Uma análise comunicacional da explosão gospel e sua expressão entre os diferentes segmentos do cenário religioso evangélico contemporâneo no Brasil é o objeto deste trabalho. Inicialmente um movimento musical, o gospel explodiu na última década do século XX entre os evangélicos e deu forma a um modo de vida configurado pela tríade música-consumo e entretenimento. Esse modo de vida se expressa, especialmente, em novas formas de culto religioso e na relativização da ética protestante restritiva de costumes. A referida tríade é caracterizada pelas transformações advindas do reprocessamento das culturas das mídias, urbana e de mercado entre os evangélicos e da busca de superação da crise entre protestantismo e sociedade que tem marcado a história deste segmento no Brasil. Entretanto, a análise embasada nos estudos culturais e nas ciências da religião revelou que esses traços de modernidade da cultura gospel estão entrecruzados com a tradição, com a conservação de traços da identidade protestante no Brasil como o dualismo igreja vs. mundo, o individualismo, o intimismo religioso, o sectarismo, a rejeição da diversidade de manifestações culturais e religiosas, o antiecumenismo e o antiintelectualismo. O estudo sobre este encontro do antigo com o novo, do tradicional com o moderno remete à compreensão da cultura gospel como uma cultura híbrida. Uma estratégia de adaptação à modernidade e suas expressões hegemônicas - seja o pentecostalismo, no campo religioso, ou o capitalismo globalizado no campo sócio-histórico -com a garantia de preservação da expressão cultural religiosa tradicionalista, já conhecida e aprovada no "coração das igrejas". O hibridismo é aqui compreendido como criação estéril, uma modernidade de superfície passível de tensões: o "vinho novo em odres velhos". / This study is a communicational analysis of the gospel explosion and how that explosion is currently expressed amidst the different segments that are part of the contemporary Protestant religious scenario in Brazil. Initially a musical movement, this evangelical movement referred to as gospel, in the last decade of 20th century Brazil, has assumed three additional components that ultimately define it and shape its lifestyle: music, consumer consumption, and entertainment. This new life form is expressed in new ways of worship as well as the relativization of the restrictive Protestant behavioral ethic. These three additional elements arise as a result of the re-elaboration of three distinct cultures; the media, the urban world and the Protestant market and are a result of the search to overcome the history of tension between the Brazilian Protestant community and Brazilian society. However, based on cultural studies and the studies of religious sciences, we see that the modernity expressed in the current gospel culture maintains certain conservative Protestant characteristics such as the dualism between Church and the World, individualism, personal religious experience, sectarianism, and the rejection of cultural and religious diversity and as such is anti-ecumenical and anti-intellectual. As with any study of the old and the new, traditional and modern, we see that gospel culture is a hybrid culture; a strategic adaptation to modernity and its hegemonic expressions ? be it Pentecostalism, in the realm of religion, or globalized capitalism in the socio-historic realm. But what seems at first shaped by modernity, gospel, in fact, only appears modern while in reality continues to secure traditional Protestant characteristics in order to preserve its own culture. Hybridism, in this case, is not new and dynamic as the word might suggest, but a sterile creation, a modern face under which lie the same tensions: ?New wine into old wineskins.?

Propus realizar, nesta investida acadêmica, entrevistas de história oral com protestantes brasileiros que vivenciaram dramas e tramas no Regime Militar Brasileiro entre 1964 e 1985. Reconheci a historia oral como disciplina acadêmica capaz de propiciar uma polifonia por meio do cruzamento do corpus documental da pesquisa. Antes de partir para os documentos regulares, entrevistei protestantes com percepções díspares sobre o Regime Militar e aqueles que se engajaram à direita e à esquerda na política brasileira. Analisei os seus testemunhos relacionados às experiências religiosas e políticas. Estabeleci, portanto, a comunidade de destino de religiosos que sofreram os destinos do Regime Militar no ambiente político de 1964 e 1985; a colônia de protestantes históricos e pentecostais que sofreram consequências ao se posicionarem no ambiente da ditadura militar brasileira. Daí, três redes de enunciação que combinaram elementos religiosos e políticos se constituíram: a rede dos ortodoxos anticomunistas, a rede dos heterodoxos comunistas e, finalmente, a rede dos convertidos depois do Regime Militar Brasileiro. Depois de escrever a História do projeto: um itinerário da pesquisa e história oral, memória coletiva e oralidade protestante, constatei o surgimento de outra forma de messianismo pertencente à sociedade brasileira moderna no ambiente do golpe civil-militar brasileiro. Não obstante a procura por elementos subjetivos e pelo cruzamento das entrevistas de história oral com documentações regulares, escrevi sobre O Reino de Deus e as narrativas de resistência ao Regime Militar Brasileiro para demonstrar os dramas, bem como o arbítrio de agentes repressivos apoiadores da ditadura militar brasileira. Posteriormente, escrevi sobre A memória religiosa entre pecar e perdoar: exílios, sofrimentos, retornos e conversões depois do Regime Militar. Por fim, abordei alguns Aspectos da justiça de transição brasileira\", a CNV e o GT sobre o papel das igrejas na ditadura; procurei pela polifonia e pelas disputas mnemônicas referentes à justiça de transição, assim como utilizei uma documentação produzida pelo GT sobre o papel das igrejas na ditadura na busca pelo caráter público e político da pesquisa. Elementos místicos, ritualísticos, experienciais, teológicos e políticos foram analisados com base na memória coletiva. / I proposed, in this academic work, interviews of oral history with Brazilian Protestants who lived dramas and plots during the Brazilian Military Regime between 1964 and 1985. I recognize oral history as an academic discipline that is able to provide some polyphony through the intersection of documentary corpus of the research. Before referring to regular documents, I interviewed Protestants with disparate perceptions on the Military Regime and those who were engaged in right-wings and left-wings Brazilian politics. I analyzed their testimonies related to religious and political experiences. I established the target community described as Religious people who were target of the military regime in the political environment between 1964 and 1985; the colony of historical Protestants and Pentecostals who suffered consequences to position themselves in the Brazilian military dictatorship environment. Then, three enunciation networks that combined religious and political elements were formed: anti-communist ortodox network, communist heterodox and, finally, people that were converted after the Brazilian Military Regime network. After writing Project history: a research itinerary and oral history, collective memory and Protestant orality, I noticed the emergence of another form of Messianism belonging to modern Brazilian society in the environment of the Brazilian civil-military coup. Despite the search for subjective elements and the intersection of oral history interviews with regular documentation, I wrote about \'Kingdom of God\' and the resistance narratives to the military regime Brazilian to demonstrate the dramas, as well as the will of support repressive agents of the Brazilian military dictatorship. Afterwards I wrote about The religious memory between \"sin\" and \"forgive\": exile, suffering, returns and conversions after the Military Regime. Finally, I addressed Aspects of \'transitional Brazilian justice, National Truth Commission (NTC) and Working Group (WG) on the \'role of the churches in the dictatorship\'\", I looked for the polyphony and the mnemonic disputes concerning the \"transitional justice\" and I used some documentation produced by the WG about the \'role of the churches in the dictatorship\', aiming at public and political character of the research. Mystical, ritual, experiential, theological and political elements were analyzed based on the collective memory.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

The problem concerns determining whether healthy and unhealthy religious beliefs can be distinguished. A 150 item Religious Beliefs Inventory (RBI) was developed to assess healthy and unhealthy religious beliefs. In a pilot study, RBI scales were developed and the MMPI-168 was used as the criteria measure. Fifteen of the 23 RBI scales yielded an average reliability of .79 and an average validity of .48 for 95 undergraduate university subjects. The present study seeks to cross-validate the results of the pilot study with a church-active sample. Six judges/pastors evaluated RBI items as healthy or unhealthy and their responses were used to formulate and validate the RBI scoring system. For the 196 church-active subjects, Hypothesis 1 is supported by eleven of the seventeen significant predicted correlations between the RBI and the validity criteria MMPI- 168, ranging from .14 to .28 with an average of .20. The average reliability of 15 RBI scales is .71. Hypothesis 2 is supported by five of eight significant predicted positive correlations between the RBI and the Rehfisch RI (Rigidity) scale, ranging from .18 to .25 with an average of .17. One or more of the following explanations may account for the absence of higher and more numerous significant correlations for support for Hypotheses 1 and 2 found in the present study: (a) the distribution of scores on 18 of 24 RBI scales are skewed to the right; (b) there are significant differences between characteristics of the pilot study undergraduate sample and the church-active sample participating in the present study; (c) there is a need to assess an individual's degree of involvement in his religious beliefs; (d) psychometric improvements are needed in the RBI; and (e) limitations of the validity criteria. In conclusion, although the RBI is not ready for clinical use, fifteen of the RBI scales appear to hold promise and deserve further revision and research.

Thesis (Ph.D.)--Boston University / The purpose of this dissertation is to compare family and educational values and practices of the Hutterite Brethren during the Reformation era with those of the main-stream of German-speaking Protestantism. Family and educational concepts and developments and the progress of elementary-vernacular education within both magisterial Protestantism and evangelical Anabaptism are described and their similarities and differences made clear. The Hutterites, who with the Mennonites constitute the two major groups of evangelical Anabaptism, are given particular attention since only they withdrew from the world to live in closed communistic societies. Within these communities they exhibited certain differences in their pattern of life from that of their contemporaries. [TRUNCATED]

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Law Yi-Shu Louise. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2001. / Includes bibliographical references (p. 390-403). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Abstracts in English and Chinese.

Ce mémoire de maîtrise présente une étude effectuée sur des ossements humains provenant d'un cimetière protestant de Québec : le cimetière St. Matthew, utilisé entre 1771 et 1860. Le profil démographique construit par l'analyse des 71 individus inclus dans la collection d'ossements permet d'identifier les différences dans l'attribution de l'âge et du sexe d'une sépulture selon le critère osseux employé. Ces résultats paléodémographiques sont comparés avec un échantillon d'actes de décès comprenant 707 individus afin déjuger de la représentativité des ossements, selon l'âge et/ou le sexe, par rapport à un échantillon représentant les individus inhumés à St. Matthew. Les différences entre les profils démographiques obtenus par ces deux sources indiquent d'une part, les biais inhérents aux critères et aux standards utilisés pour déterminer l'âge et le sexe à partir d'ossements, ceux liés à la fouille et à la conservation des os et, d'autre part, les limites relatives aux actes de décès.

No description available.