The work focuses on the specification of the specificities of the thinking of some smaller evangelical churches in the territory of Bohemia in the period 1890-1940. Specifically, this is the Brethren Unity of Chelčický (Baptist), the Unity of Czech Brethren (formerly Reformed Free Church) and the Evangelical Methodist Church. The focus of the interpretation is to introduce the construction of confessional identity based on the relationship to the past and the specific interpretation of the personalities and events that shaped the tradition from which these churches were based. Another element forming the identity of the members of these churches was their attitude to the modern secularization tendencies against which they stood in opposition. Last but not least, their confessional consciousness determined their definition of other forms of piety. The aim of the work was to provide, based on the study of the published written sources left by the members of these three churches, a comparison and characterization of their way of viewing certain subjects through their religious beliefs.

[pt] A partir de 1810 teve início a entrada de protestantes no Brasil, o que ocasionou considerável presença desse grupo no país. Contudo, somente na segunda metade do século foi estabelecido o primeiro trabalho protestante voltado para o público nacional a subsistir. Tal fato ocorreu em 1858, com a organização da Igreja Evangélica, na cidade do Rio de Janeiro, pelo Reverendo Robert Reid Kalley. Em 1917, já com uma presença protestante consolidada no país, Carlos de Laet ao criticar a forma da propaganda religiosa deste grupo registra a utilização do termo evangélico empregada por eles. Nesse contexto, o presente trabalho analisa alguns documentos produzidos nas disputas pelo campo religioso brasileiro entre a segunda metade do século XIX e o início do XX com o objetivo de averiguar o processo que deu origem ao conceito de Evangélico tal como é compreendido hoje. A investigação do conceito parte das apropriações e dos sentidos atribuídos ao termo evangélico e a outros nas disputas pelo campo religioso brasileiro. Este trabalho se identifica como uma história social do conceito, que busca enfatizar justamente as inter-relações entre a abordagem da história social e a da história dos conceitos. Nesse sentido, tomando o conceito evangélico como ponto central da pesquisa, por ser compreendido como índice e fator social, procuro identificar e analisar quando e como, em um país predominantemente católico romano, um termo típico da teologia foi apropriado por grupos protestantes. E por fim, tomando de empréstimo expressão de Reinhart Koselleck, como substantivou-se. / [en] From 1810 began the entrance of Protestants in Brazil, which caused considerable presence of this group in the country. However, it was only in the second half of the century that the first Protestant work was set up for the national public to subsist. This happened in 1858, with the organization of the Igreja Evangélica, in the city of Rio de Janeiro, by Reverend Robert Reid Kalley. In 1917, already with a consolidated Protestant presence in the country, Carlos de Laet in criticizing the form of the religious propaganda of this group registers the use of the evangelical term used by them. In this context, the present work analyzes some documents produced in the disputes over the Brazilian religious field between the second half of the nineteenth century and the beginning of the twentieth, in order to ascertain the process that gave rise to the concept of the Gospel as it is understood today. The investigation of the concept stems from the appropriations and meanings attributed to the term evangelical and to others in disputes over the Brazilian religious field. This work identifies itself as a social history of the concept, which seeks to emphasize precisely the interrelations between the approach of social history and that of the history of concepts. In this sense, taking the gospel concept as the central point of the research, because it is understood as an index and a social factor, I try to identify and analyze when and how, in a predominantly Roman Catholic country, a typical term of theology was appropriated by Protestant groups. And finally, borrowing expression from Reinhart Koselleck, as he became nouns.

Ce mémoire porte sur l’analyse de la place des morts dans les rivalités entre catholiques et protestants dans la France de l’édit de Nantes, telles qu’elles transparaissent dans les quelques 3 660 pages en 5 volumes du pasteur Élie Benoist, L’Histoire de l’édit de Nantes contenant les choses les plus remarquables qui se sont passées en France avant et après sa publication, à l’occasion de la diversité des Religions : Et principalement les Contraventions, Inexecutions, Chicanes, Artifices, Violences, & autres Injustices, que les Réformez se plaignent d’y avoir souffertes, jusques à l’édit de révocation en Octobre 1685. Avec ce qui a suivi ce nouvel Édit jusques à présent aux attaques perpétrées par les catholiques (1693-1695). Ce travail s’intéresse donc à un sujet peu ou superficiellement traité par les historien.ne.s de la mort – le traitement des morts et des cimetières protestants par les catholiques pendant la période de l’application de l’édit de Nantes. Dans le chapitre I, le bilan historiographique de l’histoire de la mort permet d’exposer le contexte intellectuel et émotif dont témoignent les références aux morts et aux cimetières dans l’œuvre du pasteur Benoist. À première vue, ces références semblent éparpillées dans la surabondance de détails que donne Benoist afin de dénoncer les persécutions commises contre les protestants français entre les guerres de Religion et la révocation de l’édit de Nantes. Or dans le chapitre II, nous découvrons que ces témoignages s’insèrent dans un plan précis qui permet au pasteur d’asseoir sur des preuves solides son argumentation. Afin de saisir dans leur entièreté la construction du récit de Benoist et les méthodes qu’il utilise pour transmettre sa pensée, nous proposons une division de son œuvre en dix périodes, séparées par des événements marquant des ruptures dans l’évolution de l’application de l’édit. Nous comprendrons alors qu’en utilisant une méthodologie historique rigoureuse, quoiqu’empreinte de procédés rhétoriques tendant aux généralisations, Élie Benoist présenta sa vision spécifique de la période et la défendit par les traces de l’histoire. À partir de ces informations, nous pourrons analyser en profondeur, dans le chapitre III, les différentes agressions infligées aux morts huguenots et montrer les différences existant entre celles perpétrées par l’État, celles des membres du clergé et celles de la population en général. Ce faisant, nous constaterons que la volonté de Benoist était non seulement de faire l’apologie de la coexistence confessionnelle que garantissait l’édit de Nantes mais encore, par la litanie des plaintes contre le traitement catholique des morts protestants, d’en appeler peut-être à la résistance de ses contemporains protestants. / This master’s thesis analyses the place that the dead occupied in the rivalries that took place between Catholics and Protestants in France under the Edict of Nantes. It will be studied through the 3,660 pages of pastor Élie Benoist’s L’Histoire de l’édit de Nantes contenant les choses les plus remarquables qui se sont passées en France avant et après sa publication, à l’occasion de la diversité des Religions : Et principalement les Contraventions, Inexecutions, Chicanes, Artifices, Violences, & autres Injustices, que les Réformez se plaignent d’y avoir souffertes, jusques à l’édit de révocation en Octobre 1685. Avec ce qui a suivi ce nouvel Édit jusques à présent aux attaques perpétrées par les catholiques (1693-1695). This research will thus investigate a subject which has only been superficially studied by the historians of death: the treatment of Protestant dead and cemeteries by the Catholics during the period of application of the Edict of Nantes. In the first chapter, the historiographic assessment of the history of death gives a better understanding of the intellectual and emotional context of Benoist’s references to the dead and to cemeteries. At first glance, they seem to be lost in the overabundance of details that Benoist puts forward to condemn the persecutions that the French Protestants had to suffer between the Wars of Religion and the revocation of the Edict of Nantes. But in chapter two, we discover that these testimonies are part of a larger plan that allows the pastor to build his argument on solid evidence. In order to fully grasp the construction of Benoist’s story and the methods he uses to communicate his thoughts, we decided to divide his work in ten periods, separated by events that led to a change in the application of the Edict. We will then be able to understand that, by using a rigorous historic methodology, though marked by rhetorical process that tended toward generalisations, Élie Benoist managed to offer his personal vision of the period, and to defend it through traces of history. Based on this information, we will be able, in chapter three, to study in depth the different aggressions inflicted to Huguenot dead and to show the difference between the aggressions committed by the state, the church and the population. In doing so, we will see that Benoist’s will was not only to promote the value of confessional coexistence, but also, by the litany of the complaints against the Catholic treatment of Huguenot dead, to maybe call his Protestant contemporaries to resistance.

Presented work tries to reflect the structure of human world, which is able to create an overman as an artificial intelligence through its self-destructive tendency. It investigates the possibilities of our imagination and if we are able to think about artificial intelligence as a sui generis continuation of human species. Hand in hand it tries to create a tension between particular ethico-political decisions and subsequent binding structure, which they implies.

"This work examines the fundamentalist controversy in Texas from 1920 until 1929. Stressing the role of J. Frank Norris as the state's fundamentalist leader, it studies the manifestations of the controversy in both the religious and the secular institutions of the state. Since the movement met little organized resistance in Texas, the fundamentalists won significant victories. The study is organized topically. The first part is a general introduction to the controversy on both the state and national level. The second part portrays Norris as the leader of fundamentalist forces. The third and fourth parts examine the conflict within the Protestant denominations especially among the Baptists and Methodists and its impact upon secular institutions. "-- leaf 1

No description available.

This thesis sets out to demonstrate the role of Western missionaries and Korean Christians, especially Protestants, on Korean nationalism. The first significant introduction of Protestantism into Korea came in 1884. Within just over thirty years, the Protestant Church in Korea expanded and many of the nationalist leaders took active roles in the Korean nationalist movement against Japanese imperialism. This thesis consults both Western and Korean primary sources including period newspapers. Some of the Korean primary sources were translated from Korean into English and others were originally written in English by Koreans. Also consulted are many valuable secondary sources which help further shed light on the subject at hand and give credence to the thesis. Chapters 2-4 show the direct contributions of Western missionaries to Korean nationalism and Chapters 5-7 show the indirect contributions of Western missionaries by the direct involvement of Korean Christians in their fight for independence against the old Korean order and Japan.

Evangelical Protestant Christians have been one of the primary groups opposing Mormons since the beginnings of Mormonism in the 1820s. This thesis is an examination of the historical basis for Evangelical opposition to Mormonism and the impact of that opposition on Mormon identity. This study is divided into three chronological chapters representing the nineteenth, twentieth, and twenty-first centuries in America. Evangelical animosity towards Mormonism was grounded in the Christian heretical tradition begun in the second century AD. Because of this tradition, Evangelicals were inherently afraid of heresy for two main reasons: temporal treason and eternal damnation. Due to the heterodox claims of a new prophet and new scripture, Mormonism was quickly labeled as dangerous, not only to Christianity, but to America as a whole. This perceived danger only grew as Mormonism continued to differentiate itself further with the practices of polygamy, communalism, and theocracy. In the nineteenth century, Mormon assimilation of Evangelicalism primarily affected the social structures of marriage, economics, and politics. In the twentieth century, Mormon assimilation of Evangelical identity would focus more on the incorporation of Evangelical ideology and theology. As Fundamentalism and Neo-Evangelicalism protested Mormonism as a cult, Mormonism became more Fundamentalist and Evangelical by nature, especially as the Church of Jesus Christ of Jesus Christ of Latter-day Saints recognized how such opposition negatively impacted American public perceptions. Such changes included the development of Mormon neo-orthodoxy with its emphasis on the sovereignty of God, the depravity of man, and salvation by grace. In the twenty-first century, a group of Mormon and Evangelical scholars engaged in the practice of interfaith dialogue developed by Liberal Protestants and Catholics. As part of their dialogue, Evangelicals retained the purposes of evangelism and apologetics thereby qualifying the dialogue as a new more subtle form of Evangelical opposition to Mormonism in the twenty first century. As Evangelicals continuously opposed Mormonism as a Christian heresy, such opposition effected changes within Mormonism, changes that have led to some degree of assimilation and even adoption of several elements of Evangelicalism. The most recent part of this assimilation process has been the development of Mormon progressive orthodoxy that emphasizes anti-sectarianism, anti-liberalism, and revised supernaturalism.

[pt] A presente pesquisa tem por objetivo analisar a espiritualidade, ou espiritualidades, ofertadas dentro do protestantismo brasileiro. Haja vista o crescimento quantitativo significativo deste segmento do campo religioso brasileiro nas últimas décadas, buscou-se observar se tal crescimento vem sendo acompanhado de melhorias nas estruturas sociais do país. Ao se indagar sobre a capacidade da mensagem das igrejas protestantes de promover transformação social, foi apresentada uma proposta de espiritualidade imanente, a partir da análise de conteúdo bibliográfico sobre o assunto, como contribuição ao cenário atual do protestantismo. Nesta pesquisa analítica, para que se pudesse desenvolver o tema, partiu-se da definição da utilização de protestantismo, a partir de tipologias, e se seguiu com a análise do movimento, de maneira geral, desde suas diferentes origens e seus distintos desdobramentos atuais. Assim, chegou-se ao entendimento de que as espiritualidades vigentes no protestantismo propõem a valorização da vida eterna, mas em oposição a vida terrena. Entretanto, em sentido oposto, foi apresentada a espiritualidade encarnada. Destacou-se, então, a polissemia do termo espiritualidade, mas também seu potencial de se comunicar com o tempo hodierno. Percebe-se que ao propor a espiritualidade de seguimento de Jesus Cristo, aqui encarnada, dualismos precisam deixar de existir, o significado de missão deve ser alargado, o eclesiocentrismo descontinuado e a interpretação e mensagens bíblicas devem ser atualizadas. Cada um desses temas foi tratado e observado a sua situação em realidade brasileira. Como consequência, chega-se à proposta contributiva da pesquisa, onde a realidade protestante brasileira é colocada diante da espiritualidade encarnada, e os frutos desse encontro são igualmente apresentados, fragilidades são expostas e caminhos são propostos. / [en] This research seeks to analyze the spirituality, or spiritualities, which are offered within Brazilian Protestantism. Given the significant quantitative growth of this segment of the Brazilian religious field in recent decades, we sought to observe whether such growth has been accompanied by improvements in the country s social structures. When questioning the capacity of the message of Protestant churches to promote social transformation, a proposal of immanent spirituality was presented, based on the analysis of bibliographic content on the subject, as a contribution to the current scenario of Protestantism. In this analytical research, to develop the theme, we started from the definition of the use of Protestantism, based on typologies, and followed with the analysis of the movement, in general, from its different origins and its distinct current developments. Thus, it understood that the spiritualities in force in Protestantism propose the valorization of eternal life, but in opposition to earthly life. However, in the opposite sense, embodied spirituality is presented. Thus, the polysemy of the term was highlighted, but also its potential to communicate with today s time. We understand by proposing the spirituality of following Jesus Christ, embodied here, dualisms need to cease to exist, the meaning of mission must be broadened, ecclesiocentrism discontinued and biblical interpretation and messages must be updated. And each one of the themes was treated and observed its situation in the Brazilian reality. As a result, we arrive at the contribution of the research proposal, where the Brazilian Protestant reality is placed in front of embodied spirituality, the fruits of this meeting are equally presented, weaknesses are exposed, and paths are proposed.

No description available.