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This thesis examines revivalism and reform movements in rural areas of western New York. The bulk of literature on this region in the Second Great Awakening concentrates on middle class, urban people. This thesis argues that revivalism and evangelical fervor was carried to rural portions of the region by migrants from western New England. Evangelical Christianity and revivalism provided emotion succor for rural people grappling with negative social conditions, such as isolation, poverty, crop failure and alcoholism, in the New York frontier. Religious adherence became especially important for women, who were more isolated than men. Religious adherence and revivalism allowed rural evangelicals an opportunity to "purify" society from sinful behavior. Revivalism waned as social conditions improved in rural areas, but the tradition of societal "purification" remained. In this way, rural evangelicals, as well as Quakers and Spiritualists, engaged in moral reform, to eradicate institutions and behaviors they perceived as sinful from society.

Thesis (M.F.A.)--University of Wyoming, 2009. / Title from PDF title page (viewed on Apr. 12, 2010).

Made available in DSpace on 2016-04-27T19:31:04Z (GMT). No. of bitstreams: 1 Liliane do Socorro Cavalcante Goudinho.pdf: 5801851 bytes, checksum: 116d57fdbb09a1b26548da38b13cecc2 (MD5) Previous issue date: 2015-03-20 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This work aims at understanding the Catholic press after the separation of church and State in Brazil (1889) and how the campaigns known as "Boa Imprensa" echoed specifically in Belem in the period 1910 to 1930 contributing to the strengthening of the institution and the organization of the Catholic newspapers that existed in the city. The research tries to understand the diocesan expansion and the parish reorganization filed by the Church as a way of reaction to the end of patronage and the changes in the late years of the nineteenth century (which was conventionally called "modernity").The discussions focused on the main Catholic newspaper of this period in Pará: A Palavra, which included the influence of priests and lay people, being directed by Paulino de Brito and Florence Dubois (he was a priest of the Barnabites religious order and main protagonist of polemics). This press positioned itself as an instrument of evangelization and combating the supposed enemies of the Catholic faith, facing Spiritualists and Protestants. The Catholic periodicals assumed the pedagogical mission control and moralization of customs, directing much of the articles to women; through these documents, they censored the "dangers of modernity": reading of novels, going to the cinema, movies, dances, and fashions. This research analyzes the construction process of Catholic Church‟s discourse in Belém through this press and how these documents dialogued with local circumstances, reflected negotiations in interests of the diocese, Barnabites and other historical subjects who had access to such journals, and how its representations, which sometimes were reinterpreted or appropriated, generated actions and polemics written and rewritten in the local press / Este trabalho tem como foco a compreensão da imprensa católica após a separação entre Igreja e Estado no Brasil (1889) e de como as campanhas pela chamada Boa imprensa ecoaram especificamente em Belém do Pará, no período de 1910 até 1930, contribuindo para o fortalecimento da instituição e a organização dos jornais católicos que existiam na cidade. Busca-se compreender a expansão diocesana e a reorganização paroquial impetradas pela Igreja como forma de reação ao fim do padroado e às mudanças dos finais do século XIX (o que se convencionou chamar de modernidade ). Os debates concentraram-se no principal jornal católico paraense do período: A Palavra, que contou com a influência de padres e leigos, sendo dirigido por Paulino de Brito e Florence Dubois (padre da ordem dos barnabitas e principal protagonista das polêmicas). Essa imprensa se posicionava enquanto instrumento de evangelização e combate aos supostos inimigos da fé católica, enfrentando espíritas e protestantes. Os periódicos católicos assumiram a missão pedagógica de controle e moralização dos costumes, direcionando grande parte dos artigos às mulheres. Através desses escritos, censuraram os perigos da modernidade : leituras de romances, idas ao cinema, filmes, bailes, danças e modas. Procura-se analisar o processo de construção do discurso da igreja católica em Belém através dessa imprensa e verificar como esses escritos dialogavam com questões locais, refletiam as negociações entre interesses da diocese, dos barnabitas e dos demais sujeitos históricos que tinham acesso a tais periódicos e como suas representações, que por vezes foram reinterpretadas, outras apropriadas, geraram ações e polêmicas escritas e reescritas na imprensa local

After 1781 there were established several Protestant congregations in Podkrkonoší (North-East Bohemia). Approximately one hundred years later, the whole region was greatly affected by Spiritualism, a belief in communication with spirits of the dead through mediums. My objective is to describe the attitudes of the Protestant congregations in Podkrkonoší towards Spiritualism and analyse their causes and effects. Understanding these attitudes will yield an insight into the character of the present congregations. For this purpose, I studied the congregations in Libštát, Křížlice, and Jičín. In particular I focused on their parish priests because they had the control over their flock in these questions. I went through the archival materials of the respective congregations as well as personal diaries, and I analysed the memories of several interviewed people. These findings were then compared with the attitudes of some congregations in Great Britain. The results revealed three different approaches of the priests. Some were very radical, which led to excommunication of Spiritualists. Others were rather tolerant, which resulted in integration of Spiritualists. Finally, some priests were quite secretive, so their parishioners may not have seen a clear line between Spiritualism and Christianity.