Dissertations / Theses: 'Reforma protestante'

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Ruppell, Junior Ivan Santos. "A Ética Protestante no pensamento de João Calvino." Universidade Presbiteriana Mackenzie, 2007. http://tede.mackenzie.br/jspui/handle/tede/2474.

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Launched at the beginning of the twentieth century, the book The Protestant Ethic and the Spirit of Capitalism became a classic work of Sociology of Religion, when it developed a social analysis method feeling the influence of religion in the society structure. With tests from Calvinists Groups of seventeen and eighteen centuries, the sociologist Max Weber extract elements from Puritan Calvinist Doctrina which ones gave a behavior to Christians in the economic society, generating a new type of capitalism the modern Ocident capitalism. John Calvin was one of the main leaders of the Protestant Reformation of sixteen century and at this time, he transmitted to the Christian Church and to the world, an acknowledged work about Protestant Systematic Theology that became the base of Reformed Churches Doctrina. In this dissertation, we tried to appreciate the analysis of Max Weber about Protestan Ethics, which dominated the spirit of capitalism, like to learn from original writes of Calvin at sixteen century, the proposal of behaviour and elements of Doctrina tha identified an original Protestant Etchic to the reformer thoughts. The purpose is to know and to recover the Calvin thoughts and then the trues and values that formed his different Christian Ethic, to advise the Christian behaviour in society.
Lançado no início do século 20, o livro A Ética Protestante e o Espírito do Capitalismo tornou-se obra clássica da Sociologia da Religião, ao desenvolver método de análise social em percebendo a influência da religião na estrutura da sociedade. Tendo por objeto textos oriundos de grupos Reformados Calvinistas dos séculos 17 e 18, o sociólogo Max Weber extraiu elementos da doutrina puritana calvinista que propiciaram uma conduta aos cristãos em meio à sociedade econômica, gerando assim um novo tipo de capitalismo o capitalismo moderno ocidental. João Calvino é um dos principais líderes da Reforma Protestante do século 16, época em que legou à Igreja Cristã e ao mundo, reconhecida obra de Teologia sistemática Protestante, que se tornou base de doutrina às Igrejas Reformadas. Nesta dissertação, buscamos apreciar a análise de Max Weber acerca da ética protestante que denominou espírito do capitalismo, bem como apreender dos escritos originais de Calvino no século 16, a proposta de conduta e elementos de doutrina que identificariam uma Ética Protestante original ao pensamento do reformador. O propósito é conhecer e resgatar o pensamento próprio a Calvino e assim as verdades e valores formadores de sua distinta ética cristã orientada à conduta do cristão em sociedade.

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Santos, Eliezer Lírio dos. "O impacto da Reforma Protestante na disseminação do livro Impresso." Universidade Presbiteriana Mackenzie, 2012. http://tede.mackenzie.br/jspui/handle/tede/2423.

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The research proposes to assess the impact and consequences that changing the handwriting to printed was in the sixteenth century, especially in the Protestant Reformation, and how this contributed to the spread of the printed book. Printing with movable type, Gutenberg spread, greatly influenced the printing of books. One of the factors that contributed to the success of this new technology was new support for printing, paper. This new book is now on paper, is printed in unimaginable quantities and in a short time, from the book manuscript on parchment. Against this backdrop, the Protestant Reformation effectively has its beginning. The reformers, as anyone used to this new service and support to spread their ideas. This research proposes to study this issue related to the impact it had on the cultural and religious life of the sixteenth century.
A imprensa de tipos móveis, difundida por Gutenberg, contribuiu decisivamente para produção de livros em grande escala, influenciada principalmente pelo novo suporte de impressão, o papel. Desta união, surge o livro impresso, que a partir deste momento é produzido em grandes quantidades em um curto espaço de tempo, em relação ao livro manuscrito. É neste cenário que a Reforma Protestante tem efetivamente seu início. A pesquisa aborda como os dois maiores expoentes da Reforma Protestante, Lutero e Calvino, se beneficiaram desta nova tecnologia e suporte, e ao mesmo tempo demonstra que, ao se utilizarem esta tecnologia, acabaram contribuindo para a disseminação e aceitação da imprensa e seu produto principal, o livro impresso.

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Bertolla, Mariana Pimenta. "A influência da reforma Luterana no processo de formação do estado-nação alemão." Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/2522.

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This dissertation analyses the Church s political influence on the State, a controversial topic with roots of great depth in history, especially in the period when the States were being formed, when the Church had many riches and power and dominion over education, affecting the political basis and infiltrating the civil authorities. Therefore, this study s goal is to provide a general look of how the Protestant Reformation influenced the politics, specifically in Germany and in its late unification process; and to understand how the Church s division, starting with the Protestant Reformation, generated consequences in the political world. In order to analyze the role of Protestantism in the formation of the German nation, the Catholic Church s history was analyzed, showing its evolution and how in the medieval period, it became an independent and autonomous institution, that possessed many lands, riches and the monopoly of knowledge. An institution capable of exercising great political and social influence in the people and in the civil authorities. This research is organized around the question: is there in fact a real influence of Protestantism in the formation of the German nation? Based on historical and theological arguments, the suggested hypothesis is that the Protestantism influenced the formation of the modern political thought, more specifically in the formation of the concept of German nation, given the verifications as: the real power the Catholic Church had over the government of the European territories, influence that was extended to Lutheranism in Christianity s division, especially when it was used by princes who sought regional autonomy, which led to the strengthening of the internal segregation of the territories that would come to constitute Germany.
A dissertação analisa a influência política da Igreja no Estado, tema polêmico com raízes de grande profundidade na história, principalmente no período de formação dos Estados, quando a Igreja possuía muitas riquezas e poder e dominava a instrução, influenciando a base política e infiltrando as autoridades seculares. A partir dessa realidade, o objetivo desse estudo é fornecer uma visão, de uma forma geral, de como a Reforma Protestante influenciou a política, especificamente na Alemanha e em seu processo tardio de unificação. Procura-se compreender como a cisão da Igreja, a partir da Reforma Protestante, gerou conseqüências no mundo político. Para analisar o papel do protestantismo na formação do Estado-nação alemão, analisa-se um histórico da Igreja Católica, mostrando a sua evolução e como, no período medieval, se tornou uma instituição independente e autônoma, possuidora de diversas terras, riquezas e do monopólio do conhecimento. Uma instituição capaz de exercer grande influência política e social, tanto no povo como nas autoridades seculares. A pesquisa se organiza a partir do seguinte problema central: há, de fato, uma real influência do protestantismo na formação do Estado-nação alemão? Com base em argumentos históricos e teológicos, a hipótese sugerida é que o protestantismo exerceu influência na formação do pensamento político moderno, mais especificamente na própria formação do conceito de Estado-nação alemão, a partir de constatações como: o real poder exercido pela Igreja Católica no governo dos territórios europeus, influência esta que se estendeu ao luteranismo na cisão do cristianismo, principalmente quando este foi utilizado por príncipes que buscavam autonomia regional, o que levou ao fortalecimento da segregação interna dos territórios que viriam a constituir a Alemanha.

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Xavier, Paulo da Costa. "Ética protestante e relações de trabalho: contribuições do calvinismo para a gestão de pessoas." Universidade Presbiteriana Mackenzie, 2013. http://tede.mackenzie.br/jspui/handle/tede/2427.

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The purpose of the present dissertation is to demonstrate that the protestant ethic, especially that of Calvinist orientation, can be seen as an essential factor in the building of productive, wholesome e just work relations, as well as in the development of an effective management of persons in corporations.The research is developed from the central hypothesis that one of the key aspects of the spirit of capitalism is the protestant view of work as vocation and that in the original Calvinist perspective, this view of work is in accordance with the sacred Scriptures adopted by Christianity and should generate justice based personal and work relations.The retrieval of this Calvinist view of work is based on the approach of authors such as Abraham Kuyper and André Biéler, while also engaging with critical perspectives on Protestantism proposed by Karl Marx and Max Weber, among others. From our theoretical and bibliographical review, we seek a systematization of facts and foundations that demonstrate the relevance of the Calvinist work ethic and its influence in the development and progress of capitalism and for people management in corporations. Finally, we propose a management model applicable in corporations, based on Christian morals and codes of ethics, in which the focus is on the valorization of the human person, by means of a retrieval of the contribution of the Calvinist work ethic in its origin, regardless of the distortions and progressive secularization that this ethic has undergone with the progression of rationalism and individualism in modernity.
O presente trabalho objetiva demonstrar que a ética protestante, mais especificamente em sua vertente calvinista, pode ser vista como fator essencial na construção de relações de trabalho produtivas, sadias e justas, bem como no desenvolvimento de uma gestão eficaz de pessoas nas corporações. A pesquisa foi desenvolvida a partir da hipótese central de que um dos aspectos fundamentais do espírito do capitalismo é a visão protestante do trabalho como vocação e que na perspectiva calvinista original, essa visão de trabalho estaria de acordo com as Escrituras Sagradas adotadas pelo cristianismo e deveria gerar relações sociais e de trabalho baseadas na justiça. O resgate da visão calvinista do trabalho tem por base a abordagem de autores como Abraham Kuyper e André Biéler, e ao mesmo tempo um engajamento com as perspectivas críticas do protestantismo propostas por Karl Marx e Max Weber, entre outros. A partir da revisão teórica e bibliográfica, aspirou-se sistematizar os fatos e fundamentos que demonstram a relevância da ética calvinista do trabalho e a sua influência no desenvolvimento e progresso do capitalismo e para a gestão de pessoas nas corporações. Por fim, propomos um modelo de gestão aplicável nas corporações atuais, calcado na moral e códigos de ética cristã onde o foco é a valorização do ser humano, por meio do resgate da contribuição de uma ética calvinista do trabalho em suas origens, independentemente das distorções e progressiva secularização que esta ética sofreu a partir da progressão do racionalismo e individualismo na modernidade.

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Pereira, Aline de Cássia Damasceno. "Aspectos da pedagogia no século XVII : um estudo comparativo entre João Amós Coménio e Alexandre de Gusmão." Universidade Federal de São Carlos, 2008. https://repositorio.ufscar.br/handle/ufscar/2449.

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O objetivo desta pesquisa foi analisar as concepções pedagógicas que embasam o pensamento de João Amós Coménio (1592-1670) e Alexandre de Gusmão (1629-1724). Para tanto, foram selecionadas suas obras de mais destaque, respectivamente: Didática Magna e Arte de Criar Bem os Filhos na Idade da Puerícia . Ambas foram elaboradas com uma finalidade: Coménio objetivava propor um método de ensino à luz da Reforma Protestante; Gusmão, missionário da Companhia de Jesus, produziu sua obra com o intuito de zelar pela formação cristã das famílias. Foram tomados como parâmetros os aspectos família, infância, escola e método. Quanto à infância, constatou-se que ambos consideram a criança imagem da inocência e a definem como uma tábua rasa, uma cera virgem, que pode ser moldada pela educação. Com relação à família, esta é enfatizada por Gusmão, enquanto base para formação da fé e da boa educação. No caso de Coménio, poucos são os momentos em que ele se dirige à questão familiar. Entretanto, considera que os pais são os primeiros educadores dos filhos. Sobre a escola, observa-se que, para Gusmão, a educação tem a finalidade de formar bons cidadãos para a República. Coménio, igualmente, afirma que a reforma social dar-se-á pela formação da juventude e que a educação deve ser para todos. A questão dos métodos pedagógicos perpassa toda a obra de Coménio. Para ele, a escola ideal deve formar o homem completo. Propõe um método universal e uma estrutura baseada nas fases de desenvolvimento infantil. Defende um ensino útil para a vida, aspecto também considerado por Gusmão, que poucas vezes refere-se às escolas. Desse modo observa-se que o binômio família-escola permanece indissociável nessas obras, modificando-se apenas o enfoque. A família é o centro da obra de Gusmão; Coménio volta-se pouquíssimas vezes para este aspecto. Entretanto, com relação à escola, Coménio discute essencialmente essa questão, ao passo que Gusmão quase não a menciona. Assim, pode-se concluir que a concepção reformista enfatiza o processo de escolarização, enquanto o princípio pedagógico jesuítico está intrinsecamente vinculado à formação familiar, sendo a escolarização apenas uma conseqüência do trabalho de evangelização empreendido.

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Corrêa, Caetano Dias. "A reflexão teológico-política de João Calvino: institucionalização do sagrando e direito na aurora da modernidade." reponame:Repositório Institucional da UFSC, 2015. https://repositorio.ufsc.br/xmlui/handle/123456789/169596.

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Tese (doutorado) - Universidade Federal de Santa Catarina, Centro de Ciências Jurídicas, Programa de Pós-Graduação em Direito, Florianópolis, 2015.
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O presente trabalho visa a responder o seguinte problema de pesquisa: de que a maneira a teologia de João Calvino, em seu esforço de domesticação do sagrado que irrompe selvagem com a Reforma Protestante contribuiu para a conformação da política e do direito modernos? A escolha do tema justifica-se pelo interesse pessoal do pesquisador, pela relevância do tema e pelo ineditismo da pesquisa. Utiliza-se o método dedutivo, instrumentalizado a partir da pesquisa bibliográfica, com ênfase no exame de fontes primárias e secundárias, a fim da consubstanciação das conclusões por meio do procedimento monográfico, em texto que reúne cinco capítulos, aos quais se seguem as conclusões. O primeiro apresenta os marcos teóricos da pesquisa, a qual se vale da especificidade das categorias desenvolvidas no seio da ciência das religiões. A partir dessa noção, são apresentados os autores que viabilizarão a compreensão da obra de Calvino por seus próprios aspectos religiosos e específicos, focando-se conceitualmente na especificidade do sagrado, na relação indissociável entre o sagrado e o profano e, ainda, nas dinâmicas de erupção e institucionalização do sagrado selvagem. O segundo capítulo apresenta o panorama histórico e teórico do humanismo jurídico, com suas inovações e particularidades, assinando suas propostas de renovação epistemológica e instrumental. O terceiro capítulo descreve a relação da formação intelectual e da obra de Calvino com o paradigma humanista estabelecido no capítulo anterior. Já o quarto capítulo, partindo das constatações que o precederam, se ocupa em demonstrar o quanto o pensamento de Calvino está intimamente ligado à ideia de moral, revelando uma conexão prévia sobremaneira relevante para a compreensão dos reflexos do pensamento calviniano no direito e na política. Por fim, o quinto capítulo denota as consequências da confrontação da reflexão teológico-política de João Calvino e sua experiência concreta enquanto líder da Igreja de Genebra, revelando pontos de ruptura e criatividade para o estabelecimento de novas perspectivas político-jurídicas. A hipótese cuja validade se buscou verifica indica que, ao domesticar o sagrado selvagem da hierofania da Reforma, Calvino viu-se impelido a estabelecer, em sua teológia, elementos a título de uma teoria política e de uma reflexão jurídica que se encontram no germe das ideias modernas sobre tais assuntos.

Abstract : This study aims to answer the following research problem: in witch way the theology of John Calvin, in his effort of domestication of sacred hat breaks in the Reformation contributed to the shaping of politics and modern law? The choice of theme is explained by the personal interest of the researcher, the relevance of the subject and the novelty of the research. It uses the deductive method, instrumentalized by bibliographic research, with emphasis on the examination of primary and secondary sources to the justify the conclusions through the monographic procedure, in a text that brings together five chapters, followed by conclusions. The first chapter presents the theoretical frameworks of the research, which is grounded the specificity of the categories developed within the science of religions. From this concept, the authors that will enable understanding of Calvin's work for their own religious and specific aspects are presented, focusing conceptually on the specificity of the sacred, the inextricable link between the sacred and the profane, and also the dynamics of rash and institutionalization of wild sacred. The second chapter presents the historical and theoretical overview of legal humanism, with its innovations and peculiarities, signing its proposals epistemological and instrumental renewal. The third chapter describes the relationship of intellectual formation and of Calvin's work with the humanist paradigm established in the previous chapter. The fourth chapter, based on the findings that preceded it, is concerned to show how much of Calvin?s thought is closely linked to the idea of moral, revealing a greatly relevant prior connection to understand the consequences of Calvin?s thinking on law and policy. Finally, the fifth chapter denotes the consequences of confrontation of Calvin?s theological and political reflection and his actual experience as a leader of the church of Geneva, revealing points of rupture and creativity to the establishment of new political and legal perspectives. The hypothesis whose validity is sought to verify indicates that to domesticate the wild sacred, in the hierophany of the reformation, Calvin found himself compelled to establish, in his theological reflection, elements in the form of a political theory and legal reflection that are in germ of modern ideas about such matters.

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Cardoso, Dario de Araujo. "A influência do Saltério de Genebra na solidificação da fé reformada." Universidade Presbiteriana Mackenzie, 2011. http://tede.mackenzie.br/jspui/handle/tede/2382.

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Fundo Mackenzie de Pesquisa
This research has as its object the Calvin´s proposal to produce metrical psalms for liturgical singing of the Reformed Church, which culminated in making the Geneva Psalter. The goal is to show how the Geneva Psalter served as an instrument of expression and the spread of Reformed theology. Seeks to demonstrate how the singing of psalms was introduced into the devotional practice of the Christian Church and its state before the Reformation. Then comes the resumption of congregational singing by Luther and Calvin and the principles that led him to defend the singing of metrical psalms and other biblical texts. This proposal gave rise to the Geneva Psalter that became a hallmark of Reformed Protestantism and influenced in different ways to hymnody of the Reformed churches.
A presente pesquisa tem como seu objeto a proposta de Calvino de produzir salmos metrificados para o cântico litúrgico da igreja reformada e que culminou na confecção do Saltério de Genebra. O objetivo é demonstrar como o Saltério de Genebra serviu de instrumento de expressão e propagação da teologia reformada. Procura demonstrar como o cântico de salmos se inseriu na prática devocional da Igreja Cristã e seu estado antes da Reforma. Trata então da retomada do canto congregacional por Lutero e Calvino e os princípios que levaram-no a defender o cântico de salmos metrificados e outros textos bíblicos. Essa proposta deu origem ao Saltério de Genebra que se tornou uma marca do protestantismo reformado e influenciou de maneiras diversas a hinologia das igrejas reformadas.

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Ramos, Neto João Oliveira. "Fé subversiva: uma análise do conflito sociopolítico da ideologia anabatista com as demais propostas da Reforma Protestante na Europa Central entre os anos de 1525 a 1555." Universidade Federal de Goiás, 2016. http://repositorio.bc.ufg.br/tede/handle/tede/6054.

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This thesis’ object is about the conflict between the Anabaptist movement and the others protestant divisions in the Protestant Reformation, between 1525 and 1555 in Central Europe. The central problematic is the reason that led the other reformers to condemn the Anabaptists. The main hypothesis is that Anabatists’ radical theological proposal was also a subversive ideological proposal. The research was based on the movement sources, not the antagonists’ sources, as it is common in historiography. In the first chapter we analyzed the socio-spatial foundations of the movement, identifying its main support groups. It was found that the Anabaptists were predominantly formed by various social segments, which were dynamic and of urban origin. In the second chapter, we investigated the first Anabaptist ideological proposal; their theology denied baptism to children was intended to separate the secular and religious powers. In the third chapter we tried to understand the pacifist ideological proposal. In the fourth and final chapter, we analyzed the proposal of ending private property. The hypothesis that the Anabaptists did not share their properties was not confirmed. It is perceived that the persecution to them was misled; they were wrongly accused of preaching something that they did not preach indeed. The third Anabaptist ideological proposal was about taking care of the poor, according to the other reformers wings. Therefore, it was concluded that the Anabaptists were not only persecuted by their different theology, but their ideology, which is refusing to baptize children and fighting the Turks. And this persecution was not motivated because they were poor peasants, since their top leaders were members of the urban elite, and there were followers from all social groups.
Esta tese tem como seu objeto de estudo o conflito entre o movimento anabatista e as demais correntes da Reforma Protestante entre 1525 e 1555 na Europa Central. A problematização principal foi o questionamento de qual foi o motivo que levou os demais reformadores a condenarem os anabatistas. A hipótese central foi que isso ocorreu em função da proposta teológica radical dos anabatistas ser também uma proposta ideológica subversiva. Como metodologia, a pesquisa baseou-se nas fontes do próprio movimento como ponto de partida, e não nas fontes dos inimigos, como é predominante na historiografia. No primeiro capítulo analisou-se as bases sócio-espaciais do movimento, identificando os seus principais grupos de sustentação. Constatou-se que os anabatistas eram movimentos predominantemente urbanos e dinâmicos formados por diversos segmentos sociais. No segundo capítulo, investigou-se a primeira proposta ideológica anabatista, em que a teologia que negava o batismo para crianças pretendia separar os poderes secular e religioso. No terceiro capítulo tentou-se compreender a proposta ideológica pacifista. No quarto e último capítulo, por fim, analisou-se a proposta do fim da propriedade privada. A hipótese de que os anabatistas não tinham seus bens em comum não foi confirmada. Com isso, percebe-se que foram perseguidos equivocadamente, acusados de pregarem algo que não pregavam de fato. A terceira proposta ideológica anabatista era no sentido de cuidar dos pobres, de acordo com as demais alas reformadoras. Portanto, concluiu-se que os anabatistas foram perseguidos não só pela teologia diferente, mas pela ideologia que pregavam, quando se recusaram a batizar crianças e lutar contra os turcos. Porém, isso não foi motivado porque eram pobres camponeses, pois seus principais líderes eram membros da elite urbana, e havia seguidores de todos os grupos sociais.

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Albiero, Vitor Augusto Andrade. "Francis Schaeffer e o enfrentamento da crise de paradigmas." Universidade Presbiteriana Mackenzie, 2011. http://tede.mackenzie.br/jspui/handle/tede/2385.

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Francis Schaeffer is considered by many one of the greatest Christians of the 20th century. Upset by the divorce between nature and grace provoked by the preeminence of irrationality contained in contemporary thought, the author encounters the decline and lack of hope that imprint the modern man regarding the concept of objective and universal truth. In defiance of this very declaration, Francis Schaeffer tries to rescue the balance that should involve the elements in the relation faith and reason without, however, inclining towards rationalisms nor even, on the other hand, toward a religious existentialism. Verifying the crisis and dilemma in which the modern man finds himself in philosophy, arts, general culture and theology, engendered by the respective abandonment of universal concepts and by the adoption of a post-modern perspective of a fragmented reality, Francis Schaeffer proposes a confrontation of this crisis from an epistemic source found only in the Sacred Scriptures. Herewith, the objective of this research is to demonstrate that the author tries to compose his proposed solution exclusively aligned with the Biblical Christianity, keeping in mind the influence that he received from the presupposition and principles of the reformed thought. Thus, one tries to identify how Francis Schaeffer applies the reformed view regarding the unified field of knowledge in his diagnosis and proposal for confronting the paradigm crisis, to the point of claiming the inexistence of the epistemological crisis for the reformers, as well as for the biblical. Nonetheless, in order to solve the actual epistemological crisis in which the modern man finds himself, the author highlights the vital and imperious importance regarding the epistemic response emerging from the reformed concept of Biblical Revelation, which ends up, wherefore, offering an answer equally metaphysical and moral, also necessary for dissolving the paradigm crisis.
Francis Schaeffer é considerados por muitos um dos maiores cristãos do século XX. Contrariado com o divórcio entre a natureza e a graça , provocado pela preeminência da irracionalidade que envolve o pensamento contemporâneo, o autor se depara com o declínio e a desesperança que marcam o homem moderno quanto ao conceito de verdade objetiva e universal. Em oposição a esta constatação própria, Francis Schaeffer busca resgatar o equilíbrio que deve envolver os elementos da relação fé e razão sem, contudo, inclinar-se para o racionalismo ou, por outro lado, polarizar-se para o existencialismo religioso. Ao constatar a crise e dilema em que o homem moderno se encontra nas áreas da filosofia, artes, cultura geral, e teologia, gerados pelo abandono do conceito de universais e pela adoção da perspectiva pós-moderna da realidade fragmentada, Francis Schaeffer propõe o enfrentamento desta crise a partir da fonte epistêmica encontrada somente nas Escrituras Sagradas. Deste modo, é objetivo desta pesquisa demonstrar que o autor compõe sua proposta de solução exclusivamente pautada no Cristianismo Bíblico tendo em vista a influência que recebeu dos pressupostos e princípios do pensamento reformado. Assim, busca-se identificar como Francis Schaeffer aplica a visão reformada acerca do campo unificado do conhecimento em seu diagnóstico e proposta de enfrentamento da crise de paradigmas, a ponto de afirmar a inexistência da crise epistemológica para os reformadores, bem como para os cristãos bíblicos. Todavia, a fim de solucionar a atual tensão epistemológica em que o homem moderno se encontra, o autor ressalta a importância imprescindível e imperiosa quanto à resposta epistêmica partir do conceito reformado de Revelação Bíblica, o que acaba, por conseguinte, fornecendo igualmente a resposta metafísica e moral, também necessárias para o esvanecendo da crise de paradigmas.

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Silva, Daniel Ferreira da. "A Influência de Calvino na Educação: um estudo no Colégio XV de novembro Garanhuns/PE." Universidade Federal da Paraíba, 2010. http://tede.biblioteca.ufpb.br:8080/handle/tede/4164.

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This work is the result of a documental and field research about the Calvinist educational basis offered by the School XV de Novembro in Garanhuns/ PE. Our research problem was: Which were the principal aspects of the Calvinist Presbyterian Educational Formation which influenced in the formation and history of life or some former students of the school institution? Starting from the ideas of the theologist and reformer João Calvino, who gave strong emphasis to the education as a way of evangelize and adjust the members of his church, that consequently caused a consequence of the Protestant Reformation of the century XVI, in Genève, Switzerland. His teaching were released by several of his adepts, called Calvinist, Who took his protestant philosophy to other countries of Europe and North American United States, where they received the name o Presbiterians. From America, the Presbyterian Church sent its missionaries to Pernambuco in Brazil and here in 1900 they organized a school inside this religious confession in the city of Garanhuns. In the life histories of the former students it was found out that the fundaments of this school organization were centered in two main axes. The religious teaching as form of propagation of protestant faith, and the teaching of secular subjects aiming the preparation of men and women to serve in the society, contributing for a good formation of dign citizen, prepared for the religious, familiar and professional life. The authors who inspired this research were: Calvino (2006), Paulo Freire (1989 E 2000), Weber (2004), Fernandez-Armesto and Wilson (1997), Ferreira (1990, Delors (2006), Vieira (2008) among others.
Este trabalho é resultante de uma pesquisa documental e de campo sobre as bases educacionais calvinistas oferecidas pelo Colégio XV de Novembro de Garanhuns/PE. Nosso problema de pesquisa foi: Quais foram os principais aspectos da formação educacional calvinista-presbiteriana que influenciaram na formação e história de vida de alguns ex-alunos dessa instituição escolar? Partimos das idéias do teólogo e reformador João Calvino, que deu forte ênfase à educação como forma de evangelizar e ajustar os membros da sua igreja, que por sua vez foi decorrente da Reforma Protestante do século XVI, em Genebra, na Suíça. Os seus ensinamentos foram divulgados por vários adeptos seus, chamados de calvinistas, que levaram sua filosofia protestante a outros países da Europa e Estados Unidos da América do Norte, onde receberam o nome de Presbiterianos. Da América, a Igreja Presbiteriana enviou seus missionários para Pernambuco no Brasil e aqui em 1900 eles organizaram um colégio dentro desta confissão religiosa na cidade de Garanhuns. Nas histórias de vida dos ex-alunos descobriu-se que os fundamentos dessa organização escolar foram centrados em dois eixos principais: o ensino religioso como forma de propagação da fé protestante, e o ensino de matérias seculares visando à preparação de homens e mulheres para servirem na sociedade, contribuindo dessa forma para uma boa formação de dignos cidadãos, preparados para a vida religiosa, familiar e profissional. Os autores que inspiraram esta pesquisa foram: Calvino (2006), Paulo Freire (1989 E 2000), Weber (2004), Fernandez-Armesto e Wilson (1997), Ferreira (2000), Delors (2006), entre outros.

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Módolo, Parcival. "A música no culto protestante: convergências entre as idéias de Martinho Lutero e João Calvino." Universidade Presbiteriana Mackenzie, 2006. http://tede.mackenzie.br/jspui/handle/tede/2404.

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Falta o abstract... verificar o que ocorre!!??
Não há resumo..... pesquisar

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Cardoso, Rogério da Silva. "Didática Magna de Comenius: uma proposta pedagógica confessional cristã sob a influência do pensamento humanista protestante." Universidade Presbiteriana Mackenzie, 2008. http://tede.mackenzie.br/jspui/handle/tede/2497.

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What is the connection between the Christian Protestants humanists of the XVI century in Northern and Central Europe, and Comenius´ pedagogical-methodological thinking? Besides Humanism, what other social-historical and cultural factors were determinatives for the creation of the Didática Magna? This study aims to show the influence of the Christian Protestant humanist's thinking on the work of João Amós Comenius', Didática Magna approaching the historical questions of the Christian Humanism, distinguishing the personalities and events with focus on the XV and XVI century, in Central and Northern Europe, establishing a tie with the Reformation and identifying the difference between Christian and Secular humanism. Finally, this study carries through an approach on the pedagogical concepts Christian Protestant humanists assimilated by Comenius and how his work was kept true by these thinkers.
Qual a relação entre os humanistas cristãos protestantes do século XVI na Europa central e setentrional e o pensamento metodológico-pedagógico de Comenius? Além do Humanismo que outros fatores histórico-sociais e culturais foram determinantes para a criação da Didática Magna? Este estudo procura mostrar a influência do pensamento humanista cristão protestante sobre a obra Didática Magna de João Amós Comenius, abordando-se as questões históricas do humanismo cristão, destacando-se às personalidades e acontecimentos com foco nos séculos XV e XVI, na Europa central e setentrional, estabelecendo vínculo com a Reforma e identificando a distinção entre o humanismo cristão e o secular. Finalmente, este estudo realiza uma abordagem dos conceitos pedagógicos de autores humanistas cristãos protestantes assimilados por Comenius e como sua obra se manteve fiel a esses pensadores.

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Santos, João Henrique dos. "Da conciliação possível à ruptura: uma análise dos documentos de 1520 de Martinho Lutero." Universidade Federal de Juiz de Fora (UFJF), 2009. https://repositorio.ufjf.br/jspui/handle/ufjf/3822.

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A presente Tese de Doutorado tem seu foco nos principais tratados escritos por Martinho Lutero no ano de 1520, dos quais os mais importantes são: Sobre o cativeiro babilônico da Igreja; Sobre a liberdade do cristão e a Carta à Nobreza Cristã da Nação Alemã sobre a melhora do estamento cristão. Tais documentos podem ser considerados como o “programa da Reforma”, visto estabelecerem novas bases e postulados teológicos, assim como fundamentarem nova estrutura e ordenamento eclesiástico. Portanto, o que se pretende mostrar é que a Reforma efetivamente ocorreu em 1520, e não em 1517. Escritos antes de sua excomunhão, e sendo, no limite, as razões últimas desta, os documentos apontam para uma irreconciliável ruptura com Roma. Será apresentado também de que forma esses escritos foram lidos pela Igreja Romana e pela nobreza e povo alemães, mostrando as repercussões nesses estamentos. A Introdução apresentará as questões gerais que nortearam o trabalho, traçando o plano geral da Tese. O Capítulo I mostrará o percurso intelectual e humano de Martinho Lutero até a redação dos documentos estudados. O Capítulo II apresentará um panorama da Igreja Católica Romana e da Cristandade do Cisma do Ocidente (1378-1418) até o momento da eclosão da Reforma, focando especificamente na questão da crise de auctoritas e potestas, mostrando a crise do projeto hierocrático, e na questão das indulgências. Neste Capítulo, ainda, será apresentado o estado do Sacro Império Romano-Germânico quando da morte de Maximiliano I e da eleição de seu neto Carlos V, em 1519. O Capítulo III apresentará os tratados e sua repercussão nos diferentes estamentos da sociedade alemã e na Igreja Romana. A Conclusão retomará e aprofundará as questões apresentadas na introdução, à luz do exposto e desenvolvido nos três capítulos precedentes.
This Thesis focuses on the major treatises written by Martin Luther in 1520, of which the most important are: On the Babylonian captivity of the Church; On the freedom of the Christian and the Address to the Christian Nobility of the German Nation concerning the improvement of the Christian Estate. These documents may be taken as the “program of the Reformation”, as they established new theological basis and postulates, and founded a new ecclesiastical structure. Thus, what is intended to state is that the Reformation effectively happened in 1520, and not in 1517. Written shortly before his excommunication and being, at last, the ultimate reasons for it, such treatises point to an irreconcilable rupture with Rome. The work presents explanations on how these writings were read by the Roman Church and by the German nobility and people, pointing the repercussions in such estates. Introduction will present the general questions which guided the research, outdrawing the main plan of the Thesis. Chapter I will show Martin Luther’s human and intellectual path towards the writing of the studied treatises. Chapter II will describe the situation of the Roman Catholic Church and that of the Christendom from the West Schism (1378-1418) to the eve of the Reformation, focusing particularly on the crisis of auctoritas and potestas, showing the crisis of the hierocratic project, and the question of the indulgences. This Chapter will introduce the situation of the Holy Roman Empire at the moment of the death of Maximilian I and the election of his grandson Charles V, in 1519. Chapter III will present the treatises and their repercussions on the different estates of the German society and of the Roman Church. Conclusion will retake and deepen the questions presented in the Introduction, after all exposed in the three previous Chapters.

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Almeida, Suenia Barbosa de. "Martinho Lutero e os usos da música: o passado ainda canta." Universidade Presbiteriana Mackenzie, 2011. http://tede.mackenzie.br/jspui/handle/tede/1803.

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Addresses issues relevant to the music and its relationship with the Protestant Reformation of the sixteenth century, whose main exponent the Augustinian monk Martin Luther. Pointed out the implications of the ideals of the Reformation in the art of music because he has exercised very important role in disseminating the principles Lutherans. Shows the place occupied by music in the path of reformer from his childhood to the academic context and the relevance of this theme throughout his work. Join the legacy left by the reformer to the world of liturgical music and its impact to this day. Presents Luther as a composer and reveals his intention of making music, especially those intended for the liturgy, a prerogative of all participants of the masses, not just the clergy, as was the case until then. Emphasizes the uses of music in the work of the reformer who view it as a pedagogical tool, to be a communication vehicle for their doctrines, and also as an object of study, since their education is encouraged by him from the early grades. It concludes that Luther still appears relevant to contemporary given their concern to make use of music as a training tool and also for information
Aborda questões pertinentes à música e sua relação com a Reforma Protestante do século XVI, que tem como principal expoente o Monge Agostiniano Martinho Lutero. Aponta as implicações dos ideais da Reforma na arte musical por ter exercido papel de suma importância na divulgação dos princípios luteranos. Mostra o lugar ocupado pela música na trajetória do reformador desde sua infância até o ambiente acadêmico, bem como a relevância dessa temática em toda a sua obra. Registra o legado deixado pelo reformador para o universo da música litúrgica e sua repercussão até os dias atuais. Apresenta Martinho Lutero como compositor e revela seu intuito de tornar a música, principalmente a destinada para a liturgia, uma prerrogativa de todos os participantes das missas, e não apenas dos clérigos, como acontecia até então. Destaca os usos da música na obra do reformador, que a vê como ferramenta pedagógica, por ser veículo de comunicação para suas doutrinas; e também como objeto de estudo, já que seu ensino é incentivado por ele a partir das séries iniciais. Conclui que Lutero ainda se mostra pertinente para a contemporaneidade dada sua preocupação em fazer uso da música como instrumento de formação e também de informação

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Ebeling, Marcos Jair. "JUSTIFICADOS VIVEMOS: A JUSTIFICAÇÃO PELA FÉ COMO FUNDAMENTO DE UM MODO DE VIDA." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/293.

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The justification by faith alone, in a context of fear, anguish and pastoral practices based on merit, of the Protestant Reformation in the 16th century, presented itself as a liberating enunciation. It gave new meaning to theological concepts. It showed the direction to a new way of Christian life, having salvation as its principal, not its objective. It formed, in this way, a foundation of a way to live: a justified way of living. A way that defines the integrity of being, that defines personal and communitarian acts. A way that, dogmatized over the years, imposed itself like a doctrine, to the detriment of vivid experience. The purpose of this research is to point out the relevance of justification by faith in the context of the 16th century, highlight aspects that formed the foundation of a new way of life of a person justified by faith, and confirm justification by faith as a foundation of a way of life that resists the hegemonic system of the market society of the 21st century.
A Justificação pela Fé no contexto da Reforma protestante do século XVI apresentou-se como um enunciado libertador das práticas pastorais meritórias. Ressignificou conceitos teológicos. Apontou para uma nova forma de vida cristã tendo a salvação como seu princípio, não seu objetivo. Formatou, desta forma, o fundamento de um modo de vida: o modo justificado de viver. Um modo que define a integralidade do ser. Modo que, dogmatizado com o passar dos anos, impôs-se como doutrina em detrimento da vivência. Esta pesquisa se propõe a apontar para a relevância da Justificação pela Fé no contexto do século XVI, assinalar aspectos que fundamentam e moldam o novo modo de vida da pessoa justificada pela fé e afirma a Justificação pela Fé como o fundamento de um modo de vida resistente ao sistema hegemônico da sociedade de mercado do século XXI.

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Oliveira, Antonio José. "A contribuição de João Calvino na administração da economia de Genebra no século XVI e seu impacto no mundo contemporâneo." Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/2526.

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Fundo Mackenzie de Pesquisa
It approcahes the evolution of the economic system in three moments of the history, and the contributions fulfillmented by great reformer John Calvin, in the Economic Geneva of 16th century. For this, it uses a approach of Medieval economic in its primitive system of economic. It across for point of Protestant Reformation, presents the forms and causes to take the reformers, more specify Calvin, to help for elaboration of the economic system more efficient and just, it takes like base the Holy Scriptures. Present, at the end, the differences, it is checking what the distances of the economic system current is standing as the reformers´ studies.
Aborda a evolução do sistema econômico em três momentos da história, e as contribuições realizadas pelo reformador João Calvino, na economia de Genebra do século XVI. Para isso, utiliza-se uma abordagem da economia Medieval em seu sistema primitivo de economia. Passa pelos pontos da Reforma Protestante, apresentando as formas e as causas que levaram os reformadores, mais especificamente Calvino, a contribuírem para a elaboração de um sistema econômico mais eficiente e justo, tomando como base as Escrituras Sagradas. Apresenta, em seu final, as discrepâncias do sistema capitalista atual com os pressupostos dos reformadores, verificando-se que o distanciamento que o sistema econômico atual se encontra com os postulados dos reformadores.

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Fiegenbaum, Ricardo Zimmermann. "Midiatização: a reforma protestante do século XXI? Igrejas, dispositivos midiáticos e sistemas de valor, de visibilidade e de vínculo entre regulações e resistências." Universidade do Vale do Rio do Sinos, 2010. http://www.repositorio.jesuita.org.br/handle/UNISINOS/2540.

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O presente trabalho de pesquisa tem como foco os processos pelos quais quatro igrejas do ramo protestante histórico brasileiro – as igrejas Metodista (IM), Presbiteriana do Brasil (IPB), Evangélica de Confissão Luterana no Brasil (IECLB) e Evangélica Luterana do Brasil (IELB) – estão implicadas na dinâmica da midiatização da sociedade. Relaciona os discursos sobre comunicação das igrejas, as suas práticas midiáticas, realizadas em dispositivos midiáticos por elas instituídos, e o modo como os atores individuais respondem a estas iniciativas das igrejas por meio de dispositivos de resposta. Visa contribuir para o debate e as pesquisas que têm sido feitas a respeito não apenas do tema mídia e religião, mas, principalmente, da problemática da midiatização, colaborando para que as instituições em geral compreendam melhor os seus processos e, com isso, encontrem maneiras de definir as suas políticas de comunicação conciliando os seus interesses mais legítimos com o perfil de uma sociedade que se apresenta cada ve
The present research focuses on the processes by which four Protestant churches in the historic Brazilian branch - the Methodist churches (IM), Presbyterian Brazil (IPB), Evangelical Lutheran Confession in Brazil (IECLB) and Evangelical Lutheran Church of Brazil (IELB ) - are involved in the dynamics of media coverage of society. Relates the discourse on communication of the churches, their media practices, media devices made by them in place, and how individual actors respond to these initiatives of the churches through the response devices. Aims to contribute to the debate and the research that has been made about not only the subject media and religion, but mainly the problem of mediatization, working for the institutions in general to better understand their processes and thereby find ways to define its communication policies reconciling their interests with the most legitimate profile of a society that has increasingly mediated. The study describes and analyzes operations auto and heterorreferences occur

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Diniz, Márcio Victor de Sena. "O conceito de tolerância em John Locke: a tolerância universal e os seus limites." Universidade Federal da Paraíba, 2011. http://tede.biblioteca.ufpb.br:8080/handle/tede/5584.

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John Locke (1632-1704) is an important philosopher of Modern Age. His most important researches focus on the epistemology, theology, ethics and political philosophy. Among the themes investigated by Locke, it is present the problem of religious tolerance, on which the philosopher devoted more than four decades, between 1660 and 1704. During this period, we can characterize at least two different positions adopted by Locke on the relationship between the political and religious fields. The first position corresponds to the earliest writings about the Lockean tolerance: Two Tracts on Government (1660-62). In this period, Locke defends that the civil magistrate is entitled to impose laws on some religious aspects, that is, about the indifferent things". The strongest allegation of the philosopher is that only through religious uniformity in terms of "indifferent things", is that the magistrate could ensure order within the civil community, preventing the peace from been disturbed by religious disputes. The second Lockean position corresponds mainly to Epistola de tolerantia (1689). In this time, Locke changes his argument and begins to defend religious tolerance, basing exactly on the separation of the State and Church and setting different functions for each of these institutions, as well as their own powers to perform their proper functions. The objective of this study is to investigate the different concepts of tolerance in the three works presented above. We will defend two hypotheses about the Lockean tolerance. 1. First, we will support that, despite of the change in Locke's position on the relationship between the State and Church, the philosopher remains an element unchanged over his writings on tolerance, namely, his "theological conception", and we will claim that this "theological conception" is essential to understand the Lockean concept of tolerance. 2. We will defend that the concept of tolerance presented in Epistola of 1689 can elucidate the political and religious problems encountered in the context of the Protestant Reform and religious wars occurred in Europe during the sixteenth and seventeenth centuries.
John Locke (1632-1704) é um importante filósofo da Época Moderna. As suas investigações mais relevantes giram em torno da epistemologia, da teologia, da ética e da filosofia política. Dentre os temas mais examinados por Locke, encontra-se o problema da tolerância religiosa, sobre o qual o filósofo se dedicou por mais de quatro décadas, entre 1660 e 1704. Ao longo desse período, podemos caracterizar pelo menos duas posições distintas adotadas por Locke sobre a relação entre o campo político e o campo religioso. A primeira posição corresponde aos primeiros escritos lockeanos a respeito da tolerância: Two tracts on Government (1660-62). Neste período, Locke defende que o magistrado civil tem legitimidade para impor leis sobre alguns aspectos da religião, isto é, sobre as coisas indiferentes . A alegação mais forte do filósofo é a de que, somente através da uniformidade religiosa no que tange às coisas indiferentes , é que o magistrado poderia assegurar a ordem no seio da comunidade civil, impedindo que a paz fosse perturbada por disputas religiosas. Já a segunda posição lockeana corresponde principalmente a Epistola de tolerantia (1689). Neste período, Locke muda a sua argumentação e passa a defender a tolerância religiosa partindo exatamente da separação entre Estado e Igreja e estabelecendo funções diferentes para cada uma dessas instituições, assim como poderes próprios para a realização de suas devidas funções. O objetivo do presente trabalho é investigar as diferentes concepções de tolerância apresentada nas três obras acima. Defenderemos duas hipóteses sobre a tolerância lockeana. 1. Primeiramente, argumentaremos que, apesar da mudança na posição de Locke sobre a relação entre Estado e igreja, o filósofo mantém um elemento inalterável ao longo dos seus escritos sobre a tolerância, a saber, a sua concepção teológica ; e sustentaremos que essa concepção teológica é essencial para a compreensão do conceito lockeano de tolerância. 2. Defenderemos ainda que a concepção de tolerância apresentada na Carta de 1689 consegue elucidar os problemas político-religiosos nascidos no contexto da Reforma Protestante e das guerras religiosas ocorridas na Europa, durante os séculos XVI e XVII.

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Barbosa, Luciane Muniz Ribeiro. "Igreja, estado e educação em Martinho Lutero: uma análise das origens do direito à educação." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-11122007-085529/.

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Este trabalho tem como objetivo analisar a relação estabelecida entre Igreja, Estado e a Educação durante o movimento da Reforma Protestante do século XVI, enfatizando as ações de Martinho Lutero. Tendo como cenário e objetivo principal o início de um movimento de reforma religiosa, Lutero também apresenta propostas de mudanças na educação escolar. Em um contexto em que a educação era organizada e mantida somente pela Igreja, ele propõe alterações tanto no que se refere à organização de um sistema educacional (envolvendo temas como currículo, métodos, professores, formas de financiamento, entre outros), quanto aos princípios e fundamentos que deveriam nortear essa educação, defendendo que esta seja para todos - incluindo as meninas, de freqüência obrigatória, que apresente uma utilidade social e seja mantida pelo Estado. Buscou-se apresentar a discussão sobre a origem de uma educação elementar popular contrapondo as ações dos Irmãos da Vida Comum, comunidade de clérigos católicos que promoviam experiências nesse sentido desde o século XIV, com as propostas do reformador. Entretanto, é o caráter estatal que Lutero atribui à educação escolar que o trabalho pretende enfatizar, analisando-se, para isso, a formação do conceito de Estado para Lutero, bem como para sua época, e sua posição estabelecida diante das e com as autoridades seculares. Ainda que muitas das propostas de Lutero só tenham se concretizado após a sua morte e, principalmente, nos séculos que se seguiram, cabe ressaltar a relevância e as contribuições que ele apresentou para que a educação fosse entendida e se constituísse como um dever do Estado e um direito de todos os cidadãos.
The objective of this work is to analyze the relationship among the Church, State and the Educational System during the Protestant Reformation in 16th century, focusing actions of Martin Luther. Having as a main objective a religious reform creation, Luther also presented plans for changing the current educational system. The scenario Luther was inserted was based on an educational system ruled and maintained by the Church, and he proposes both system organizational changes (ranging items such as curriculum, methods, teachers, financing plans, among others) and the principles and basement that should conduct this educational system, supporting that it should be every people (including girls), mandatory attending, useful for the society and sustained by the State. He opened a discussion about the origin of a public elementary school, in line with to the deeds of \"Brother-Hoods\", Roman Catholic clerical group that also promoted some practice complying with that since 14th century, using the reformer ideas. However, the State role that Luther attributes to the educational system is the kernel of this work, through analyzes of the Luther formation of the \"State\" concept, considering the period when the analysis was taken as well as the approach the authorities had with the underlying subject. Although many of Luther\'s ideas were applied after his death, and mainly in the centuries to follow, it\'s important to highlight the contributions he brought to make the educational system as a State duty and a right for all the citizens.

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Carmo, César Guimarães do. "A Práxis reformada e o desenvolvimento educacional do Brasil na segunda metade do século XIX." Universidade Presbiteriana Mackenzie, 2012. http://tede.mackenzie.br/jspui/handle/tede/2417.

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This monograph reflects, from a Religious Studies perspective, on the reformed praxis and Brazilian educational development in the second half of 19th Century. It approaches as main theme the presuppositions of the Reformed praxis related to education, as well as it does secondarily about Roman Catholic Church praxis. It verifies the Catholic Church presence and action through the Jesuits: his methods and the results of their activities until the banishment during 1760, while the pombalinas reforms were taking place. It observes that the Reformation brought in itself a new perspective of human inclusion in society, where he/she should accomplish his/her divine mission. A faithful one was called to worship God and to serve him all over the world being faithful in every and each feature of his/her life, also to develop his/her skills given by God, not only in a religious affairs, but as well as in politics, science, art, education, in all spheres, where God is served by human activity. The thought above, primarily found in Calvin, grounded the first missionaries conduct and behavior on Brazilian soil, mainly, those Presbyterians, that is the focus of this research. They developed reformed praxis to build a relationship with the world that transforms it. They grounded it through an authentic spiritual experience, not in an obscure knowledge, but in the practice of good works and in the practical realities of life, keeping far from scholasticism and Aristotelianism. They understood, from a reformed perspective, the education as a necessary tool to the development of the faith and social transformation. Education aimed, therefore, to create human beings with moral values who could get involved in their duties to God, to themselves, to their neighbors and to their nation. The results obtained became evident through the establishments and histories of Mackenzie and Gammon Presbyterian Institutes.
Este texto reflete, a partir das Ciências da Religião, sobre a práxis reformada e o desenvolvimento educacional do Brasil na segunda metade do século XIX. Aborda como tema central, os pressupostos da práxis Reformada ligadas à educação, e examina secundariamente a práxis da Igreja Católica Apostólica Romana quanto ao mesmo tema. Verificou-se a presença e a atuação da Igreja Católica através dos jesuítas: seus métodos e resultados de sua atuação até a expulsão em 1760, no contexto das reformas pombalinas. Observou-se que a Reforma do Século XVI trouxe em seu bojo uma nova visão de inserção do indivíduo na sociedade, onde ele deveria cumprir sua missão divina. O fiel foi convocado a louvar a Deus e servi-lo no mundo e em cada aspecto da vida e desenvolver as habilidades concedidas por Deus, não somente na religião, mas na política, na ciência, na arte, na educação, enfim, em todas as esferas, nas quais Deus é servido, por meio da atividade humana. Este pensamento, verificado principalmente em Calvino, norteou a conduta dos primeiros missionários nas terras brasileiras, especialmente, dos presbiterianos, foco desta pesquisa. Eles desenvolveram a práxis reformada na construção de uma relação com o mundo, que o transforma. Fundamentaram-na através de uma experiência espiritual autêntica, não em um conhecimento obscuro, mas no desenvolvimento das obras e na vida prática, distanciando-se do escolasticismo e do aristotelismo. Entenderam, a partir do pensamento reformado, a educação como ferramenta necessária para o desenvolvimento da fé e transformação social. A educação, visava portanto, formar homens com valores morais que se envolveriam nos deveres para com Deus, para consigo mesmo, para com o seu próximo e para com a sua pátria. Os resultados obtidos foram evidenciados com a fundação e a história do Instituto Presbiteriano Mackenzie e do Instituto Presbiteriano Gammon.

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Azevedo, Leandro Villela de. "As obras inglesas de John Wycliffe inseridas no contexto religioso de sua época: da suma teológica de Aquino ao concílio de Constança , dos espirituais fransciscanos a Guilherme de Ockham." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-14062011-135520/.

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O período presente entre o começo do século XIV e ano de 1418 é indispensável para a compreensão do cenário religioso-político medieval e para a compreensão das bases do mesmo pensamento na Idade Moderna. Neste período temos a mudança da sede da Igreja Católica de Roma pra Avignon, o retorno da mesma para Roma, a divisão da Igreja em dois grupos, cada um liderado por um papa, o Cisma do Ocidente, cisma esse que dura por décadas. Temos a ampliação do pensamento herético, a conversa entre grupos heterodoxos, e tentativas de conciliação que nem sempre eram absolutas e levavam até mesmo a renúncia do cargo pontifical. Neste período viveu John Wycliffe, professor de teologia em Oxford, tendo produzido uma série de obras em latim e outra ainda maior em inglês. Divulgando seus ideias para o povo e criando seu próprio grupo, os Lolardos. Esse pensador, dialogando com os grandes pensadores católicos e revendo pensamentos de outras heresias anteriores, cria a premissa da impossibilidade de uma igreja que fosse ao mesmo tempo autenticamente cristã e institucionalizada ou poderosa, em sua obra The Wicket. Através de uma argumentação racional e humanista, Wycliffe formulou, de certa forma, a base para a reforma protestante, ao mesmo tempo que precisou ser descartado pela mesma, após seu crescimento nos círculos de poder e institucionalização. A melhor compreensão deste peculiar autor e de sua obra permite não somente compreender melhor o mundo da baixa Idade Média, suas disputas religiosas e políticas, como também aprofundar o conhecimento sobre as bases do pensamento moderno. Além de lançar bases para a própria problematização da estrutura do poder religioso em si, seja ele católico ou não.
The Late Middle Ages, specially the period between 1305 and 1418 is indispensable to understand the political an religious though not only of the medieval people, but for the comprehension of the modern ages. In this small period of time much religious turbulence took place in Western Europe. The capital of the Catholic Church moved to Avignon and then returned to Roma, the Church slipt in two different factions in the Great Western Schism and each group was leaded by a different pope, both of them considering themselves as the sumo pontifce and the only true connection between God and men in earth. The Schism lasts for decades and each pope define the other as the antichrist. In this period the heretical though grown up and the attempts of reconciliations of the groups not always become effective, in matter of fact once even a pope renounced his post. John Wycliffe, professor of Theology in Oxford University, lived in this time. He produced a great number of papers in Latin and a even more great number of papers in middle English. His ideas continued with his followers the Lollards. This great thinker created important dialogues with the other heretical thinkers, being one of the most important pre-reformist theologian and creating the bases of the protestant reform. But the also created the idea that the true Christian church would never be institutionalized neither it could be powerful. In his sermon The Wicket, using humanistic reason, he united the words of Jesus in the Gospels to prove that would be impossible to create a strong institutionalized church. So, this particular paper was also put aside because it was not interesting for the newly created institutionalized church of the 16th century Studding this thinker and his works, specially the Wicket is very important to better understand not only the medieval church, but the institutionalized church of all times.

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Perry, Ann K. "Manliness, goodness, and God, poverty, gender, and social reform in English-speaking Montréal, 1890-1929." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0004/MQ28245.pdf.

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Silva, José Roberto da. "Ética do povo e ética política: Nicolau Maquiavel, João Calvino e a contemporaneidade." Universidade Presbiteriana Mackenzie, 2007. http://tede.mackenzie.br/jspui/handle/tede/2483.

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The proposal of our research is to contemplate about the distinctions of "concept ethical" in the deprived life and political existent between Maquiavel and Calvino. Although both have lived in the same historical period and have been formed with the own Humanism of the time, we detached a distinction between Maquiavel and Calvino found substantially, kept the relationships, between the natural law and the contractual law. Some political changes affected Rome and Florence where Maquiavel was born, and they contributed in your perspective ethics-politics. There are doubts if purposed guides the Prince or the people, so that this understood how the model of overbearing principality worked. Maquiavel composed your political perspective for the discard of the ideal of the Christian ethics, to assume a secularized ideal. Your purpose was the conservation of the State. Already, the effervescences religious, theological and politics composed the scenery of the Reformer. For Calvino, the relationship ethics-politics is understood inside of the subject of the Christian mercy. Then, your fight against the ones that disturbed the kingdom of France and your thought of the King s nobleman occupation, that it should reign by the sacred texts. By virtue of an influence Maquiaveliana in Brazilian reality, is wanted to dialogue with the two thinkers, verifying the dominance form for them proposals, and to discuss as these approaches feels in the Brazilian political field.
A proposta de nossa pesquisa é refletir sobre as distinções de "conceito ético" na vida privada e política existentes entre Maquiavel e Calvino. Embora ambos tenham vivido no mesmo período histórico e tenham sido formados com o Humanismo próprio da época, destacamos uma distinção entre Maquiavel e Calvino encontrada substancialmente, guardadas as relações, entre a lei natural e a lei contratual. Algumas mudanças políticas afetaram Roma e Florença onde Maquiavel nasceu, e contribuíram na sua perspectiva ética-política. Há dúvidas se propositava orientar o Príncipe ou o povo, para que este compreendesse como funcionava o modelo de principado despótico. Maquiavel compunha sua perspectiva política pelo descarte do ideário da ética cristã, para assumir um ideário secularizado. Sua finalidade era a conservação do Estado. Já, as efervescências religiosas, teológicas e políticas compunham o cenário do Reformador. Para Calvino, a relação ética-política é compreendida dentro do assunto da piedade cristã. Daí, sua luta contra os que perturbavam o reino da França e sua preceituação do nobre ofício do Rei, que devia reinar mediante os textos sagrados. Em virtude de uma influência Maquiaveliana na realidade brasileira, deseja-se dialogar com os dois pensadores, verificando a forma de dominação por eles propostas, e discutir como estas abordagens dão-se no campo político brasileiro.

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Oliveira, Fabiano de Almeida. "João Calvino e Santo Agostinho sobre o conhecimento de Deus e o conhecimento de si: um caso de disjunção teológico-filosófica." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-07102010-152728/.

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Santo Agostinho e João Calvino são pensadores representativos de dois momentos históricos distintos da cristandade, e figuram entre aqueles que ajudaram a moldar, de forma determinante, os contornos da tradição cristã de pensamento a qual representavam. A despeito do lapso temporal que os separa, João Calvino foi muito influenciado pelo pensamento de Agostinho em virtude da presença marcante da teologia e espiritualidade agostinianas na atmosfera intelectual e religiosa do século XVI, sendo boa parte destes influxos, produto da apropriação direta de Calvino de aspectos do pensamento de Agostinho, por meio do contato in loco com suas obras. Estes influxos diretos e indiretos do pensamento de Agostinho sobre Calvino resultaram em muitos paralelos e similaridades teológico-filosóficos. Um dos temas comuns a estes dois pensadores cristãos foi o da centralidade da doutrina do conhecimento de Deus e do autoconhecimento. Na verdade, ambos definem a natureza do projeto sapiencial e beatífico humano em termos de aquisição deste duplo conhecimento. Portanto, a principal finalidade deste trabalho é apresentar a relevância que a doutrina da cognitio Dei et sui desempenha na proposta teológico-filosófica de ambos os pensadores, bem como estabelecer uma análise de suas fontes, natureza e características. Este trabalho visa demonstrar, também, que apesar de haver similaridades e paralelos estreitos entre Calvino e Agostinho no tocante aos aspectos gerais que envolvem a doutrina do conhecimento de Deus e do autoconhecimento, existem distinções incontornáveis naquilo que concerne aos meandros específicos desta matéria, como aquelas disjunções relacionadas à natureza e às características específicas da dinâmica interna deste duplo conhecimento.
St. Augustine and John Calvin are thinkers representing two different periods in the history of Christianity, remarkably appearing among those who helped to shape up the contours of the Christian tradition of thought they represented. Despite the time gap that set them apart, John Calvin was greatly influenced by the thought of Augustine due to the strong presence of Augustinian theology and spirituality in the intellectual and religious atmosphere of the sixteenth century. Most of these inputs were the product of Calvins direct assimilation of certain aspects from Augustine\'s thought through in loco contact with his works. Such direct and indirect inflows of Augustines thought on Calvin resulted in many theological and philosophical parallels and similarities. One theme common to both Christian thinkers was the centrality of the doctrines of the knowledge of God and self-knowledge. In fact, both Augustine and Calvin define the nature of the human sapiential and beatific project in terms of attaining this dual knowledge. In this context, the present study aims to present the relevant role the doctrine of cognitio Dei et sui plays in the theological and philosophical views of both thinkers, as well as to develop an analysis of its sources, nature and characteristics. In addition, this work demonstrates that although there are close parallels and similarities between Calvin and Augustine with regards to general issues surrounding the doctrines of knowledge of God and self-knowledge, there are compelling distinctions as far as the particulars of this subject are concerned; such as disjunctions related to the nature and specific features of the internal dynamics of this dual knowledge.

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Barbre, Brian. "Protestant reform and the "German Christians"." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Davis, Andrew Dean. "Protestants Reading Catholicism: Crashaw's Reformed Readership." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/english_theses/69.

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This thesis seeks to realign Richard Crashaw’s aesthetic orientation with a broadly conceptualized genre of seventeenth-century devotional, or meditative, poetry. This realignment clarifies Crashaw’s worth as a poet within the Renaissance canon and helps to dismantle historicist and New Historicist readings that characterize him as a literary anomaly. The methodology consists of an expanded definition of meditative poetry, based primarily on Louis Martz’s original interpretation, followed by a series of close readings executed to show continuity between Crashaw and his contemporaries, not discordance. The thesis concludes by expanding the genre of seventeenth-century devotional poetry to include Edward Taylor, who despite his Puritanism, also exemplifies many of the same generic attributes as Crashaw.

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Viração, Francisca Jaquelini de Souza. "Igreja Reformada Potiguara (1625 1692): a primeira igreja protestante do Brasil." Universidade Presbiteriana Mackenzie, 2012. http://tede.mackenzie.br/jspui/handle/tede/2662.

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Instituto Presbiteriano Mackenzie
The objective of this dissertation is to analyze, through the History of Mentalities, as aspects of the reformed mentality seventeen century, were absorbed by Potiguara Nation who joined the Dutch in Colonial Brazil, in order to say that these Indians were the first Protestant church in Brazil, the Reformed Church Potiguara. This work discusses how Protestantism was an essential element for the strengthening of relations between Dutch and potiguaras, arguing that the idea of the Universal Church, plus the specific conditions of Dutch Brazil put both under conditions of greater equality and greater indigenous participation in the administration of colony. It also demonstrates that the very Potiguara helped establish Protestantism in Colonial Northeast, evangelized other tribes, were a historian, the first Protestant martyr of Brazil, and even ordered a pastor and his church survived longer than Dutch Brazil.
O objetivo desta dissertação é analisar, através da História das Mentalidades, como os aspectos da mentalidade reformada do séc. XVII foram absorvidas pelos potiguara que se aliaram aos holandeses no Brasil Colonial, com a finalidade de afirmar que estes indígenas formaram a primeira igreja protestante do Brasil, a Igreja Reformada Potiguara. O trabalho aborda como o protestantismo foi um elemento essencial para o fortalecimento das relações entre holandeses e potiguaras, defendendo que a ideia de Igreja Universal, somada as condições específicas do Brasil Holandês pôs ambos em condições de mais igualdade e com maior participação indígena na administração da colônia. Demonstra ainda que os próprios potiguara ajudaram a implantar o protestantismo no Nordeste Colonial, evangelizaram outras tribos, tiveram um historiador, o primeiro mártir protestante brasileiro, e até ordenaram um pastor, e que sua igreja sobreviveu mais tempo que o Brasil Holandês.

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Spicer, Andrew Paul. "The french-speaking reformed community and their church in Southampton : 1567-c.1620 /." London : Huguenot society of Great Britain and Ireland, 1997. http://catalogue.bnf.fr/ark:/12148/cb37075820t.

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Ould, Nelson E. "Chronic shame in pastoral theology : an American Protestant Reformed perspective." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/30614.

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In the last decade shame has emerged as a problem of growing proportions in the United States, primarily in the field of psychoanalysis. Much of the attention has been focused on shame of a chronic nature, analysed from the standpoint of self psychology. Fewer contributions, however, have been made by pastoral theologians in considering shame within Christian tradition. The impetus for this research, therefore, is to advance pastoral theological perspectives on shame. Toward this end, in-depth interviews were undertaken with parishioners in two Presbyterian churches in the United States. These interviews comprise the primary source of original and creative insights for this research. The findings can be divided into two primary realms. The first realm consists in the variety of phenomena constituting chronic shame. Guided by an emphasis in "grounded theory" research on determining relationships between various phenomena, interviewees chronic shame is analysed according to a sequence of causes, preventive strategies and consequences. Two important causes of chronic shame for interviewees appear to be failure and rejection. A peculiar feature of these causes is that shame is felt for failing demands interviewees believe they had exaggerated in their own minds. Moreover, shame is felt for rejection interviewees are not certain even occurred. A primary strategy interviewees employ to prevent shame is maintaining certain views of identity, and a second strategy consists in protecting against shame's pain. Finally, consequences of these strategies, and of shame itself, include self-estrangement, anxiety and withdrawal. The second realm of findings is to explore the roles both of social structures (particularly the church) and apparent psychic structures in creating chronic shame.

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Kingon, S. T. "Ulster Protestant politics in the age of emancipation and reform c.1825-35." Thesis, Queen's University Belfast, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.437433.

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Chin, Clive S. "The inspiration and authority of the Bible continuity and discontinuity of Reformed Scholasticism with the Reformation /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Charras-Sancho, Joan. "Pratiques liturgiques d'Églises luthériennes et réformées en France : vie liturgique, dynamique communautaire et identité ecclésiale." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK015/document.

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La liturgie a longtemps été considérée comme un marqueur identitaire fort des Églises luthériennes et réformées, qui avaient pour tradition de produire leur propre liturgie dont l’usage, normatif, ne variait pas. Les mutations socio-religieuses des dernières décennies, couplées avec les unions d’Églises en cours, ont révélé la grande diversité de liturgies mises en œuvre dans les paroisses d’une même Église. Cette diversité interroge particulièrement trois aspects ecclésiologiques : la vie liturgique, dans ses fondements et ses pratiques, la dynamique communautaire et notamment la place faite à la liturgie dans son déploiement et enfin l’identité ecclésiale, afin de savoir dans quelle mesure la liturgie traduit ou participe d’une identité. Le travail de recherche mené dans le cadre de ce doctorat part de ces trois volets pour dégager des critères liturgiques initiaux et transversaux pour les confronter aux données de terrain afin de mesurer l’écart entre ce qui est important dans la perspective théologique des Églises de la Réforme, ce qui est mis en œuvre dans les paroisses et ce qui est perçu par les paroissiens
Liturgy has long been considered as a strong feature of the identity of Lutheran and Reformed Churches. It was their tradition to produce their own liturgy with a standardised and unvarying usage. Over the last few decades, social and religious changes, coupled with on-going unions between Churches have demonstrated the wide diversity of Liturgies used in the parishes of any one Church. In this diversity three ecclesiological aspects come particularly to the fore: liturgical life, in its foundations and practices, community dynamics and especially the place give to liturgy within this and finally ecclesial identity, in order to find out how far liturgy is a an expression of or an active part of identity. The research work carried out as part of this doctorate uses these three subjects to establish initial and transverse liturgical criteria and then compares these with data gathered in the field in order to assess the gap between what is important from a theological point of view for the Churches of the Reform, what is practiced in parishes and what is perceived by parishioners

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Schütte, Johan Leopold. "Die ekklesiologiese begrippe "sigbare en onsigbare kerk" in die Drie Formuliere van Enigheid teen die agtergrond van die AP Kerk se kerkbegrip." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-10302007-092157/.

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Silveira, Filho Darly Gomes. "Vida após a morte: uma análise das escatologias católico-romana e protestante-reformada e suas possíveis influências no modus vivendi dos cristãos." Universidade Presbiteriana Mackenzie, 2008. http://tede.mackenzie.br/jspui/handle/tede/2512.

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Made available in DSpace on 2016-03-15T19:48:49Z (GMT). No. of bitstreams: 1 Darly Gomes Silveira Filho.pdf: 3004341 bytes, checksum: db4645a8cbe184eb0e64a288edc901bd (MD5) Previous issue date: 2008-08-19
Although the expectative common of the Christian church is the resurrection ofthe dead for the absolute redemption of those who have faith in Christ, among the catholic-roman and protestant-reformed groups there is divergence about what happens during the intermediate state. The catholic-roman has the faith in the doctrine of the purgatory and interception for the dead reason for the which pray for Mary, Jesus Christ mother s, to intercede in the hour of the death and surrenders himself to St. Joseph, the patron of the good death; he participles of the Sacrament of Eucharist, gives alms, practices mercy works, makes prayers and offers suffrage in benefit of the souls of the purgatory; he prays for souls of the dead saints intercede to him before God; he praises to the virgin Mary as the first, among the redeemed, to be resurrected among the dead s; and he practices good works to attenuate his situation in the day of the final judgment (in reason of believe that the salvation is reached by the faith in Christ and the good woks). The protestant-reformed believes that while the soul of the fair is enjoying of the communion with Christ, the heretic s soul is suffering faraway from Christ. That situation is temporary, because both wait for the resurrection of the dead and the final judgment in order to the fair can to enjoy of the salvation integrally (in the body and in the soul) and heretic can to receive the fair judgment integrally (in the body and in the soul) reason for the which doesn t intercede for the dead s (not even has the habit of visiting the graves) and nor asks for the dead saint s intercession; he doesn t practice good works with views the salvation (not even look for occasion for the good works); he doesn t practice the extreme unction (but evangelizes the dying in the bed of death); and he maintains a polarized vision of the status powder-death: heaven or hell. The protestant-reformed Christian has the firm conviction of his salvation (according to doctrine of the saint s perseverance). That is the reason for which calmly faces the mourning and the idea of his own death.
Conquanto a expectativa comum da igreja cristã seja a ressurreição dos mortos para redenção plena dos que crêem em Cristo, entre os grupos católico-romano e protestante-reformado há divergência sobre o que ocorre durante o estado intermediário. O católico-romano crê nas doutrinas do purgatório e da intercessão pelos mortos razão pela qual reza para que a Santa Maria interceda na hora da morte e entrega-se a São José, o padroeiro da boa morte; participa da eucaristia, dá esmola, pratica obras de misericórdia, faz orações e oferece sufrágios em benefício das almas no purgatório; reza para que as almas dos santos defuntos intercedam por eles diante de Deus; louva à virgem Maria como a primeira, dentre todos os remidos, a ser ressuscitada dentre os mortos; e pratica boas obras para atenuar sua situação no dia do juízo final (em razão de crerem que a salvação é alcançada pela fé em Cristo e pelas boas obras). O protestante-reformado crê que enquanto a alma do justo está gozando da comunhão com Cristo, a alma do ímpio está sofrendo afastada de Cristo. Essa situação é temporária, pois ambos aguardam a ressurreição dos mortos e julgamento final para que tanto o justo possa desfrutar da salvação integralmente (no corpo e na alma) assim como o ímpio possa receber o justo juízo integralmente (no corpo e na alma) razão pela qual não intercede pelos mortos (nem mesmo tem o hábito de visitar os túmulos) e nem pede a intercessão dos santos defuntos; não pratica boas obras com vistas à salvação (nem mesmo procura ocasião para as boas obras); não pratica a extrema unção (mas evangeliza o moribundo no leito da morte); e mantém uma visão polarizada do status pós-morte: céu ou inferno. O cristão protestante-reformado tem a firme convicção de sua salvação (conforme doutrina da perseverança dos santos). Essa é a razão pela qual enfrenta serenamente o luto e a idéia de sua própria morte.

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Forsyth, E. C. (Elliott Christopher) 1924. "La justice de Dieu : Les Tragiques d'Agrippa d'Aubigne et la Reforme protestante en France au XVIe siecle / Elliott Forsyth." Paris : H. Champion, 2005. http://hdl.handle.net/2440/38642.

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Also submitted by the author as part of application for candidature for the degree of Doctor of Letters, University of Adelaide, School of Humanities, Discipline of European Studies and Linguistics, 2006.
Includes bibliographical references and index.
564 p. ;
Title page, contents and abstract only. The complete thesis in print form is available from the University Library.

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Geck, Albrecht. "Schleiermacher als Kirchenpolitiker : die Auseinandersetzungen um die Reform der Kirchenverfassung in Preussen : 1799-1823 /." Bielefeld : Luther-Verl, 1997. http://catalogue.bnf.fr/ark:/12148/cb376533886.

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Santoso, Arnila Hevena. "Protestant Christianity in the Indonesian context colonial missions, independent churches and indigenous faith /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p088-0147.

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Cumming, Nicholas Andrew. "The life of Francis Turretin (1623-87) and his impact on the Protestant Reformed tradition." Thesis, King's College London (University of London), 2016. https://kclpure.kcl.ac.uk/portal/en/theses/the-life-of-francis-turretin-162387-and-his-impact-on-the-protestant-reformed-tradition(f730773d-7c43-4b84-9f2a-e5cc89ef9e28).html.

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This thesis studies the life, writings, and impact of the Protestant Reformed minister and theologian Francis Turretin (1623-87). Turretin was born, educated, and worked in the influential city of Geneva during a tumultuous period. Of primary concern is Turretin’s publications and ministry within the context of his life, the situation of seventeenth-century Geneva, and the religious turmoil of Early Modern Europe. Analysis of Turretin’s life is scant, with no new research carried out in the twentieth or twenty-first centuries. This study, then, re-contextualises the life and work of Turretin, with the broader goal of filling-in, to a degree, the history of Early Modern Protestantism through new, original research of archival and published materials. The thesis comprises seven chapters that are ordered first, by situating the political and ecclesiastical endeavours of the city of Geneva within its historical and historiographical framework, then by examining the life of Turretin in particular. With the historical context firmly in place, the thesis then moves on to analysis of Turretin’s most influential work, The Institutes of Elenctic Theology (1679-85). What is especially important to this chapter is Turretin’s identification as ‘one amongst the Reformed’ in terms of history and theology. Historically, Turretin understood himself to be in a long line of ‘orthodox’ theologians, from the Reformation and pre-Reformation Church, and he believed that his theology was congruent with the Evangelical movement begun with Jean Calvin (1509-64). By analysing Turretin’s soteriology in light of Calvin’s, not least the theology of predestination, and the theological situation of Early Modern Europe, this thesis argues that Turretin’s ideas did stand alongside established Reformed thought from Calvin’s time to the seventeenth century. Moving on from the Institutes, then, the thesis analyses Turretin’s disputations, sermons, and his work on the Helvetic Formula Consensus (1675). Finally, the body of the thesis concludes with an examination of Turretin’s posthumous impact. Ultimately, this thesis argues that, significantly, Turretin’s work stood in clear continuity with the theology of the Reformed since Calvin. Though this thesis does not seek to make Calvin the only font for theology in the Reformed Tradition, due to the polemical and confessional nature of twentieth-century historiography, it was necessary to re-examine this influential theologian within his historical context without the confines of modern ecclesiastical boundaries. The original contribution to research that this study provides is the examination of Turretin’s life, correspondence, theology, and ministry in the light of Early Modern Christian history and with an eye towards its development in the modern period.

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Ritchie, Martin Scott. "'Dour-mongers all?' : the experience of worship in the Early Reformed Kirk, 1559-1617." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25907.

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This thesis studied the experience of worship in Scotland in the first generations after the Scottish Protestant Reformation. It was inspired by the realisation that earlier historiography had been a denominational battle-ground whose dogmatism had obscured the view of worship in the parish. Aonghus MacKechnie’s phrase, ‘Dour-Mongers All?’ sums up the leading question; was Reformed worship as austere and colourless as its detractors and advocates suggested? Questions surrounding the key components of Reformed worship: architecture, liturgy, music and preaching have more recently been addressed with less sectarian interest, but these individual strands have tended to be studied in isolation. In terms of the experience of worship, they belong together. Traditionally, the period 1560-1638 has been used as the period defining the first phase of the Reformed Kirk, with the National Covenant of 1638 marking the end of what could be called the experimental phase of the new dispensation. However, 1559 was chosen as the starting point to recognise the significant changes to worship that began with the “cleansing” of the churches and friaries of Perth and St Andrews in that year. The terminal date of 1617 marked King James VI’s return to Scotland, during which worship at Holyrood Palace was conducted in the manner of the English court both in terms of liturgical materials, music, and the refurbishment of the Chapel Royal. This proved to be a portent of James’ vision for liturgical change by statute in the Five Articles of Perth that were a significant watershed for the Kirk. Whilst it took another 20 years for the full outworking of this policy under his son Charles I, after 1617 the vibrant and complex worship culture of the Scottish Kirk that had been developed since 1559 began to be squeezed. That culture became a victim of the polemicized battle between extreme Scottish and English Reformed models advocated in the growing controversy over the relationship between Church, Crown and State within the Three Kingdoms. By 1650, an austere new psalter and worship directory had been adopted by the victors and the diversity and richness of the earlier Scottish worship culture had been lost. The first part of the necessarily multi-disciplinary thesis explores the experience of worship by isolating its key components: church buildings and furnishings, liturgical material, and singing. It does this by analysing the surviving material culture and the written and visual documentary evidence of church buildings and interior furnishings used for worship after 1559; surveying the nature, extent and use of the liturgical material included within the Psalme Buiks, with particular focus on the Henrie Charteris edition of 1596; and exploring the development and impact of the new and popular phenomenon of metrical Psalm-singing. The second part assesses the contribution of four significant ministers: John Davidson, James Melville, William Cowper, and John Welch, examining their lives, writing and preaching and judging how their contribution enriched the experience of worship in their parishes. This evidence is used to reconstruct the experience of worship in this period and show that it was vibrant and compelling, influenced in its raw materials by much from outside Scotland but strongly developed in the diverse contexts of Scottish parishes.

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Cheung, David. "Ecclesiastical devolution and union in China : the emergence of the first native Protestant church in South Fujian, 1842-1863." Thesis, SOAS, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.268357.

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Parrend, Yves. "Histoire de la Fédération protestante de France (1905-1991) à travers les Actes des Assemblées générales." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK010.

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Cette thèse, en six sections, s’attache à préciser les conditions de la création de la Fédération protestante de France et à en suivre les évolutions durant le vingtième siècle de façon historique et thématique. L’étude s’adosse à un corpus textuel de référence constitué par les Actes des Assemblées générales. Elle s’arrête après l’Assemblée générale de Lille en 1991. Le rôle de la Fédération protestante de France est majeur, à la fois comme acteur de l’unité protestante, mais aussi comme promoteur de l’œcuménisme. Constituée en association, elle n’est cependant pas une Eglise et laisse à chacun de ses membres l’autorité en matière théologique. Ses prises de position sur des thématiques éthiques font de cette structure une institution originale, marquée bien souvent par des orientations d’avant-garde. Toutefois, la Fédération protestante de France s’est trouvée confrontée à d’importants défis : contraintes de gestion, représentation des Eglises et des Œuvres en son sein, pluralité de ses composantes, mutations sociétales, crise des modèles, place des femmes, enjeux théologiques, etc. Cette thèse s’attache à développer et analyser ces différents points
The goal of this thesis, in six chapters, is to describe how the Fédération protestante de France was created and to trace its development throughout the twentieth century on historical and thematic modes. This research draws upon all the Acts of the General Meetings during the period ending with the 1991 Assembly in Lille. The Fédération protestante de France plays a major role as a promoter of both Protestant unity and ecumenism. It is an association and not a Church, which means each member retains authority concerning theological matters. Its very often avant-garde statements on ethical issues make it a unique institution. However, the Fédération protestante de France has been confronted by important challenges: managerial constraints, the method of representation of its member Churches and Organizations, the plurality of its components, changes in society, women’s roles, theological issues, and so on… This thesis does a focus on these different points and analyse them

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Liebenberg, Deon. "The use of modernism in Afrikaner Protestant Church design in Cape Town's northern suburbs." Thesis, Cape Peninsula University of Technology, 2014. http://hdl.handle.net/20.500.11838/2608.

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Thesis (MTech (Architectural Technology))--Cape Peninsula University of Technology, 2014.
The growth of Cape Town's northern suburbs during the first few decades of the twentieth century is closely related to the socio-economic history of local Afrikaners who, during this time, left the farms to seek employment in Cape Town's industrial areas. Most of them settled in or near these industrial areas, causing the expansion of the northern suburbs. The first railway line in Cape Town, which was inaugurated in 1862, passed through Bellville on its way from Cape Town station to its terminal point in Eersterivier. The first official station at Bellville was only built in 1882, however, and a stop in Parow only followed in 1903The first Bellville town council was established as recently as 1922 (Bergh, 2009: 5-6). This is an indication of how sparsely populated this area was at the time. The Dutch Reformed Church has traditionally played a central role in the cultural and spiritual life of Afrikaners, and consequently the establishment of Dutch Reformed churches in the northern suburbs stands in clear correlation to the growth of Afrikaner populations in these suburbs (see below). Because of the low population of the Parow and Bellville areas, Dutch Reformed Church members living there were initially part of the Cape Town congregation, and, from 1832 onward, part of the newly established Durbanville congregation. It is only in April 1900 when, in the Bellville area, numbers had increased considerably, that monthly services were held in a school building. By 1920 membership had grown so much that weekly services had to be held. In 1922 a church hall with 300 seats was inaugurated (Bergh, 2009: 7-8). Local services in Parow were only instituted in 1905, with the first church building, a Neo-Gothic structure, following in 1907. In 1917 a separate congregation was established in Parow (i.e. separate from the Durbanville mother congregation), with Bellville following suit in 1934. Goodwood congregation became independent in 1926, having separated from Parow (Van Lill, 1992: 6-9; Bergh, 2009: 8). In subsequent years, as numbers increased, numerous other congregations were established after separating from these three mother congregations, most of which built Modernist churches. The first Dutch Reformed church built in the Goodwood-Parow-Bellville area was the old Parow church. This building no longer exists, but it was built in the Neo-Gothic style which had been current throughout the 19th century, and which was still, at the beginning of the 20th century, the accepted traditional style (see Le Raux, 2008: 21). The Rondebosch Dutch Reformed church, for example, was built in this style during the last decade of the 19th century. (The southern suburbs, which include Rondebosch, had developed gradually over the previous three centuries, and by the early 20th century were well established, leaving relatively few prospects for working class Afrikaners to settle there). At the beginning of the 20th century, with the emergence of a nationalistic consciousness in the wake of the Anglo-Boer War (1899-1902), there was a fervent search for a 'true' Afrikaans church architecture. This search was lead and directed by Gerhard Moerdijk (1890-1958) and Wynand Louw (1883-1967). They emphatically rejected the Gothic style for various reasons. Firstly, because it was designed around the Roman Catholic liturgy and was therefore unsuitable for Protestant worship, and secondly, because it is historically identified with the growth and expansion of the Catholic Church and therefore also with the persecution of Protestants, including that of the Huguenots who fled to the Cape to become ancestors of many Afrikaners (Le Roux, 2008: 22). However, if this style was indeed so offensive to Huguenots because of its Catholic associations, it would possibly not have become so popular during the 19th and zo= centuries. These Neo-Gothic churches are, in fact, unmistakably Protestant in the austerity of their interiors which could not be mistaken for a Catholic Gothic church interior with its abundantly rich ornamentation and sacred imagery. Likewise, the exteriors of these Neo-Gothic churches are distinctly Protestant in their reserved use of ornamentation. Nevertheless, Gothic churches were originally designed around the Catholic liturgy and consequently their layout does not serve the Protestant liturgy well. Here Moerdijk makes a very valid point, and one which would be taken up by subsequent architects as well as writers (see Chapter Seven below). Moerdijk, in his published writings, upholds Classicism and the Renaissance as examples worthy of following (Le Roux, 2008: 22). The resulting new style which he and Louw pursued from the 1920s onwards, and which became enormously popular, is generally referred to as sentraalbou (due to its centralised floor plan) (see Le Roux, 2008: 25-28). Later writers on Afrikaner Protestant church design tend to stress the supposed Byzantine ancestry of this type of church (see below).

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Van, Dalen Carissa R. "Debates in sacred music from the protestant reformation to the modern United States : Martin Luther, John Calvin, and modern reformed Baptist." Honors in the Major Thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1334.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Humanities
Music

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Lanusse-Cazalé, Hélène. "Protestants et protestantisme dans le Sud aquitain (1802 - 1905). Espaces, réseaux et pouvoirs." Thesis, Pau, 2012. http://www.theses.fr/2012PAUU1008/document.

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À partir de l’exemple du Sud de l’Aquitaine, véritable condensé des sensibilités protestantes de l’Europe du XIXe siècle, une analyse multi-scalaire permet d’appréhender les processus de réintégration et d’affirmation du protestantisme qui, au terme d’un siècle de persécutions et de clandestinité, devient une confession reconnue. De la promulgation des Articles organiques du 18 germinal an X à la Séparation des Églises et de l’État, l’étude du pluralisme protestant permet de définir de nouveaux espaces ainsi que de nouvelles et multiples formes de structuration institutionnelle. L’existence de lignes de partage externes, visibles au travers des modalités de coexistence, et internes, par les points de tension inhérents à cette pluralité, révèle, quant à elle, les différents traits d’une identité protestante qui ne se conçoit que dans la diversité. Au-delà de ses divergences, cette minorité active fait preuve d’une vision collective et spatiale : par la création d’un territoire concurrent de l’Église catholique, par sa reconstruction institutionnelle, par ses réseaux, par ses engagements politiques, par la relecture de son histoire, elle se forge une identité originale et prétend jouer un rôle moteur dans la société de son temps
Using as example the South of Aquitaine, a veritable concentration of protestant school of thought in Europe in the 19th century, a multi-scalar analysis throws light on the processes of reintegration and affirmation of Protestantism which, after a century of persecution and clandestinity, became a recognized religious faith. From the promulgation of the Organic Articles of 18th Germinal Year X to the Separation of the Churches and State, the study of Protestant Pluralism enables new areas to be defined as well as new and multiple forms of institutional structuration. The existence of external divisions visible through methods of coexistence, and internal ones seen in the points of friction inherent to this plurality, reveals the different characteristics of protestant identity that could only be imagined in a context of diversity. This active minority affirmed, beyond its differences, a collective and spatial vision through the creation of a territory in competition with the Catholic Church, through its institutional reconstruction, through its networks, through its political commitments, through the rethinking of its history, it created an original identity and expected to be a driving force in the society of its time

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Chareyre, Philippe. "Le consistoire de nimes 1561-1685." Montpellier 3, 1987. http://www.theses.fr/1987MON30034.

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La serie des registres du consistoire protestant de nimes constitue une source documentaire exceptionnelle par son etendue (1561-1685) et son homogeneite. L'application d'une methode serielle de depouillement revele au travers des mutations de l'activite consistoriale la vitalite du protestantisme nimois. L'organisation du culte comme la gestion materielle n'occupent qu'une place reduite parmi les cas traites au fil des deliberations. Le temple de la calade l'un des plus grands de france temoigne par sa taille de l'importance du protestantisme a nimes. L'eglise est desservie par quatre pasteurs aides des professeurs en theologie de l'academie; orthodoxie et qualite sont leurs principales caracteristiques. Ils font partie integrante de l'assemblee consistoriale, composee de douze anciens et six diacres exercant principalement les "etats" de marchands et "bourgeois". L'application de la censure morale et ecclesiastique est l'activite dominante jusques dans le premier tiers du xviie siecle; un ordre specifiquement protestant est mis en place grace a l'appui des pouvoirs civils urbains. A l'efficacite de la pacification de la societe repond l'echec de la lutte contre la danse et la persistance des relations avec les catholiques et leur eglise par nombre de fideles. Dans la seconde moitie du xviie siecle lorsque le pouvoir civil echappe aux protestants, apres deux decennies de desarroi le consistoire s'applique essentiellement a l'organisation et la distribution de l'assistance charitable. Le pouvoir economique de ses membres prend le relais; la richesse du commerce nimois sous-tend la vitalite reformee dont temoigne la courbe des conversions. La tentative d'integration dans l'ordre social du royaume par une conduite soumise et fidele au monarque preside desormais, elle determine l'action consistoriale en matiere de defense de l'eglise vers des voies pacifiques. L'influence du consistoire organe dirigeant de l'une des trois principales eglises de la province synodale depasse le cadre urbain, il coordonne et organise la lutte pour l'existance de celles qui l'avoisinent.

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Aspray, Silvianne. "Metaphysics in the Reformation : a case study of Peter Martyr Vermigli (1499-1562)." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/273677.

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This dissertation traces the metaphysical underpinnings of the Protestant Reformation through a close reading of the work of the Protestant reformer Peter Martyr Vermigli (1499-1562). It is premised on the assumption that all theological reasoning is metaphysical insofar as it simultaneously depends on and conveys a vision of how God and the world relate. This opens the possibility to analyse the implied metaphysics of theological work. The study focuses on four areas of Peter Martyr Vermigli’s work: divine and human agency, grace and justification, the Eucharist, and political theology. It analyses Vermigli’s thought by enquiring what structures of being and causality it displays in each of these areas. The key research question is whether Vermigli’s theology implicitly construes ‘being’ as a neutral category, univocally applying to God’s being as well as created being, or whether it conceives of Divine being as transcendent and pre-eminent, with all other being participating in it. Divine and human causation is moreover construed differently in other of these ontological alternatives. The main argument of this dissertation is that the metaphysical framework sustaining Peter Martyr Vermigli’s thought is complex. When examined in terms of its structures of being and causality, Vermigli’s theology simultaneously inhabits two different metaphysical frameworks, one based on ontological participation and the other on the univocity of being. If Vermigli is representative of the Reformation more broadly – an argument which is made based on recent developments in Calvin and Luther scholarship – then this finding is significant for the hermeneutics of the Protestant reformation in two ways. First, it nuances the Reformation’s role in the genesis of modernity, vis-à-vis certain commentators’ suggestion of a causal link between Reformation thought and modernity, while predicating the latter on a univocal ontology. Secondly, the history and development of Protestantism may be better understood by considering possible long-term effects of the metaphysical complexity at the heart of Reformation thought.

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Gaussent, Jean-Claude. "Les protestants et l'eglise reformee de sete, de la creation de la ville a la guerre d'algerie, mille six cent soixante six - mille neuf cent cinquante huit." Montpellier 3, 1992. http://www.theses.fr/1992MON30017.

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Des protestants s'installent a sete des la creation de la ville, fin dix septieme siecle ; ils deviennent nouveaux convertis apres 1685 ; d'autres, francais et etrangers, arrivent au dix huitieme siecle. Les assemblees religieuses ont lieu au "desert", l'etat civil reforme est officieux, l'edit de 1787 donne aux protestants existence legale. Au dix huitieme siecle, les reformes setois sont specialises dans la tonnellerie et surtout le negoce des vins et eaux-de-vie, quelques uns figurent parmi les plus riches de sete. Les revolution, la question religieuse, divisent les protestants setois : j. Vincent, pasteur et montagnard convaincu, cesse ses fonctions en 1792. Les guerres de la revolution et de l'empire arretent le commerce setois, il reprend apres. L'eglise reformee est reorganisee au dix neuvieme siecle ; la communaute de sete, reduite sous l'empire et la restauration, quintuple apres 1870 : le temple est agrandi, un etablissement de bains de mer , le lazaret, est cree. Coraly hinsch, adepte du mouvement du reveil, fonde l'eglise hinschiste separee de l'eglise nationale. Apres la separation des eglises et de l'etat, l'eglise reformee de sete jouit de l'autonomie financiere. Apres la seconde guerre, e. Schmidt, premier pasteur femme, dirige et reorganise l'eglise. Minorite dans la ville, les reformes de sete n'y ont pas moins joue un role economique et social important
Some protestants settled in sete as moon as the town was established. They became new converts after 1685. Others, foreigners and frenchpeople, came at the end of the eighteen century. Religious assemblies took place in what was called "the desert", the reformed registry office was not legal, the 1787 edict gave legal life to the protestants - in the eighteen century, the protestants in sete were specialized in cooperage wine and spirits trade, some of them were the wealthiest. The revolution, the religious question, set the protestants apart in sete : j. Vincent, a minister and convinced "montagnard", gave up his functions in 1792. The wars during the revolution and the empire put an end to sete trade. The reformed church was reorganised in mineteen century, sete community who had become smaller under the empire grew up and was five times as great after 1870 : the church became bigger and a seaside establishment. The lazaret, was achieved. C. Hinsch, who was un favour of awakening movement, founded the hinsch church, separated from the national church. After 1905, the reformed church in sete could have a financial autonomy. E. Schmidt, the first woman minister, governed and reorganized the church after the workld war two. Athough they were a minority in sete, the protestants had nevertheless a social and economical important part in the town

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48

Spence, Joseph. "The philosophy of Irish Toryism, 1833-52: a study of reactions to liberal reformism in Ireland in the generation between the first Reform Act and the Famine : with especial reference to expressions of national feeling among Protestant ascendancy." Thesis, Birkbeck (University of London), 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339167.

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49

Schutte, Johan Leopold. "Die ekklesiologiese begrippe "sigbare en onsigbare kerk" in die Drie Formuliere van Enigheid teen die agtergrond van die AP Kerk se kerkbegrip (Afrikaans)." Diss., University of Pretoria, 2007. http://hdl.handle.net/2263/29132.

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This study concluded that the Three Forms of Unity does not give the same meaning to the word “church” all the way through, since the word is used to describe both the visible and invisible sides of the church. When these different uses of the word “church” are left out of consideration in discussions concerning the church and only one of the two sides of the church is emphasised, it leads to the large degree of confusion and indistiction which these days is experienced in ecclesiastical debates. Before there can be any meaningful progress in these discussions, it is therefore necessary to establish which view of the Bible as well as concept of the church, is being taken as starting point of the discussion. Reformed academics have already done many studies concerning the Biblical usage of the word “church”. This study has taken the research a step further and shown that the use of the word “church” in the Three Forms of Unity agrees with the Biblical usage of the word. The Bible and the Three Forms of Unity mean, with the word “church”, both sides of the church of Christ. This church is on the one side invisible, seeing that is spans time and place and in doing so is the sum total of all the elect. On the other side, this church is made visible in a defined place and time and bears the stamp of its own time and culture in which it took its shape. Confusion arises when it is assumed that whatever the Bible and confessions state as indicative of the invisible church is necessarily indicative of the church`s visible side also. This is particularly valid, for example, in the doctrine concerning the attributes and characteristics of the church. This study has brought the old truths about the church from the Bible and confessions freshly to the fore in a time when very little attention is being paid to them. Yet it is precisely these truths concerning the concept of the church that can bring progress in ecclesiastical discussion. It was further demonstrated that the concept of the church held by the Afrikaans Protestant Churches stands on solid Biblical and confessional grounds.
Dissertation (MA (Research in Practical Theology))--University of Pretoria, 2007.
Practical Theology
MA
unrestricted

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50

Kahn, David. ""Et ne sub specie pietatis impietas disseminetur..". L'Inquisition espagnole au temps de Charles Quint (1516-1556) : des innovations structurelles à l'épreuve des nouvelles menaces." Thesis, Montpellier 3, 2010. http://www.theses.fr/2010MON30041.

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À l’avènement de Charles Ier, le tribunal de l’Inquisition faisait l’objet d’une intense controverse juridique. La cour fut contrainte, pour assurer sa survie, de choisir les leviers de son institutionnalisation. Or, entre 1516 et 1556, la pérennisation du Saint-Office s’était accompagnée d’un élargissement sans précédent du périmètre d’attributions inquisitoriales. L’analyse, dans une première partie, des conditions de l’exercice judiciaire dégage les caractères de la juridicisation à l’œuvre. Ces évolutions prolongeaient la consécration de l’autorité de la chose jugée inquisitoriale impulsée entre 1507 et 1516. Au moyen des garanties fonctionnelles – double degré de juridiction et collégialité – ainsi que du contrôle a posteriori des actes, l’Inquisition put répondre à la controverse juridique. Par le biais d’une étude du traitement de la question mahométane et des blasphèmes, la seconde partie présente les modes d’application de la juridicité ainsi définie et met en évidence l’émergence d’une fonction administrative. Parce que l’Inquisition s’était mise au service d’une police religieuse, elle inaugurait des aménagements procéduraux inédits. La cour était désormais investie d’une fonction de connaissance afin de garantir l’ordre religieux. La troisième partie dégage les caractères de l’action inquisitoriale face aux nouvelles hérésies. En suivant la piste du scandale actif et passif, l’Inquisition formalisa l’illuminisme, quadrilla le territoire par la régulation de l’évangélisme érasmien et surveilla l’émergence des nouveaux foyers hétérodoxes espagnols tout en investissant les matières relatives à la discipline de l’état ecclésiastique et à l’édification des fidèles
When Charles I came to the throne, the Spanish Inquisition became the subject of an intense legal battle. In order to ensure its survival, the Court was obliged to find ways of institutionalising it. As it was, the establishment of the Holy Office was accompanied by an unprecedented expansion of the role of the Inquisition. The first part of this work looks at the conditions of the judicial system and how these defined the way in which juridicisation developed. These developments confirmed the consecration of the authority over things deemed inquisitorial, that had been initiated between 1507 & 1516. Through functional guarantees – a double level of jurisdiction and collegiality – and through powers of judicial control, the Inquisition was able to react to the controversy. By way of a study of the treatment of the Mohammedan question and of blasphemy, the second part describes how the jurisdiction was applied, and shows how an administrative function developed. As the Inquisition put itself at the service of religious police, it led to novel ways of adapting existing procedures.The third part shows how the Inquisition acted in the face of new heresies. The Court was henceforth empowered with a right to know, to enable it to guarantee religious order. By actively and passively fomenting scandals, the Holy Office formalised Illuminism, established control of the territory by regulating Erasmian evangelism, and kept a lookout for the emergence of new pockets of heterodoxy in Spain; at the same time it developed the tools needed for a disciplined ecclesiastical state and the edification of the faithful

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Dissertations / Theses on the topic 'Reforma protestante'

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