Thesis (D. Min.)--McCormick Theological Seminary, 1999. / Includes bibliographical references.

Thesis (D. Min.)--Northern Baptist Theological Seminary, Lombard, Ill., 2001. / Abstract. Includes bibliographical references (leaves 130-134).

Thesis (D. Min.)--Erskine Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 115-120).

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2005. / Includes abstract and vita. Includes project proposal. Includes bibliographical references (leaves 176-181, 49-51).

Thesis (D. Min.)--Erskine Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 115-120).

Submitted by Timbo Noeme (noeme.timbo@metodista.br) on 2016-08-09T18:11:08Z No. of bitstreams: 1 EDER FINAL.pdf: 2102343 bytes, checksum: 133df80dd9eb50caf2a3249ea4736ea0 (MD5) / Made available in DSpace on 2016-08-09T18:11:08Z (GMT). No. of bitstreams: 1 EDER FINAL.pdf: 2102343 bytes, checksum: 133df80dd9eb50caf2a3249ea4736ea0 (MD5) Previous issue date: 2016-03-02 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The present thesis analysis of how the Social Christian Party(PSC), overtime, appropriates itself of the religious identity of its political actorsmost of whom are members of the Evangelical Parliamentary Front, which defends in public the "traditional family", to the detriment of the plurality of family arrangements in the contemporary world. To make the object explicit - "traditional family" and PSC –, it was necessary to go back in time and research about the evangelical insert beginnings in Brazilian politics history.Therefore, weanalyzed the involvementof evangelical participation in the respective periods of Brazil: Colony, Empire and Republic. The difficulty that the evangelical people had to get in or to participate in partisan politics, among other factors, was due to the influence of Catholicism in the state. Therefore, we’ve looked up all the Constitutions (1824, 1891, 1934, 1937, 1946, 1967, 1969 and 1988) which say somethingin regards tothe prohibition and religious freedom in the country. So, we verified that in the period of Vargas and Populist Republic, a transitionfrom apolitical to politicism took place with intensity among Brazilian evangelicals however, they didn’t receive a formal support from their churches. Then the involvement of evangelicals in the political area during the military dictatorship was investigated with an emphasis on the vanguardpositioning IECLB, through the Curitiba Manifesto and also with the presence of evangelical parliamentarians in national Congress. The Pentecostal politicization is emphasized in our work, by pioneering nature of Manoelde Mello, and later in Redemocratization when evangelical institutions have organized to elect their candidates to the National Constituent Assembly. And with the end of military rule, the PSC arose as a political organization "nanico", however, it leaves the anonymity and gains visibility at media, when the minister and deputy (representative), Marco Feliciano, took the chair of the Human Rights and Minorities Commission in 2013. This is the historical background that projected the PSC and its actorsin the 2014 election with the slogan "traditional family." / A presente dissertação analisa como o Partido Social Cristão (PSC), ao longo do tempo, se apropriou da identidade religiosa de seus atores políticos que na sua maioria são membros da Frente Parlamentar Evangélica, os quais defendem no espaço público a “família tradicional”, em detrimento da pluralidade de arranjos familiares na contemporaneidade. Para explicitar o objeto - “família tradicional” e PSC -, foi necessário retroceder no tempo e investigar na historiografia os primórdios da inserção dos evangélicos na política brasileira. Em vista disso, analisamos a participação dos evangélicos nos respectivos períodos do Brasil: Colônia, Império e República. A dificuldade da entrada de evangélicos na política partidária, dentre outros fatores, se deve àinfluência do catolicismo no Estado. Assim sendo, averiguamos em todas as Constituições (1824, 1891, 1934, 1937, 1946, 1967, 1969 e 1988) o que a mesma diz no que tange a proibição e a liberdade religiosa no país. Logo, verificamos entre as Eras Vargas e República Populista, que ocorreu com intensidade a transição do apoliticismo para o politicismo entre os evangélicos brasileiros, porém, eles não recebiam o apoio formal de suas igrejas. Em seguida, a participação dos evangélicos na arena política durante a ditadura militar foi investigada com destaque para o posicionamento de vanguarda da IECLB, através do Manifesto de Curitiba e, também com a presença de parlamentares evangélicos no Congresso Nacional. A politização pentecostal é ressaltada em nosso trabalho, através do pioneirismo de Manoel de Mello e, depois na Redemocratização quando as instituições evangélicas se organizaram para eleger seus candidatos à Assembleia Nacional Constituinte. E, com o fim do regime militar, o PSC surge como partido “nanico”, contudo, deixa o anonimato e ganha visibilidade midiática quando o pastor e deputado, Marco Feliciano, assume a presidência da Comissão de Direitos Humanos e Minorias, em 2013. Esse é o pano de fundo histórico que projetou o PSC e seus atores no pleito de 2014 com o mote “família tradicional”.

Submitted by Ronildo Prado (ronisp@ufscar.br) on 2016-08-23T20:23:30Z No. of bitstreams: 1 6838.pdf: 5868400 bytes, checksum: b76728ccc0b36d100b26820a76db5f4b (MD5) / Rejected by Ronildo Prado (ronisp@ufscar.br), reason: Inserir palavras-chave em inglês; Corrigir Área do Conhecimento. on 2016-08-24T18:37:20Z (GMT) / Submitted by Ronildo Prado (ronisp@ufscar.br) on 2016-08-26T20:01:25Z No. of bitstreams: 1 6838.pdf: 5868400 bytes, checksum: b76728ccc0b36d100b26820a76db5f4b (MD5) / Rejected by Ronildo Prado (ronisp@ufscar.br), reason: Verificar resumo on 2016-08-26T20:03:36Z (GMT) / Submitted by Ronildo Prado (ronisp@ufscar.br) on 2016-08-29T11:47:34Z No. of bitstreams: 1 6838.pdf: 5868400 bytes, checksum: b76728ccc0b36d100b26820a76db5f4b (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2016-08-29T11:53:03Z (GMT) No. of bitstreams: 1 6838.pdf: 5868400 bytes, checksum: b76728ccc0b36d100b26820a76db5f4b (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2016-08-29T11:54:33Z (GMT) No. of bitstreams: 1 6838.pdf: 5868400 bytes, checksum: b76728ccc0b36d100b26820a76db5f4b (MD5) / Made available in DSpace on 2016-08-29T11:55:09Z (GMT). No. of bitstreams: 1 6838.pdf: 5868400 bytes, checksum: b76728ccc0b36d100b26820a76db5f4b (MD5) Previous issue date: 2015-02-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Este estudo discute o currículo em ação na Educação Infantil buscando conhecer como se configuram nele as manifestações de religião/religiosidade a partir das expressões das crianças. Diversidade e laicidade imbricam-se na discussão que traz questões ligadas ao respeito às diferenças e que foram então discutidas a partir do multiculturalismo crítico e da perspectiva inter/multicultural no entendimento da religião/religiosidade como parte da cultura e da relevância do diálogo. Como parte dos objetivos, intencionamos conhecer como as crianças expressam-se sobre a temática, a fim de contribuir para ampliar o conhecimento sobre as relações entre currículo e cultura na Educação Infantil. A questão direcionadora da pesquisa concretizou-se em “Como as crianças expressam-se, no currículo em ação, sobre religião/religiosidade?”. Dessa forma, caracterizouse como pesquisa de tipo etnográfico, desenvolvida a partir das observações, na sala de aula e em outros espaços da escola, de uma turma composta de 15 crianças de 5 a 6 anos de um Centro Municipal de Educação Infantil, durante um semestre letivo, totalizando 36 dias de observação. Como resultados, observamos que a religião/religiosidade apresenta-se no currículo em ação com grande força e frequentemente, tendo havido 33, dos 36 dias, em que foi notada. No contexto pesquisado, apontamos para o desconhecimento da religião/religiosidade das crianças por parte da escola, que tem entendido não se poder tocar no assunto, invisibilizando outras formas de religião/religiosidade que sejam desviantes do padrão monocultural cristão católico, e ainda exotizando-as. Como contraponto, as crianças trazem para o currículo as suas vivências, ocorrendo manifestações de religião/religiosidade em repetidos momentos, contrariando a proibição de se falar sobre o assunto na escola. Com isso, há a emissão de um importante recado para a formação de professores e desenvolvimento de políticas públicas que demandam a conversão dos espaços educativos em favorecedores do debate e não do proselitismo. Há que se levar em conta que religião/religiosidade estão no currículo em ação com intensidade e que, se a temática é trazida para a escola, então faz parte do currículo. Trabalhá-la é parte dos desafios conflituosos a serem enfrentados a partir de uma perspectiva que reconheça a multiculturalidade presente na sociedade e que promova o diálogo intercultural, considerando que é importante propiciar que as crianças digam sua palavra, e que esta seja ouvida e incorporada como conteúdo curricular. Sugerimos, assim, que elas possam falar com suas vozes, e que não se exija que a religião/religiosidade fique na porta da escola, mas que o diálogo entre as diferenças promova aprendizagens. Tal só será possível se a voz das crianças for efetivamente ouvida. / This study discusses the curriculum in action in the Early Childhood Education and aims at understanding how the configuration of the religion/religiousness presents itself based on the children’s demonstrations of the children. Diversity and laicity overlap in a discussion that raises questions connected to the respect for differences, which were then discussed based on the critical multiculturalism and on the inter/multicultural perspective, understanding the religion/religiousness as part of the culture and of the dialogue relevance. As part of the objectives, we intended to investigate how children express themselves on the theme in order to better understand the relations between curriculum and culture in the Early Childhood Education. The question that guided the investigation was “How do children express themselves about religion/religiousness in curriculum in action?” The research was characterized as of ethnographic type. It included observations that were done with a group of 15 children aged from 5 to 6 years old in a Municipal School of Early Childhood Education, in a classroom and in other spaces at the school, during a semester, totalizing 36 days of observations. As part of the results, we noticed that religion/religiousness is frequently present with great force in the curriculum in action because there were in 33 days of the 36 days of observations. In this context, we also pointed out the school did not know about the religion/religiousness of the children. The school understands that it is not possible to talk about this subject in the school environment and hence making other forms of religion/religiousness that are deviants of the catholic Christian monocultural standard become invisible and exoticized. On the other hand, children bring their experiences to the curriculum where we can notice demonstrations of religion/religiousness several times, contradicting the school’s prohibition of talking about this subject. An important issue considering teachers' education is the development of public politics to transform educative spaces in a place for discussions and not of proselytism. It is necessary to consider religion/religiousness is in the curriculum in action with intensity and if the theme is brought to the school, it should be part of the curriculum. Discussing the theme is part of the conflicted challenges to be faced and needs to be done from a perspective that recognizes multiculturalism in the society and that promotes intercultural dialogue, considering the importance to provide the children chances to speak out and ensure the children’s voice will be heard and the content will be incorporated in the curriculum. We suggest that children speak out and that religion/religiousness does not remain at the school gate, but that this dialogue among the differences promotes learning. This will only be possible if the voice of the children is effectively heard.

The thesis is searching for the possible connection between philosophy, theology and sports.

This thesis examines how lay members of the Jain and Quaker traditions understand and navigate ideals of non-ownership. The tenets of aparigraha (non-ownership) and the testimony of simplicity are explored to show how interpretation of sacred texts leave open the possibility for financial success. Through interviews with members of Jain and Quaker communities in the US, and textual research, I assert that proper methods for earning, maintaining and using capital in each tradition transcend prohibitions against excess accumulation. Following Foucault and Weber, I show that proper ethical ways of earning and spending money depend on community-based interpretations and self-policing. My research suggests that lay members focus on ethical ways to earn and spend money rather than the amount of wealth they possess. Due to these foci, transgressions of ideals are viewed within community-established norms, which maintain high levels of engagement with both the capital world and their own religious tradition.

This study’s research approach shows the foundation of an epistemology that is taken from a postmodern, postfoundationalist theology. The research method is embedded in the narrative approach as established in social constructionism. The research method is also further upheld by the Seven Movements Model of doing research, which in this research also accommodates a participatory action research methodology. This research is a study of the narratives of lay people in a local context. It shows and explores the actions of these people in a situation of care and support. Their local context expresses the journey of people who belong to the same church called the Family Trinity Church in Valhalla, Pretoria. Their backgrounds go back to areas like the Western Cape, Northern Cape and Eastern Cape and are not originally from Pretoria. Their social relationships and church affiliation are compiled from a military background. Their narratives that relate to this research originate from a journey of care and support. The narratives of my co-researchers discovered and recognized different themes as divulged from their stories in conjunction with their experiences. Some of these themes were related to the literature studies as part of the dialogues between interdisciplinary conversations in the process of research. Apart from the telling and re-telling of the stories, literature studies were used to open up a process of a deeper understanding of these narratives. Literature was used to critically discuss the narratives as to give more clarity on the actions of the co-researchers. This research shows an open process of discussions and the input of other thoughts of beliefs and reason as presented by the involvement of the scientific community. The in depth discussions helped to clarify the aim and objectives as proved by the outcomes of this research. The outcome of this research is based on the experiences and the real situation that demonstrates a contextual framework. The narratives and the unique research outcomes clearly support the fact that ordinary laypeople can lead and manage a church without the leadership of a fulltime minister. It shows the important relationship of care and support that transpired in a deepened spirituality, which brought about healing and transformation. The uniqueness of this research is based on the eagerness of people who journeyed with one another in a group and who also directed this kindness to others who did not belong to this group. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted