Made available in DSpace on 2016-08-03T12:20:50Z (GMT). No. of bitstreams: 1 DissertaCAO de Mestrado.pdf: 399172 bytes, checksum: b0885e185ae016c08edecbea830e2835 (MD5) Previous issue date: 2009-04-27 / The need for deeper studies regarding what the Methodist Church has to offer for the transformation of the lived reality of persons with physical limitations in the context in which we live, within society as well as in ecclesiastical life, is the fundamental justification of this research. In first place, the research analyses social practices in the history of the Methodist movement, beginning with it origins. In second place, the relations between official Methodist documents and the Universal Declaration of Human Rights will be examined, a document that is recommended and recognized by the Methodist Church. Specific elements in the official documents of the Methodist Church in Brazil are researched, among them the Institutes, Plan for Life and Mission, Social Creed, and General Rules, among others, which demonstrate the commitment of this Church to persons with limitations. Finally, this study demonstrates, within the context presented, that both in its historical origins as well as in the current official documents of the Methodist Church can be found bases that support the social responsibility of the Church for the inclusion of all persons in the Methodist community, specifically in terms of the social inclusion of persons with physical limitations.(AU) / A necessidade de estudos mais aprofundados sobre o que a Igreja Metodista tem a oferecer para que se transforme a realidade atual da pessoa com deficiência física no meio onde vive, tanto na sociedade, como no que diz respeito à participação na vida eclesiástica é o que justifica a presente dissertação. Serão analisadas, primeiramente, as práticas sociais presentes na história do movimento metodista em suas origens. Em seguida serão examinadas as relações e correspondências entre os documentos da Igreja Metodista e a Declaração Universal dos Direitos Humanos, a qual é recomendada e reconhecida pela Igreja Metodista. Serão levantados elementos nos documentos oficiais da Igreja Metodista no Brasil, dentre eles Cânones, Plano para a Vida e a Missão, Credo Social, Regras Gerais e outros que demonstrem o compromisso desta Igreja junto a pessoas com deficiências físicas. Enfim, este estudo demonstrará, mediante os aspectos abordados que, tanto em sua origem histórica como nos documentos oficiais da Igreja Metodista são encontrados subsídios que fundamentam a responsabilidade social da Igreja, especificamente pela inclusão social da pessoa com deficiência física, o que faz da comunidade metodista acessível a todas as pessoas.(AU)

Made available in DSpace on 2016-08-03T12:20:50Z (GMT). No. of bitstreams: 1 Suzel Magalhaes.pdf: 868719 bytes, checksum: 9e018992f176b05fd93b122cdb3f6b72 (MD5) Previous issue date: 2009-03-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The Expositor Cristão, which is the official newspaper of the Methodist Church in Brazil, started in 1886, with what could be called an ecumenic proposition: it´s first name, Methodista Catholico (Catholic Methodist), uncovers the desire for universalism, as shown in the first number editorial. It´s creator, a north american missionary called John James Ransom intended a non sectarian doctrinarian and orientational newspaper, in accordance with the wesleyan tradition. But the Methodista Catholico had a short life: within less than a year it became the Expositor Cristão. The brazilian religious field was then under an apologetic controversy, with the insertion of mission protestantism, from anglo-saxon origin, opposing the Roman Catholicism. The name of the newborn newspaper was one more victim of the confrontations. This work put itself to evaluate how the newspaper treated the question of ecumenism since this period until the entry of the Methodist Church in the CONIC, National Council of Christian Churches, at the beginning of the decade of 1980. The research found that the deep rooted anti catholicism in brazilian Methodism at it´s prime never disappeared completely. Also realised that the Methodism was not immune to the conflicts that existed among the denominations of the evangelical world. In spite of the well acknowledged pioneering of the Methodist church in creating brazilian ecumenic organisations, ecumenism always faced internal barriers, more or less disguised. The newspaper Expositor Cristão, created to be a medium of information and doctrinarian formation, not always showed with the necessary clarity which meaning the Methodist Church confer to the word ecumenism and how the Church practices it. In some moments, the coexistence between ecumenism and anti ecumenism in the heart of the methodist field was not brought under the light of the debates of the newspaper, but remained hidden due to omissions and ambivalences. This is what this work could notice from a qualitative evaluation of the newspaper content´s.(AU) / O jornal Expositor Cristão, órgão oficial da Igreja Metodista no Brasil, nasceu em 1886, com uma proposta que se poderia chamar de ecumênica: seu primeiro nome, Methodista Catholico, revela o desejo de universalidade, confirmado pelo editorial de estréia. Seu criador, o missionário norte-americano John James Ransom, pretendia um veículo de orientação doutrinária que não fosse sectário, em consonância com a tradição wesleyana. Mas o Metodista Católico teve vida curta: em pouco mais de um ano passou a se chamar Expositor Cristão. O campo religioso brasileiro vivia, então, o período da controvérsia apologética, com a inserção do protestantismo de missão, de origem anglo-saxã, em contraposição ao catolicismo romano. O nome do recém-nascido jornal foi mais uma vítima dos embates. Este trabalho se dispôs a avaliar como o jornal tratou a questão do ecumenismo desde esse período até a entrada da Igreja Metodista no CONIC, Conselho Nacional de Igrejas Cristãs, no início da década de 1980. A pesquisa constatou que o anticatolicismo arraigado no metodismo brasileiro em seus primórdios jamais desapareceu por completo. Notou também que o metodismo não esteve imune aos conflitos interdenominacionais existentes no próprio meio evangélico. Em que pese o reconhecido pioneirismo da Igreja Metodista na criação de organismos ecumênicos brasileiros, o ecumenismo sempre enfrentou barreiras internas, mais ou menos explícitas. E o jornal Expositor Cristão, criado para ser um veículo de informação e formação doutrinária, nem sempre comunicou com a necessária clareza qual o significado que a Igreja Metodista confere à palavra ecumenismo e como ela o pratica. Em alguns momentos, a coexistência entre ecumenismo e antiecumenismo no interior do campo metodista não foi trazida à luz dos debates pelo jornal, mas permaneceu oculta por omissões e ambivalências. É o que este trabalho pôde constatar a partir de uma avaliação qualitativa do conteúdo do jornal.(AU)

Vivir la Gracia de Dios: Un compromiso social metodista permanente. Contribuciones para la identidad del metodismo peruano. La primera parte aborda la manifestación de la Gracia de Dios en la teología wesleyana, sus aspectos centrales y como ésta va delineando la identidad metodista. La segunda parte pregunta por lo que caracteriza a la identidad metodista marcada por las obras de piedad y misericordia y que siendo medios de gracia, señales exteriores, Dios nos provee de ellas para nuestra formación espiritual personal y comunitaria. Como característica también es abordado el espíritu evangelizador como respuesta al mandato dado por nuestro Señor Jesucristo de ir y predicar el Evangelio a toda criatura. La tercera parte aborda la presencia metodista en el Perú. Desde sus orígenes, en el Siglo XIX con la presencia de las Sociedad Bíblica Británica y la Americana, el envío de misioneros colportores; el primer intento de establecer la Misión Metodista con William Taylor (1877-1887); el segundo y definitivo intento por establecer la obra metodista con Francisco Penzotti (1888-1889), el trabajo realizado por el Dr. Thomas B. Wood y la organización de la Misión Metodista, su aporte en el campo jurídico y educacional; el trabajo realizado por los primeros pastores metodistas peruanos como: José Q. Illescas, Manuel Noriega y Adolfo T. Vásquez. La organización de la Obra Misionera del periodo 1904-1939, el auge y desarrollo de la obra en el periodo 1940-1969. La autonomía de la Iglesia en 1970, realizándose cambios en la estructura de la misión y llegando a la Primera Asamblea Constituyente con la elección del primer obispo peruano, el Dr. Wenceslao Bahamonde. El auge de una iglesia autónoma que aprende a caminar con pies propios pero que no siempre vive la Gracia de Dios y entra en crisis de identidad y testimonio. La última parte finaliza con las contribuciones de la Iglesia Metodista para la sociedad peruana hoy a través de la obra educativa, la obra social, el compromiso ecuménico y los desafíos que como iglesia cristiana tenemos para la transformación de la sociedad peruana. Vivir la Gracia de Dios es un compromiso social metodista permanente y la Iglesia Metodista del Perú está llamada y desafiada a transformar la sociedad peruana, a compartir esa Gracia que recibió con aquellos que viven en desgracia, con aquellos a los que se les niega la Gracia de Dios diariamente. Vivir y compartir la Gracia de Dios hoy en el Perú es una misión impostergable. / Living the Grace of God: A permanent Methodist social commitment. Contributions to the identity of Peruvian Methodism. The first part addresses the manifestation of Gods Grace in Wesleyan theology, its core aspects and the way Grace delineates Methodist identity. The second part deals with the question of what characterizes the Methodist identity marked by charitable deeds and works of mercy, and the way these, as means of Grace and external signs, are provided by God for our own and our communitys spiritual formation. Another characteristic that is also addressed in this part is the evangelizing spirit as a response to the mandate given by our Lord Jesus Christ to go out and preach the Gospel to all creatures. The third part addresses the Methodist presence in Peru. From its origins in the Nineteenth Century with the presence of the British and American Biblical Societies, the sending of Colporteur missionaries; the first attempt to establish the Methodist Mission with William Taylor (1877-1887); the second and final attempt to establish the Methodist work with Francisco Penzotti (1888-1889), the work done by Dr. Thomas B. Wood and the organization of the Methodist Mission, his contribution in the legal and educational fields; the work done by the first Peruvian Methodist ministers such as José Q. Illescas, Manuel Noriega and Adolfo T. Vásquez. The organization of the Missionary Work during the 1904-1939 period, the full expansion and development of the organization during the 1940-1969 period. The churchs autonomy in 1970, with the first changes in the structure of the mission up to the holding of the First Constituent Assembly with the election of the first Peruvian bishop, Dr. Wenceslao Bahamonde. The heyday of an autonomous church that learns to walk on its own but not always lives the Grace of God and goes through a crisis of identity and testimony. The last part ends with the Methodist Churchs current contribution to the Peruvian society through educational and charitable work, as well as ecumenical commitment and the challenges that we are forced to face, as Christian church, for the transformation of the Peruvian society. Living the Grace of God is a permanent Methodist social commitment and the Methodist Church of Peru is called and challenged to transform the Peruvian society, to share the Grace that it received with those who live in disgrace, those who are denied the Grace of God on a daily basis. Living and sharing the Grace of God today in Peru is a mission that cannot be put off

Centro Universitário Metodista IPA / A presente tese estuda a atuação educacional da missão indigenista metodista junto ao povo kanamari, avaliando suas características de relacionamento com a conjuntura atual de implementação de políticas públicas em educação indígena motivadas pelas características de estado democrático de direito instituídas na Constituição da República Federativa do Brasil promulgada em 1988. Esta análise é feita a partir da prática missionária educacional indigenista da igreja metodista junto ao povo kanamari. O estudo está dividido em cinco capítulos organizados em dois movimentos. É é feito a partir da historiografia narrativa. No primeiro movimento é apresentado os elementos introdutórios para compreensão do desenvolvimento da pesquisa e compreende os capítulos primeiro ao terceiro. Estes capítulos apresentam os elementos de existência dos sujeitos da pesquisa, dos elementos que instituem a relação entre si desde a perspectiva da educação indígena como política pública. O segundo movimento compreende os capítulos quarto e quinto que são mais analíticos das temáticas que atravessam as historicidades dos sujeitos históricos que interagem no contexto da constituição do estado democrático de direito brasileiro. Representam a parte mais analítica e conclusiva da pesquisa apontando elementos transversais que auxiliam na explicitação das condições de aproximação, distanciamento, parceria e crítica presentes nas experiências abordadas. / This dissertation studies the educational actions of the Methodist indigenous mission with the Kanamari people. The Kanamari's relationship characteristics are evaluated, taking into consideration the current state of affairs in which public policies regarding indigenous education, motivated by the characteristics of the democratic rule of law established in the Constitution of the Federal Republic of Brazil promulgated in 1988, are being implemented. This analysis is done through the Methodist Church's indigenous missionary educational practice with the Kanamari tribe. The study is divided into five chapters and organized into two movements. It is done through narrative historiography. In the first movement, comprised of chapters one to three, the introductory elements for understanding the development of the research are presented. These chapters represent elements of existence of the research subjects, of the elements that establish a relationship among themselves from the perspective of indigenous education as public policy. The second movement is made up of the fourth and fifth chapters, which are more analytical of the themes which cross the historicities of the historic subjects that interact in the context of the constitution of the Brazilian democratic rule of law. These chapters represent the most analytical and conclusive part of the research, pointing out transverse elements that aide in the expliciting of conditions of approximation, distancing, partnership and criticism present in the experiences dealt with.

In northeast of Brazil, the Methodist Church, as an evangelical mission church, entered the Brazilian religious field through evangelism, either performed by itinerant missionaries, in its beginning, or by proselytism in the communities where it was present through social or educational works, after its consolidation in the country. However, since the 1990s, with significant changes in the Brazilian religious field, notably the growth of neopentecostal churches, the Methodist Church saw its number of members stagnate and, in some cases, even decline. This rapid growth of neopentecostal churches transformed the Brazilian religious field in a way that promoted changes in forces and resulted in greater competition among religious institutions, which led some religious leaders to a redefinition of their competitive models and strategies. In the case of the Methodist Church in northeastern lands, it is known that some strategies were aimed at a numerical increase of members and, at least, at the maintenance of its space in the religious field. Among the researched strategies are: a) the use of the media; b) the use of marketing and management concepts; c) specialization of religious goods and services; d) changes in liturgies and worship spaces; e) emphasis on tithing. This study aims to investigate the causes and consequences of incorporating competition strategies – business or neopentecostal strategies – in order to maintain the space of the Methodist Church in the religious field, in a church whose doctrines and theological bases are consolidated and point to the movement of the Protestant Reformation. / No Nordeste brasileiro, a Igreja Metodista, por ser uma igreja evangélica de missão, teve como característica de adentramento no campo religioso brasileiro o evangelismo, seja realizado por missionários itinerantes, logo em seu início; seja com o proselitismo junto às comunidades em que estava inserida por meio de um trabalho social ou educacional, após sua consolidação no país. No entanto, desde a década de 1990, com as significativas mudanças no campo religioso brasileiro, notadamente o crescimento dos neopentecostais, viu seu número de fiéis estagnar e, em alguns casos, até decrescer. Este incremento rápido dos neopentecostais transformou o campo religioso brasileiro de um modo que promoveu uma mudança de forças e resultou numa competição maior entre as instituições religiosas, o que ocasionou uma redefinição nos modelos e estratégias de competição de alguns atores religiosos. No caso da Igreja Metodista em terras nordestinas, temos que algumas estratégias objetivaram um aumento numérico de seus fiéis e, pelo menos, a manutenção de seu espaço no campo religioso. Dentre as estratégias pesquisadas estão: a) utilização de meios de comunicação; b) utilização de marketing e conceitos da administração; c) especialização dos produtos e serviços religiosos; d) mudanças nas liturgias e nos locais de culto; e) ênfase nos dízimos. Este trabalho objetiva investigar as causas e consequências da adoção pela Igreja Metodista de estratégias de competição, algumas empresariais e, outras, advinda de denominações neopentecostais, com vistas à manutenção do espaço no campo religioso, em uma igreja de doutrinas e bases teológicas consolidadas, que remontam ao movimento da Reforma Protestante. / São Cristóvão, SE

Boston personalism has generally been recognized as a philosophic system based upon a metaphysical idealism. What is less known, however, is that the founder of this school of thought and some of the major contributors to the early development of this tradition were committed members of the Methodist Episcopal Church. The purpose of this study is to examine the contributions made by the early Boston personalists to the cause of theological liberalism in the Methodist Church. It will be shown that personalist philosophers and theologians at Boston University ushered in and consolidated the liberal era in Methodist theology. Further, it will be argued that the religious demands of the philosophy of personalism eventually led some members of the tradition from theological liberalism to modernism and the beginnings of a religious pluralism. In other words, the thesis of this study is that the early Boston personalists were theological innovators in the Methodist Church, leading the denomination from its nineteenth-century evangelical pietism to the modernism and pluralism that was part of mid-twentieth century American Protestantism. The focus of this study will therefore be on the first two generations of personalists at Boston University: the founder of the personalist tradition, Borden Parker Bowne, and two of his most prominent students, Albert Cornelius Knudson and Edgar Sheffield Brightman. One chapter is devoted to each of figure, focused upon the impact of their personalist philosophy and methodology on their theology and philosophy of religion, and their influence on American Methodist theology. The period this study, which commences from the time of Bowne's appointment to the Department of Philosophy at Boston University in 1876 to the death of both Knudson and Brightman in 1953, reveals how Methodism grappled with the theological implications raised by the complexities of modernity and the emerging sciences. Attention will be focused on how the philosophical method of the personalists dictated their movement from pietism toward liberalism and onto modernism and pluralism. As such, this study demonstrates the integral role played by the Boston personalist tradition in theological development during the liberal era of American Methodism.

No description available.

This qualitatively oriented Practical Theology research project was based on a narrative inquiry into the spiritualities of six gay women who are related to Northfield Methodist Church, which is situated in Benoni, Gauteng. These conversations occurred within a small group context, and were aimed at co-authoring preferred ways of being both gay and Christian. Toward the end of the research journey, I asked each participant to prepare a written text that would summarise their experience of being simultaneously gay and Christian, so that by hearing their own stories of their journey, they would be able to find a voice. As these women are usually marginalised in the Methodist Church, I invited various groups to audience their stories. This research report records the beginning of my journey into working towards the complete acceptance of gay and lesbian Christians into the Methodist Church of Southern Africa. / Practical Theology / M. Th. (Pastoral Therapy)

This study deals with Francisco G. Penzotti, a Bible colporteur and church planter, opening in 1888 in Peru a branch of the American Bible Society. But the Peruvian con-stitution prohibited any public, non-Catholic religious activities. The country's situation for decades had been confrontation between clerical conserva-tism and progressive liberal forces, thus dividing Peruvian society. Penzotti became a catalyst in this confrontation at a time of critical importance, thus revealing the frailty of the Roman Catholicism as an integrating force in this society. He becomes a "human interface" in the struggle for tolerance and freedom of worship, involving the participa-tion of important sectors of Peruvian society. This paper describes the historical background and Protestant activities prior to Pen-zotti, then his work and person. A missiological summary interprets Penzottis success, acting as a human link between two distinct eras and clearing the way for a future of tolerance and religious freedom in Peru. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Women today continue to struggle against male-dominated values and norms, and male prejudices, both in society and the Church. This balance of power needs to be altered to free women from the domination of men. The strategies proposed in this dissertation are based on the Christian ethic of justice and equality. Their implementation, I argue, would empower women to resist oppression, independently of men, to achieve liberation and equality so that male-dominated ideologies and structures could no longer oppress. A case study of women ministers in the Methodist Church of Southern Africa revealed discrimination against, and the limitation of the ministries of women clergy. The ethical dilemma of the Church appearing to follow, rather than to lead society on such issues was noted. The attainment of the liberation of women is dependent solely upon themselves and the extent to which they are prepared to take responsibility for their own lives. / M.Th. (Theological Ethics)