Orientador: Milton Carlos Costa / Banca: Lauri Emilio Wirth / Banca: Karina Kosicki Bellotti / Banca: Karina Anhezini de Araújo / Banca: Ricardo Gião Bortolotti / Resumo: O presente trabalho tem por objetivo analisar os livros de história do protestantismo brasileiro produzidos no período de 1928 a 1982. A partir do referencial teórico de Michel de Certeau relativo à "operação historiográfica", analisamos os livros de história denominacional produzidos por três grupos evangélicos: a Igreja Batista (Convenção Batista Brasileira), Igreja Metodista e Igreja Presbiteriana (Igreja Presbiteriana do Brasil e Igreja Presbiteriana Independente), bem como os primeiros textos acadêmicos sobre o protestantismo escritos por Émile-Guilhaume Léonard. Acreditamos que a escrita e a publicação desses livros apontam para algumas das principais mudanças ocorridas no cenário religioso e historiográfico brasileiro. Os livros serão a representação de momentos em que a memória institucional das igrejas evangélicas passou por redefinições e questionamentos (sendo os livros importante peça legitimadora de posturas e reafirmação de valores institucionais), bem como revelam algumas das mudanças e, principalmente, permanências na historiografia brasileira. No caso dos livros de história eclesiástica denominacional, eles constituíram um tipo próprio de escrita que transita entre a tradição dos Institutos Históricos e Geográficos, agrega argumentos da tradição teológica do grupo; é marcada pelo amadorismo dos seus pesquisadores e do apego deles em relação ao seu objeto de estudo. No específico dos textos de Émile-G. Léonard relativos ao protestantismo brasileiro, eles serão representativos do primeiro historiador dos Annales a ter o Brasil como objeto de estudo; da influência francesa nos primórdios do departamento de História da USP; o momento de experimentação de novas metodologias, objetos e espaços, por parte dos Annales; e seus textos representação dos dilemas que o protestantismo francês atravessava no pós-guerra / Abstract: This study aims to analyse Brazilian Protestant History books built from 1928 to 1982. Based on Michel de Certau's theoretical reference related to the "historiographical operation", we studied denominational history books written by three protestant groups: Baptist Church (Brazilian Baptist Convention), Methodist Church and Presbyterian Church (Presbyterian Church of Brazil and Independent Presbyterian Church); moreover, we assessed the first academic texts regarding to protestantism written by Émile-Guilhaume Léonard. We believe the writing and publication of these books point out some of the main changes occurred both in religious and historiographical Brazilian scenery. These books will be the representation of moments when the institutional memory from protestant churches went through redefinitions and questionings (in fact books played an important role as legitimating instruments for positions and reassurance of institutional values), as well as revealing some changes and, principally, permanencies in Brazilian historiography. In case of ecclesiastical denominational history books, they have their own type of writing that ride between the tradition of Historiographical and Geographical Institutes, setting up arguments from theological tradition of the group; it is characterized by researchers' amateurism and their addiction to the object of study. In specific to Émile-G Léonard's texts related to Brazilian protestantism, they are representatives of the first historian of the Annales to consider Brazil as an object of study; of the French influence at the beginning of the department of History in USP (University of São Paulo); of the moment related to experimentation of new methodologies, objects and spaces by Annales'; and of dilemmas that French Protestantism faced in the post-war period / Doutor

This thesis investigates cultural expressions of episcopal power in Anglo-Norman England. Bishops were powerful men who operated within a complex power structure. It addresses three key cultural themes: language, the body and space. Using a variety of source material this study offers a wide-ranging vision of episcopal power. It draws on a number of theoretical positions and confronts some of the most damaging historiographical narratives which have overshadowed the bishop. The central aim of this thesis is to investigate the performance of power. By studying how bishops used documents and rhetoric it is possible to understand episcopal power as a pragmatic force. In particular the symbols or representations of power are in fact acts of power which need to be interpreted within the broader historical context of post-Conquest England. Overall this thesis seeks to reposition bishops back in their cathedrals and in this way provide a comparative study of episcopal power.

This thesis crafts a narrative about how Confederate soldiers during the siege of Petersburg experienced an intensified war that caused them to refine soldierly coping mechanisms in order to endure. They faced increasing deprivations, new forms of death, fewer restrictions on killing, dwindling fortunes, and increased racial acrimony by facing African American soldiers. In order to adjust, they relied on soldierly camaraderie, Southern notions of honor, letter writing, and an increasingly firm reliance on Protestant Christianity to cope with their situation. Postwar, these veterans repurposed soldierly coping mechanisms and eventually used institutional support from their states. Camaraderie, honor, literary endeavors, and Christianity remained prevalent postwar, such as through the various emerging veterans’ organizations. However, institutional support took considerable time to appear, such as disability, pension, and soldiers’ home benefits. This required the veterans to fall back onto earlier learned mechanisms, illustrating that the status of veteran began during the conflict.

Esta tese procura compreender o casamento misto na cidade de São Paulo, SP no período compreendido entre os anos de 1958 até 1978. O casamento misto ocorre quando um dos cônjuges é cristão, mas não pertence à Igreja Católica. Para os protestantes, o equivalente seria o chamado casamento ecumênico, onde basta que um dos cônjuges pertença a mesma denominação religiosa, luterana por exemplo, para que o casamento possa ser celebrado. O tema remete a leituras sobre o ecumenismo, o relativismo religioso, o papel da mulher nas Igrejas, podendo também servir de termômetro para a situação da família brasileira no séc. XXI, que nas últimas décadas sofreu profundas transformações, assim como transformações no perfil religioso do brasileiro, devido ao intenso movimento de conversão para novos movimentos religiosos de dentro ou de fora do cristianismo. / These theses try to understand the mixed marriage matrimony at Sao Paulo city, in the period of years 1958 till 1978. The mixed marriage is performed when one of married couple is Christian but not belongs to the Catholic Church. For the protestant the equivalent would be so called ecumenical marriage, in which the fact that one of married couple belongs to the same religious denomination for example Lutheran, is enough condition to celebrate the union. The subject calls for a reading about the ecumenism, religious relativism, the role of women in the churches, becoming also able to serve as a parameter for evaluation of Brazilian family situation in the XXI century, which in the last decades had suffered a very deep transformations, as well transformations in Brazilian religious profile, due to intense conversion effort to new religious movements inside or outside the Christianism.

Esta tese procura compreender o casamento misto na cidade de São Paulo, SP no período compreendido entre os anos de 1958 até 1978. O casamento misto ocorre quando um dos cônjuges é cristão, mas não pertence à Igreja Católica. Para os protestantes, o equivalente seria o chamado casamento ecumênico, onde basta que um dos cônjuges pertença a mesma denominação religiosa, luterana por exemplo, para que o casamento possa ser celebrado. O tema remete a leituras sobre o ecumenismo, o relativismo religioso, o papel da mulher nas Igrejas, podendo também servir de termômetro para a situação da família brasileira no séc. XXI, que nas últimas décadas sofreu profundas transformações, assim como transformações no perfil religioso do brasileiro, devido ao intenso movimento de conversão para novos movimentos religiosos de dentro ou de fora do cristianismo. / These theses try to understand the mixed marriage matrimony at Sao Paulo city, in the period of years 1958 till 1978. The mixed marriage is performed when one of married couple is Christian but not belongs to the Catholic Church. For the protestant the equivalent would be so called ecumenical marriage, in which the fact that one of married couple belongs to the same religious denomination for example Lutheran, is enough condition to celebrate the union. The subject calls for a reading about the ecumenism, religious relativism, the role of women in the churches, becoming also able to serve as a parameter for evaluation of Brazilian family situation in the XXI century, which in the last decades had suffered a very deep transformations, as well transformations in Brazilian religious profile, due to intense conversion effort to new religious movements inside or outside the Christianism.

This thesis examines the eighth century rise in power of the Carolingian Church and the Carolingian dynasty through an early promise of religious revival, monarchial revival, and increased Papal power. Such aims gained the Carolingians a powerful in the Church. Aided by Boniface (672-754 AD) and the Church, the Carolingians replaced the Merovingians in Francia. In conjunction with this revival, Church scholars dictated a reformation of kingship in treatises called the Speculum Principum. A king’s position became tremulous when they strayed from these rules, as it betrayed their alliance. Ultimately, Louis the Pious (778-840 AD) faced deposition after they disagreed on his appointments and adherence to the ideologies of the Speculum Principum.

Prophecy appears to play an important role in the Book of Mormon. The prophets evidently felt it necessary to include a considerable amount of prophetic material in this modern book of scripture. Three general divisions of book of mormon prophecy can be made: (1) prophecies which relate to the period of time prior to the year 421 A.D., the approximate date of the final writing on the plates of Mormon, (2) prophecies which relate to the period 421 to 1830, the publication date of the Book of Mormon, and (3) prophecies which relate to the period 1830 onward. The first two divisions above pertain to the period of time prior to the year 1830 A.D. and thus are not pertinent to the discussion under consideration in this thesis. It would be natural to suppose that many of the prophecies relating to the third division would have been already fulfilled. The evidence of fulfillment of prophecies following the publication of the Book of Mormon is added proof of its genuine authenticity. The scriptures indicate that the fulfillment of prophecies made by a prophet is one way of knowing whether or not he is a genuine prophet. There are a number of problems which present themselves as the prophecies of the Book of Mormon are read and considered. Some of these problems are: 1. How much importance is attached to prophecy? 2. What seems to be the purpose of prophecy? 3. Are the prophets dealing with similar basic issues in their prophecies? 4. If so, what are these issues? 5. Can a classification be made of the prophecies? 6. Are the prophecies which deal with the same subject consistent in that which is foretold? 7. Is there sufficient evidence to show fulfillment of the prophecies which should have come to pass since the publication of the Book of Mormon? This thesis will deal with the above problems. The writer will attempt to classify the prophecies of the Book of Mormon that relate to the period from 1830 onward and to present evidence in regard to the fulfillment of these prophecies.

Frederick Jackson Turner exercised considerable influence among American religious historians during the first four decades of the twentieth century, especially at the University of Chicago's Divinity School, William Warren Sweet, the father of American church history, became the major religious popularizer and adherent of Turner's frontier thesis. Sweet's professional secular training and adaptation of the frontier thesis in historiography allowed him to make church history a respectable academic study among American secular historians. After the Second World War American historiography underwent a shaking of its progressive foundations, and a similar parallel was found in religious historiography. The New Church History advanced considerably beyond Sweet's adaptation of the frontier thesis, especially in the writings of Sidney E. Mead, a Sweet student. By the 1950's consensus assumptions in historiography dominated both religious and secular American historiography. A flourishing of religious history about minority and ethnic groupings was another indicator of historians going beyond the frontier thesis. Such an advancement exemplified the shedding of Turner's Anglo-Saxon bias, and in Sweet's case an Anglo- Saxon-Protestant bias by American religious historians.

The sixteenth and early seventeenth centuries witnessed a revival of spirituality throughout Europe. Positive theology emerged as both an instigation to and instrument for Christian humanists in their endeavor to redress the Church's fundamental relationship to the laity. The early efforts for reform in France were discouraged by Gallicanist sympathies. Further, growing numbers of Calvinists combined with the possibility of a Protestant king led to thirty-five years of sporadic civil war. From the 1580's and 90's, French spirituality began a period of renewal and growth. At the heart of the French experience was the famous Acarie circle among whose members was Pierre de Bérulle. Bérulle eventually rejected the abstract mysticism of the Acarie circle and elaborated his own spiritual doctrine. synthesis of theocentrism, Bérulle's achievement was a inherently opposed to humanism's anthropocentrism, and Christian humanism. Bérullian spirituality was the culmination of the Reformation of the French Church. This achievement, however, is largely ignored by historians of Christianity. The object of this thesis, therefore, is to describe the historical context of Bérullian spirituality and to examine the spirituality itself so as to confirm or deny the claims of the handful of French historians who have resurrected the memory of Bérulle. At the end of this process of description and examination, causes for the disparagement of Bérulle, of his spirituality and of his congregation will be suggested.

Dissent riddled Mormonism almost from the day of its inception. Competing prophets and dissatisfied adherents challenged Joseph Smith’s leadership of The Church of Jesus Christ of Latter-day Saints. Perhaps the most serious of Smith’s challengers was the dissent of his counselor William Law. In 1844, Law confronted Smith over the implementation of the latter’s doctrinal innovations (particularly plural marriage) and Zion building activities in Nauvoo, Illinois.At the height of the dissent movement,anti-Mormon citizens in the region (some say inflamed by Law’s newspaper the Nauvoo Expositor)assassinated Smith. The assassination caused a religious rupture in Mormonism called the Succession Crisis. This thesis examines identity formation, maintenance, and evolution inLaw’s 1844 dissenting group. It argues that several factors, notably estrangement and social networks, were key in forming the group’s identity. As other scholars acknowledge, the group intended on a Mormon reformation. It also argues that a more accurate understanding of the dissent organization is one of an extralegal internal reform body rather than (as current scholarship puts forth) an external separatist church. The reform sect maintained their distinct identity during the closing months of 1844, but evolved into the 1845 Church of Christ that Sidney Rigdon helmed.Lastly, this thesis surveys the reformers’ navigation of a turbulent religious climate and offers some analysis on why those reformers most committed to Mormonism ultimately rested in the Reorganized Church of Jesus Christ of Latter Day Saints.