Teses / dissertações sobre o tema "Church representation"
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Watson, Stephen. "Church tourism : representation and cultural practice". Thesis, University of York, 2007. http://etheses.whiterose.ac.uk/11077/.
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The purpose of this study is to examine the representation of English parish churches as tourist attractions and the processes by which heritage tourism is constructed as a cultural practice. The subject has yielded an intensely critical canon of literature since the 1980s, which has drawn attention issues such as commodification, dissonance and authenticity. An important early question, therefore, is the extent to which heritage can be framed as a useful concept in social science or whether it is simply an object of study and deconstruction. Latterly more attention has been focused on the role and construction of the heritage as process, the study of which reveals a discourse in which national identities and power relations playa significant part. These in tum are expressed within a performative framework characterised by the representational practices ofagencies involved in tourism. Parish churches are seen as material examples of the heritage, are common features of the landscape, and often the oldest building in the locality. As such they form an essential component of the imagery and place mythology of the English Countryside. Tourism agencies and the higher authorities of the Church are active in representing these buildings as, and within, touristic space so as to add cultural capital to the attraction value of destinations and to bolster the Church's role in regional government. In doing so they employ representational practices that draw on the rural-historic, an established cultural construction related to the authorised heritage discourse, that supports national identity and social cohesion. This study employs a mainly qualitative approach to identify the key representational practices associated with church tourism and the variations in such practices that exist within the organisation ofthe Church itself, and between the church and other powerful agencies. It also examines the perceptions, attitudes and behaviours of church tourists and attempts to gain insights on their ~esponse to these practices. The research reveals, through its bricolage, a duality in the response of churches to tourism between passivity and additionality in r / relation to both representational and spatial practices. Additionality expresses an engagement with the processes of creating and managing heritage attracti~ns whereas passivity describes ambivalence about the value of tourism and a reluctance to take on this additional role. The research suggests, therefore, that the role of churches as tourist attractions is contested, often within the Church itself Visitors may feel awkward acting as tourists within a church and there is often little there to support their presence as such. Churches do not appear, therefore, to be fully achieved as tourist attractions and the reasons for this are explored in relation to the cultural work that churches already do, as well as their residual social authority and the perceptions of tourists. It is proposed that without the interventions of Church and State, and the conventional representations of heritage, people and communities might find in churches a more direct and transparent engagement between past and present and between themselves and the places they both occupy and visit.
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Zakarian, David. "The representation of women in early Christian literature : Armenian texts of the fifth century". Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:8853f6e0-060d-4366-89ab-945584bf2029.
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In recent decades there has been a growing scholarly interest in the representation of women in early Christian texts, with the works of Greek and Latin authors being the primary focus. This dissertation makes an important contribution to the existing scholarship by examining the representation of Armenian women in the fifth-century Christian narratives, which have been instrumental in forging the Christian identity and worldview of the Armenian people. The texts that are discussed here were written exclusively by clerics whose way of thinking was considerably influenced by the religious teachings of the Greek and Syriac Church Fathers. However, as far as the representation of women is concerned, the Greek Fathers' largely misogynistic discourse did not have discernible effect on the Armenian authors. On the contrary, the approach developed in early Christian Armenian literature was congruous with the more liberal way of thinking of the Syriac clerics, with a marked tendency towards empowering women ideologically and providing them with prominent roles in the male-centred society. I argue that such a representation of women was primarily prompted by the ideology of the pre-Christian religion of the Armenians. This research discusses the main historical and cultural factors that prompted a positive depiction of women, and highlights the rhetorical and moralising strategies that the authors deployed to construct an "ideal woman". It further explores the representation of women's agency, experience, discourse, and identity. In particular, women's pivotal role in Armenia's conversion to Christianity and female asceticism in fourth-fifth century Armenia are extensively investigated. It is also argued that women's status in the extended family determined the social spaces they could enter and the extent of power they could exercise. It appears that Iranian matrimonial practice, including polygyny and consanguineous marriages, was common among the Armenian elite, whereas the lower classes mainly practised marriage by bride purchase or abduction. Special attention is devoted to the institution of queenship in Arsacid Armenia and the position of the queen within the framework of power relationships. Finally, this study examines the instances of violence towards women during wars and how the female body was exploited to achieve desirable political goals.
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Hodgson, Andrea Mary Elisabeth. "The Frankish church and women from the late eighth to the early tenth century : representation and reality". Thesis, King's College London (University of London), 1992. https://kclpure.kcl.ac.uk/portal/en/theses/the-frankish-church-and-women-from-the-late-eighth-to-the-early-tenth-century--representation-and-reality(742a084a-f171-4baa-b266-7040a7063b32).html.
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Phillips, Donald D. "A local Christology in a postmodern culture and its representation in forming a new eucharistic prayer for the Anglican Church of Canada". Thesis, Durham University, 2015. http://etheses.dur.ac.uk/11181/.
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This thesis is generated in response to the significant decline in membership of the Anglican Church of Canada in the latter half of the twentieth century. Based on a reflexive understanding of the interaction of theology and culture, it proposes a local Christology in response to the local (post-modern) culture of the Anglican Church of Canada and Canadian society, as a way to strengthen the proclamation of Christ in contemporary cultures. The development of the notion of culture is explored, particularly utilizing the work of Kathryn Tanner. Building on the work of Clifford Geertz in describing cultures, a semiotic approach based on Robert Schreiter’s work on local cultures is used to establish the premise that all theology is contextual and that culture and theology dynamically interact in a reflexive relationship. In the context of theology being expressed through liturgical texts, the notion of inculturation is introduced and some contemporary examples offered. The typology of H. Richard Niebuhr is used as a contemporary starting point to examine the interaction of Christ and culture, and the description of Christ as the transformer of culture is utilized. This understanding is then examined in light of the culture of the Anglican Church of Canada and the Eucharistic Prayer texts are explored for evidence of being in a reflexive relationship with that culture. Using the work of Hans Frei, a Christology is developed which is congruent with the need to express the person and work of Christ within a cultural frame. The Christologies of the existing contemporary Eucharistic Prayers of the Anglican Church of Canada are examined in light of Roger Haight’s criteria for building local Christologies. The ‘Frei-inspired’ narrative Christology is employed and new Eucharistic Prayer texts are proposed for the Anglican Church of Canada in response to its local culture.
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Wheeler, Geraldine Jean, e res cand@acu edu au. "Visual Art, the Artist and Worship in the Reformed Tradition: a Theological study". Australian Catholic University. School of Arts and Science, 2003. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp41.29082005.
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The Reformed tradition, following Zwingli and especially Calvin, excluded images from the churches. Calvin rejected the sacred images of his day as idolatrous on the grounds that they were treated as making God present, that the necessary distinction between God and God’s material creation was not maintained, and because an image, which rightly was to be mimetic of visible reality, could not truthfully depict God. Calvin approved the Renaissance notion of visual art as mimetic and he understood that artists’ abilities were gifts of God and were to be used rightly. He also had a very keenly developed visual aesthetic sense in relation to nature as the “mirror” of God’s glory. However, the strong human tendency towards idolatry before images, he believed, meant that it was not expedient to place any pictures in the churches. Reinterpretation of key biblical passages, particularly the first and second commandments (Calvin’s numbering), together with changes in the understanding of what constitutes visual art, of the relationships between words and visual images, and of the processes of interpretation and reception not only of texts but of all perceived reality, lead to a re-thinking of the issues. The biblical narrative with its theological insights can be interpreted into a visual language and used by the church as complementary to, but never replacing, biblical preaching and teaching in words. Attention to the visual aesthetic dimensions of the worship space is important to allow for this space to function as an invitation and call to worship. Its form, colour, light and adorning may give aesthetic delight, which leads to praise and thanksgiving, or it may provoke other response which helps people prepare to offer worship to God. The world and its people depicted in visual art/image may inform the praying of the church and the visual representation of the church (the saints) may provide congregations with an awareness of the breadth of the church at worship in heaven and on earth. In the present diversity of views about visual art and the work of the artist there is freedom for the artist to re-think the question of vocation and artists may find new opportunities for understanding and exercising their vocation not only in secular art establishments and the community but also in relation to the worship of the church.
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Silva, Nilo Tavares. "Para que todos sejam um - o estilo batista de ser e a questão ecumênica : retrocessos e avanços no discurso ecumênico brasileiro". Universidade Federal de Juiz de Fora, 2011. https://repositorio.ufjf.br/jspui/handle/ufjf/2112.
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O presente trabalho objetiva captar os sentidos atribuídos pelos fiéis da Convenção Batista Brasileira ao que se convencionou chamar de Ecumenismo. Baseando-nos na abordagem teórica das representações sociais, fundamentada por Serge Moscovici e Denise Jodelet, em nosso trabalho partimos de uma preocupação que norteou toda a pesquisa. Centramos estudos em conhecer melhor, a partir do princípio que caracteriza a representação como uma forma de saber prático ligando um sujeito a um objeto, o que\como pensam os (as) fiéis da Igreja batista, “a partir do seu lugar”, sobre a prática ecumênica. Entendemos que as práticas estabelecidas pelos fiéis pesquisados inserem-se em tempos-espaços não cristalizados, sujeito às dinâmicas sócio-culturais que, ora seguem, ora modificam, ora transgridem as regras estabelecidas por atores hegemônicos (Instituições, mercado, e outros). Através dos questionários, buscamos captar aspectos aventados pelos participantes, relacionados aos processos constituintes de suas representações, ou seja, como as relações estabelecidas pelos mesmos na articulação de sua conduta como fiéis da Igreja batista e a prática ecumênica, se constituem através dos processos de objetivação e ancoragem.
The study aimed to investigate the meanings referred by the faithful of the Brazilian Baptist Convention to the notion of ecumenism. The adopted theoretical framework was the Theory of Social Representations proposed by Serge Moscovici and Denise Jodelet. We focus studies to better know from the principle that characterizes the representation as a form of practical knowledge linking an individual to an object, which \ like to think (the) Baptist Church's faithful, "from its place" on the ecumenical practice. We supposed that the established practices raise and flourish in a non-crystallized space-time continuum, influenced by sociocultural dynamics that may follow, disobey or change rules defined by hegemonic agents (institutions, market, and other). Using questionnaires specifically developed for the study, we searched to assess opinions related elaborated by them are defined in the articulation of established by them in the articulation of his conduct as a faithful Baptist Church and ecumenical practice by means of the “objetivation” and “anchior” process.
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Santos, Elismar Alves dos. "Representações sociais da sexualidade : a construção da sexualidade em seminaristas e padres". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/140836.
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A tese propõe-se a analisar e a interpretar a representação social da sexualidade em seminaristas e padres. Em vista de alcançar essa finalidade, foi realizada, primeiramente, uma pesquisa documental para mostrar o modo como a Igreja Católica compreende a sexualidade. Em segundo momento, buscou-se perceber o que enfatiza o Magistério Eclesiástico no que concerne ao tema da sexualidade nos seminários e no ministério presbiteral. E por último, realizou-se a pesquisa empírica com seminaristas e padres sobre seis temas relacionados à sexualidade: compreensão da sexualidade, desafios da sexualidade, sentido do celibato, homossexualidade nos seminários, compreensão do autoerotismo e a pedofilia na Igreja Católica. Trata-se de uma pesquisa qualitativa em que se utilizou a aplicação de um questionário. Participaram da pesquisa 50 seminaristas e 51 padres. Após a aplicação do questionário, todas as informações foram tabuladas, lidas e categorizadas a partir de sua dimensão semântica e analisadas à luz da Teoria das Representações Sociais em consonância com a análise temática, que é uma das vertentes da análise de conteúdo. Da análise dos dados, foram construídos mapas representacionais com as categorias e subcategorias que revelaram os elementos centrais que constituem tal representação. A tese compõe-se de seis capítulos. O primeiro apresenta a estrutura orgânica da tese tendo em vista os procedimentos metodológicos utilizados para a realização da pesquisa. O segundo capítulo, também teórico, trata dos pressupostos ontológicos e epistemológicos da Teoria das Representações Sociais. O terceiro refere-se à realização de uma pesquisa documental para mostrar a representação social da sexualidade segundo o que enfatiza a Igreja Católica. O quarto capítulo, também documental, dedicou-se ao estudo da representação social da sexualidade de acordo com o que orientam alguns documentos do Magistério Eclesiástico dedicados à formação seminarística e ao ministério presbiteral. O quinto apresenta os resultados empíricos da representação social da sexualidade na perspectiva dos seminaristas. Tal representação é revelada a partir dos seis mapas representacionais tendo subjacentes as duas grandes dimensões compreensivas da sexualidade em cada um dos mapas. O sexto e último capítulo, também empírico, volta-se para a representação social da sexualidade na perspectiva dos padres. A exemplo do capítulo anterior, a sexualidade na compreensão dos presbíteros, está matizada a partir dos seis mapas representacionais à luz das duas grandes dimensões compreensivas da sexualidade em cada um dos mapas estruturados.This thesis proposes to analyze and interpret the social representation of sexuality in seminarians and priests. To achieve this purpose, firstly the author did documentary research to show how the Catholic Church understands sexuality. Secondly, he sought to understand with what emphasis the Magisterium of the Catholic Church treats the theme of sexuality in seminaries and in priestly ministry. And lastly, an empirical research was done with seminarians and priests on six themes related to sexuality: their understanding of sexuality, the challenges they encounter in their sexuality, meaning of celibacy for them, homosexuality in seminaries, their understanding of self-eroticism, and the phenomenon of pedophilia in the Catholic Church. It is a qualitative research using a written questionnaire. The participants were 50 seminarians and 51 priests. After the questionnaire was administered, all the information was read, tabulated, and categorized according to its semantic dimension and analyzed in the light of the Theory of Social Representations in line with a thematic analysis, which is one aspect of content analysis. With the analysis of data was built representational maps with categories and subcategories revealing core elements that constitute such representation. The thesis consists of six chapters. The first presents the organic structure of the thesis in view of the methodological procedures used to perform the research. The second chapter, also theoretical, deals with the ontological and epistemological presuppositions of the Theory of Social Representations. The third chapter treats thedocumental research conducted to reveal social representation of sexuality according to Catholic Church teaching. The fourth chapter, also documentary, is dedicated to the study of social representation of sexuality in accord with orientation of some documents of the according to the Magisterium of the Catholic Church related to the formation of seminarians and those in priestly ministry. The fifth presents the empirical results of social representation of sexuality presented by the seminarians. Such representation is revealed from six representational maps with two underlying major comprehensive dimensions of sexuality in each of the maps. The sixth and final chapter, also empirical, points to the social representation of sexuality from the perspective of priests. As the previous chapter, sexuality from the perspective of priests is presented in six maps representatives in the light of the two major comprehensive dimensions of sexuality in each of the structured maps.
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Martínez, Kerstin Cielito Nathalie. "The Russian religious-governmental relation through media representation : A critical discourse analysis". Thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-229779.
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The thesis is a contribution to the analysis of media representation through the use of critical discourse analysis of twelve English written articles by Russian and international media sources. The articles were chosen in relation to the unauthorised Pussy Riot protest in the Cathedral in Moscow back in February 2012, and the societal changes that have taken place thereafter. The analysed articles have been written and published between February 2012 and January 2014. The aim with the study is to see how media sources from different geographical backgrounds described the same events and news.
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Borges, Tiago Daher Padovezi. "Representação partidária e a presença dos evangélicos na política brasileira". Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8131/tde-06122007-112255/.
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A pesquisa foi desenvolvida com o intuito de compreender um pouco da inserção dos evangélicos nas instituições políticas brasileiras, em uma tentativa de articular tal fenômeno com o debate sobre a representação partidária. Por que um \"Partido Evangélico\" não foi formado, embora tal grupo eleja uma quantidade expressiva de representantes em grande parte das eleições desde a última Constituinte? O trabalho empírico consistiu no teste da hipótese de inexistência de uma identidade entre os evangélicos que justificasse o fato de um partido político não ter sido criado. Através de um conjunto de dados sobre os eleitores e outro sobre os deputados estaduais de todo o país, não foi observada a presença de posicionamentos distintos, de uma identidade política que tornasse, tanto os eleitores quanto os deputados evangélicos singulares, diferenciados dos demais grupos. Também foi constatada a fragilidade do modelo de formação de partidos a partir de identidades políticas no caso brasileiro, caracterizado pela alta fragmentação partidária e por uma falta de distinção na maioria dos partidos.This research was developed with the purpose of understanding the insertion of the evangelicals in the Brazilian political institutions, an attempt to articulate such phenomena with the debate on the partisan representation. It\'s puzzling that an \"Evangelical Party\" was not formed even after the expressive amount of elected representatives this group has had since the last Constituent Assembly. Why is it so? The empirical work consisted in testing the hypothesis that there is no common identity among the various evangelical groups that would justify the existence of a political party. Through a data set of the voters and another one of the representatives of the whole country, the presence of distinct positions was not observed. There isn\'t a political identity that would turn the evangelical voters and representatives distinguished from the others groups. This work also evidenced the fragility of the political parties\' formation model based on identities. In the Brazilian case, this is characterized by a high partisan fragmentation and a lack of distinction between most of the many political parties.
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Cáceres, Pedro Antonio Chagas. "As Representações do Diabo no Imaginário dos Fiéis da Igreja Universal do Reino de Deus". Pontifícia Universidade Católica de Goiás, 2006. http://localhost:8080/tede/handle/tede/944.
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Previous issue date: 2006-02-23The purpose of this work is to investigate the representation of Devil in the Universal Church follower imaginariness. We analyze the anthropological, historical and social origins of this imaginariness and its effects on the Universal Church follower. We also intend to identify and analyze the mechanisms developed by the Universal Church follower to understand his and world problems. Then we will explore the historical and doctrinal Universal Church structures, as well as its theological mechanisms such as the Theology of the Holy War and the Theology of the Prosperity. The representation of Devil has a meaningful input in the follower imaginariness in due to the speeches of the Church that often meet some people necessities. The only way to salvation is the association to God through the religious institutions that function as mediators to the sacred itself. The Universal Church follower represents Devil as the great reason of his pain and grief. Defeating him is only possible by acts of faith and right decisions.
Este trabalho teve como objetivo investigar as representações do Diabo no imaginário dos fiéis da Igreja Universal do Reino de Deus (IURD). Pretendeu-se examinar também as origens antropológicas, históricas e sociais das representações do Diabo e suas influências nas representações dos fiéis da IURD. Além de analisar os mecanismos desenvolvidos pelo fiel da IURD para a compreensão dos problemas do mundo e de si mesmo, exploramos também as estruturas históricas e doutrinárias desta igreja, bem como seus mecanismos teológicos, como a teologia da guerra santa e a teologia da prosperidade. As representações do Diabo ganham um significativo reforço no imaginário dos fiéis, através dos discursos da Igreja Universal dirigidos à pessoas geralmente fragilizadas. Para elas a única forma de salvação é através da associação com Deus mediante a instituição religiosa. O fiel da IURD representa o Diabo como o grande provocador de suas dores a aflições e só por meio de ações da fé e da tomada de decisão pessoal que ele pode ser derrotado.
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Pereira, Aline Cerutti. "REPRESENTAÇÕES FRANCISCANAS: O Padroeiro Reformador na Paróquia São Francisco de Assis em Campo Grande- Mato Grosso do Sul (1950 a 1980)". UNIVERSIDADE FEDERAL DA GRANDE DOURADOS, 2006. http://tede.ufgd.edu.br:8080/tede/handle/tede/234.
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Previous issue date: 2006-12-19This dissertation presents a study about the Franciscan representations in the Parish San Francisco of Assis, in Campo Grande, Mato Grosso do Sul. The objective is to understand as the Franciscan representations they were resignification, along the period of Catholic renewal (1950 to 1980), permeated by the historical context, promoting the edification and perpetuate of the Catholic Church, justifying the coming and permanence of the Franciscan Mission in the new field of religious mission. They show as the Franciscan representations, starting from the construction of identities and diferences , they are going strengthening the social entails, making possible the creation, permanence and renewal of community groups in the parish. The Franciscans pass to resignify your work they count, for this, with the participation of the lay ones in the Church, that it form the parochial family , assisting the new ones directing of the Church Catholic powders The Second Ecumenical Council of the Vatican (1962-1965). New proposals like Neocatecumenais, renew the Franciscan communities, speeches that privilege the spirituality and the charisma starting from Saint, in detriment of the concern social transformer, formerly proposed by the Theology of the Liberation. In that way, communities and Franciscans look for to resignify, to reinvent the traditions and to produce the representations
Esta dissertação apresenta um estudo sobre as representações franciscanas na Paróquia São Francisco de Assis, em Campo Grande, Mato Grosso do Sul. O objetivo é compreender como as representações franciscanas foram ressignificadas, ao longo do período de renovação católica (1950 a 1980), permeadas pelo contexto histórico, promovendo a edificação e perpetuação da Igreja Católica, justificando a vinda e permanência da Missão Franciscana no novo campo de missão religiosa. Mostram como as representações franciscanas, a partir da construção de identidades e diferenças, vão fortalecendo os vínculos sociais, possibilitando a criação, permanência e renovação de grupos comunitários na paróquia. Os franciscanos passam a ressignificar o seu trabalho contam, para isto, com a participação dos leigos na Igreja, que formam a família paroquial , atendendo as novas diretivas da Igreja Católica pós Concílio Vaticano II (1962-1965). Novas propostas como os Neocatecumenais, renovam as comunidades franciscanas, discursos que privilegiam a espiritualidade e o carisma a partir do Santo, em detrimento da preocupação social transformadora, outrora proposta pela Teologia da Libertação. Dessa forma, comunidades e franciscanos buscam ressignificar, reinventar as tradições e produzir as representações
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Quinteiro, José Reinaldo de Araújo. "DO IMAGINÁRIO TEMPLO/IGREJA À EXPERIÊNCIA DO SAGRADO EM CRIANÇAS DE UMA ESCOLA PÚBLICA EM BELA VISTA DE GOIÁS". Pontifícia Universidade Católica de Goiás, 2002. http://localhost:8080/tede/handle/tede/1007.
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Previous issue date: 2002-03-25This dissertation treats the relationship between the students and the pedagogical proposal (religion) at the Pedro Alves Ferreira School, Santa Cruz and Las Vegas I neighbourhood, Bela Vista, Goiânia-Goiás. Using Durkeirm as the theoretical basis and his phrase "the child to be prepared for society needs to be instructed by his teachers", 36 students demonstrated through drawings their main religious scene, obtaining temple/church as the response. Base on this we discovered that the temple/church represent a significant influence on the students and as such need to be considered as part of the pedagogical proposal. Noting that the temple/church structure nurtures a sense of the sacred cultivating peace and harmony... whilst daily life in the neighbourhood is profane, violent and unhappy. Considering the temple/church as space for human integration the discussion led to the conclusion that the temple/church was a place where the students from the Pedro Alves Ferreira School felt protected. The pedagogical proposal seeks to rescue some of the aspects that the students acquired at the temple/church before coming to school, without forgetting the standard pedagogical proposal of the school, as the teacher has to work with the symbolic world view of the students.
Esta dissertação ocupa-se da relação entre representação (religiosa) do educando e a proposta pedagógica, proposta esta específica para a Escola Pedro Alves Ferreira, nos bairros Santa Cruz e Las Vegas I, em Bela Vista de Goiás-GO. Tendo como base teórica o sociólogo Durkheim e nele a máxima de que a criança, para ser bem preparada para uma sociedade, necessita ser coergida pelos seus mestres, propõem-se a 36 educandos que mostrem por meio de desenhos qual é a sua maior representação religiosa, obtendo-se com resposta o templo/igreja. Com base nesse dado, cientifica-se que os templos/igrejas presentes nos Bairros Santa Cruz e Las Vegas I exercem uma coerção significativa sob o educando e por isso faz-se necessário considerá-los como um meio que pode amadurecer uma proposta pedagógica. Tendo em vista a coerção encontrada nos templos/igrejas por meio da própria estrutura de manutenção do sagrado, o educando é alimentado de que no templo/igreja cultiva sentimentos de paz, harmonia, sentem-se como se estivesse voando... enquanto que a vida cotidiana, profana, no bairro, no qual mora, é violenta e desprazerosa. Considerar o templo/igreja como um espaço de integração do ser humano impulsiona a discussão de que ele, o templo, possui vários sentidos, oferecendo-lhe a sensação de estar protegido das mazelas sociais, também, tão presentes no campo de pesquisa, e que se refletem no educando da Escola Pedro Alves Ferreira. A proposta pedagógica fecha-se em resgatar alguns elementos apreendidos no templo/igreja, considerando que este coerge o educando bem antes da escola, porém não deixa de seguir os padrões didático-escolares, pois a intenção é fazer com que o professor trabalhe o mundo simbólico do educando, as representações, em uma escola regular.
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Matson, Daniel William. "Are the seven churches representative or prophetic?" Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Kuhn, João Carlos Santos. "Resistências sagradas: Pátio do Colégio, secularização e reconstrução". Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/16/16133/tde-20122016-160918/.
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Esta dissertação tem como objetivo analisar como a dimensão religiosa fortaleceu o processo de devolução do terreno do Pátio do Colégio para a Companhia de Jesus em 1954 e, posteriormente, a reconstrução do conjunto arquitetônico, iniciada a partir de 1955. Analisando a permanência e a manutenção da memória do conjunto jesuíta a partir de 1810 até a devolução do terreno para a ordem e o início da construção do conjunto a partir da década de 1950, além da dispersão e da preservação de objetos tidos como sagrados oriundos das antigas edificações do Pátio do Colégio, busca-se entender como grupos ligados à Igreja Católica e, em especial, à Companhia de Jesus influenciaram no retorno do caráter sagrado desse território gradativamente secularizado a partir da expulsão dos jesuítas no século XVIII, auxiliando na reconstrução e validação do conjunto religioso.This dissertation aims to analyze how the religious dimension has strengthened The process of returning the land from the Patio do Colégio to the Society of Jesus in 1954 and, later, the reconstruction of the architectural set, started from 1955. Analyzing the permanence and maintenance of the memory of the Jesuit Of 1810 until the return of the land to the order and the beginning of the construction of the set From the 1950s, in addition to the dispersion and preservation of objects considered as From the old buildings of the Patio do Colégio, it is sought to understand how Groups linked to the Catholic Church and, in particular, to the Society of Jesus In the return of the sacred character of this territory gradually secularized from Expulsion of the Jesuits in the eighteenth century, assisting in the reconstruction and validation of Religious group.
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Weedon, William Chancellor. "The liturgical confession of the Lord's Supper in five representative orders of 16th century Lutheranism". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Hartney, Aideen M. "Men, women and money - transformation of the city : representations of gender in the homilies of John Chrysostom". Thesis, University of Liverpool, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367177.
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Booth, Terry W. "Equipping a representative group of leaders of Amite Baptist Church of Denham Springs, Louisiana to develop and initiate a functional strategy for applying selected principles of natural church development". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Costa, Simone da Silva. "Feminismo e Igreja Católica: uma análise sobre a elaboração e práticas discursivas na Paraíba (1910-40)". Universidade Federal de Pernambuco, 2015. https://repositorio.ufpe.br/handle/123456789/16036.
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TESE (versão definitiva digital).pdf: 3175377 bytes, checksum: 9db479f4d88a595d665fb62f6b05ca6e (MD5)Made available in DSpace on 2016-03-17T13:29:23Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) TESE (versão definitiva digital).pdf: 3175377 bytes, checksum: 9db479f4d88a595d665fb62f6b05ca6e (MD5) Previous issue date: 2015-01-21
O objetivo da presente tese é o de analisar o papel da Igreja Católica, suas práticas e representações, no combate ao movimento feminista e na construção de uma identidade feminina “adequada” aos padrões morais católicos, na Paraíba (1910-1940). Observando as regularidades e singularidades das principais expressões feministas paraibanas da época. Partindo de um contexto marcado pelas ambiguidades de uma sociedade que caminhava rumo à modernização, mas sem abrir mão de uma estrutura social tradicionalmente patriarcal, investigamos como as ideias feministas foram recepcionadas pelos paraibanos e paraibanas depois de uma avalanche de discursos, principalmente, católicos que insistiam em apontar o feminismo como um mal social e uma realidade a ser controlada. A disseminação de representações feministas como seres revoltados, diabólicos e contrários à ordem moral cristã católica consistiu num dos instrumentos mais eficazes no controle das ideias feministas na Paraíba, o que não excluiu, entretanto, afastamentos e manipulações. Especificamente, traçamos os seguintes objetivos: analisar as primeiras expressões feministas, suas defensoras e suas ideias; compreender a relação entre a fundação do movimento noelista paraibano, organizado por mulheres católicas, e as estratégias usadas pela Igreja no combate ao feminismo e na construção de um modelo feminino ideal a ser seguido; identificar o papel desempenhado pela Igreja Católica enquanto matriz agenciadora de representações e ações sobre o feminismo e as ideias de emancipação feminista na Paraíba; problematizar sobre a fundação da Associação Paraibana pelo Progresso Feminino e seus propósitos feministas; pesquisar sobre a construção de uma rede de sociabilidade entre as feministas paraibanas que dirigiam a Associação Paraibana pelo Progresso Feminino e a principal líder feminista brasileira, Bertha Lutz, e presidente da Federação Brasileira pelo Progresso Feminino; apontar a influência das práticas católicas na construção de uma identidade feminina considerada ideal. Teoricamente, seguimos pela perspectiva da história das mulheres e sua interface com a história cultural, cujas principais referências foram Soihet (1997, 2006, 2013), Del Priore (2010), Chartier (1990, 1995), Bourdieu (2010), Foucault (2008) e sobre a Igreja Católica Azzi (2008), Mainwaring (2004). Metodologicamente, tomamos como lições os estudos de documento-monumento de Le Goff (1992) e a noção de representação elaborada por Chartier (1990). Quanto às fontes, procuramos confrontar discursos do jornal A Imprensa, cartas pastorais, encíclicas, jornal A União, revista Natal, relatórios dos congressos noelistas, atas do Núcleo Noelista Paraibano, correspondências da Associação Paraibana pelo Progresso Feminino e a bibliografia sobre o tema.
The object of this thesis is to analyze the role of the Catholic Church, its practices and representations, to combat the feminist movement and the construction of a "proper" female identity to Catholic moral standards, Paraíba (1910-1940). Observing regularities and singularities of the main feminist expressions of Paraíba time. Starting from a context marked by the ambiguities of a society that was walking toward modernization, but without giving up a traditionally patriarchal social structure, investigate how feminist ideas were received by the Paraíba and after a barrage of speeches, mainly Catholics who insisted on pointing feminism as a social evil and a reality to be controlled. The spread of feminist representations as being angry, evil and contrary to Catholic Christian moral order consisted of one of the most effective tools in controlling feminist ideas in Paraíba, what did not, however, leave and manipulations. Specifically, we draw the following objectives: to analyze the early feminist expressions, their advocates and their ideas understand the relationship between the foundation of the movement noelista Paraiba, organized by Catholic women, and strategies used by the Church in fighting feminism and the construction of an ideal female role model; identify the role played by the Catholic Church as agenciadora array of representations and actions on feminism and feminist ideas of emancipation in Paraíba; questioning about the founding of the Association for the Advancement Paraibana Female feminists and their purposes; research on building a network of sociability among feminists who ran Paraíba Association for the Advancement of Women and the main Brazilian feminist leader, Bertha Lutz, and president of the Brazilian Association for the Advancement of Women; point to the influence of Catholic practices in the construction of a feminine identity considered ideal. Theoretically, we follow the perspective of women's history and its connection to cultural history, whose main references were Soihet (1997, 2006, 2013), Del Priore (2010), Chartier (1990, 1995), Bourdieu (2010) and the Catholic Church Azzi (2008), Mainwaring (2004). Methodologically, took lessons as studies document-Monument Le Goff (1992) and the notion of representation developed by Chartier (1990). The sources, we seek to confront speeches newspaper The Press, pastoral letters, encyclicals, The Union Newspaper, Christmas magazine reports noelistas conferences, minutes of the Center Noelista Paraiba, Paraiba correspondence of the Association for the Advancement of Women and the literature on the subject.
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Lambert, Richard. "Representations of space in exempla and chronicles : constructions of royal and ecclesiastical power in northern France, c. 1180-1260". Thesis, University of Bristol, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343350.
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Schulz, Frank. "'How can you go to a Church that killed so many Indians?' : Representations of Christianity in 20th century Native American novels". Master's thesis, [Potsdam : Univ.-Bibliothek], 2002. http://deposit.ddb.de/cgi-bin/dokserv?idn=97197845X.
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Martyn, Peter R. "Structured grief ministry and its essential "after care" ... or its absence ... in a representative sample of the Christian Church in Toledo, Ohio". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Currie, Janette. "History, hagiography, and fakestory : representations of the Scottish Covenanters in non-fictional and fictional texts from 1638 to 1835". Thesis, University of Stirling, 1999. http://hdl.handle.net/1893/1499.
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This study is an examination of the differing and competing representations of the Scottish Covenanters that emerged from the signing of the National Covenant in 1638 to the publication in 1835 of The Tales of the Wars ofMontrose, by James Hogg. The disserttion researches representations of the Scottish Covenanters in thee centuies offictional and non-fictional texts, for example, seventeenth-centu sermons, eighteenth-centu chapbooks, and nineteenth-centu Scottish literatue, and it notes and examines the discordance in the various modes of literar discourse. The disserttion is aranged chronologically as the most logical method of tracing and demonstrating the discordance. An historical context is provided to each chapter and also within each chapter as necessar to explain and to situate the discourses under scrutiny within their contemporar climate. Chapter One examines representations of the Scottish Covenanters from the first signing of the National Covenant in 1638 to their disappearance from Scottish mainstream thing with the 'Glorious Revolution' in 1688-9. The chapter begins by examining the document known as the National Covenant and reveals how radically different it was from previous Scottish bonds of allance. The early Covenanters or 'Politick Chrstians' who attempted to promote and to live up to the spirtual and secular aims of the National Covenant were concerned to present a tre image of what it was to be a Covenanter. The Royalists and anti-Covenanters counteracted by detracting the movement though irony which revealed the inconsistencies of Covenanting priciples. The paper war of words included contemporar news sheets, privately circulated letters, broadsides and ballads. After 1660, when Episcopacy was reintroduced into Scotland literar representations of the Scottish Covenanters were, on the whole, denigratory as the Scottish Privy Council, with the full support of the English governent sought to prevent a repeat of the events of 1638. The satirical work of George Hickes is revealed as a crucial factor in the demise of the popularty of Covenanting. As the Covenanting movement became defensive rather than offensive the Covenanters counteracted with books and pamphlets such as Naphtali, that included declarations and 'last testimonies' of those convicted for treason after the Pentland Uprising in 1666. This chapter closely examines one of the published Covenanting sermons and reveals that it is inauthentic propagandist literatue. The representation of Scottish Covenanters in the crucial post-Bothwell/opish plotÆxclusion Crisis altered significantly. A comparison of the draft manifesto published by Royal Warant under the title, 'The Fanaticks New-Covenant', with a later document published by the 'United Societies' reveals that there were moderate Presbyterians after Bothwell Bridge who proposed upholding the Covenants. Their 'manifesto' was published alongside of the more violently rhetorical 'Sanquhair Declaration', which led to them being wrongly associated with the Cameronians. The final representation to be examined in this period is of the Cameronian historian, Alexander Shields. He portayed the Covenanters of the 1680s in apocalyptic tropes as a 'suffering remnant' in exile within their own countr. Chapter Two examines the discordant discourses of the eighteenth centu. The 'Revolution Settlement' of 1688-9 re-instated Presbytery and as the tables were tued, so the Episcopalian satirsts denigrated the Presbyterians by implying that all Covenanters were of a similar violent propensity as the Cameronians had theatened. The move towards Enlightenment away from the enthusiastic raptue of the seventeenth centu can be traced though these satircal representations which concentrated an accusation that Presbyterian preaching was ineffective and ridiculous. As Covenanting fell out of favour historians such as Robert Wodrow, and also the 'United Societies' as the Cameronians became known tued to apologia. Their accounts portayed the Covenanting movement of the later seventeenth-centu as entirely defensive. This was disputed by satirsts such as Pitcaire and Swift, and Enlightened historians such as David Hume. Towards the end of the eighteenth centu Reformed Presbyterians, as the Cameronians were now called, published major works which promoted positive images of the Covenanters. John Howie's Biographia Scoticana significantly altered the perspective of Covenanting. He depicted Covenanting as the natul successor of the Reformation in his hagiogrphical collection which begins with the mardom of Walter Mil in 1550. Overall, this chapter examines the way that representations of the Scottish Covenanters altered in the changing political, religious and intellectual climate of the eighteenth centu. Chapter Thee examines the literar representation of the Scottish Covenanters in the early nineteenth centu to 1807. Using Gerard Genett's Paratexts as a model the chapter examines the interplay between the text and the anotation in John Leyden's poetr and in his editing of John Wilson's poem entitled, Clyde, in the anotation and introductory material that Scott appended to five Covenanting ballads in the third volume of The Minstrelsy of the Scottish Border, in the anotation to James Grahame's long reflective poem entitled, The Sabbath, and finally, to the imitation ballad entitled, 'Mess John' in James Hogg's collection of 'traditional' material entitled, The Mountain Bard. The chapter situates the subjective editing practices of Scott into the contemporar political climate of a heightened revolutionar atmosphere engendered by the threat of war between the United Kingdom, and France and Spain. This chapter offers a revision of the poet, James Grahame. A close reading of The Sabbath, that is taen in context with his earlier suppressed anti-clerical and anti-Enlightenment poetry reveals that it is an anti-Establishmentaan, as opposed to purely reflective poem. Finally, in this chapter the notion of James Hogg as Scott imitator is rejected. A close reading of his ballad, 'Mess John' indicates his move from imitator to independent author. Overall, this chapter reveals that Scott revised representations of the Scottish Covenanters though an appropriation of eighteenth-centu pseudo-Covenanting and anti-Covenanting works. Chapter Four is a study ofScott's series of novels entitled, Tales of My Landlord that he published between 1816 and 1819. The chapter begins with a close examination ofScott's satirical representation of Reformed Presbyterians and dissenters in his first novel entitled, Waverley. After establishing Scott's anti-Covenanting tropes the chapter then proceeds to an examination of the novels from the series which constituted his most intensively derogatory treatment of Covenanters and their descendats. Takg Par's study of Don Quixote as an exemplar the chapter discovers the extent of Scott' s anti-Covenanting satire. As in the previous two chapters the contemporar political and religious climate is also discussed. Chapter Five examines the literar response to Scott's anti-Covenanting satire, and to the subjective editing practices of Charles Kirkpatrck Share. It suggests that the battle over the documenta evidence of Covenanting material signified the battle for authorial control that became the central concerns ofHogg and GaIt. The prose fictions of James Hogg, John Galt, Allan Cuningham and John Wilson are compared and contrasted. This reveals that Hogg had developed an entirely new paradigm of positively representing the Covenanters by acknowledging their heroism and fortitude while rejecting their violence and wild rhetoric. John GaIt's anti-romantic novel Ringan vu Gilhaize offered an inovative interpretation of historical reconstrction that appears to have been deliberately aimed at counterig Scott.
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Lima, Luiz Vanderley Vasconcelos de. "O senso comum como fator de adesão às igrejas neopentecostais". Universidade do Estado do Rio de Janeiro, 2010. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=5872.
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O presente trabalho teve como objetivo descrever o fenômeno da adesão nas igrejas neopentecostais a partir da psicologia social, mais especificamente, da teoria das representações sociais. Desta maneira, nós procuramos identificar os elementos constitutivos das práticas religiosas decorrentes de um determinado grupo religioso neopentecostal correlacionando-os àss representações sociais. Destarte, este trabalho identificou e analisou o processo de utilização do senso comum religioso pela comunidade neopentecostal Igreja Mundial do Poder de Deus, como instrumento gerador de adesão, considerando-se os fatores emocionais pertinentes ao senso comum do grupo como força motivadora de adesão à igreja referida. Deste modo, chegamos a quatro temas básicos que nos possibilitaram identificar as representações sociais construídas na interatividade da igreja. Os temas foram: oferta de milagres e feitos extraordinários; a singularidade da Igreja Mundial do Poder de Deus; a batalha entre o bem e o mal; o líder espiritual e sua relação com os adeptos de sua comunidade. As representações sociais identificadas foram: representação social da igreja como lugar de bênçãos e feitos extraordinários; representação social dos demônios; representação social do divino; representação social do ungido de Deus. Tendo em vista as representações identificadas e analisadas, o que se conclui é que, na igreja pesquisada, o senso comum - enquanto significações circulantes entre os membros desta igreja - aliado a fatores emocionais que lhe são pertinentes, se constitui como fator causativo de adesão, na medida em que os sujeitos percebem que as soluções para suas demandas e males são ofertadas, pela igreja, de maneira identificada com os significados já presentes neste senso comum.The purpose of this thesis was to describe the phenomenon of adherence to the neo-pentecostal churches from the point of view of social psychology, and more specifically, of the theory of social representations. This way, our proposition was to identify the constitutive elements of a religious practice establishing a relationship with these social representations. Specifically, the research identified and analysed the process of utilization of the religious common sense by the neo-pentecostal commuty called Igreja Mundial do Poder de Deus [World Church of Gods Power], as a generative instrument of adherence, taking into consideration the emotional factors which are relevant to the common sense of the group, as the driving force motivating their attachment to this church. This way, we reach the four basic themes which allow us to identify the social representations built upon the interactivity of the church. The four themes are: miracle offerings and extraordinaty deeds; the singularity of the church; tha battle between Good and Evil; the spiritual leader and the people. The social representations identified were: the social representation of the church as a place for blessings and extraodinary deeds; the social representation of the demons; the social representation of the Divine and the social representation of the Gods Anointed. Having in mind the representations identified and analysed we came to the conclusion that, in the researched church, the common sense - while circulating significations among the church members - combined with emotional factors which are pertinent to them, constitutes the causative factor of the adherence, to the extent that the individuals realise that the solutions for their demands and misfortunes are offered by the church in an identified manner with the meaning already present in this common sense.
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Deitos, Nilceu Jacob. "Presença da igreja no oeste do Paraná : a construção do imaginário católico (1930-1990)". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2004. http://hdl.handle.net/10183/10302.
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Este trabalho investiga a presença da Igreja Católica no oeste do Estado do Paraná no período de 1930 a 1990. O período é relativo ao momento em que a Igreja marca presença através de sua institucionalização na região. A atuação da Igreja junto aos fiéis possibilitou a construção de um imaginário religioso através do qual, ao mesmo tempo em que a Igreja valorizou a presença dos colonos, estes tiveram a possibilidade de se instalarem na região, e estabeleceram uma relação de valorização ao papel desempenhado pela Igreja. A Igreja Católica utilizou-se de práticas e discursos que possibilitaram marcar presença na região, desenvolvendo uma estratégia que a caracterizou como uma instituição de necessidade ímpar junto aos colonos, a fim de provê-los dos "bens espirituais". Ao mesmo tempo, construiu a imagem do colono enquanto um homem abnegado ao trabalho e voltado aos interesses da coletividade. A recepção do discurso católico e as ações pastorais para que os discursos encontrassem receptividade por parte dos fiéis também foi uma questão analisada. Ao apontar para a construção do imaginário religioso, procurou-se investigar a partir das práticas e discursos feitos pelo clero católico junto aos colonos e a maneira como estes foram recebidos pelos colonos. Inúmeras ações foram desenvolvidas pelo clero católico e ainda hoje continuam, visando a melhor forma de atingir os fiéis, nos mais diversos níveis sociais. A realização do Concílio Ecumênico Vaticano II foi um momento de redefinição da Igreja Católica. O trabalho mostra a Igreja e sua atuação no espaço regional e as interferências que ela começou a sofrer a partir do pensamento conciliar que a perpassou em âmbito mundial, reelaborando um novo conceito de igreja e a repercussão destas mudanças na região. Por fim, os processos de tecnificação do campo e de urbanização que se intensificaram a partir da década de 1970, provocaram uma situação de redefinição da ação da Igreja a qual passou a remodelar seus discursos e reconstruir outras representações frente às mudanças ora registradas. Somado a isso, se percebe que a recepção dos discursos por parte dos fiéis também passou a exigir, dos emissores, estratégias mais elaboradas e convincentes. A abordagem conclusiva do trabalho consiste na demonstração das representações construídas pelos agentes da Igreja que atuaram durante os processos de colonização e de modernização.This work investigates the presence of the Catholic Church in west of Paraná State in the period of 1930 a 1990. The period is relative to the moment that the Church is made institutional in the region. The role of the Church with the settlers presents a wealth of elements that built a body of representations, which contributed in a two-way process. At the same time the Church valorized the presence of the settlers, these had the possibility of settling in the region, and they established a relation of valorization and of importance in the role played by the Church. The Catholic Church, in settling its presence in the region, developed an own strategy of performance with the settlers, using the discourses that made possible to build itself as an institution of single necessity to the settlers, to provide them with “spirituals blessings”. At the same time, it searched to build the settler’s image as an unselfish man to the work and turned to the interests of the group as well. The reception of the catholic discourse and the pastoral actions to make the discourse find receptiveness by the churchgoers it was also an analyzed issue. In pointing out to the construction of the imaginary religious, it searched to investigate from the practices and discourses done by the catholic cleric with the settlers and the way as these were received for the settlers. Many actions were developed by the catholic cleric and continue until today, aiming the best way to get to the churchgoers in the several social levels. The realization of the Vatican Ecumenical Council II was a moment of redefinition of the Catholic Church. The work shows the Catholic Church and its performance in the region and the interferences that it started to suffer from the conciliatory thought that passed it by in a world scope, elaborating again a new concept of Church and the repercussion of this changes in the region. At last, the process of mechanization and urbanization of the field, which was intensified from the decade of 1970, provoked a situation of redefinition of the Church role, which began to remodel its discourses and rebuild other representations before the changes registered at this period. Adding to this, it is realized, that the reception of the discourses by the churchgoers also began to demand, from the speakers, more elaborated and convincing strategies. The conclusive approach of the work consists in the demonstration of the representations built or by the agents of the Church that worked during the process of colonization, or by the agents of the Church that worked during the process of modernization.
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Hennessey, Allison L. "A case study of the history, development, and future of Campus Crusade for Christ as a representative of the parachurch movement". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
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Simões, Daniel Soares. "O rebanho de Pedro e os filhos de Lutero: o Pe. Júlio Maria De Lombaerde e a polêmica antiprotestante no Brasil (1928- 1944)". Universidade Federal da Paraíba, 2008. http://tede.biblioteca.ufpb.br:8080/handle/tede/5959.
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In this research we analyze the antiprotestant polemic in Brazil, from the works published by Father Julio Maria De Lombaerde, whose activity in the city of Manhumirim, Minas Gerais, between 1928 and 1944, was highlighted by constant struggles with the sons of Luther . Through his writings, Father Julio Maria became nationally known as a polemist, receiving the title the hammer of Brazilian Protestantism . The antiprotestant polemic contributed to Roman Catholicism s doctrinal and social affirmation, in the context of the so-called movement of catholic restoration initiated in the 1920 s, aiming to rechristianize the nation. Understood as an exercise of representation, through the polemic against Protestantism, the Catholic Church constructed a meaning not only for its religious opponent, but for itself, affirming to be the holder of the only true and truly national faith. In the works of Father Julio Maria, in particular, Protestantism was represented through fear and mockery, having to be, at the same time, feared and despised. Based, on a great extent, on a discourse about the past, the antiprotestant polemic enters the field of historical culture, reproducing a historiography and configuring a territoriality both of representational order , aiming for the affirmation of Brazil as a catholic nation .
Nesta pesquisa analisamos a polêmica antiprotestante no Brasil, a partir das obras publicadas pelo Pe. Júlio Maria De Lombaerde, cuja atuação na cidade de Manhumirim, em Minas Gerais, entre 1928 e 1944, foi marcada por constantes embates com os filhos de Lutero . Por meio de seus escritos, o Pe. Júlio Maria tornou-se nacionalmente conhecido como polemista, recebendo a alcunha de martelo do protestantismo no Brasil . A polêmica antiprotestante contribuiu para a afirmação doutrinária e social do catolicismo romano, no contexto do chamado movimento de restauração católica iniciado nos anos 1920, orientado pelo objetivo de recristianizar o país. Entendida como exercício de representação, através da polêmica contra o protestantismo, a Igreja Católica construiu um sentido não apenas para seu adversário religioso, mas para si mesma, afirmando-se como portadora da única fé verdadeira e legitimamente nacional. Nas obras do Pe. Júlio Maria, em particular, o protestantismo era representado a partir do medo e do escárnio, devendo ser, ao mesmo tempo, temido e desprezado. Fundamentada, em larga medida, num discurso sobre o passado, a polêmica antiprotestante adentra no campo da cultura histórica, reproduzindo uma historiografia e configurando uma territorialidade ambas de caráter representacional na busca pela afirmação do Brasil como país católico .
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Pereira, Danillo Rangell Pinheiro. "Concep??es da hist?ria na Teologia da Liberta??o e conflitos de representa??o na Igreja Cat?lica (1971-1989)". Universidade Estadual de Feira de Santana, 2013. http://localhost:8080/tede/handle/tede/278.
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Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES
In this research we seek to study some main intellectual elaborations of Liberation Theology. From reading some of the works of two important theologians of this current, Clodovis Boff and Leonardo Boff, we reflect on the conceptions of history that are present in their writings published between the years from 1971 to 1989. Such theological formulations defended by the two authors are part of a non-hegemonic current within the Catholic Church. Attempting to contextualize more widely the dialogue between the movement in question and the History, we analyze the contributions of the Comiss?o de Estudos e Hist?ria da Igreja na Am?rica Latina (CEHILA) for the historiography of religion in Brazil and also its contributions to think critically and self-criticism the history of Christianity in Latin America. Lastly we also discuss some reactions to the theologians of Liberation and its incorporation of historiography and marxism, by other segment theologians, of that Church. About significant group of those critics, we limit ourselves to analyze the criticisms of Liberation Theology through documents published by four of these defenders of Catholic Orthodoxy: Joseph Ratzinger, Friar Boaventura Kloppenburg, Urban Ziles and Karl Josef Romer. The intention is to identify the different conceptions of history and the conflicts of representation within the Catholic Church.
Nesta pesquisa buscamos estudar algumas das principais elabora??es intelectuais da Teologia da Liberta??o. A partir da leitura de algumas das obras de dois importantes te?logos desta corrente, Clodovis Boff e Leonardo Boff, refletimos sobre as concep??es de Hist?ria presentes nos seus escritos publicados entre os anos de 1971 a 1989. Tais formula??es teol?gicas defendidas pelos dois autores fazem parte de uma corrente n?o hegem?nica no interior da Igreja Cat?lica. Na tentativa de contextualizar mais amplamente o di?logo entre o movimento em quest?o e a Hist?ria, analisamos as contribui??es da Comiss?o de Estudos e Hist?ria da Igreja na Am?rica Latina (Cehila) para a historiografia sobre a religi?o no Brasil e suas contribui??es, tamb?m, para se pensar de maneira cr?tica e autocr?tica a Hist?ria do Cristianismo na Am?rica Latina. Por fim discutimos algumas rea??es aos Te?logos da Liberta??o e sua incorpora??o da historiografia e do marxismo, por parte de outro segmento de te?logos, da referida Igreja. No significativo contingente destes cr?ticos nos limitamos ? an?lise das cr?ticas feitas a Teologia da Liberta??o por meio de documentos publicados por quatro desses defensores da ortodoxia cat?lica: Joseph Ratzinger, Frei Boaventura Kloppenburg, Urbano Ziles e Karl Josef Romer. A inten??o foi identificar as distintas concep??es da Hist?ria e os conflitos de representa??o no interior da Igreja Cat?lica.
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Kornahrens, W. D. "Eucharistic doctrine in Scottish Episcopacy, 1620-1875". Thesis, University of St Andrews, 2008. http://hdl.handle.net/10023/577.
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This thesis is an examination of the eucharistic doctrine of ten Scottish theological writers in the tradition of Scottish Episcopacy; five from the seventeenth century, two from the eighteenth century, and three from the nineteenth century. The doctrine espoused by each one throughout the stated period, 1620–1875, is found to agree with the other writers considered herein, because each writer turned to many of the same Church Fathers as the source of his doctrine and his interpretation of Holy Scripture. The argument of this thesis is that all of the writers, rejecting the Tridentine, Lutheran, Bezan-Calvinist, and Zwinglian definitions of the Eucharist, maintained a material sacrifice in the Eucharist, which is an offering to God the Father of bread and wine as the propitiatory memorial of Christ’s death on the Cross, commanded by Christ himself at the Last Supper. The sacrifice is propitiatory because it is the means of representing the one sacrifice of Christ on the Cross to God the Father, thereby pleading the benefits of the Cross for the communicants. The bread and wine do not change substance, but become effectively the body and blood of Christ. Three of the ten writers produced eucharistic rites, one in the seventeenth century, and two in the eighteenth century. It is argued that each of these rites is expressive of the Eucharist as being a commemorative and representative sacrifice. Each rite explicitly offers bread and wine to the Father, invokes the Holy Spirit’s action over the elements, and prays that by receiving the consecrated bread and wine as the body and blood of Christ, the communicants will receive the forgiveness of sins, the continuing grace of the Holy Spirit, and eternal life.
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Fariña, Raquel Neves. "Representação Social da Igreja Universal do Reino de Deus por evangélicos dela egressos". Universidade do Estado do Rio de Janeiro, 2011. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=4662.
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Conselho Nacional de Desenvolvimento Científico e TecnológicoA Igreja Universal do Reino de Deus (IURD) foi fundada há trinta e quatro anos e tem forte influência social e política. Sua capilaridade religiosa se expressa através da sua inserção em diversas mídias, como TV, rádio, jornal etc. e da participação política evidenciada pelas "bancadas evangélicas" nos diferentes parlamentos, onde predominam autoridades da IURD. Também se faz presente através dos milhares de templos construídos e espalhados por mais de 180 países. Sua estratégia de proselitismo religioso é baseada na conversão de adeptos de outras religiões. Sua hierarquia: obreiros, pastores e bispos, define a igreja como o maior "pronto-socorro" espiritual do Brasil. Caracterizada pelo oferecimento de solução de problemas imediatos e de natureza espiritual. Após algum tempo, conversos da IURD migram para outras igrejas evangélicas. O objetivo desta pesquisa foi identificar as Representações Sociais da IURD segundo evangélicos dela egressos. Para tanto, foram entrevistados vinte indivíduos adultos, na Cidade do Rio de Janeiro, egressos da IURD. Como instrumento, utilizamos um questionário para entrevista semi-estruturada, composto por questões acerca da IURD e dados pessoais do entrevistado. O material resultante foi analisado a partir da análise de conteúdo. As entrevistas foram gravadas, com a autorização dos entrevistados e o comprometimento na manutenção do anonimato dos participantes. Dentre os resultados da pesquisa, confirmando o que é dito por seus líderes, encontramos a IURD como um pronto socorro, não só espiritual, como emocional e de saúde física. A migração da IURD para outras denominações cristãs está associada a três grandes categorias: a) o sujeito não tem mais necessidade do pronto-socorro; b) crítica às cobranças sistemáticas por bens espirituais; c) a necessidade de aprofundamento religioso. Neste aspecto, a IURD caracteriza-se por ser uma Igreja de transição, de início de vida espiritual cristã e de proselitismo voltado quase que exclusivamente para a conversão.
Universal Church of the Kingdom of God was founded 34 years ago and it is currently known by its undeniable social and political influence. As such, its religious capillarity is present into different sort of media like TV, radio and newspaper. In addition, the evangelical delegations sustain the Universal Church political activism at different parliaments, where UCKG authorities are predominant. Its social standing are also noticed on account of its thousands of temples built worldwide in more than 170 countries. Converting followers from other religions is what constitutes UCKG?s religious proselytism strategy. The clergy members of the UCKG, which comprises shepherds and bishops, label the UCKG as Brazil spiritual emergency site. This religious institution is considered to be specially designed to tackle immediate problem-solving issues, particularly the ones from the spiritual nature. After sometime, the UCKG adepts tend to move out to other evangelical denominations. The aim of this research was to identify the UCKG social representations according to its evangelical members. Twenty adult UCKG members, in the city of Rio de Janeiro, have been approached by a semi-structured interview about their personal data as well as information about the UCKG. The analysis of the resulting material was made according to its content. The interviews were recorded with the informants? previous consent and the commitment to keep their identities preserved. One of the outcomes of the research is to realize that the UCKG is not only a spiritual and emotional shelter but it also provides physical health. The migration from the UCKG to other Christian denominations falls into three broad categories: a) The individual has no longer an immediate-need of assistance; b) criticism about the compulsory monetary contribution to the church; c) the need of a deeper religious understanding. As far as those aforementioned issues are concerned, the UCKG is best conceived as a transition Church, where the proselytism and the beginning of a Christian spiritual life are fully oriented towards conversion.
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Furtado, Kevin Willian Kossar. "REPRESENTAÇÕES ESCATOLÓGICO-SABÁTICO-DIETÉTICAS DE JOVENS DA IGREJA ADVENTISTA DO SÉTIMO DIA". UNIVERSIDADE ESTADUAL DE PONTA GROSSA, 2014. http://tede2.uepg.br/jspui/handle/prefix/207.
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Previous issue date: 2014-12-19A pesquisa compreende as representações sociais do adventismo para integrantes jovens da Igreja Adventista do Sétimo Dia (IASD) por meio das contraposições e anuências de crenças e práticas dos fiéis no que tange ao pensamento escatológico-sabático-dietético oficial da denominação. A investigação apresenta que práticas e valores são observados e alterados,adaptados, acrescentados ou suprimidos pelos fiéis em relação ao conjunto de crenças que historiciza o adventismo, e apreende as razões e demandas desse processo. O estudo situa-se na abordagem da teoria das Representações Sociais do psicólogo social Serge Moscovici. A pesquisa se concretiza com membros participantes da Classe de Jovens da Escola Sabatina da Igreja Adventista localizada em Uvaranas, Ponta Grossa, Paraná. O trabalho problematiza a história adventista, da Reforma Radical até o movimento milerita, e apresenta as tensões e reconfigurações do adventismo desde sua organização formal em 1863 até o momento. A pesquisa tem por objetivos apreender as representações sociais do adventismo para os jovens adventistas de Uvaranas; demonstrar como eles ancoram e objetivam as crenças aprendidas na Igreja; verificar a influência dos ensinamentos da denominação sobre as práticas e valores dos membros; levantar a produção científica sobre a IASD no âmbito da pós-graduação stricto sensu no Brasil; explicitar as características peculiares da Igreja Adventista; e identificar as práticas inerentes ao adventismo em sua expressão particular na comunidade investigada. Se executaram entrevistas semiestruturadas, mediante três categorias empíricas – escatologia, sábado e dieta alimentar –, gravadas em áudio, com dez indivíduos da IASD. Os dados obtidos nas entrevistas foram reunidos em unidades de registro e agrupados em um significado comum de primeira ordem; após, em torno de categorias de análise explicativas relacionadas com a problemática do estudo, organizaram-se as informações transmitidas para indicar as representações do adventismo para membros jovens da IASD. Usou-se, de maneira adaptada, a abordagem do núcleo central para verificar a centralidade das representações, em que foram indicados os elementos identificados como os mais expressivos, aqueles que, se retirados, fariam com que as representações perdessem significado. As razões de ser adventista dos indivíduos investigados estão centralizadas na apropriação bíblica realizada pela denominação. A centralidade da representação sobre a IASD está na imagem da mesma como mensageira divina. As profecias bíblicas do tempo do fim se expressam no núcleo representacional de indicadores do fim do mundo; a importância dos anúncios proféticos para o fim do mundo, em sua representação central, indica, ao mesmo tempo, uma explicação de certos acontecimentos atuais e a prova de veracidade da Bíblia; para os escritos de Ellen G.White a respeito do tempo do fim e do sábado, o núcleo central encontra-se na função das obras da autora como suplemento bíblico. O núcleo da representação sobre o sábado o qualifica como benefício espiritual; as motivações para a observância do dia sétimo focam-se na ordenança bíblica. Para a dieta alimentar, uma vida saudável constitui o cerne da representação; e, para as obras de Ellen G. White que abordam a reforma dietética, o âmago da representação localiza-se na dimensão de um manual alimentar.
The research comprises the social representations of adventism for young members of the Seventh-day Adventist Church (SDAC) through contrapositions and consents of beliefs and practices of the faithful regarding the denomination's official eschatological-sabbatic-dietetic thought. The research shows that practices and values are observed and modified, adapted, added or deleted by the faithful in relation to the set of beliefs that historicizes the adventism,and seizes the reasons and demands of this process. The study is based in the social psychologist Serge Moscovici's approach of the Social Representations theory. The research materializes with participating members of the Youth Class Sabbath School Adventist Church located in Uvaranas, Ponta Grossa, Paraná. The paper problematizes the adventist history, from the Radical Reformation to the millerite movement, and presents tensions and reconfigurations of adventism since its formal organization in 1863 until now. The research has as objectives to grasp the social representations of adventism for young adventists of Uvaranas; demonstrate how they anchor and objectify beliefs learned in the Church; verify the influence of the teachings of the denomination on the practices and values of members; to raise the scientific literature on the SDAC in the scope of post-graduate studies stricto sensu in Brazil; to explicit the peculiar characteristics of the Adventist Church; and identify practices inherent to adventism in its particular expression in the community investigated. It was performed semi-structured interviews, by three empirical categories – eschatology, Saturday and diet –, recorded on áudio, with ten individuals of SDAC. The data obtained from the interviews were gathered in record units and grouped in a common meaning of the first order; than, around categories of explanatory analysis related to the problematic of the study, organized the information transmitted to indicate the representations of adventism for young members of the SDAC. It was used, in a adapted way, the central core’s approach to verify the centrality of representations, in which were indicated the elements identified as the most expressives, those which, if removed, would make representations to lose meaning. The reasons of being adventist of the investigated individuals are centralized in biblical appropriation realized by the denomination. The centrality of representation on the SDAC is in the image of the same as divine messenger. The biblical prophecies of the end time are expressed in representational core of the indicators of the end of the world; the importante of the prophetic announcements for the end of the world, in their central representation, indicates, at the same time, an explanation of certain current events and the proof of the veracity of the Bible; to the writings of Ellen G. White about the end time and the Sabbath, the central core is in the role of the author’s work as biblical supplement. The core of the Sabbath’s representation qualifies it as a spiritual benefit; the motivations for the observance of the seventh day are focused on biblical ordinance. For diet, a healthy lifestyle is the representation’s heart; and, to Ellen G. White’s works that address the dietetic reform, the core of the representation located in the dimension of a manual feed.
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Bispo, Júnior Jorge Santana. "Construindo a masculinidade na escola: o colégio Antonio Vieira (1911-1949)". Faculdade de Filosofia e Ciências Humanas, 2004. http://repositorio.ufba.br/ri/handle/ri/19624.
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Esta dissertação constitui-se numa análise do processo da construção identitária do gênero masculino ocorrido no Colégio Antonio Vieira, subordinado a Ordem dos jesuítas, entre 1911-1949. Através de pesquisas realizadas nos Arquivos e na biblioteca da referida instituição, na biblioteca da Faculdade de Medicina da Bahia, da revisão bibliográfica e da realização de entrevistas, buscou-se entender a construção da masculinidade entre os jovens a partir de suas relações com o gênero feminino, e em sua interação com as representações de gênero encetadas naquele tempo-espaço, concluiu-se que a identidade masculina construída pelos alunos do colégio esteve mais próxima do modelo leigo que do modelo religioso. This dissertation is an analyse the process of identity construction of masculine gender in School Antonio Vieira, subordinate a Jesuit s Order, among 1911-1949. By means researches, interviews, looked for understand the masculinity amongst youngs in your relation with feminine gender then age, concluded that masculinity identity built-up by students standed more next of lay model at religious.
This dissertation is an analyse the process of identity construction of masculine gender in School Antonio Vieira, subordinate a Jesuitís Order, among 1911-1949. By means researches, interviews, looked for understand the masculinity amongst youngs in your relation with feminine gender then age, concluded that masculinity identity built-up by students standed more next of lay model at religious. KEY-WORDS: Masculinity; Genderís representations; Education; Jesuits, Catholic church, School Antonio Vieira; Sexuality
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曾瑋彤. "論明清時期澳門詩詞中的天主教描寫 =The representations of Catholicism in Macau-themed poetry of the Ming and Qing dynasties". Thesis, University of Macau, 2017. http://umaclib3.umac.mo/record=b3690512.
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Georgiadis, Savvas. "L’évolution d’un droit ecclésiastique européen vers un droit ecclésiastique de l’union : la contribution de l’église orthodoxe". Thesis, Paris 11, 2013. http://www.theses.fr/2013PA111005.
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Le phénomène du religieux joue un rôle important en Europe. Le droit ecclésiastique stipule les rapports juridiques entre l’Etat et les Eglises et les Religions. L’article 9 CEDH et son développement jurisprudentiel créent les conditions d’existence d’un droit ecclésiastique européen de facto. En outre, la Déclaration 11 annexée au Traité d’Amsterdam, la Charte des Droits fondamentaux de l’Union et le Traité de Lisbonne forment les fondements d’un droit ecclésiastique de l’Union, dans la perspective d’une convergence plus avancée. La contribution de l’Eglise Orthodoxe à la construction européenne est considérée indispensable par le biais des Représentations des Eglises Orthodoxes localement établies au sein de l’Union Européenne, ainsi que de sa tradition ecclésialeThe religious phenomenon plays an important role in Europe. The ecclesiastical law regulates the relationship between the State and the Churches/Religions. The article 9 of the ECHR and its jurisprudential development create conditions for the existence of a de facto European ecclesiastical law. In addition, the Declaration 11 annexed to the Amsterdam Treaty, the Charter of Fundamental Rights of the European Union and the Lisbon Treaty are the foundations of an Ecclesiastical law of the Union from the perspective of a more advanced convergence. The contribution of the Orthodox Church to the European construction is considered indispensable through representations of the locally established Orthodox Churches, within the European Union and its ecclesiastical tradition
Το θρησκευτικό φαινόμενο παίζει ένα σημαντικό ρόλο στην Ευρώπη. Το εκκλησιαστικό δίκαιο ρυθμίζει τις σχέσεις Εκκλησιών και Θρησκειών με το κράτος. Το άρθρο 9 ΕΣΔΑ και η νομολογιακή του ανάπτυξη δημιουργούν τις δομές ύπαρξης ενός ευρωπαϊκού εκκλησιαστικού δικαίου de facto. Από την άλλη, η Δήλωση 11 της Συνθήκης του Άμστερνταμ, ο Χάρτης Θεμελιωδών δικαιωμάτων και η Συνθήκη της Λισσαβόνας διαμορφώνουν τα θεμέλια ενός Εκκλησιαστικού δικαίου της Ένωσης, υπό τη προοπτική μίας πιο προχωρημένης σύγκλησης. Η συνεισφορά της Ορθόδοξης Εκκλησίας στην οικοδομή της Ευρώπης θεωρείται απαραίτητη μέσω των αντιπροσωπειών των κατά τόπους Ορθόδοξων Εκκλησιών στην Ευρωπαϊκή Ένωση αλλά και μέσω της εκκλησιαστική της παράδοση
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Bonjardim, Solimar Guindo Messias. "Percepção e representação da morte nas paisagens arqueológicas de São Cristóvão e Laranjeiras". Universidade Federal de Sergipe, 2009. https://ri.ufs.br/handle/riufs/5547.
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The purpose of the current study is to evaluate the territories of the death under the perspective of the perception of residents and frequent visitors of catholic temples from the towns of Laranjeiras and São Cristóvão during the eighteenth century. Therefore, the changes involved with the relation of the society with death were analyzed and, hence, the initial assumption is that the death had drawn the dominant landscape in the towns owing to its direct relationship with the churches-cemeteries. In the current days, towns presenting this sort of landscape, such as São Cristóvão and Laranjeiras in Sergipe, are possible targets of archeological studies. By analyzing the remainder death landscapes in these towns, it is realized how present in the quotidian of people the death was, drawing a different landscape in the current times, once as time gone by, the rituals have gone through changes. These towns shelter a considerable number of churches with gravestones inside and, sometimes,cemeteries outside. Thus, it was evidenced that the sacred spaces of the towns still cover the death territory, notwithstanding a new territory, with new symbols and representations. The pre-existing territory of the death, which had drawn the current archeological landscapes, is now perceived as part of a past that, once considered re-signified history, conceals its own signification. Ultimately, it was verified the existence not simply of a death territory, but also an overlapping of death multi-territories, foe every time a space-territory dissociation is processed, a new space-representation connection is established, revealing a new territory of the deathO presente estudo tem por objetivo avaliar os territórios da morte sob a perspectiva da percepção de moradores e frequentadores de templos católicos das cidades setecentistas de Laranjeiras e São Cristóvão. Para tanto, foram analisadas as mudanças que envolvem a relação da sociedade com a morte e, dessa forma, a premissa inicial é de que a morte formava uma paisagem dominante nas cidades a partir da sua relação direta com as Igrejas-Cemitérios. Nos dias atuais, as cidades com esse tipo de paisagem, como São Cristóvão e Laranjeiras em Sergipe, comportam uma leitura arqueológica. Analisando as paisagens da morte restantes nessas cidades, percebe-se como no passado a morte estava presente no cotidiano das pessoas, conformando uma paisagem diferente dos dias atuais, visto que, no decorrer do tempo os rituais sofreram mudanças. Essas cidades abrigam um número muito grande de Igrejas com lápides no seu interior e, algumas, cemitérios no exterior. Desse modo, verificou-se que o espaço sagrado das cidades ainda abriga o território da morte, porém um novo território com novos símbolos e representações. O antigo território da morte, que formou as atuais paisagens arqueológicas, é percebido como parte de um passado que, como história re-significada, guarda seu significante. Enfim, verificou-se a existência não de um território da morte, mas a sobreposição de multiterritórios da morte, pois sempre que se processa uma separação espaçorepresentação, uma nova aproximação espaço-representação surge, revelando-nos um novo território da morte.
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Lee, Yi-Chen, e 李懿宸. "Image Analysis of Visual Representation for Aboriginal Tribes Church in Taiwan". Thesis, 2010. http://ndltd.ncl.edu.tw/handle/43679140240813003036.
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碩士國立臺灣師範大學
設計研究所在職進修碩士班
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The main purpose of the thesis is to study how Taiwan Aborigines’ patterns are used in the church in their tribes. Based on the written and online information from The Presbyterian church, Chinese regional bishops’ conference, True Jesus church, Seventh-day Adventist and Assemblies of God, the researcher has visited 128 churches in different sects, which are located in aborigines’ tribes in western Taiwan mountain areas. The research is done by fieldwork, observation, interview, and data collection and analysis. Here are the results: A. When analysis by where the patterns are displayed, around 7% to 22% of the aboriginal churches are surrounded by aboriginal patterns. Many of the Presbyterian churches, about 40 % of them, were built with the aboriginal patterns on the exterior design. On the other hand, 75% of Catholics churches have aboriginal patterns inside the church, while Presbyterian Church, who has promoted the aboriginal culture aggressively recently, has only 17% of the churches use the patterns as interior design. Each tribe uses the patterns differently. For example, Rukai and Puyuma use more patterns than other tribes. B. The patterns can be used in five different ways: totems, painting, sculpture, traditional weaving, and traditional building materials. These five presents can be divided into two categories: non-concrete and concrete. The concrete patters can be further sum up into four ways: 1. geometric pattern. 2. Single object. 3. People painting, and 4. General appearance. Concrete patterns, no matter in paintings or in sculptures, will be presented by one of the four ways, and concrete patterns have several trends recently as follows: 1. Geometric pattern remains in original states. 2. Part of non-character theme, character themes, and general appearance samples has westernized style. C. Many years after, Taiwan aborigine’s traditional art form has changed after taking Christian as their religion. To cherish the loyal and chieftain with art is no longer the case, it evolved into an art form mainly for the church. Wooden sculptures for example, in the past it will only be seen at a chieftain’s house but now you those artistic sculptures at churches in various tribes, the meaning of those wooden sculptures has been changed. Overall, researcher concludes two major points: 1. the tribal churches which decorates with aborigines graphics externally are not even 30%, there are about 70% of the churches have woven fabrics internally. The main reason to have differences in graphic is due to different factions of the religion. 2. Aboriginal graphics are increasing throughout the years; however the technique of expression is more westernized than traditional. An advice for the related government units, when pursuing a foreign culture of learning transmission or the occasion, should preserve their traditional art form and inner meaning.
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Koenig-Visagie, Leandra Helena. "Significant others : a visual analysis of the representation of gender in the Afrikaans corporate church". Diss., 2012. http://hdl.handle.net/2263/30083.
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This study explores how contemporary Afrikaans churches represent gender in their visual culture. For these purposes, a Barthean semiotic analysis is done on visual material produced between 2007 and 2008 by three Afrikaans corporate churches in the Pretoria- Centurion area, namely the Dutch Reformed congregations Moreletapark and kerksondermure (“church without walls”), and Doxa Deo’s Brooklyn and East campuses – Afrikaans Apostolic Faith Mission congregations. The analysis seeks to demystify and denaturalise the material’s potentially mythical, ideological and hegemonic underpinnings. Operating from an interdisciplinary theoretical framework comprising aspects of Visual Culture Studies and Gender Studies, this study primarily provides a focused analysis of the representation of men and masculinity in the selected churches according to three themes, namely professional occupation and leadership; physical activity and adventurism; and fatherhood. This focus was adopted owing to the lack of available literature on men and masculinity in the church and Christianity, as opposed to the more ready availability of research on women and femininity. The representation of gender in Moreletapark, kerksondermure and Doxa Deo is conceptualised in broad terms through a comparison of the representation of masculinity with femininity as its foil. In this regard gender is analysed in the three churches according to notions of gendered ontology and matters of work, marriage and family. Exscripted, or non-represented, themes are also problematised. It is argued that the churches under investigation represent gender in dualistic, essentialist and often stereotypical terms. This particular depiction of gender attests to the churches‟ participation in the biological essentialising of gender, polarising men and women into strict binary dualisms, whilst also visually denying the existence of homosexuality and alternative sexualities. This tendency is problematic, not only because it fails to provide a realistic portrayal of men and women in the three churches, but also because it visually participates in conservative and fundamentalist gender discourses.Dissertation (MA)--University of Pretoria, 2013.
Visual Arts
unrestricted
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McLuhan, Elizabeth. "With power from the king and blessing from the church : the representation of a Christian missionary in the Vita Amandi prima /". 2004. http://proquest.umi.com/pqdweb?did=1251810941&sid=1&Fmt=2&clientId=12520&RQT=309&VName=PQD.
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Tsai, Chong-yang, e 蔡重陽. "Study of a Newly Prospered Church Representative Illustration of Evangelization and Neighborhood service of Kaohsiung Hsin-hsin Presbyterian Church". Thesis, 2003. http://ndltd.ncl.edu.tw/handle/36412190460661114657.
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碩士國立臺南大學
鄉土文化研究所教學碩士班
91
The Hsin-hsin Presbyterian Church was established 1938. Back then, the harbor city of Kaohsiung was still under control of Japanese authorities and experienced great changes. The historical background of the church is closely related to the local socio-economic development. The scale of the church grew gradually under the leadership of former priests, elders, deacons and fellows. Furthermore, the achievements in gospel and welfare missions were satisfactory; thus, becoming one of the leading churches in the local area. Let’s begin with the historical background of Kaohsiung back in the mid-term Japanese occupation. On one hand we have the local socio-economic development, on the other, the contemporary development of the Presbyterian Church. In order to invade Southeast Asia, the Japanese government built this city as the base for The Invasion of the South. Under meticulous planning, they modified harbors and docks, built factories and beautified the appearance of the city. As the plan was carried out, crowds of people relocated in this place, residing in the surroundings of the harbor and forming what currently is the district of Chien-chin and Ling-ya. The Christians in this area established The Missionary of Chien-chin under the leadership of the priest Liao-te. This organization was the precursor of the Hsin-hsin Presbyterian Church. Due to the WWII, the church had been relocated a few times; and even in late 1943, Sunday meetings were forced to come to a pause only to be recovered after the war ended. In 1946, the church was moved to its current address in the district of Hsin-hsin, Kaohsiung. Two major reasons that led this church to the leading edge among its counterparts were its successful local gospel mission and outstanding service in the society. Furthermore, the leadership of former priests and the assistance of elders were also great contribution to the growth and expansion of the church. In retrospect, the former priests Liao-te, Su-tienmin, Wu-tesen and Chen-puochen were considered important characters. Of all these, the priest Su-tienmin had the longest ministry term, and was the most influential. Among former elders, Pong-chingyue and Yu-chailun were the most distinguished. Both of them were pioneers in the establishment of the church, therefore after their passing away they received a funeral ceremony of highest honor for their commemoration. The ministerial evolution of the church can be divided in three periods. In the first (1938-1954), the church was established concentrating all efforts to its growth; in 1948, the chapel was built. In the second period (1955-1979), the church found its major magnification. During the early phase, three other churches were set up; and in the late phase (1970), another twelve churches were set up in Kaohsiung by way of cooperation. This is the period called “the multiplication movement” (1955-1965). The priest Su-tienmin took charge of the position of minister of gospel in the Kaohsiung Gospel Committee leading to its expansion and “multiplication” of churches and followers. In 1972, he escorted twenty-four churches to segregate from the Kaohsiung gospel committee and founded the Sou-shan Gospel Committee. After thirty years, this new committee grew into one of the largest in the Presbyterian Church. The third period (1980-2000) was one of cease, no further multiplication occurred during this lapse. The neighborhood service of the Hsin-hsin Church can be separated into two periods. During the first one (1964-1984), the “Hsin-hsin Presbyterian mission” was set up, having in the first place the service of weaker minorities and individuals. The help provided were assistances in their daily life, material supply and profession including medical care, mountain area missions and labor class advocacy. In the second period (1984-2000), the actual building of the Hsin-hsin Church was built, setting up the committee of evangelization. The main focuses were social education to boost up public intuition, social policy equity, environment protection and care for political prisoners. Also were created the Pong-chingyue Memorial Library and the Post-retirement School. In different times, Hsin-hsin Church caters to different needs and provides the appropriate services. The Hsin-hsin Church encountered restrictions and difficulties in either evangelization missions or social welfare missions; especially in the last twenty years, it presented a state of stagnation and even diminution. The church has already noticed the seriousness of this issue and is trying to remedy this situation. In recent years, some efforts were made to bring people to church, such as progressive neighborhood service, educational activities of all kinds and periodical conversion. However, the achievements were not prominent; obviously this job is not easy. In order to gain a good harvest, we must work together with an unconventional approach to break through the difficulties.
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Vietri, Joseph. "The Call for a Representative Church: General Councils of the Fifteenth Century". Thesis, 2013. http://spectrum.library.concordia.ca/978536/1/Vietri_MA_S2014.pdf.
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The Catholic Church in the medieval period should not be seen as a monolith. While many maintain the views of a centralized papal monarchy, the reality was much different. In the fifteen century, while reacting to the Great Schism (1378-1417), a group of Christians looked to the early Church and canon law for precedents which allowed general councils to depose ruling pontiffs. These individuals, known as Conciliarists, sought to reform Western ecclesiology by limiting the role of the pope. They did not seek to overthrow papal authority; instead they attempted to curb papal control over Christendom. The pope was to govern within the limitations of doctrine defined by councils. General councils were to hold the role akin to a parliament. Such hopes were lost, however, when the monarchs who originally supported the councils, began to fear chaos the nascent democratic movement produced. Papal authority did win out, through the signing of Concordats, but the call for reform to the Church hierarchy shows a glimmer of hope in a period generally perceived by many as dark.
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Khanyile, Sphesihle Blessing. "The virtualization of the church: new media representations of Neo-Pentecostal performance(s) in South Africa". Thesis, 2016. http://hdl.handle.net/10539/21829.
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Submitted in Partial Fulfilment of Degree
Master of Arts in Sociology
In the Graduate School of Humanities
School of Social Sciences
Department of Sociology
University of the Witwatersrand
Johannesburg 2016.The advent of new media, more specifically social media, has galvanized and radically revolutionized how religion is experienced, lived and expressed in (South) Africa. Social media has transmogrified the orthodox and normative modes of religious engagement and interaction. Day-to-day religious practices have become highly reliant on the (new) media. It is only logical therefore to foreground and locate the (new) media within the deeper inquiries relating to social phenomenon and social life. Social media has become the benchmark for understanding the transitions with regards to conceptualizing social phenomenon like Neo-Pentecostalism, which in recent times has taken the African continent by storm. This study explores how church performances and practices of controversial South African Neo-Pentecostal church End Time Disciples Ministries, led by notoriously shady and delinquent Prophet Penuel are represented on Facebook. The study is interested in analysing the online representations of church performance of this particular church. Moreover, the study committed at understanding how audiences (those who engage and interact on Facebook page) decode and interpret the messages and representational exhibitions disseminated through the church’s Facebook page. Through the employment of a rigorous Multimodal Critical Discourse Analysis (MCDA), both visual and lexical semiotic choices on the Facebook page were analysed in order to demystify discursive, ideological and investments of power. It must be lamented that the intersections between religion and new/social media have been marginally ignored within qualitative epistemic inquiries. This study provides a breath of fresh air in that regard. The current status quo enlightens us that social relations have become vehemently digitized. It is therefore relevant and expedient for digital platforms to be taken seriously within sociological intellectual inquests. Church performances are receiving great impetus and potency on new/social media domains but minimal scholastic investment has been channelled in that direction. The End Time Disciple Ministries Facebook page is a platform where the most salient and non-salient representational projects of violence, power, exploitation, manipulation, hegemony, patriarchy are exhibited for public broadcast and consumption.
MT2017
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Šulcová, Jana. "Mediální skandalizace sexuálních afér v církvi v českém tisku na jaře 2010". Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-298065.
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The thesis "Medial muck-raking of sexual affairs in the Church in Czech press in spring 2010" through the use of medial ruts, stereotypes and logic, inquires into medial texts from the springtime 2010, which have referenced to sexual affairs in Catholic Church. Based on medial theories (gatekeeping, social construction of reality, agenda setting etc.) the thesis follows up the reflection of the theme and specifics of media discourse. This view is complemented with interviews with members of the Church, which give the thesis out-of- media extent. Qualitative part of the thesis takes sexual affairs in Church as illustrative theme, which is meant in connection with the Roman Catholic Church reflected by Czech media. The thesis also attempts to generalize the actual medial reflection of the Church on the background of current medial trends. It tries to offer a way how to improve the relationship between two part of culture - media and the Roman Catholic Church. To put the thesis into context it will be provided with information about history of the Roman Catolic Church and relationship of Czech society to matters of the church, because it determinates perception of medial news about this theme.
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Jesse, Fungwa Kipimo. "A missiological study of the Kimbanguist Church in Katanga Province, Democratic Republic of Congo". Diss., 2008. http://hdl.handle.net/10500/2670.
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This is a systematic and critical study of the mission of the Kimbanguist Church in the
city of Lubumbashi in the Democratic Republic of the Congo. The research question was:
“How do the Kimbanguist members interpret and express the Christian message in and
for the context of Katanga province through their communal life, worship and mission?”
A historical chapter traces the origins and growth of the church, followed by four chapters
that analyze the mission of the church by means of a ‘praxis cycle.’ The chapters look at
mission strategies (leadership, church departments, mission methods), followed by
mission agents (spiritual head, clergy, chaplains, women, youth), the theological sources
of mission (the Bible, the life of Simon Kimbangu, and a code of conduct) and spirituality
(liturgy, sacraments, pilgrimages and festivals). In a concluding chapter several critical
issues were identified for critical dialogue between the Kimbanguist church and other
African churches.Christian Spirituality, Church History & Missiology
M. Th. (Missiology)
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Player, Bailey Edwards Leigh H. ""The true male animals" changing representations of masculinity in Lonesome Dove, Bonfire of the Vanities, Fight Club, and A Man in Full /". 2006. http://etd.lib.fsu.edu/theses/available/etd-07102006-171913.
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Thesis (M.A.)--Florida State University, 2006.Advisor: Leigh Edwards, Florida State University, College of Arts and Sciences, Dept. of English. Title and description from dissertation home page (viewed Sept. 22, 2006) Document formatted into pages; contains vi, 107 pages. Includes bibliographical references.
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Kuenzel, Karl Edwin. "The doctrine of the church and its ministry according to the Evangelical Lutheran Synod of the USA". Thesis, 2006. http://hdl.handle.net/10500/1608.
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Nothing has influenced and affected the Lutheran Church in the U.S.A. in the past century more than the doctrine of the Church and its Ministry. When the first Norwegian immigrants entered the U.S. in the middle of the 19th century, there were not enough Lutheran pastors to minister to the spiritual needs of the people. Some of these immigrants resorted to a practice that had been used in Norway, that of using lay-preachers. This created problems because of a lack of proper theological training. The result was the teaching of false doctrine. Some thought more highly of the lay-preachers than they did of the ordained clergy. Consequently clergy were often viewed with a discerning eye and even despised. This was one of the earliest struggles within the Norwegian Synod. Further controversies involved whether the local congregation is the only form in which the church exists. Another facet of the controversy involves whether or not the ministry includes only the pastoral office; whether or not only ordained clergy do the ministry; whether teachers in the Lutheran schools are involved in the ministry; and whether or not any Christian can participate in the public ministry. Is a missionary, who serves on behalf of the entire church body, a pastor? If only the local congregation can call a pastor, then a missionary cannot be a pastor because he serves the entire church body in establishing new congregations. Is a seminary professor, who trains future pastors, a pastor? If only the local congregation can call a pastor, a seminary professor cannot be a pastor because he is called by the seminary board of control and not one particular congregation. In seeking to develop a statement that clearly defines the doctrine of the Church and its Ministry, a controversy exists within the church body known as the Evangelical Lutheran Synod (ELS), the successor synod to the Norwegian Synod. The reason for the controversy is that two different views of how to develop a doctrinal statement exist in the ELS. Some go directly to Scripture and set forth a position. Others follow an example found in C.F.W. Walther's theses on Church and Ministry. They misunderstand and misuse this approach that was developed only for use in a controversy against an erring Lutheran pastor, Johannes Grabau of the Buffalo Synod. Many of those who utilize this approach are former members of the Lutheran Church Missouri Synod (LCMS), of which Walther was one of the founders. As a result of the two distinct approaches, there has been an inability to unanimously agree on the wording of the statements on the doctrine of the Church and its Ministry. It is the conclusion of the author that it is this reliance on statements made by individuals in previous centuries regarding particular situations that has caused the struggle to develop and serves to prolong it.Systematic Theology and Theological Ethics
D. Th. (Systematic Theology)