Thesis (M.C.S.)--Regent College, Vancouver, B.C., 1995. / Abstract. Includes bibliographical references (leaves [191]-209).

Thesis (Ph. D.)--Catholic University of America, 1902. / Biography.

Thesis (M.A.)--Florida State University, 2004. / Advisor: Dr. Jonathan Grant, Florida State University, College of Social Sciences, Interdisciplinary Program of Russian & East European Studies. Title and description from dissertation home page (viewed Sept. 23, 2004). Includes bibliographical references.

Thesis (D. Min.)--Concordia Theological Seminary, Ft. Wayne, 2000. / Abstract. Includes bibliographical references (leaves 155-158).

Thesis (M.A.)--University of Wyoming, 2008. / Title from PDF title page (viewed on August 3, 2009). Includes bibliographical references (p. 78-89).

Thesis (Th. M.)--Dallas Theological Seminary, 1995. / Includes bibliographical references (leaves 74-84).

Thesis (Ph. D.)--University of North Texas, Dec., 2008. / Title from title page display. Includes bibliographical references.

Thesis (D.Min.)--Brite Divinity School, Texas Christian University, 2009. / Title from dissertation title page (viewed Apr. 19, 2010). Includes abstract. "A project report and thesis submitted to the Faculty of Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Ministry." Includes bibliographical references.

Submitted by Alex Rogério Silva null (alex465@gmail.com) on 2017-09-03T18:00:44Z No. of bitstreams: 1 DISSERTAÇÃO FINAL FECHADA - ALEX.pdf: 4111867 bytes, checksum: bd330a7057a387e379a9721c8b2e2d38 (MD5) / Rejected by Luiz Galeffi (luizgaleffi@gmail.com), reason: Solicitamos que realize uma nova submissão seguindo a orientação abaixo: O arquivo submetido não contém os nomes que compõem a Banca Examinadora e data da defesa, na folha de aprovação. A versão submetida por você é considerada a versão final da dissertação/tese, portanto não poderá ocorrer qualquer alteração em seu conteúdo após a aprovação. Corrija esta informação e realize uma nova submissão contendo o arquivo correto. Agradecemos a compreensão. on 2017-09-06T14:10:07Z (GMT) / Submitted by Alex Rogério Silva (alex465@gmail.com) on 2017-09-06T23:06:29Z No. of bitstreams: 1 DISSERTAÇÃO FINAL FECHADA - ALEX.pdf: 4115137 bytes, checksum: e4e3c53ba5a18f95982c7e02bb927599 (MD5) / Approved for entry into archive by Monique Sasaki (sayumi_sasaki@hotmail.com) on 2017-09-11T19:59:35Z (GMT) No. of bitstreams: 1 silva_ar_me_fran.pdf: 4115137 bytes, checksum: e4e3c53ba5a18f95982c7e02bb927599 (MD5) / Made available in DSpace on 2017-09-11T19:59:35Z (GMT). No. of bitstreams: 1 silva_ar_me_fran.pdf: 4115137 bytes, checksum: e4e3c53ba5a18f95982c7e02bb927599 (MD5) Previous issue date: 2017-08-21 / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / A instauração do Tribunal do Santo Ofício em Portugal, no ano de 1536, com o intuito de zelar pela pureza da fé católica, dá início a um processo de perseguição àqueles que de alguma forma foram acusados de heresias, na qual os cristãos-novos seriam suas principais vítimas. Apesar das leis que impediam o judaísmo, não são poucos os exemplos da continuidade das práticas da antiga fé, embora de maneira oculta e adaptada ao limite do possível. Neste sentido, observamos o redesenhar do papel das mulheres na religião judaica, na qual, em tempos anteriores, ficavam à margem da religião e, com a atuação do Santo Ofício, levam-nas a subverterem tal quadro, ocupando um papel decisivo na resistência e formação de um judaísmo possível, um criptojudaísmo. Nos conventos, percebemos que tal prática poderia se mostrar recorrente devido ao fato de inúmeras cristãs-novas reclusas serem provenientes de uma mesma família, encontrando assim um ambiente livre para manter as práticas do criptojudaísmo apreendidas no seio familiar. Esta pesquisa tem como objetivo investigar a atuação do Tribunal do Santo Ofício de Lisboa no tocante às religiosas, analisando através de processos os desvios de conduta, aspectos relativos às origens e à espiritualidade das religiosas. / The establishment of the Court of the Holy Office in Portugal, in the year 1536, in order to ensure the purity of the Catholic faith, initiates a process of persecution for those who somehow have been accused of heresy, in which the new Christians would be its main victims. Despite laws that prevented the Judaism, there are many examples of continuity of the old faith practices, while stealthily and adapted to the limit of the possible. In this sense, we observe new formulation of the role of women in Judaism, in which, in earlier times, stood outside the religion and with the activities of the Holy Office, carry them to subvert such a framework, taking a decisive role in the resistance and formation of a Judaism possible, a crypto-Judaism. In convents, we realized that such a practice could be repeated because numerous inmates New Christians come from a same family, finding a free environment to keep the practices of the crypto-Judaism seized within familiar. This research aims to investigate the role of the Court of the Holy Office of Lisbon with regard to woman religious, analyzing via the conduct processes, aspects of the origins and the spirituality of the religious. / FAPESP: 2015/14837-5

From Introduction: For many years I have been interested in the relationship between ethical and moral attitudes and values and religious belief. I became aware of a conflict in attitudes concerning the role of the Church in society as a member of the Methodist Church, and this stimulated me to study seriously the role of the Church in present day society. I found that members of the Wesley Guild, of which I myself was a member, conceived of the Guild in three forms: (a) as a social club; (b) as an institution for training in Christian service, both at the level of spiritual belief and practice and at the level of practical help to those in human need; (c) as an assooiation where individual spiritual values are fostered. Members differed in their view of the Guild, some seeing it in terms of all three enumerated forms, others emphasising one or two of these forms. This induced tension within the Guild. Wider observation led me to the view that this diffused concept of the Church and its functions was not peculiar to the Wesley Guild. It seemed to be general to the South African Church. I became confirmed in this view when, as a student at Rhodes University, I found that many theological students of different denominations shared it.