Pentecostal churches are growing significantly across the world, but occasionally theological tensions arise within Pentecostal churches, sometimes related to intergenerational differences, which hinder both quantitative and qualitative growth. This study analyses the dynamics of a particular generation gap in one South African Pentecostal congregation. It explores the initiatives of a cell group from the younger generation, aimed at enhancing the credibility and effectiveness of the congregation's witness. The cell group initiatives highlighted issues of leadership, biblical hermeneutics, and the need for a theological re-assessment of local traditions that had always acted as identity markers for the older generation. This study contends that the conflict between a more collectivist older generation and a more individualist younger generation can be bridged through well prepared conflict resolution processes led by credible intervention teams and through some form of accommodation of the views and desires of both generations. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Similar to other countries in southern Africa, the relationship between African Spiritual Churches and New Pentecostal Churches in Botswana has been characterized by considerable tension and mutual distrust. Although both movements highlight the third person of the Trinity, the Spirit of God, their followers view the world around them very differently. This study has investigated the relationship between these two types of churches by focusing on their efforts to produce unique ideologies of spiritual power in relation to the two major ideologies in the Botswana context, namely the reified Setswana worldview and the globalizing forces of Western modernity. In order to provide a careful analysis of the relationship between these movements, two churches from each group were chosen as representatives. The Hermon Church and Revelation Blessed Peace Church served as examples for the African Spiritual Churches, while Goodnews Ministries and Bible Life Ministries were the New Pentecostal subjects. Primary research methods included interviews with church leadership, questionnaires for members of each church and participant observation. Church origins, biblical hermeneutics, healing and deliverance rituals, and approaches to cultures and covenants formed the key areas of study. Creating unique “worlds of the Spirit” by means of innovative tactics, both types of churches seek to enable their followers to live well as they produce their contextualized ideologies of power. However, even though both movements lay claim to the Spirit of God as their source of power, the distinctive ideologies emerging from their sermons, technologies, rituals and symbols have brought them into conflict with one another. For African Spiritual Churches, the Spirit of God meets people in the midst of life’s struggles, providing healing and wholeness in all relationships. Their willingness to adopt certain elements of the reified Setswana worldview is a major issue in the conflict with New Pentecostal Churches. For New Pentecostals, the Spirit breaks all covenants made in the past, and empowers “born again” believers to succeed in a modern environment filled with opportunities and challenges. The key missiological concern of this study is to explore the unique efforts of these movements to contextualize the gospel message for Botswana. / Church Spirituality, Church History and Missiology / D.Th. (Missiology)

This thesis explore how the contemporary Swedish Pentecostal movement view childrens way to salvation. Is it possible to discern certain theological systems represented in the movement and has the movement’s view changed over time? The study reaches the conclusion that the view has changed and that there exists two logically opposite systems in the movement, leaving it with a theological double vision. The study explores the theological basis and the practical implications of both systems, and seek to discern what system is the prominent one. The study shows that the pelagian system stands out against the arminian system and that an ongoing theological renegotiation seems to strenghthen its position. The study also interacts briefly with two international pentecostal movements and finds the arminian theological system to dominate in that context. The result of the study raises questions whether the Swedish Pentecostal movement is aware of it’s double vision and the changes that is underway. The study ends by emphasizing the need for the Swedish Pentecostal movement to work through some main elements in its theology, in order to reach a clear view of children’s way to salvation. / Studien undersöker hur dagens svenska Pingströrelse ser på barns väg till frälsning. Vilka teologiska system finns representerade i rörelsen? Vilken teologi bygger dessa på och vilken praktik leder de till i förhållande till barnen? Studien söker också att besvara vilket teologiskt system som dominerar inom rörelsen samt om rörelsens syn på barns väg till frälsning har förändrats över tid. Studien visar att två oförenliga teologiska system, det pelagianska och det arminska, finns representerade i Pingströrelsen och att det pelagianska systemet är mest framträdande. Resultatet pekar på att den svenska Pingströrelsen har en dubbelsyn på barns väg till frälsning vilket leder till en skiftande praktik i förhållande till barnen. Studien utvidgar kort perspektivet och jämför den svenska Pingströrelsens teologi med teologin hos två internationella pingströrelser: Pentecostal World Fellowship och Assemblies of God. Studien avslutas med en uppmaning till den svenska Pingströrelsen att arbeta igenom sin teologi så att den kommer fram till en skarp syn på barns väg till frälsning och därmed till en välgrundad praktik i arbetet bland barnen.

Made available in DSpace on 2016-07-27T13:46:25Z (GMT). No. of bitstreams: 1 Paulo Rogerio Rodrigues Passos.pdf: 8237686 bytes, checksum: 92f6d0a3be573b7e4ab507e2ce319e5e (MD5) Previous issue date: 2012-12-05 / The configuration of the Brazilian religious field has undergone changes as fast as reality itself. Guided by this perspective, new religious denominations accurately adjust their services in order to meet these new expectations. The Fountain of Life Apostolic Church is characterized as one among others that are theologically committed to the path of individual empowerment as a method of social mobility and social integration. With an array of services for the emerging middle class, what they understand as subjective and practical gaps for this new social stratum, the church complements, works to meet these needs. Through the unction and the show, this church underpins and ensures its religious identity, awakening to its members sensations and emotions that were once in the rites and religious doctrines. However, the character of the Fountain of Life Church religious institution was not enough for it to stand out in the competitive Brazilian religious market. The big draw or differential of the Fountain of Life Church are its services. Unlike other denominations that do not direct their audience, working with a broad and diffuse proselytizing, the Fountain of Life Church, not only directs its services to a speci fic clientele, as also seeks to customize their services to this public. Compared with the most expressive and traditional Brazilian neo-Pentecostal denominations, the Fountain of Life Church does not appeal to the world s reduction of complexity and does not uses magic in their liturgies and religious practices. With a rational and proactive doctrine, the theme of the service is to insert the individual into the market, as well as integrate him into the associative network of the institution. With an intense program of leisure and entertainment activities, the member finds a significant menu of personal and social possibilities with their entry into the church. With so many differentials linked to the church services, but also the socioeconomic profile of its mass of loyal, we can set the stage for the Fountain of Life Church is like the fourth wave of Brazilian Pentecostalism. / A configuração do campo religioso brasileiro vem sofrendo mudanças tão rápidas quanto à própria realidade. Pautado nessa perspectiva, novas denominações religiosa ajustam os seus serviços exatamente no sentido de suprir esses novos anseios. A Igreja Apostólica Fonte da Vida se caracteriza como uma entre outras que se enveredaram teologicamente para o caminho do empoderamento individual como meio de mobilidade e inserção social. Com um rol de serviços destinados a classe média emergente, aquilo que compreendem lacunas práticas e subjetivas para esse novo estrato social, a igreja complementa, atua no sentido de suprir tais carências. Por meio da unção e do espetáculo alicerça e assegura a sua identidade religiosa, despertando nos seus membros sensações e emoções que em outrora se encontravam nos ritos e doutrinas religiosas. Contudo, o caráter de instituição religiosa da Igreja Fonte da Vida, não bastaria para que ela se destacasse no concorrido mercado religioso brasileiro. O grande atrativo ou diferencial da Igreja Fonte da Vida são os seus serviços. Diferentemente de outras denominações que não direcionam o seu público, atuando com um proselitismo amplo e difuso, a Igreja Fonte Da Vida, não somente direciona os seus serviços para uma clientela específica, como, também, buscar personalizar os seus serviços para esse público. Em comparação com as mais expressivas e tradicionais denominações neopentecostais brasileiras, a Igreja Fonte da Vida não recorre à redução de complexidade do mundo, nem se utiliza da magia em suas liturgias e práticas religiosas. Com uma doutrina racional e pró-ativa, o mote dos seus serviços consiste em inserir o indivíduo no mercado, bem como, integrá-lo na rede associativa da instituição. Com uma programação intensa de atividades de lazer e entretenimento, o membro encontra um significativo cardápio de possibilidades pessoais e sociais com seu ingresso na igreja. Com tantos diferenciais atrelados aos seus serviços, como também, o perfil socioeconômico do seu séquito de fiéis, podemos definir o estágio em que a Igreja Fonte da Vida se encontra como a quarta onda do pentecostalismo brasileiro.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-09-13T11:38:49Z No. of bitstreams: 1 Alden Antonio de Araujo.pdf: 2493122 bytes, checksum: cb42aaaedd72e0b6c79bb3bc1f0f8c4c (MD5) / Made available in DSpace on 2017-09-13T11:38:49Z (GMT). No. of bitstreams: 1 Alden Antonio de Araujo.pdf: 2493122 bytes, checksum: cb42aaaedd72e0b6c79bb3bc1f0f8c4c (MD5) Previous issue date: 2017-08-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / The Pentecostal Church "God is Love", founded in 1962 by David Martins Miranda, consolidated in the Pentecostal area from the charisma of its founder-leader. Considering the idea of elective affinity, it is possible to affirm that the social, cultural, political, economic and, especially, religious context of the 1950s and 1960s favored the emergence of this charismatic leader and the formation of IPDA, which sought to consolidate in the Pentecostal area from Some identity marks proper to this church, its Internal Regulations, its World Headquarters, IPDA's option for the poorest, the restricted and selective use of the media, and the "War on Evil" worldview. These elements that constitute IPDA's identity are intended to contribute to the consolidation of David Miranda's charisma and strengthen the monopoly of its capital. From the death of the founder emerges the need to transmit the charism and a complex process of succession surrounded by tensions in regard to disputes over power / A Igreja Pentecostal “Deus é Amor”, fundada em 1962 por David Martins Miranda, se consolidou no campo pentecostal a partir do carisma de seu líder-fundador. Considerando a ideia de afinidade eletiva, é possível afirmar que o contexto social, cultural, político, econômico e, sobretudo, religioso dos anos 50 e 60 favoreceram o surgimento deste líder carismático e a formação da IPDA. Esta denominação buscou se consolidar no campo pentecostal a partir de algumas marcas identitárias propriamente características desta igreja: seu Regulamento Interno, sua Sede Mundial, a opção que a IPDA faz pelos mais pobres, o uso restrito e seletivo das mídias e a cosmovisão centrada na “Guerra contra o Mal”. Estes elementos, que constituem a identidade da IPDA, têm por finalidade contribuir com a consolidação do carisma de David Miranda e reforçar o monopólio de seu capital. A partir do falecimento do fundador, emerge a necessidade de transmissão do carisma e um complexo processo de sucessão cercado de tensões no que se refere a disputas pelo poder

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-05-03T17:16:52Z No. of bitstreams: 1 GLÁUCIA BORGES FERREIRA DE SOUZA.pdf: 1671622 bytes, checksum: 8aa1f26755cc609b0f46569a97897e71 (MD5) / Made available in DSpace on 2018-05-03T17:16:52Z (GMT). No. of bitstreams: 1 GLÁUCIA BORGES FERREIRA DE SOUZA.pdf: 1671622 bytes, checksum: 8aa1f26755cc609b0f46569a97897e71 (MD5) Previous issue date: 2018-02-28 / The object of this study is the Christian Congregation in Brazil and its traditional maintenance in the religious market that presents its expansion dogmatic processes. The objectives are to analyze the motivations of the faithful to be members of the CCB; as is the institutional link between the members; understand the collective demands that move in a sense of autonomy and individual empowerment; contribute to the debate on the fluid issues of the religious market. The problematization is based on the assumption that the CCB presents itself in the religious field as a locus of protection for its members. With its traditional doctrine, they believe they are free from the deception of the world's threatening reality. As a hypothesis, it is discussed about the motivation of people to follow more rigid dogmas to feel safe, in face of the multi-faceted religiosity in the contemporaneity: the thought of security versus that of freedom comes into play to direct the choices. / O objeto deste estudo é a Congregação Cristã no Brasil e sua manutenção tradicional no mercado religioso que apresenta sua expansão, seus processos dogmáticos. Os objetivos são analisar as motivações dos fiéis em ser frequentadores da Igreja CCB; como se dá o vínculo institucional entre os membros; compreender as demandas coletivas que transitam em um sentido de autonomização e empoderamento individual; contribuir com o debate sobre as questões fluídas do mercado religioso. A problematização parte do pressuposto de que a CCB se apresenta no campo religioso como lócus de proteção para seus membros. Com sua doutrina tradicional, eles acreditam estar livres do engano da realidade ameaçadora do mundo. Como hipótese, discute-se acerca da motivação de as pessoas seguirem dogmas mais rígidos para se sentirem em segurança, diante da religiosidade multifacetada na contemporaneidade: o pensamento da segurança versus o da liberdade entra em jogo para direcionar as escolhas.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-06-12T18:27:05Z No. of bitstreams: 1 Andre Magalhaes Coelho.pdf: 666895 bytes, checksum: 73ff206de83f00bb2a5cfdd172196a8a (MD5) / Made available in DSpace on 2017-06-12T18:27:05Z (GMT). No. of bitstreams: 1 Andre Magalhaes Coelho.pdf: 666895 bytes, checksum: 73ff206de83f00bb2a5cfdd172196a8a (MD5) Previous issue date: 2017-03-24 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research proposes to investigate the theological anthropology of the Christian Community Peace and Life, evangelical group of neo-Pentecostal matrix. The theological emphasis on the unity of the human constitution, which biblical testimony indicates, contrasts with the historical experience of Christendom in which the body has always played a secondary role, a status that still remains in various religious groups, including current Brazilian Pentecostalism. In view of this reality, Pentecostalism establishes its foundations, faithful to its ecclesiastical context in the same Platonic tendency to value more what is usually called the "soul" and "spirit" than the body, despite the value of body healing, Corporeality in the liturgy and the logic of material prosperity also present in these religious experiences. In order to counter this view, the concept of integrated anthropology will be indicated, based on several authors, especially the theologian Alfonso Garcia Rubio. This concept is fundamentally characterized by the understanding that the human being is a unit. It is that concrete being that appears in all its corporeal dimensions, and the body must relate to the whole cosmos and other living beings making present in a world of relationships and not of exclusions and dichotomies. In this sense, we wonder to what extent the contribution of an integral theological anthropology can constitute a contribution to overcome the anthropological dualism in religious groups such as the Christian Community Peace and Life? The research indicates some theological paths of overcoming concepts of dualistic and reductionist nature of the human condition, in view of an integrated anthropology. As an overcoming of this dualism we suggest an incarnated spirituality where the body makes evident in all its relations and where the unitary experience of the human being as a concrete person. From the concept of Integrated Human, which seeks to overcome dualisms, it is hoped to offer the Christian Community Peace and Life, from its own experience, with all the ambiguities in it, a unitary perception of the human being. / Esta pesquisa propõe investigar a antropologia teológica da Comunidade Cristã Paz e Vida, grupo evangélico de matriz neopentecostal. A ênfase teológica na unidade da constituição humana, que o testemunho bíblico indica, contrasta com a experiência histórica da cristandade, na qual o corpo sempre teve um papel secundário, status que ainda permanece em vários grupos religiosos, incluindo o pentecostalismo brasileiro atual. Diante desta realidade, o pentecostalismo estabelece suas bases, fiel ao seu contexto eclesiástico na mesma tendência platônica de valorizar mais o que usualmente se denominou a “alma” e “espírito” do que o corpo, não obstante ao valor da cura do corpo, da corporeidade na liturgia e da lógica de prosperidade material também presentes nessas experiências religiosas. Para se contrapor a essa visão será indicado o conceito de antropologia integrada, a partir de vários autores, em especial o teólogo Alfonso Garcia Rubio. Tal conceito se caracteriza fundamentalmente por entendermos que o ser humano é uma unidade. Trata-se daquele ser concreto que se apresenta em todas as suas dimensões corpóreas, sendo que o corpo deve se relacionar com todo o cosmo e com outros seres vivos fazendo presente em um mundo de relações e não de exclusões e dicotomias. Nesse sentido, nos perguntamos em que medida a contribuição de uma antropologia teológica integral pode se constituir em uma contribuição para a superação do dualismo antropológico em grupos religiosos como a Comunidade Cristã Paz e Vida? A pesquisa indica alguns caminhos teológicos de superação de conceitos de natureza dualista e reducionista da condição humana, tendo em vista uma antropologia integrada. Como superação desse dualismo sugerimos uma espiritualidade encarnada na qual o corpo faz evidente em todas as suas relações e na qual a experiência unitária do ser humano como pessoa concreta. A partir do conceito de Humano Integrado, que busca a superação dos dualismos, espera-se oferecer à Comunidade Cristã Paz e Vida, a partir de sua própria vivência, com todas as ambiguidades nela existentes, uma percepção unitária do ser humano.

O objetivo desta dissertação é investigar os efeitos da tradição apolítica no processo de socialização dos jovens da Igreja Pentecostal Assembléia de Deus em Porto Alegre/RS. O fenômeno da politização verificado entre algumas religiões brasileiras e no comportamento político dos seus adeptos demonstram uma limitação do Estado em prover políticas públicas para os mais necessitados e, na mesma medida, uma progressiva desilusão dessas populações com a democracia e com as suas instituições representativas. Nesse contexto, algumas denominações pentecostais mais tradicionais assumem uma postura declaradamente apolítica, o que nos leva a crer que a teologia pregada nessas igrejas pode, de alguma maneira, influir no processo de socialização política dos jovens que freqüentam mais assiduamente os cultos. Assim, buscou-se enfocar o papel do dogma contido nos discursos das lideranças da Assembléia de Deus sobre a constituição da cultura política da juventude desta denominação evangélica. Partiu-se da hipótese de que quanto mais elevada for a adesão às práticas doutrinárias, maior será a probabilidade de desenvolvimento de uma personalidade orientada para a desvalorização da política e, conseqüentemente, mais escassos serão os seus recursos de empoderamento, e mais deficiente, do ponto de vista da participação política, seja ela institucional ou alternativa, será a sua cidadania. A pesquisa revelou que existe uma perspectiva de que a Assembléia de Deus permaneça orientada por um discurso de caráter sectarista, apolítico e autoritário; mas, por outro lado, mostra-se potencialmente aberta ao diálogo com a dimensão política e aos espaços de interlocução com a sociedade civil, muito em função da heterogeneidade postural das suas elites eclesiásticas. Esse cenário institucional ambivalente demonstra que há uma sensível pré-disposição a mudanças nas estruturas e nas relações, impulsionadas pelo aumento do nível escolar da atual geração e pela reconversão de boa parte da classe média brasileira. / This study intends to investigate the effects of non-political traditions in the socialization process of young members of the Pentecostal Assembly Church of God, located in the city of Porto Alegre, State of Rio Grande do Sul, Brazil. The political adhesion phenomenon, perceived in some Brazilian religions and in the political behavior of its members, demonstrates a limitation of the State in promoting public politics towards the underserved population, and in the same proportion, a progressive disappointment of this population with democracy and with its representative institutions. In this context, the most traditional Pentecostal sectors assume a declared nonpolitical posture, which lead us to believe that the theology preached in these churches can, in some way, influence in the process of political socialization of young men and women that frequently attend these religious cults. Thus, it is stressed the role of dogma contained in the speech of leaders of the Assembly of God about the development of youth's political culture in this evangelic section. The hypothesis analyzed in this paper is that persons who strongly believe in the church theology have an increased chance of developing a non-political personality, and consequently, will have fewer empowering resources; therefore, citizenship awareness will be poorer, under an alternative or institutional political participation point of view. The study demonstrates that there is a chance the Pentecostal Assembly Church of God will maintain a intolerant, non-political and authoritarian orientation; therefore, the church is potentially open to dialogue with the political scenario and with civil society due to the heterogeneity of its ecclesiastic elite. This ambivalent institutional scenario demonstrates that there is a subtle trend toward changes in relationship structures, provoked by an increase in education rates for the contemporary generation and in the reconversion of big part of brazilian middle class.

Similar to other countries in southern Africa, the relationship between African Spiritual Churches and New Pentecostal Churches in Botswana has been characterized by considerable tension and mutual distrust. Although both movements highlight the third person of the Trinity, the Spirit of God, their followers view the world around them very differently. This study has investigated the relationship between these two types of churches by focusing on their efforts to produce unique ideologies of spiritual power in relation to the two major ideologies in the Botswana context, namely the reified Setswana worldview and the globalizing forces of Western modernity. In order to provide a careful analysis of the relationship between these movements, two churches from each group were chosen as representatives. The Hermon Church and Revelation Blessed Peace Church served as examples for the African Spiritual Churches, while Goodnews Ministries and Bible Life Ministries were the New Pentecostal subjects. Primary research methods included interviews with church leadership, questionnaires for members of each church and participant observation. Church origins, biblical hermeneutics, healing and deliverance rituals, and approaches to cultures and covenants formed the key areas of study. Creating unique “worlds of the Spirit” by means of innovative tactics, both types of churches seek to enable their followers to live well as they produce their contextualized ideologies of power. However, even though both movements lay claim to the Spirit of God as their source of power, the distinctive ideologies emerging from their sermons, technologies, rituals and symbols have brought them into conflict with one another. For African Spiritual Churches, the Spirit of God meets people in the midst of life’s struggles, providing healing and wholeness in all relationships. Their willingness to adopt certain elements of the reified Setswana worldview is a major issue in the conflict with New Pentecostal Churches. For New Pentecostals, the Spirit breaks all covenants made in the past, and empowers “born again” believers to succeed in a modern environment filled with opportunities and challenges. The key missiological concern of this study is to explore the unique efforts of these movements to contextualize the gospel message for Botswana. / Church Spirituality, Church History and Missiology / D.Th. (Missiology)

Made available in DSpace on 2016-08-03T12:19:22Z (GMT). No. of bitstreams: 1 Reinaldo Aparecido de Castro.pdf: 1311914 bytes, checksum: 69f92e057d3be3cc03ab618da335cd93 (MD5) Previous issue date: 2013-02-28 / This dissertation analyses the relations of pentecostalism with consumer society and what influences experienced by pentecostalism from that dialogue. At first look, through a literature review to understand the movements of modern society, more especifically define the so-called consumer society. We analyse the various theories on consuption and seek to establish the parameters that govern the relationship between religion, market and consumerism. In a second step, we consider the composition of what is currently know as pentecostalisms. We understand what characteristics delimit Pentecostalism from its beginnings, as well as its evolution in the 20th century, and from there, sort your current diversity and the new directions taken by the same. We establish dialogue with the most recent census data to understand the evolution of the religious in brasilian scene. Even then, qualify this ethnographic field research: located the city of São Bernardo do Campo and the district of Riacho Grande, and that is where we will carry out Field research with subjects pentecostal religious origin. Finally, we understand, through questionnaires and interviews, which currently features assume pentecostals, as well as what changes are observed in the same religious practices, fruits dialogue between pentecostalism and the consumer society. We understand that, as a consequence of this relationship, new ways of relating to the sacred are adopted, thus setting what we define as new pentecostal religious subject. / A dissertação analisa as relações do pentecostalismo com a sociedade de consumo e quais as influências sofridas pelo pentecostalismo a partir desse diálogo. Em um primeiro momento procuramos, em pesquisa bibliográfica, compreender as movimentações da sociedade moderna, mais especificamente definimos a chamada sociedade de consumo. Analisamos as diversas teorias sobre o consumo e buscamos estabelecer os parâmetros que regem as relações entre religião, mercado e consumismo. Em um segundo momento, entendemos a composição do que é conhecido atualmente como pentecostalismos, compreendendo quais características delimitam o pentecostalismo desde seus primórdios, e como se deu sua evolução dentro do século 20, para, a partir daí, classificar sua diversidade atual e os novos rumos tomados pelo mesmo. Estabelecemos diálogo com os mais recentes dados censitários para entender a evolução desse campo religioso no cenário brasileiro. Ainda nesse momento, qualificamos o campo etnográfico da pesquisa: localizamos a cidade de São Bernardo do Campo e o distrito do Riacho Grande, onde ocorreu a pesquisa de campo com sujeitos religiosos de origem pentecostal. Finalmente entendemos, por meio de questionários e entrevistas, quais características assumem atualmente os pentecostais e as modificações observadas em suas práticas religiosas, fruto do diálogo entre o pentecostalismo e a sociedade de consumo. Entendemos que, como consequência da relação, novas maneiras de se relacionar com o sagrado são adotadas, configurando o que definimos como novo sujeito religioso pentecostal.