um modo geral, trilhando um caminho metodológico que busca fazer uma leitura desta identidade através da análise das táticas e astúcias que têm caracterizado o protestantismo no Brasil, particularmente na cidade do Rio de Janeiro, entre os anos de 1855 e 1876, fomentando problematizações para estes processos identitários, e acerca das práticas de consumo nos espaços protestantes, responsáveis também pela elaboração de novas identidades religiosas. Um documento que emergiu no século XIX e teve grande importância como rastro identitário na elaboração desta dissertação foi a "Breve Exposição das Doutrinas Fundamentais do Cristianismo". É um documento rico de possibilidades interpretativas, favorecendo a leitura de valores que podem nos dar a ler os valores que contribuíram para a construção da identidade protestante kalleyana naquele período. Importantes conceitos foram trazidos para este diálogo como o de leitura, apropriação e representação a partir de teóricos da historia cultural. Buscou-se problematizar as identidades representadas. Dirigiu-se o olhar para as contribuições culturais e educacionais que Kalley trouxe para o Brasil, especialmente através da Escola Bíblica, uma estratégia de mostrar a literatura da salvação mediante o saber bíblico escolar. / The work problematize the emergence of Protestant identity built by Kalley from 1855. We develop conceptual and analytical objectives constructing a bibliographic and documentary analysis of the life and work of Robert Kalley and Kalleyanismo in General, treading a path that seeks to capture this methodological identity through the analysis of tactics, gimmicks that have characterised the Protestantism in Brazil, particularly in the city of Rio de Janeiro, between the years 1855 and 1876 by problematizing for these processes in terms of identity, and about consumer practices in Protestant áreas, responsible for the preparation of new religious identities. A document that emerged in the 19th century had great importance as a trail of identity in the making of this dissertation was "Brief exposure of the fundamental doctrines of Christianity". It is a rich document of interpretative possibilities of writings that can give us the read values that have contributed to the building of Protestant identity Kalleyana in that period. Important concepts were brought to this dialog as the reading, ownership and representation submitted by theorists of cultural history. Sought problematizing the impersonated identities. Drove my look at educational and cultural contributions that brought to the Brazil Kalley, especially through the Bible School, a strategy to show the literature of salvation through Biblical knowledge.

In 1655 and again in 1686-1689, the Waldensians of Piedmont were massacred by the Duke of Savoy after he issued edicts forbidding the practice of their religion. The Waldensians were later followers of the medieval religious movement of the Poor of Lyons, declared heretical in 1215. The Waldensians associated with the Reformation in 1532, and thus formed a link with diverse groups of Protestants across Europe. In the periods immediately surrounding both massacres, an outpouring of publications dedicated to their plight, their history, and their religious identity appeared, a large number of which emerged in London. On both occasions, the propaganda gave rise to international sympathy and encouraged international intervention, eventually provoking the Duke to rescind the edicts that had instigated the massacres. While most contemporary scholars consider the Waldensians to have been fully absorbed into Protestantism after 1532, it is clear from the writings of both the Waldensians and their sympathizers that they considered themselves a separate entity: the inheritors of a long tradition of dissent from the Catholic Church based on their own belief in the purity of the Gospel. The Waldensian identity was based on a history of exclusion and persecution, and also on a belief that they had transmitted the true embodiment of Christianity through the centuries. The documents that were published surrounding the massacres address the legitimacy of the Waldensian identity based on centuries of practice. English and continental Protestants identified with the Waldensians, who provided ancient ties and legitimacy to their ‘new’ religion, and the Waldensians adopted that identity proudly, all the while claiming continuity. Protestants also used the Waldensians in propagandist documents, most often to justify political or religious actions and ideologies. The continuity of Waldensianism through the Reformation became crucially important for the wider umbrella of Protestantism as a legitimizing factor for the movement. This thesis investigates the claims of continuity and finds that while the Waldensians underwent a dramatic change in religious doctrine to conform to the Reformation, their belief in the continuity of their religious identity can be validated by examining religion from a socio-cultural perspective that takes aspects other than theology into consideration.

In 1655 and again in 1686-1689, the Waldensians of Piedmont were massacred by the Duke of Savoy after he issued edicts forbidding the practice of their religion. The Waldensians were later followers of the medieval religious movement of the Poor of Lyons, declared heretical in 1215. The Waldensians associated with the Reformation in 1532, and thus formed a link with diverse groups of Protestants across Europe. In the periods immediately surrounding both massacres, an outpouring of publications dedicated to their plight, their history, and their religious identity appeared, a large number of which emerged in London. On both occasions, the propaganda gave rise to international sympathy and encouraged international intervention, eventually provoking the Duke to rescind the edicts that had instigated the massacres. While most contemporary scholars consider the Waldensians to have been fully absorbed into Protestantism after 1532, it is clear from the writings of both the Waldensians and their sympathizers that they considered themselves a separate entity: the inheritors of a long tradition of dissent from the Catholic Church based on their own belief in the purity of the Gospel. The Waldensian identity was based on a history of exclusion and persecution, and also on a belief that they had transmitted the true embodiment of Christianity through the centuries. The documents that were published surrounding the massacres address the legitimacy of the Waldensian identity based on centuries of practice. English and continental Protestants identified with the Waldensians, who provided ancient ties and legitimacy to their ‘new’ religion, and the Waldensians adopted that identity proudly, all the while claiming continuity. Protestants also used the Waldensians in propagandist documents, most often to justify political or religious actions and ideologies. The continuity of Waldensianism through the Reformation became crucially important for the wider umbrella of Protestantism as a legitimizing factor for the movement. This thesis investigates the claims of continuity and finds that while the Waldensians underwent a dramatic change in religious doctrine to conform to the Reformation, their belief in the continuity of their religious identity can be validated by examining religion from a socio-cultural perspective that takes aspects other than theology into consideration.

In 1655 and again in 1686-1689, the Waldensians of Piedmont were massacred by the Duke of Savoy after he issued edicts forbidding the practice of their religion. The Waldensians were later followers of the medieval religious movement of the Poor of Lyons, declared heretical in 1215. The Waldensians associated with the Reformation in 1532, and thus formed a link with diverse groups of Protestants across Europe. In the periods immediately surrounding both massacres, an outpouring of publications dedicated to their plight, their history, and their religious identity appeared, a large number of which emerged in London. On both occasions, the propaganda gave rise to international sympathy and encouraged international intervention, eventually provoking the Duke to rescind the edicts that had instigated the massacres. While most contemporary scholars consider the Waldensians to have been fully absorbed into Protestantism after 1532, it is clear from the writings of both the Waldensians and their sympathizers that they considered themselves a separate entity: the inheritors of a long tradition of dissent from the Catholic Church based on their own belief in the purity of the Gospel. The Waldensian identity was based on a history of exclusion and persecution, and also on a belief that they had transmitted the true embodiment of Christianity through the centuries. The documents that were published surrounding the massacres address the legitimacy of the Waldensian identity based on centuries of practice. English and continental Protestants identified with the Waldensians, who provided ancient ties and legitimacy to their ‘new’ religion, and the Waldensians adopted that identity proudly, all the while claiming continuity. Protestants also used the Waldensians in propagandist documents, most often to justify political or religious actions and ideologies. The continuity of Waldensianism through the Reformation became crucially important for the wider umbrella of Protestantism as a legitimizing factor for the movement. This thesis investigates the claims of continuity and finds that while the Waldensians underwent a dramatic change in religious doctrine to conform to the Reformation, their belief in the continuity of their religious identity can be validated by examining religion from a socio-cultural perspective that takes aspects other than theology into consideration.

La liturgie a longtemps été considérée comme un marqueur identitaire fort des Églises luthériennes et réformées, qui avaient pour tradition de produire leur propre liturgie dont l’usage, normatif, ne variait pas. Les mutations socio-religieuses des dernières décennies, couplées avec les unions d’Églises en cours, ont révélé la grande diversité de liturgies mises en œuvre dans les paroisses d’une même Église. Cette diversité interroge particulièrement trois aspects ecclésiologiques : la vie liturgique, dans ses fondements et ses pratiques, la dynamique communautaire et notamment la place faite à la liturgie dans son déploiement et enfin l’identité ecclésiale, afin de savoir dans quelle mesure la liturgie traduit ou participe d’une identité. Le travail de recherche mené dans le cadre de ce doctorat part de ces trois volets pour dégager des critères liturgiques initiaux et transversaux pour les confronter aux données de terrain afin de mesurer l’écart entre ce qui est important dans la perspective théologique des Églises de la Réforme, ce qui est mis en œuvre dans les paroisses et ce qui est perçu par les paroissiens. / Liturgy has long been considered as a strong feature of the identity of Lutheran and Reformed Churches. It was their tradition to produce their own liturgy with a standardised and unvarying usage. Over the last few decades, social and religious changes, coupled with on-going unions between Churches have demonstrated the wide diversity of Liturgies used in the parishes of any one Church. In this diversity three ecclesiological aspects come particularly to the fore: liturgical life, in its foundations and practices, community dynamics and especially the place give to liturgy within this and finally ecclesial identity, in order to find out how far liturgy is a an expression of or an active part of identity. The research work carried out as part of this doctorate uses these three subjects to establish initial and transverse liturgical criteria and then compares these with data gathered in the field in order to assess the gap between what is important from a theological point of view for the Churches of the Reform, what is practiced in parishes and what is perceived by parishioners.