The American Dwight L. Moody (1837–1899) was the most famous revivalist of the late 1800s and exercised a wide and lasting influence on the Protestant world, reaching Swedes in Sweden and America. His influence was felt among Swedes despite the fact that he was of English heritage, never visited Sweden or any Scandinavian country, and never spoke a word of the Swedish language. Nevertheless, he became a “hero” revivalist among Swedish Mission Friends in Sweden and America. Moody’s early ministry was centered in Chicago, the largest urban population of Swedes in the United States. In 1867, he first came into contact with Swedish immigrants in Chicago known as Mission Friends. The church that he founded, Chicago Avenue Church, later organized a Swedish fellowship. Many Swedes who immigrated to America, a land of religious pluralism, were eager to adopt Moody’s beliefs and methods. Fredrik Franson who joined Moody’s church became a proponent of the American revivalist’s beliefs and methods, spreading them in America, Sweden and other countries. E. A. Skogsbergh, a pioneer of the Mission Covenant in America, adopted Moody’s preaching style so much that he became known as “the Swedish Moody.” News of Moody’s large revival campaigns in Great Britain from 1873–1875 traveled quickly to Sweden, making “Mr. Moody” a household name in homes of many Mission Friends. Moody’s sermons published in Sweden were distributed in books, newspapers, and colporteur tracts, and led to the spread of Sweden’s “Moody fever” from 1875–1880. P. P. Waldenström cited Moody as an example of evangelical cooperation in events leading to the founding of Svenska Missionsförbundet (Swedish Mission Covenant). Songs of Moody’s musical partner, Ira D. Sankey, were translated into Swedish by Theodor Truvé and Erik Nyström and sung in homes and mission houses. Moody’s influence extended even to Sweden’s Archbishop Nathan Söderblom who during his college years attended Moody’s student conference at Northfield, Massachusetts. As Mission Friends adopted Moody’s alliance ideal, beliefs, and methods, their religious identity shifted in the direction of Moody’s new American evangelicalism.

Ce travail replace la vie et la pensée d’un maître de conférences de l’université de Leipzig dans le contexte de son temps. Il retrace le parcours d’un orphelin pauvre, né à Eisleben comme son héros Martin Luther. Bénéficiaire de nombreux soutiens, il devint un lettré dont l’ambition fut une carrière universitaire, mais qui devint finalement pasteur de la principale des paroisses luthériennes germanophones de Londres, sans pour autant perdre de vue sa Saxe natale, ni l’ensemble du continent. Piétiste convaincu qu’il fallait lire Luther sous cet éclairage, Burckhardt vit dans Wesley et sa religion du cœur la continuation de ce qu’eut souhaité le Réformateur. Notre travail s’appuie sur un corpus documentaire rassemblant la totalité de ce qui sortit de sa plume, et analyse ces sources en relation avec les réactions qu’elles suscitèrent dans son entourage. En un temps marqué par la violence guerrière, notamment la Révolution française et les diverses remises en cause du passé, Burckhardt apparaît comme exemplaire du sort et des combats intérieurs des innombrables ecclésiastiques de son temps, obligés de se positionner au risque d’entrer dans des polémiques. Habité par le désir de voir la chrétienté se réveiller, il devint une passerelle entre le réveil anglo- saxon et celui du continent européen. L’œuvre de celui qui était aussi historien à ses heures permet de redécouvrir la fin d’un siècle tel qu’il le percevait. / Placing the life and thought of a former teacher at the university of Leipzig in the context of his time, this study develops the career of a poor orphan, born in Eisleben like his hero Martin Luther. Having been socially helped in various ways, he became a scholar whose ambition was to make a professional career at his Saxon university. His way brought him finally to London, where he became the pastor of the main of the local German-speaking Lutheran parishes. Keeping in touch with the continent, Burckhardt read Luther in the light of his Pietism and made the acquaintance of Wesley. He saw in his pietistic religion of the heart the continuation in Great-Britain of what he wished for his Lutheranism. Our study explores his writings as well as the numerous reactions to which they lead in the environment of the author and in the press. In his time marked by many wars between the nations, and by a deep questioning of the past, Burckhardt appears to have been exemplary for the lot of the most of his colleagues, obliged to take position at the risk to be involved in polemics. Wishing to see a renewed Christianity, he accepted the official role of being a link between the British revival and that of the European continent. The writings of the Historian that he has been occasionally carry the image of how Burckhardt saw the end of his century.

Made available in DSpace on 2016-08-03T12:18:51Z (GMT). No. of bitstreams: 1 Reinaldo Arruda Pereira.pdf: 2062538 bytes, checksum: f1b349f60f3d4a06096428740f526cd4 (MD5) Previous issue date: 2011-11-10 / The religious diversity in Brazil in the second half of the twentieth century became progressive and moved at enormous speed. Given that, the process of diversification and pluralism of the Brazilian religious field has been considered in the scenario nowadays, creating new ways of thinking and of expressing religious faith. During that time, among the Baptists living in Belo Horizonte, specifically in the neighborhood called Lagoinha; a new religious organization emerged, the so-called Lagoinha Baptist Church (IBL). In its early days, even though carrying "the Baptist name", this new church took a very singular dynamic form of church liturgy known as " revival/awakening" or "charismatic," whose religious message and practice emphasized and highlighted the manifestation of "spiritual gifts" and experiential "awakening " as the evidence of" baptism in the Holy Spirit. " per se. As a result, there were reactions from the traditional Baptists because the IBL manifestations were deemed as similarly closed to another religious movement so-called Pentecostalism, which differs from those practices adopted by the Baptists from Minas Gerais, deemed as historic and traditional. As result of this new church engagement to Revivalism/Awakening and charismatic practices, the IBL achieved theological, organizational and administrative independence and autonomy. Consequently, the IBL was excluded from the list of cooperating and co-partners Baptist churches of the Brazilian & Mineira Baptist Convention. This church took a religious structure characterized by Revivalism and traces of the Pentecostalism movement within the Baptist denomination. These new traces and paradigms of the IBL were chosen to be analyzed in this paper. However, this thesis takes into account sociological studies regarding religion per se. In other words, the thesis wants to explore how the changes that occurred at IBL are intrinsically correlated to theories of cultural and socio-cultural symbolism. That is to say IBL history and identity are related to the processes of urbanization and modernization of society, which fostered the emergence of more flexible, adaptable and in constant changes of religious forms. Therefore, from this correlation we would like to postulate that the IBL is a religious organization, hybrid, changeable/adjustable, and "broadcasted" with an identity that makes and remakes it, as IBL is being adjusted to a kind of culture that is at the same time, urban, evangelical, technological, broadcasted and well advertised. / A diversidade religiosa brasileira na segunda metade do século XX tornou-se progressiva e tomou enorme velocidade. Com isso, o processo de diversificação e pluralização do campo religioso brasileiro começava a ganhar o contorno atual, abrindo espaço para novas formas de crer e de expressar a fé religiosa. Nessa mesma época, entre os batistas de Belo Horizonte, no bairro da Lagoinha, surgia uma nova organização religiosa, a Igreja Batista da Lagoinha (IBL). Já em seus primeiros dias essa nova igreja assumiu um dinamismo próprio de igrejas conhecidas como avivadas ou carismáticas , cuja mensagem e prática religiosa reforçavam, por meio de dons espirituais e de experiências extáticas , a evidência do batismo no Espírito Santo . Houve reações por parte dos batistas tradicionais, pois a IBL manifestava-se, por um lado, mais próxima de uma religiosidade em processo de pentecostalização e, por outro, mais distante daquela adotada pelos batistas mineiros, identificados como históricos. Esta nova igreja, devido ao seu engajamento no avivalismo e nas práticas carismáticas, alcançou independência teológica, organizacional e administrativa, pois foi excluída do rol das igrejas batistas cooperadoras da Convenção Batista Mineira e Brasileira. É essa igreja que assumiu uma forma religiosa avivada e que desenvolveu o processo de pentecostalização entre os batistas que escolhemos analisar neste trabalho. Entretanto, a análise que realizamos e que se embasou nos estudos da sociologia da religião, nas teorizações da cultura e na simbologia sociocultural, mostrou que as modificações ocorridas na trajetória e na identidade IBL, são correlatas aos processos de urbanização e modernização da sociedade e ao surgimento de formas religiosas, mais flexíveis, adaptáveis e em constante reconfiguração. Portanto, a partir dessa correlação é que podemos afirmar que a IBL é uma organização religiosa híbrida, mutacional, midiática e com uma identidade que se faz e refaz, já que ela está se ajustando a um tipo de cultura que é, ao mesmo tempo, urbana, gospel, tecnológica, mercadológica e comunicacional.

Edwards Amasa Park (1808-1900) of Andover championed Edwardsean Calvinism in the United States from the Jacksonian era until the very close of the nineteenth century by employing rhetorical strategies that lent his New England theology fresh apologetic usefulness. The thesis demonstrates that Park has been incorrectly identified as a Taylorite but, extending the argument of Joseph Conforti, ought to be viewed as re-casting his inherited Hopkinsian exercise scheme into a fresh historical synthesis influenced by contemporary patterns of thought. Park’s own training at Andover in the irenic divinity of Moses Stuart and Leonard Woods, his application as rhetorician of the work of Hugh Blair and George Campbell and his exposure in Germany to the Vermittlungstheologie of Friedrich Tholuck and Julius Müller gave specific definition to his own theological project. Additionally, the thesis argues that Park ought not to be viewed as a romantic idealist in the line of Horace Bushnell or as a proto-liberal in advance of the Andover liberals who succeeded him. Park retained a life-long commitment to a commingled epistemology and methodology derived from Lockean empiricism, Baconian induction, natural theology and Scottish common sense realism. As a formidable apologist for his revivalist inheritance identified with Jonathan Edwards and Samuel Hopkins, Edwards Amasa Park conserved the substance and prolonged the influence of his beloved New England theology by securing for it modes of expression well fitted to his nineteenth-century audience.

Text in German with summaries in German and English / Includes bibliographical references (leaves 350-377) / Die Doktorarbeit hat die Absicht herauszufinden, was Jonathan Edwards unter dem Begriff „Sündenerkenntnis“ verstanden hat und dabei die Frage nach der Bedeutung dieses Verständnisses für die Erweckungsbewegung zu beantworten. Während Jonathan Edwardsʼ Theologie und Philosophie im Allgemeinen gut erforscht ist, wurde dieser Aspekt noch nicht genauer untersucht. Zunächst wird auf der Grundlage einer chronologischen Einordnung seiner Werke Jonathan Edwardsʼ Verständnis von Sündenerkenntnis aus seinen wichtigsten Schriften erarbeitet, wobei eine Entwicklung in seinem Gedankengut deutlich wird (Qualitative Inhaltsanalyse). In einem zweiten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis mit der Theologie seiner Vorläufer, Zeitgenossen sowie Nachfolger und Gegner verglichen, wobei sich die Untersuchung auf die Bewegung des Puritanismus, die Epochen des „Great Awakening“ und des „Second Great Awakening“ beschränkt (Diachronischer Vergleich). In einem dritten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis systematischtheologisch und theologiegeschichtlich eingeordnet. Mit dieser Studie soll ein weiterer deutscher Beitrag zur internationalen Jonathan Edwards-Forschung geleistet werden. Der Ansatz dieser Forschung ist dabei historisch ausgerichtet, da er den systematisch-theologischen Begriff „Sündenerkenntnis“ auf der Grundlage der Biografie Edwardsʼ und einer chronologischen Einordnung seiner Werke zu ermitteln sucht, um ihn dann in einem diachronischen Vergleich mit Verständnissen aus verschiedenen zeitlichen Epochen zu vergleichen und so den Begriff „Sündenerkenntnis“ in einem theologiegeschichtlichen Kontext einordnet und versteht. / The thesis tries to answer the question, how Jonathan Edwards understood the term “conviction of sin”. The intention is to find out the significance of his understanding of this term for the revivalmovement of his time. While numerous studies have been done on his theology and philosophy, this aspect has not been thoroughly examined yet. Based on a chronological assessment of his works Jonathan Edwardsʼ understanding of conviction of sin is established from his major works (qualitative content analysis). This reveals a development in his thought-system. In a second part Jonathan Edwardsʼ understanding of conviction of sin is compared with the theology of his predecessors, contemporaries and opponents. This examination is limited to the time of the Puritans, the “Great Awakening” and the “Second Great Awakening” (diachronic comparative analysis). In a third part Jonathan Edwardsʼ understanding of conviction of sin is assessed in a systematictheological way and classified historically. The author intends to make another German contribution to international Jonathan Edwards Studies. This research is historically focused, because of the fact, that the term “conviction of sin” is analysed by means of the biography of Edwards and a chronological classification of his works to compare it with meanings of different historical epoches and classify it in its theological historical context by that approach. / Christian Spirituality, Church History and Missiology / D. Th. (Church history)