Latent Class Analysis was used to explore different subgroups of individuals based on identity processes (using the DIDS) and protestant fundamentalism. Results indicate that a 6-group solution provided the best fit for our data. The six groups differed in terms of identity process variables (especially exploration in breath, exploration in depth, and identification with commitment), but only modestly in terms of fundamentalism.

This thesis deals with topic of menstruation which is set into protestant milieu. Foundation of work consists of three interviews. These interviews help to fulfill the aim, which wants to bring the importance of menstruation to helping professions and see which clues evangelical milieu gives to women for living such experience. Respondents were three young women from Evangelical Church of Czech Brethren. The work consists of seven chapters, which represent the author's pre-understanding, further describe the methodology of qualitative approach and menstruation in a bio-psycho-socio- spiritual context. Another part shows evangelical milieu, and other milieu important for their socialization. The next chapter reflects the results of the research. Work ends with discussion and conclusions that summarize the topic, critically reflect and represent practical recourses. Powered by TCPDF (www.tcpdf.org)

Esta dissertação se propõe a apresentar e discutir aspectos da revisão de uma tradução bíblica protestante, a saber, a de João Ferreira de Almeida na versão Revista e Atualizada (RA). Embora Almeida tenha traduzido a Bíblia pela primeira vez no século XVII, seu texto ainda é muito apreciado pelos leitores dos países lusófonos e continua a ser usado nas igrejas até os nossos dias. No Brasil, uma das versões mais lidas é a RA, de 1959, a primeira adaptação do texto de Almeida para o português brasileiro. Em novembro de 2017, a Sociedade Bíblica do Brasil publicou a Nova Almeida Atualizada, que é fruto de um trabalho de atualização dessa tão conhecida versão. O projeto de revisão desse texto, objeto do nosso estudo, é a primeira grande atualização da RA, que já havia recebido alguns ajustes pontuais em 1993. O objetivo é descrever a dinâmica adotada pela comissão designada para empreender o trabalho de revisão e seus critérios e pressupostos de tradução, marcados pelo intento de tornar um texto tão tradicional, como Almeida, mais contemporâneo, inteligível e acessível aos leitores de hoje. Uma das características importantes descritas é o diálogo com as igrejas, o que influenciou decisivamente os rumos da revisão. / This dissertation intends to present and discuss aspects of the revision of a Protestant biblical translation, the João Ferreira de Almeida\'s translation in the Revista e Atualizada version (called RA). Although Almeida translated the Bible for the first time in the 17th century, his text is still very much appreciated by readers in Portuguese-speaking countries and it continues to be used in churches to this day. In Brazil, one of the most widely read is the RA version of 1959, the first adaptation of Almeida\'s text to Brazilian Portuguese. In November 2017, the Bible Society of Brazil published the Nova Almeida Atualizada, which is the fruit of a work to update this well-known version. The project to revise this text, the object of our study, is the first major update of the RA, which had already received some punctual adjustments in 1993. The purpose is to describe the dynamics adopted by the designated committee which undertook the revision work and its criteria and translation presuppositions, marked by the attempt to make a text as traditional as Almeida more contemporary, intelligible and accessible to today\'s readers. One of the important characteristics described is the dialogue with the churches, which decisively influenced the direction of the revision.

<p>As we approach the 21st Century, our society is increasingly being faced with technological advances. One of such areas of advancement is the reasearch involving human genes. The human genome-mapping project(HGMP) started on the first of october 1990 with a group of over 350 labs. but by late 90's, many important advances had been discovered concerning how to improve the human specie. With these advances came ethical questions and concerns.Both moral and legal questions have been raised as to the effectiveness and safty of this technology. It is the contention of this paper to give a clearer meaning and understanding of the ethics of genetic control.As such I will discuss the wide spread fears and anxiety brought about by the introduction of this new technology. To make this aim more comprehensible, I will pay particular attention to Joseph Fletcher and his books on Genetic control, and Humanhood: Essays In Biomedical Ethics. Fletchers ardent support for genetic control has developed worldwide debates from both ethicists and philosophers as to the safty and efficiency of genetic engineering.</p>

This dissertation examines the development of the multi-site church phenomenon in North America from 1950 to 2010. Chapter 1 introduces the multi-site church concept, briefly detailing the development of the multi-site movement and the need for investigation of the subject. Chapters 2 through 4 explore the historical development of the multi-site church movement, highlighting individuals, ministries, trends, and forces contributing to the current multi-site church phenomenon. Chapter 5 examines the various forms of current multi-site churches presenting a concise and comprehensive taxonomy of multi-site churches in North America. Chapter 6 analyzes key New Testament biblical and theological issues concerning the multi-site church structure, providing a general set of parameters for healthy multi-site application and expression. Chapter 7 summarizes the content and arguments of the dissertation, assessing the strengths, weaknesses, and success of the dissertation, and presenting topics for future multi-site inquiry and investigation. This dissertation contends that the multi-site church concept is a robust and biblically acceptable church model, and one that is beneficial to the church in North America.

As we approach the 21st Century, our society is increasingly being faced with technological advances. One of such areas of advancement is the reasearch involving human genes. The human genome-mapping project(HGMP) started on the first of october 1990 with a group of over 350 labs. but by late 90's, many important advances had been discovered concerning how to improve the human specie. With these advances came ethical questions and concerns.Both moral and legal questions have been raised as to the effectiveness and safty of this technology. It is the contention of this paper to give a clearer meaning and understanding of the ethics of genetic control.As such I will discuss the wide spread fears and anxiety brought about by the introduction of this new technology. To make this aim more comprehensible, I will pay particular attention to Joseph Fletcher and his books on Genetic control, and Humanhood: Essays In Biomedical Ethics. Fletchers ardent support for genetic control has developed worldwide debates from both ethicists and philosophers as to the safty and efficiency of genetic engineering.

Notre travail se consacre à une analyse sociohistorique de la représentation du protestantisme dans le roman épistolaire Delphine (1802). Dans ce premier roman, Madame de Staël dépeint une héroïne dont le parcours offre une réflexion sur la conduite morale en société et sur la place d’une femme éclairée dans un milieu à la fois catholique et protestant. Nous montrons comment le discours protestant, qui est porteur d’un élan libérateur, permet à Delphine (de confession catholique) d’être plus indépendante et libre d’esprit. La jeune femme se démarque en effet des autres personnages, et ce, tant par ses opinions sur la condition féminine que par sa grande ouverture d’esprit à l’endroit de la religion réformée. Le premier chapitre porte sur le contexte sociohistorique du protestantisme au tournant des Lumières ainsi que sur la condition de la femme dans la société française à la fin du XVIIIe siècle. Ce survol historique nous permet de passer à l’analyse du parcours et des opinions de l’héroïne et de quelques personnages secondaires dans les deuxième et troisième chapitres. Le deuxième chapitre étudie la représentation romanesque de la problématique religieuse, de la pratique morale et religieuse de la jeune femme et de la notion du libre examen si chère au protestantisme. Enfin, le troisième chapitre est consacré à l’analyse de l’autonomie propre à la religion réformée, et ce, à travers les rôles non officiels de guide ou d’intermédiaire spirituel donnés par Madame de Staël à certains de ses personnages. Ainsi se dévoile l’un des traits caractéristiques du premier roman staëlien, dont le discours religieux témoigne d’une grande importance accordée à la liberté de la foi de même qu’à la participation de l’individu dans sa propre démarche spirituelle.

In spite of a lively debate during the last century, there is still no scholarly consensus about the identity of the opponents in Colossians. The aim of this essay is not to put forward yet another attempt to solve this complex historical problem, but rather to examine how boundaries are drawn between the author and the opponents in Colossians and how similar boundaries are maintained, developed or even created in scholarly historiography. In what Jonathan Z. Smith refers to as the “Protestant Historiographic Myth”, nineteenth and early twentieth century scholars of biblical studies often understood early Christian developments in terms of an original purity that was lost at a later stage. According to this historiographic construction, the essence of Christianity was distorted through interaction with the cultural and religious environment of the Roman Empire and through the incorporation of pagan elements. Throughout this essay, I argue that this essentialist conception of early Christianity has shaped the construction of the opponents of Colossians in scholarly literature. In studies of Colossians, many modern scholars have, problematically, recreated the dichotomy between an original apostolic Christianity and later Hellenized deviations. This legacy of the “Protestant Historiographic myth” is mainly expressed in two ways, either as an opposition between the author’s pure apostolic Christianity and the opponents, who are understood as a syncretistic group, composed of a mixture of various Hellenistic elements, or as a dichotomy between Christianity, as represented by the author, and “religion”, as represented by the opponents.

Notre travail se consacre à une analyse sociohistorique de la représentation du protestantisme dans le roman épistolaire Delphine (1802). Dans ce premier roman, Madame de Staël dépeint une héroïne dont le parcours offre une réflexion sur la conduite morale en société et sur la place d’une femme éclairée dans un milieu à la fois catholique et protestant. Nous montrons comment le discours protestant, qui est porteur d’un élan libérateur, permet à Delphine (de confession catholique) d’être plus indépendante et libre d’esprit. La jeune femme se démarque en effet des autres personnages, et ce, tant par ses opinions sur la condition féminine que par sa grande ouverture d’esprit à l’endroit de la religion réformée. Le premier chapitre porte sur le contexte sociohistorique du protestantisme au tournant des Lumières ainsi que sur la condition de la femme dans la société française à la fin du XVIIIe siècle. Ce survol historique nous permet de passer à l’analyse du parcours et des opinions de l’héroïne et de quelques personnages secondaires dans les deuxième et troisième chapitres. Le deuxième chapitre étudie la représentation romanesque de la problématique religieuse, de la pratique morale et religieuse de la jeune femme et de la notion du libre examen si chère au protestantisme. Enfin, le troisième chapitre est consacré à l’analyse de l’autonomie propre à la religion réformée, et ce, à travers les rôles non officiels de guide ou d’intermédiaire spirituel donnés par Madame de Staël à certains de ses personnages. Ainsi se dévoile l’un des traits caractéristiques du premier roman staëlien, dont le discours religieux témoigne d’une grande importance accordée à la liberté de la foi de même qu’à la participation de l’individu dans sa propre démarche spirituelle.

This study discloses the responsibility of social work for the Swedish welfare state respective deacons in the Swedish protestant church, which roll the Swedish protestant church have in the existent welfare and also if deacons experience any expectations and how these expectations in that case are expressed.The aim of this study was to investigate the relationbetween deacons working within the Swedish protestant church and social work, as it appears for professional deacons. The method of investigating the questions raised by the aim of this study has been qualitative analysis of answers derived from six deacons working in different workplaces. The data derived from these interviews was then analysed through the theory of Gösta Esping-Andersen about welfare states and also through background research and earlier science research about the social work within the Swedish protestant church and other social work. The result of the study show that the welfare state in Sweden has the comprehensive responsibility for the citizens. Deacons working within the Swedish protestant church does not have the same responsibility. Instead deacons usually provided the supplementary social work as regarding existential questions. Different conditions, for example laws and regulations is something that is different regarding the social work that deacons and other authorities in the society performs. Our study also shows that sometimes when the official welfare is insufficient the deacons partly can fill up for this. The deacons in our study experience that there are high expectations from the people in society regarding the social work that deacons performs. There are also expectations from other performers of social work in the welfare as well as from the church itself, although these look a little bit different and are not as clear and explicit. The problem with the expectations is that they are not always realistic which depends on relatively bad knowledge about the social work the deacons perform. When the social work that deacons perform is within the church characterized by Christian ethos a result can be that in meeting with other social work a tension arise which leads to challenges for the different performers of social work.