Submitted by DOUGLAS ALESSANDRO SOUZA SANTOS null (douglas_b7v@hotmail.com) on 2018-03-06T12:56:02Z No. of bitstreams: 1 Dissertação de Mestrado - Douglas Santos.pdf: 1591821 bytes, checksum: 12f4500bf39d898fa44d6ec05ecc0848 (MD5) / Approved for entry into archive by Milena Maria Rodrigues null (milena@fclar.unesp.br) on 2018-03-06T13:40:07Z (GMT) No. of bitstreams: 1 santos_das_me_arafcl.pdf: 1591821 bytes, checksum: 12f4500bf39d898fa44d6ec05ecc0848 (MD5) / Made available in DSpace on 2018-03-06T13:40:07Z (GMT). No. of bitstreams: 1 santos_das_me_arafcl.pdf: 1591821 bytes, checksum: 12f4500bf39d898fa44d6ec05ecc0848 (MD5) Previous issue date: 2018-02-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Ao contrário do que previa a tese clássica da secularização, a religiosidade não combaliu. Na realidade, o que temos observado na contemporaneidade poderia ser definido como um caso de reconfiguração religiosa de características próprias, um processo de reenquadramento. Dentre as mais diversas e significativas mudanças no cenário religioso brasileiro dos últimos anos destaca-se a desinstitucionalização cristã, sobretudo evangélica. Os desigrejados, termo usado para designar os que se encontram nesse processo, estão inseridos numa variável crescente. A presente dissertação busca levantar as características de tal grupo, bem como estudar a relação entre o seu crescimento vinculado aos aspectos próprios da modernidade radicalizada nele reverberados. Para tanto, toma a comunidade Caminho da Graça, liderada por Caio Fábio D’Araújo Filho, como principal caso de campo a ser observado. / Contrary to the classical thesis of secularization, the religious field did not lower. In fact, what we have observed in contemporaneity could be defined as a case of religious reconfiguration of its own characteristics, a process of reframing. Among the most diverse and significant changes in the Brazilian religious scene of the last few years, it is worth mentioning the christian deinstitutionalization, above all evangelical. The desigrejados, portuguese term used to refer to those who are within this process, are inserted in an increasing variable. The present work seeks to analyze the characteristics of such a group, as well as to study the relationship between their growth linked to the aspects of radicalized modernity reverberated therein. To do so, it takes the Caminho da Graça community, led by Caio Fábio D'Araújo Filho, as the main field case to be observed.

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Drawing from the extensive research that has been performed recently within the sociology of religion on gender and conservative American Protestants, I examine gender ideology among American evangelicals as well as gendered family practice to determine if traditional gender essentialist perspectives remain plausible among evangelicals and whether they serve as normative scripts for their gender practice in everyday life. Through descriptions of evangelical family experiences, it becomes clear that while many aspects of traditional gender essentialist views were found to remain within the language about family life, evangelicals have shifted toward more egalitarian interpretations and gender practices performed within the family--including parenting and the distribution of household labor--demonstrating that evangelicals are far more egalitarian and more closely resemble their liberal Protestant and non-religious counterparts in family practice than might be expected. Utilizing subcultural identity theories as presented by Christian Smith et al. (1998), and ethnographic studies of conservative Protestant women, I assert that gender essentialist language and traditional gender symbolism persist in evangelical dialogue on the family because they remain central to evangelical identity as a means by which they can maintain group boundaries that separate them from mainstream American culture, thus fulfilling the evangelical precept to remain "in" the world, but not "of" it.

The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation. The original Russian Evangelical confessions of faith and some other historical documents of the end of the 19th and the beginning of the 20th centuries are used to present the following hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be understood in the light of their consistent adherence to the principles of Sola Scriptura and the Priesthood of all believers. We come to conclusion that the existence of Russian Evangelical Soteriology is not a question to be discussed, but a clear historical fact. We show that it has its past and present, a well-defended subject of study with clear presuppositions, rather developed vision, and it is unique as a phenomenon. The major principles of this theology strictly devoted to the Scripture and a flexible formulation of doctrines. We strongly insist that it is impossible without being eclectic combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition. The additional result of the study is the attempt to evaluate the possibility for a reconstruction of Russian Evangelical Soteriology as a part of a self-identification process. / Systematic Theology and Theological Ethics / M. Th. (Systematic Theology)

The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation. The original Russian Evangelical confessions of faith and some other historical documents of the end of the 19th and the beginning of the 20th centuries are used to present the following hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be understood in the light of their consistent adherence to the principles of Sola Scriptura and the Priesthood of all believers. We come to conclusion that the existence of Russian Evangelical Soteriology is not a question to be discussed, but a clear historical fact. We show that it has its past and present, a well-defended subject of study with clear presuppositions, rather developed vision, and it is unique as a phenomenon. The major principles of this theology strictly devoted to the Scripture and a flexible formulation of doctrines. We strongly insist that it is impossible without being eclectic combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition. The additional result of the study is the attempt to evaluate the possibility for a reconstruction of Russian Evangelical Soteriology as a part of a self-identification process. / Systematic Theology and Theological Ethics / M. Th. (Systematic Theology)

The increasingly politicized presence of Muslim communities in Britain today is raising issues not only for society in general but for other faith communities as well. Among these the Evangelical constituency, including the members of various Christian diasporas, is struggling to find a coherent response which is true to its Bible-based, activist roots. This thesis discusses the relationship of religion to the theoretical notion of the public sphere. Specifically it hypothesizes an Evangelical micro public sphere as the framework for an empirical exploration of the responses of British Evangelicals to Muslims since the events of 11th September 2001. It describes the formation, composition and discourse of this sphere drawing on data gathered from books, articles, lectures and interviews with key participants. The data reveal a marked tension, indeed a polarization, amongst Evangelicals, with an increasingly sharp disagreement between ‘confrontationalists’ and ‘conciliators’. A detailed analysis of the interaction of this sphere with Muslims, the national media and church leaders follows, leading to a concluding discussion of the future trajectory of the British Evangelical movement. Whilst it is still too early to say whether Evangelicalism will be strengthened or weakened, its encounter with Islam is likely to be an increasingly significant factor in British public life for the foreseeable future.

Thesis advisor: James M. O'Toole / This dissertation explores the formative years of the right-to-life movement in the decade prior to Roe v. Wade and explains how early right-to-lifers built a vast and powerful movement in the 1960s and 1970s. Whereas most previous studies have focused on the connection between right-to-life organizing and the conservative ascendancy in religion and politics in the 1970s and 1980s, this dissertation studies the movement’s origins in state and local organizing in the years before Roe v. Wade and its growth into a national political crusade in the 1970s. During these years, grassroots activists fostered a vision for a broad-based right-to-life movement—a movement consisting of Americans from across the political and religious spectrums. This movement was made up of Catholics, Protestants, and Jews, Democrats and Republicans, conservatives and liberals, lay people as well as religious leaders—all of whom opposed legalized abortion for a range of reasons. Right-to-lifers believed their broad-based approach was the most effective way to fight abortion, and they embraced this diverse coalition, attacking abortion on a number of fronts with strategies ranging from legislative lobbying to alternatives to abortion to nonviolent direct action. Though their coalition eventually broke apart in the 1980s, this eclectic group of right-to-lifers built a dynamic and diverse movement and proved the powerful resonance of the abortion issue in American society. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: History.

A história antiga das peregrinações de cristãos ao que chamam Terra Santa, espaço geográfico que hoje compreende o Estado de Israel e o Estado da Palestina é milenar e sempre ocorreu com a motivação religiosa permeando-a em maior ou menor grau. Com o desenvolvimento do Turismo de massa na modernidade, tendo estabelecido roteiros e pacotes de viagem rígidos devido às exigências econômicas, a prática da peregrinação ganhou novos contornos e chamou a atenção de novos agentes. O Turismo para Israel e, indiretamente, para a Palestina chega hoje a números recordes de turistas vindos de todo o mundo, gerando uma significativa receita para os primeiros de US$ 5,744 bi, com o record de 3,6 milhões de turistas vindos de todo o mundo e é visto pelo Estado como um importante campo para a criação de apoiadores ou embaixadores que podem reproduzir uma narrativa em favor dos seus interesses políticos. Do lado palestino, embora com menor organização e presença midiática, nem por isso deixam de auferir resultados positivos com essa atividade. A partir desse quadro e da Teoria dos Campos, de P. Bourdieu, a pesquisa investiga a extensão do campo desse Turismo entre os evangélicos brasileiros, considerando os campos político e religioso em tensão. Passamos por teorias recentes e atualizadas sobre o Turismo no Brasil e no mundo, aplicando-as ao quadro de referência. Com recorte cronológico a partir do ano 2000, em função do incremento do turismo, com recorte metodológico para caravanas realizadas entre 2011 e 2013 e 2017, a pesquisa foca um grupo de dez turistas que foram acompanhamos por um ano. Entre 2011 e 2013 fizemos nossa primeira viagem aos territórios de Israel e Palestina, seguida de outra em 2012 e a terceira no ano em que iniciei a pesquisa de Mestrado, em 2013. Partindo de fontes bibliográficas inéditas no Brasil, reconstrói-se globalmente a história das peregrinações para a região nos últimos 2000 anos e, mais detalhadamente, a história dessas peregrinações e o início do Turismo comercial no Brasil. A pesquisa resgata, por meio de documentos e entrevistas, a história dos brasileiros que viajaram para Israel-Palestina, desde 1853. Elaboramos uma apresentação das dinâmicas das caravanas no período da profissionalização da atividade, apontando o papel de cada agente envolvido na mesma. A conclusão posiciona os achados no cenário mais amplo da História e considera a relação conturbada entre Turismo e política de Israel e Brasil em anos recentes. Em confronto com os resultados alcançados, nem todas as hipóteses levantadas se verificam, indicando a necessidade de uma revisão na Teoria dos Campos. / The ancient history of pilgrimages of Christians to where they call the Holy Land, today a geographical space that comprises the State of Israel and the State of Palestine is millenarian and has always occurred with religious motivation permeating it to a greater or lesser degree. As the development of modernity Mass tourism has established itineraries and travel packages rigid due to economic requirements, the pilgrimage practice gained new contours and attracted the attention of new agents. Nowadays tourism in Israel and, indirectly, in Palestine reaches record numbers of tourists coming from all over the world, generating a significant revenue for the first of US $ 5.744 billion, with a record of 3.6 million tourists from all over the world and it is seen by the state as an important field for the creation of supporters or \"ambassadors\" who can reproduce a narrative in favor of their political interests. Although with less organization and media presence, they nevertheless fail to obtain positive results with this activity on the Palestinian side. From this painting and the Theory of Fields, by P. Bourdieu, the research investigates the extension of the field of this Tourism among Brazilian evangelicals, considering the political and religious fields in tension. We have passed through recent and up-to-date theories on Tourism in Brazil and in the world, applying them to the frame of reference. With a chronological cut from the year 2000, due to the increase in tourism, with a methodological cut for caravans between 2011 and 2013 and 2017, the survey focuses on a group of ten tourists who have been accompanying us for a year. Between 2011 and 2013 we made our first trip to the territories of Israel and Palestine, followed by another in 2012 and the third in the year in which I started the Master\'s research in 2013. Starting from unpublished bibliographical sources in Brazil, history is reconstructed globally of the pilgrimages to the region in the last 2000 years and, in more detail, the history of these pilgrimages and the beginning of commercial tourism in Brazil. The research rescues, through documents and interviews, the history of the Brazilians who have traveled to Israel-Palestine since 1853. We have elaborated a presentation of the dynamics of the caravans during the period of professionalization of the activity, pointing out the role of each agent involved in it. The conclusion positions the findings in the broader scenario of history and considers the troubled relationship between tourism and politics of Israel and Brazil in recent years. In contrast to the results achieved, not all the hypotheses have been raised, it has indicated the need for a review in the Field Theory.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-17T16:22:10Z No. of bitstreams: 1 Ailton Leite Rocha.pdf: 1205305 bytes, checksum: e065ebf573b89ef88a719807b0551f67 (MD5) / Made available in DSpace on 2016-08-17T16:22:10Z (GMT). No. of bitstreams: 1 Ailton Leite Rocha.pdf: 1205305 bytes, checksum: e065ebf573b89ef88a719807b0551f67 (MD5) Previous issue date: 2016-02-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This paper is a qualitative research which aims at explaining and exploring the way Sigmund Freud and Donald Winnicott perceived the phenomenology of “believing”, and how each one of them described and dealt with it. In order to achieve such task, the research did a bibliographic survey about each author’s theoretical assumptions, as well as an exploration through case-studies with Brazilian evangelicals and confront them in a dialogical way, searching for symmetries and asymmetries. The paper aims at analyzing the “believing” based on Sigmund Freud’s and Donald Winnicott’s theoretical assumptions, applied in an investigative way to Brazilian evangelicals belonging to different confessions and currents, based on vignettes of clinical cases and deriving new investigative elements from them. The hypothesis in this paper is the perspective that either Freud, with his theoretical assumptions, or Winnicott, with his approach being more favorable to the belief, work supporting each other. With some cases having Freud’s explanations being more attainable, and in other ones, Winnicott’s perspective. When it comes about Freud’s primate psychoanalytical thought , this paper leans over analyzing the “believing” theoretical assumptions as a possible fruit of childish behavior, guilt, illusion. On the other hand, Winnicott’s theoretical assumptions about “believing in” are specially investigated based on the maternal holding, theory of maturation and maternal figure. The research also leans over the exploratory investigation of the “believing” which is present in Brazilian evangelicals’ speeches, as well as actual clinical cases seen by this professional in an analytical basis psychological office throughout the last six years, as well as his dialogical confrontation with Freud’s and Winnicott’s theoretical assumptions / Trata-se de uma pesquisa qualitativa que busca a partir de dois autores clássicos da psicanálise, a saber, Sigmund Freud e Donald Winnicott, explicar e explorar como os referidos autores percebiam a fenomenologia do ‘crer’, e como cada um lidava e descrevia o mesmo. Para realizar tal tarefa, a pesquisa faz um levantamento bibliográfico sobre os pressupostos teóricos do cada autor, assim como faz uma exploração através de estudos de casos com evangélicos brasileiros e confronta dialogicamente os mesmos, buscando simetrias e assimetrias. O trabalho objetiva analisar partindo dos pressupostos teóricos de Sigmund Freud e Donald Winnicott sobre o ‘crer’ aplicado de forma investigativa aos evangélicos brasileiros de diferentes confissões e correntes, a partir de vinhetas de casos clínicos e delas derivar novos elementos investigativos. Tem-se como hipóteses nesse trabalho a perspectiva de que tanto Sigmund Freud com seus pressupostos críticos e Donald Winnicott com sua abordagem mais favorável à crença, funcionam como complementares, podendo observar em determinados casos a explicação Freudiana como mais exequível, e em outros casos, a perspectiva Winnicottiana. No que tange ao pensamento psicanalítico primaz de Sigmund Freud, o trabalho se debruça, especialmente, em analisar os pressupostos do ‘crer’ como possível fruto da infantilização, culpa, ilusão. Por outro lado, os pressupostos Winnicottianos do ‘crer em’ são especialmente investigados a partir da perspectiva do holding materno, teoria do amadurecimento e figura materna. A pesquisa se debruça, ainda, na investigação exploratória do ‘crer’ presente no discurso de evangélicos brasileiros, assim como a partir dos casos clínicos reais atendidos por este profissional em consultório psicológico de base analítica ao longo dos últimos seis anos, assim como na sua confrontação dialógica com os pressupostos analíticos Freudianos e Winnicottianos

In the Philippines, as in the US and UK and elsewhere, evangelical conversion is normally regarded as a ‘turning’ from a life ‘without Christ’ towards a life of ‘faith in Christ’. Traditionally, the potential convert is invited to ‘accept’ or ‘receive’ Christ as personal lord and saviour. Once a decision to ‘accept’ is indicated, the individual is considered ‘born again’ or ‘saved’, whereupon he or she is expected to manifest behavioural signs, such as participating actively in a ‘Bible-believing’ church, while adapting to its distinct ethos. This conversion, however, has not generally led to a commitment to issues of economic or social justice. In the years 1946-1986, Filipino evangelicals have tended to neglect the social question. This is consistently shown in their general silence during the 1972-81 martial law, the 1983 murder of Aquino and the 1986 people power revolution. Historically and theologically, this particularly conservative social disposition may have been influenced by a lopsided emphasis on aggressive evangelism and a general evasion of social questions, especially by US evangelical missionaries who carried the ‘baggage’ of the fundamentalist-modernist debate of the 1920s and 1930s. This theological orientation seems to have been perpetuated, one way or other, by their Filipino converts. That there are in the Philippines examples of previously socially-disengaged evangelical converts who eventually moved towards a socially-engaged path, however, seems to indicate the possibility of a theological re-orientation within this Christian tradition. This study tackles this particular ‘conversion’ or re-orientation within, not away from, the evangelical tradition, with the goal of shedding some light on the nature and possibility of a ‘second conversion’ towards a socially engaged posture. To explore this phenomenon of interest, the study identifies four different trajectories of change exemplified by particular theological pilgrimages travelled by Filipino evangelicals during their adult years. The first trajectory is about the development of a social conscience which benefited from an active involvement in an international evangelical student movement. The second represents a largely noncritical exposure made possible by a protracted career in medical missions that led to a similar awakening to social injustice. The third involves an evangelical who ended up accommodating Marxist social analysis. And the fourth concerns how an underprivileged evangelical managed to attain a second, more critical, perspective on poverty, leading to a commitment to combat economic injustice. These trajectories are explored through extensive interviews with each of the four subjects. Though necessarily limited in scope, the value of this study lies in its potential to gain some insights into factors that have the potential to ‘convert’ or ‘transform’ minds and ideological postures. It thus suggests that, at least in contexts of social and economic polarisation, the evangelical Protestant tradition may not be so inescapably tied to social and political conservatism as is often assumed. The study ends by drawing some wider conclusions about the possibility of a second conversion within the evangelical Protestant tradition.