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Dissertations / Theses on the topic 'Social gospel'
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1
Barber, Dillon E. "Recovering social concern in the evangelical gospel." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p004-0127.
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Mbillah, Charity Lamisi. "Prosperity gospel and adherent social mobility in Ghana." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8552/.
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In Ghana Neo-charismatic Churches are non-denominational mainly indigenously founded churches that propagate the Prosperity Gospel to their followers. Drawing on a symbolic interaction framework this study explores adherent (church member) perspectives on how they construct the link between the Prosperity Gospel and their own prosperity (social mobility). Symbolic interaction concepts of symbols, meanings and reflected appraisals are employed in the analysis. In all six symbolic categories: the mainstream, automatic, transcendent, pragmatic, founding father and member networks plus fifteen symbolic constructions arising from these categories are identified. These symbolic categories and constructions are employed in the meanings that adherents attribute to social mobility, the actions that they engage in and in the formation of their self-concepts through reflected appraisals. The analysis shows that these categories and constructions inform adherent attitudes and actions towards social mobility.
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Terracini, Paul (Paul Wilson). "John Stoward Moyes and the social gospel : a study in Christian social engagement." Phd thesis, Department of Studies in Religion, 2012. http://hdl.handle.net/2123/8976.
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Regehr, Valerie. "Beatrice Brigden her social gospel theology in its historical context /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Zimik, Mathanmi. "Communicating the Gospel to the Meitei through their social networks." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Sharp, Cahlan A. "Using "Social Scriptures" as a Tool for Gospel Learning and Sharing." Diss., CLICK HERE for online access, 2010. http://contentdm.lib.byu.edu/ETD/image/etd3523.pdf.
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Pittendrigh, Scott Michael. "The religious perspective of T.C. Douglas, social gospel theology and pragmatism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq30536.pdf.
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Pittendrigh, Scott Michael. "The religious perspective of T.C. Douglas social gospel theology and pragmatism." Ottawa : Library and Archives Canada, 1999. http://www.nlc-bnc.ca/obj/s4/f2/dsk3/ftp04/mq30536.pdf.
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Jacobs, Pierre J. "Globalized mission and the Social Gospel of Jesus : a postcolonial optic." Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46025.
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This study’s focus is Jesus’ significant representation of the kingdom of God
utilizable for mission today – a topic of importance for contemporary Christianity’s
sustainable reaction to a globalizing world. Christianity should not have to be a
spectator to globalization but one of its agents, one of the forces at work by
extending interconnection between peoples, shared ideas and promoted social,
political and cultural links. How should Christian churches conceive of their mission
within the context of a globalizing world? It is remarkable that after two millennia of
Jesus’ life, ‘mission in the kingdom of God’ is still of great importance for human life
on earth. Indeed, contemporary secularists might not commend religion with the
custody of such a fundamental burden of responsibility. Yet, considering the times
we live in, a foundation of sustainable values for earth are inescapably important.
Nevertheless, from what foundational values does Christianity draw to bear witness
of the divine in a secular age? When considering all the factors mentioned, what
foundational ethics and virtues of Christianity that we bear witness to are still
believable in a secular age?
The purpose of this study is not to provide a complete response to the question of
mission of the church in a globalizing world, but to establish a framework within
which answers may be sought. The study is informed from a variety of disciplines
such as politics, cultural theory and politics, which are not the usual fields of New
Testament Studies. Therefore, this study presents itself in five chapters informing
one another. Chapter 1 addresses the issues that surface from current missional
reaction and the broader implications that globalization has on changing social and
institutional realities and the churches’ response to it. Chapter 2 identifies
indispensable characteristics of the early twentieth century Social Gospel movement
to implement those values as essential building blocks in globalized mission. In
Chapter 3 investigates the potential use of Postcolonial Theory for categorizing
postcolonial characteristics of marginalization, oppression, neo-imperialism and neocolonialism.
Chapter 4 applies the outcomes of Chapter 1 through 3 with which
Richard Horsley’s proposed perspective on Jesus’ mission in Roman Palestine as the ‘renewal of Israel’ is considered to discern about the first century world and the
implications it has for the third millennium.
The Christian faith, among others, has marginalizing practices derived from centuries
old traditions and biased interpretations of Scripture. We see examples of it strewn
over two millennia. Chapter 5 concludes this cursory study by summarizing the
valuable and constructive characteristics in mission, globalization, postcolonial
studies and the Social Gospel. These characteristics can inform the Christian faith in
its responsibility of living, and letting others participate, through ‘mission’, in the
kingdom of God. Because if we do not, what is still believable today about the
significant life of Jesus?Thesis (PhD)--University of Pretoria, 2014.
tm2015
New Testament Studies
PhD
Unrestricted
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Bouchelle, Dan. "Presenting the gospel to the poor in a multi-social-class congregation." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
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Susman, Benjamin A. "A Social Gospel Vision of Health: Washington Gladden's Sermons on Nature, Science and Social Harmony, 1869-1910." Miami University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=miami1596238474385133.
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Roskam, Hendrika Nicoline. "The purpose of the Gospel of Mark in its historical and social context... /." Leiden : [s. n.], 2003. http://catalogue.bnf.fr/ark:/12148/cb39182687g.
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Gilmore-Clough, Gregory Kipp. "The Social is Personal: Harry Emerson Fosdick, The Riverside Church, and the Social Gospel in the Great Depression." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/243237.
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ReligionPh.D.
This project follows recent scholarship that challenges an older paradigm of the social gospel tradition's demise after World War I. It undertakes a multifaceted analysis of Harry Emerson Fosdick, his local and national audiences, and his context of The Riverside Church--as building and as congregation--as a means of tracing the contours of the social gospel through the Great Depression. Fosdick was an internationally known liberal Protestant minister who was prominent in efforts to rearticulate the social gospel and maintain its relevance in the postwar period. He grounded his interpretation of the social gospel in personalist philosophy, which asserted individual personality as irreducible, yet also shaped within social networks. Personalism manifested liberal Protestantism's emphasis on experience, pairing well with the interest in psychology that burgeoned in the early twentieth century, and which was prominent in Fosdick's preaching and writing. I refer to this threefold convergence of liberal theology, social gospel critique and activism, and personalist philosophy as social gospel personalism. While social gospel personalism promoted activity to bring about social change, I find within it a rhetorical tendency to prioritize attention to the psychological development of personality as the primary means through which the aim of transforming society would be met. In this dissertation, I attend to the ways in which social gospel personalism as articulated by Fosdick and embodied in The Riverside Church was particularly classed, with attendant blind spots and limitations, while simultaneously serving to provide its white, middle class adherents with a religious grounding that helped them weather a period of acute social and economic upheaval. Recent scholarship on American religious liberalism seeks to move beyond the narratives of Protestantism, but I argue that Fosdick and Riverside, by virtue of their cultural prominence, represent an important attempt to find personal grounding amidst depersonalizing social currents, and a religious vocabulary for critiquing those social forces that diminished the person. To make this argument, I engage social gospel personalism from multiple angles. I begin with an analysis of Fosdick's preaching and writing, situating him within the social gospel tradition and tracing the presence of personalist thought throughout his message. I then consider Fosdick as a mediated phenomenon, allowing an examination of the ways in which his message was received and utilized by his multiple audiences, suggesting that the dynamics of mediation tended to heighten the individual, existential elements of Fosdick's message. In turning to the Riverside Church itself, I interpret the building as a site within which social gospel personalism was embodied and enabled, attending to the utilization of space as both reflective of and formative of religious practice. Finally, I analyze two of Riverside's programmatic responses to the vast unemployment engendered by the Great Depression as a means of illuminating the ways in which social gospel personalism was and was not prepared to meet the crisis.
Temple University--Theses
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Super, Joseph Francis. "On earth as it is in heaven the Social Gospel as a "Theology of Liberation" /." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.
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Koch, Bradley A. "The Prosperity Gospel and economic prosperity race, class, giving, and voting /." [Bloomington, Ind.] : Indiana University, 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3378362.
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Thesis (Ph.D.)--Indiana University, Dept. of Sociology, 2009.Title from PDF t.p. (viewed on Jul 7, 2010). Source: Dissertation Abstracts International, Volume: 70-10, Section: A, page: 4076. Adviser: Robert V. Robinson.
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Mak, Wai-fu, and 麥偉富. "An investigation of gospel rehabilitation of Wu Oi Christian Centre and its implications for social work intervention." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1988. http://hub.hku.hk/bib/B31248214.
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Hartley, G. F. "Mission christianity and the social gospel in Langa : a socio-political and cultural history, ca.1927-1960." Doctoral thesis, University of Cape Town, 2000. http://hdl.handle.net/11427/7855.
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Bibliography: leaves 338-349.This study aims to contribute to the socio-political and cultural history of Langa during the years ca. 1927-1960 by exploring the critical religious influences, perceptions and ideologies that deeply shaped the longitudinal development of the local black township of Cape Town,South Africa. It is the contention of the thesis that religious factors and considerations were of fundamental significance to the marked processes of historical change that Langa underwent during this period, from being one of the most peaceful, cohesive and ""politically backward"" urban Mrican communities since its official opening in 1927, to becoming a place of militancy, violence and social polarisation by the time of the March 1960 uprisings against apartheid. In particular, the thesis seeks to trace the formative role of a combination of conservative and liberal modes of mission Christianity. Often loosely described as the ""Social Gospel"", this powerfully shaped the historical development and character of Langa – both positively and negatively, constructively and divisively, subtly and overtly - during a period of increasingly harsh and oppressive segregationist legislation in South Africa. It is argued that the variety of Christian forms of religious consciousness and ideological perceptions operated in a range of contradictory ways to effect historical patterns of social legitimation and solidarity on the one hand, and processes of liberation and dislocation on the other. Especially during the late 1920s, 1930s and early 1940s, it is claimed that the more conventional forms of a predominantly mission Christianity functioned to define a strikingly conservative, integrated and petty bourgeois-orientated township. The strength and influence of the ""respectable"" churches, the staunch, churchgoing petty bourgeoisie and their respective Christian-based cultural, educational and civic organisations, proved crucial in this regard in collusion with the municipal and township authorities. At the same time, it is held that the progressive strands of the Social Gospel, in particular, contributed towards the early shaping of an important dissenting tradition of protest in the township. In addition, the diverse influences of Social Christianity served to reinforce structural trends of class, religious and cultural differentiation and provoked more radical, even militant and antithetical, socio-religious and political responses. Amongst semi-urbanised, rural and migrant working-class elements in Langa, in particular, such processes had become especially evident by the late 1940s and into the 1950s. In this work, each chapter is geared historically towards examining these contradictory functions of the combination of conservative and progressive forms of Christianity, according to particular domains of social activity - the spheres of institutional religion, education and culture, and politics, respectively_ Thus, in a parallel fashion, the chapters address the themes of the Social Gospel's pervasive rise, mediation and consequent decline, together with the related questions of social integration, class differentiation and political liberation, towards assessing the historical role of religion in each distinctive social sphere in relation to the fundamental transition in Langa. The study concludes that Langa's socio-political and cultural history can be more effectively interpreted on the basis of this critical assessment of the Social Gospel's ambiguous impact during the inter-war and early apartheid years. Such an approach allows for conceptual constructs such as petty bourgeois identity, social group divisions, ideological expression and social change to be more fully explored. As such, this local study seeks to make a contribution to the growing body of scholarship that recognises the vital historical role of religion particularly Christianity, in the shaping of South African communities in the twentieth century.
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Alexander, Loveday. "The preface to Luke's Gospel : literary convention and social context in Luke 1.1-4 and Acts 1.1 /." Cambridge : Cambridge University Press, 1993. http://catalogue.bnf.fr/ark:/12148/cb36665121x.
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Jambulosi, Mavuto. "What does Athens 2005 have to do with cape town 2010? A critical comparison of mission theologies of the commission for world mission and evangelism and of the Lausanne movement on social responsibility." University of Western Cape, 2020. http://hdl.handle.net/11394/8165.
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Philosophiae Doctor - PhDThis research compares the similarities and differences in the official documents and proceedings of the Commission for World Mission and Evangelism (CWME) in Athens 2005 and the Lausanne Movement held in Cape Town in 2010. The former has always exhibited a missiology strong in issues of social justice while the latter has for a long time been consistent in identifying mission as evangelism. The close of the 19th century and the early part of the 20th saw the emergence of the social gospel, which came about as a result of the historical critical approach to biblical texts. Fundamentalists, arose as a reactionary phenomenon to the social gospel, while emphasizing fundamentals of the Christian doctrines and a strict premillennial eschatology which resisted social involvement in favour of salvation of souls.
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Tettey, Michael Perry Nii Osah. "Pentecostalism and empowerment : a study of the Church of Pentecost and International Central Gospel Church." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/21056.
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Contemporary Pentecostal and Charismatic (PC) Christianity has attracted scholars and practitioners of religions globally. This is because Pentecostalism in all its variations has been reckoned as the fastest growing brand of Christianity. In the particular case of sub- Saharan Africa, Pentecostalism has become one of the key religious features of Christianity since the late 1990s. As such, it clearly has a strong appeal to millions of Africans. Notwithstanding, the PC movement has also had its share of criticism based on its distinctive beliefs and practices, particularly in relation to the prosperity gospel and the abuse of power. In this thesis, using the Church of Pentecost (COP) and International Central Gospel Church (ICGC) as case studies, I examine the individual (personal) and group (collective) empowerment/disempowerment components in Pentecostalism in Ghana. Theories encompassing empowerment, social, cultural and religious/spiritual capital are reviewed within Pentecostalism in Ghana. The thesis central focus is on how the churches (COP and ICGC) constitute social, cultural and religious capital in their efforts to empower individuals and society. The study explores internal structures of power, polity and leadership in the churches, as well as their role in social policy, human development programmes, civic and public life issues. These were the main themes that emanated from the research. The findings show that the churches have made positive impact in transforming religious and social landscapes. They have also shown prospects in human development and brought awareness in the spheres of politics and civic responsibility. However, some beliefs and practices (i.e. gender inequality in church leadership, structures of power and authority, etc.) have affected aspects of individuals’ and groups’ empowerment. These insights come from the research analysis of the processes and outcomes of the churches’ practical work, for instance, theology/preaching, practical ministries, church projects in areas such as education, gender roles and practices, moral conduct and church discipline, trust and voluntarism. A case study research method involving textual examination of primary documents, qualitative interviews and participant observation was used to show the different perspectives from a representative sample of pastors and members of the COP and ICGC. While most scholarly works give a lot of insight to the developments of Pentecostalism in Ghana, their efforts have mainly focused on the founders and leaders of the movement as representative of their organisations. This has been useful to a point; however, this study has shown that such an approach muted the voices of the members of the churches whose viewpoints in the development of the PC churches remain significant. Thus, this study built-in views from both the clergy and laity of COP and ICGC. The thesis shows the present developments (life, thoughts and practices) of the PC churches in Ghana with COP and ICGC in context. It expands discussions on works previously written by Paul Gifford and Emmanuel Kingsley Larbi. Gifford and Larbi give an account of the developments of the churches with tremendous insight into their religious and social backgrounds. J. Kwabena Asamoah-Gyadu further builds up the discussion on Pentecostalism in Ghana and draws attention to its contemporary forms and religious significance in Ghana’s religious life and society. The fluid nature of Pentecostalism requires constant updating and this thesis fills in some of the previously unexplained recent developments and on-going reforms within Pentecostalism in Ghana.
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Pan, Christopher. "Asian American theology between gospel and multiculturalism a theological response to the problem of marginality /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Staples, Janice Carleton University Dissertation Political Science. "Beyond the social gospel; a study of the intellectual foundations of radical protest politics in early twentieth century Canada." Ottawa, 1985.
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MacDonald, Eric. "All Peoples’ Mission And The Legacy of J. S. Woodsworth: The Myth and the Reality." Thesis, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24340.
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The legacy of James Shaver Woodsworth, according to the traditional biographies, has been an indelible one on the Canadian historical landscape. His biographers have elevated Woodsworth to not only a hero of the Canadian political left, but of the whole nation. Studies of Woodsworth’s life have traditionally rested their case on All Peoples’ Mission in Winnipeg, calling it a watershed moment in the ideological development of J. S. Woodsworth. They characterize his time as Superintendent, from 1908-1913, as the defining moment which would later lead him to found the Cooperative Commonwealth Federation. This Master’s thesis seeks to analyze the historical periphery of this period in order to illustrate Woodsworth’s standard approach to the Social Gospel in Canada. By employing a micro-historical methodology, a greater context reveals that All Peoples’ Mission was not the dynamic, revolutionary institution that his biographers describe. Instead, Woodsworth spent his time in Winnipeg experimenting with different and sometimes conflicting philosophies. This stage of Woodsworth’s ideological development can instead be best characterized by his strong nativist beliefs. His writings and speeches during this period indicate a struggle between Woodsworth’s understanding of assimilation and integration. James Shaver Woodsworth was a far more complex character during this period than his biographers would have us believe.
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Alexander, Jeannie Malena. "Liberation Gospel: A Study of Contemporary Radical Liberal Theology and Practice in the Southern United States." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/rs_theses/8.
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This thesis examines current radical liberal Christian activism in the Southern United States through focusing upon a particular intentional community located in Atlanta, Georgia, The Open Door Community. Through praxis and reflection, this community has developed its own unique practice and theology that I have termed “Liberation Gospel.” This thesis analyzes and describes a unique community in order to understand where the community succeeds, and where it does not, in putting its theological beliefs into practice. This very liberal community does not distinguish between their politics and their theology.
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Billings, Drew William. "Jesus and the hermeneutics of heritage a social memory approach to the Elijah-Elisha material in the Gospel of Luke /." Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.
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Wheeler, Bethany Lynne. "The socially responsible church understanding and responding to poverty in America /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
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Gabrielson, Jeremy. "Paul's non-violent Gospel : the theological politics of peace in Paul's life and letters." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1889.
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This thesis advances a claim for the centrality of a politics of peace in early Christianity, with particular focus given to the letters of Paul and the Gospel of Matthew. In brief, I argue that Paul’s task of announcing the gospel to the nations involved calling and equipping assemblies of people whose common life was ordered by a politics (by which I mean, chiefly, a mode of corporate conduct) characterised by peaceableness, and this theological politics was a deliberate participation in the political order announced and inaugurated by Jesus of Nazareth. To this end, there are three main components of the thesis. Chapter Two is focused on the Gospel of Matthew, particularly the way in which violence (and peace) are constructed by the evangelist. Chapter Three bridges the first and third components of the thesis, attending to the important question of the continuity between Jesus and Paul on the issue of non-violence. The third component involves two chapters. Chapter Four attempts to identify the trajectory of violence and peace in Paul’s biography and in the “biography” of his Galatian converts (as he portrays it), and the fifth chapter traces the presence of this non-violent gospel in (arguably) Paul’s earliest letter. The intended effect is to show that a politics of non-violence was an early, central, non-negotiable component of the gospel, that its presence can be detected in a variety of geographical expressions of early Christianity, that this (normally) “ethical” dimension of the gospel has a political aspect as well, and that this political dimension of the gospel stands in stark contrast to the politics of both the contemporary imperial power and those who would seek to replace it through violence.
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Mills, L. "Jesus, social reform and virtuoso religion : a study of Jesus' practice and teaching concerning wealth and poverty on the basis of selected Gospel passages and social-scientific approaches." Thesis, Canterbury Christ Church University, 2014. http://create.canterbury.ac.uk/13037/.
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This study demonstrates, by the application of a selection of social science models on a selection of gospel passages, the usefulness of those models for better understanding the teachings of the Jesus movement on wealth and poverty and what Jesus hoped to achieve by these teachings. It shows that sociological models are generally useful for approaching the gospels because they facilitate understanding by formulating new questions about ancient material and highlighting perhaps previously unnoticed themes or concerns. It further offers the opinion that the Virtuoso Religion model is the most useful for doing this and as such will be the most useful for providing an understanding of what Jesus envisioned for the future of society in anticipation of the imminent Kingdom. The model supports Jesus’ preaching on wealth and day-to-day expressions of those opinions as methods by which he might influence the attitudes of others, especially the rich and powerful, adjusting their focus from love of wealth to love for God and neighbour.
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Gates, Susan Wharton. "Rediscovering the Heart of Public Administration: The Normative Theory of In His Steps." Diss., Virginia Tech, 1998. http://hdl.handle.net/10919/30513.
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Public administration literature lacks richness and context regarding the moral history of the founding of the field in the early 1900s. As a result, current calls for "recapturing the soul" of public administration have failed to stimulate a theory-or even a working understanding-of how to "rehydrate" the observed desiccation of public life and revivify the concept of the public interest. In correcting the historical record, this dissertation shows that the "soul" of public administration stemmed from the field's deep roots in the social gospel movement of the early 20th century. For that short period, the nascent field was not viewed as a bastardization of constitutional order, but as a noble endeavor in which beloved sons and daughters participated in their nation's governance. As a representative character of that era, Charles M. Sheldon serves as an exemplar of a citizen administrator whose sojourn into the public square was characterized by deep faith, empathy for the common person and commitment to action-regardless of the personal cost. His optimism, innovation and creativity stand in sharp relief to today's dispirited and over-regulated public work force. Sheldon's best-selling book, In His Steps (1896), stands as a pre-modern parable for moral decision-making in a dynamic and uncertain postmodern environment. In allowing for uncertainty, discourse and experimentation, the book's operative question, "What would Jesus do?" enriches our understanding of normative theory as process. It also offers back the field's lost "soul" in the way of submission, empathy, covenant, grace and hope.Ph. D.
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Shellman, Carey Olmstead. ""One of the Lord's Democrats" Nellie Peters Black and the practical application of the social gospel in the New South, 1870-1919 /." [Gainesville, Fla.] : University of Florida, 2007. http://purl.fcla.edu/fcla/etd/UFE0020020.
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Incigneri, Brian, and res cand@acu edu au. "My God, My God, Why Have You Abandoned Me? : The setting and rhetoric of Mark's Gospel." Australian Catholic University. School of Theology, 2001. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp6.19072005.
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This study proposes that the design of Mark's Gospel is best appreciated by recognising the particular political, social and religious situation that gave rise it, and by taking into account the concerns, experiences and emotions of both the author and the intended readers. It is argued that proposals for an Eastern provenance lack evidence and plausibility, and that the Gospel was written in Rome. The time of writing is identified as the latter months of 71, as the Gospel contains a number of indications that the Jerusalem Temple had been destroyed and that the Triumph of Vespasian and Titus in July/August 71 had recently occurred. Moreover, there are several allusions to events that had occurred within a year or two prior to that date. An investigation of the political and social situation shows that Christians had reason to be fearful, especially after the return of Titus. Through an examination of the rhetorical techniques contained within the text, it is proposed that the Gospel was a response to the protracted suffering of the Christians of Rome, addressing their doubts about God in the face of Roman power, their fear of further executions, and stresses within the community caused by apostasy and betrayal. Paying close attention to the mood of the text, an analysis of Mark's rhetoric shows how it responds to the readers' anxieties (including fear of delation), counters Flavian propaganda, and provides hope and strength. As appeals to the emotions were regarded as a key tool of ancient rhetoric, careful attention is paid to their use throughout the Gospel, showing that Mark produced a text full of pathos, matching the highly stressful atmosphere, and placing the readers' cries for help and prayers into the mouths of characters. In repeatedly stirring the readers' emotions by reminding them of their own painful experiences and by alluding to contemporary events and social attitudes, Mark explains why they are persecuted, and helps them to deal with their fear. He portrays Jesus as the one who had led the way by accepting martyrdom for the gospel in similar circumstances. He shapes many scenes to remind them of their Roman situation, especially the trials and executions of fellow Christians. Mark's rhetorical use of the disciples is also explored, showing that he aimed to elicit sympathy for those who had failed under pressure, which indicates that he was advocating their readmittance into the community. It is proposed that reading the Gospel as rhetoric addressed to this situation provides a quite different view of its nature, design and purposes, and gives a very different perspective to a number of debated issues within Markan scholarship.
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Costa, Rubens Alves. "A JUSTIÇA SOCIAL NO SERMÃO ESCATOLÓGICO DE MATEUS 25,34-36.40 COM ÊNFASE NA CATEGORIA FORASTEIRO." Pontifícia Universidade Católica de Goiás, 2017. http://tede2.pucgoias.edu.br:8080/handle/tede/3681.
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This dissertation proposes to approach the Eschatological Sermon of the Gospel of Matthew 25,34-36.40 as denunciator of environments without social justice in the social contexts of Palestine and in South Syria of the first century A.C.The research aims to highlight that social injustice is a construction of several segments and to show that Jesus' social goal was to implant a Kingdom based on social justice, according to the Evangelist Matthew. Among the constructive segments of social injustice are the governmental and religious that conform to the current status quo and thus have no interest in change. The question of social justice is approached from the perspective of conflicting sociology. The hypothesis is based on the proposition that "The Jesus Christ described by Matt 25: 34-36.40 is of the miserable. Matthew points to a Jesus who is among the hungry, thirsty, stranger, naked, sick, and stuck. So it is those who do good works who will come into possession of the Kingdom". In order to investigate the hypothesis, the first chapter of the historical context and how the categories hunger, thirst, outsiders, nudes, patients and prisoners in the Eschatological Sermon of Matthew were articulated and in which they contributed to the formation of the social injustice. In the second chapter the exegesis of the sacred text is made from the historical-critical method. The third chapter seeks to update the text of Mt 25,34-36.40 by studying the Haitian migratory phenomenon for Brazil that occurred after the earthquake of 2010. It is concluded that social injustice is still present in today's society and that the same mechanisms generate in the time of the Evangelist Matthew continue in other formats nowadays.
Esta dissertação propõe abordar o Sermão Escatológico do Evangelho de Mateus 25,34-36.40 como denunciador de ambientes sem justiça social nos contextos sociais da Palestina e no Sul da Síria do primeiro século d.C. A pesquisa tem como objetivos destacar que a injustiça social é uma construção de diversos segmentos e evidenciar que a meta social de Jesus era implantar um Reino fundamentado na justiça social, conforme o Evangelista Mateus. Entre os segmentos construtores de injustiça social apontam-se o governamental e religioso que se acomodam ao status quo vigente e assim não têm interesse em mudanças. Aborda-se a questão da justiça social a partir da perspectiva da sociologia conflitual. A hipótese pesquisada está fundamentada na proposição de que o Jesus Cristo descrito por Mt 25,34-36.40 é dos miseráveis. Mateus aponta para um Jesus que está no meio de quem tem fome, sede, é forasteiro, estava nu, enfermo e preso. Então, são os que fazem boas obras que entrarão na posse do Reino. Para a investigação da hipótese trata-se no primeiro capítulo do contexto histórico e de como eram articuladas as categorias fome, sede, forâneos, desnudos, doentes e presos no Sermão Escatológico de Mateus e em que elas contribuíram para a formação do contexto comunitário mateano de injustiça social. No segundo capítulo é feita a exegese do texto sagrado a partir do método histórico-crítico. No terceiro capítulo busca-se atualizar o texto de Mt 25,34-36.40 estudando o fenômeno migratório haitiano para o Brasil que ocorreu depois do terremoto de 2010. Conclui-se que a injustiça social continua presente na sociedade atual e que os mesmos mecanismos geradores na época do Evangelista Mateus continuam sob outros formatos hodiernamente.
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Beigel, Gerard Paul. "Good works as light Matt 5:16 as a biblical basis for the principle that social justice is a "constitutive dimension" of preaching the Gospel /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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West, Tiffany. "A Generation of Race and Nationalism: Thomas Dixon, Jr. and American Identity." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2579.
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Thomas Dixon (1864-1946) has won a singular place in history as a racial ideologue and an exemplar of Southern racism. The historical evidence, however, suggests Southern culture was only one of a variety of intellectual influences, and, though highly visible in most famous works, not Dixon’s primary concern. Rather, his discussions of the South are framed within larger intellectual debates over the region as a whole, and how it related to the rest of the nation. Throughout his life, Dixon helped shape and articulate those values in the formation of a new American identity at the turn-of-the-century. By incorporating the methods of intellectual biography, whiteness studies, literary analysis, and cultural studies into the scholarly approaches of history, this work enlarges the historical understanding of Dixon through the examination of his very long life and varied career and the exploration of his equally diverse and numerous writings, both personal and public. This project’s end goal is to enrich historical understanding of how national identity is interpreted, constructed, and shaped over time, and the many different components influencing its formation.
This research found that defining what is and is not American built on and responded to the major issues of a specific historical context. Dixon’s, and the nation’s larger attempts at defining the terms of Americanism became increasingly complicated during key national turning points, such as the Spanish-American War, the economic depressions of the 1890s, and political realignments at the turn-of-the-century. Analyzing Dixon’s works revealed the influence of the various forces that reshaped American identity, including race theories, scientific advancements, immigration, sectional reconciliation, imperialism, and religion. This work concludes that national identity construction is fluid, and that researchers must consider the importance of historical context in analyses of ideology and cultural trends.
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Vickers, Roy. "The gospel of social discontent : religious language and the narrative of Christian election in the Chartist poetry of Thomas Cooper, Ernest Jones and William James Linton." Thesis, Liverpool John Moores University, 2004. http://researchonline.ljmu.ac.uk/5774/.
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Lara, Valter Luiz. "TRANSFORMAÇÃO SOCIAL SERVIDA À MESA Interpretação cultural e sociorreligiosa do lava-pés em Jo 13,1-17." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/317.
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The footwashing in Jo 13,1-17 which is the subject of this thesis aims to present their cultural and socio-religious significance. On the complex variety of meanings of the Johannine narrative focus of the analysis turns to the context of the characteristics of the cultural custom implicated in footwashing in the context of meal in the Mediterranean world of the first century of the CE. Based on the analysis of the history of the Johannine narrative essay is presented as the result of a process of recovery of traditional memory to change the value and dignity of footwashing and those to whom this task was assigned: women, slaves and children. In the context of the Johannine community the footwashing becomes not only renunciation or reversal of status, but reciprocity of roles assumed by all as a concrete gesture and symbol of the abolition of any discrimination or inequality that may exist between people. The footwashing in the two levels that describe the first interpretations prevalent in the community (Jn 13: 12-17 and John 13.6-10) is therefore not religious ritual cleansing of sin, nor only the testimony of a humble service of those who occasionally renounce their status, but the expression of the identity of a discipleship that aims to live a radical equality in the daily exercise of power and the division of tasks.
O lava-pés em Jo 13,1-17 é objeto dessa tese que tem por objetivo apresentar sua significação cultural e sociorreligiosa. Em meio à complexidade do caráter polissêmico do relato joanino o foco da análise volta-se para o contexto das características do costume cultural implicados no lava-pés em ambiente de refeição no mundo mediterrâneo do primeiro século da EC. Com base na análise da história da redação o relato joanino é apresentado como fruto de um processo de recuperação da memória tradicional para ressignificar o valor e dignidade do lava-pés e dos sujeitos aos quais essa tarefa era atribuída: mulheres, escravos e crianças. No contexto da comunidade joanina o lava-pés transforma-se em proposta não apenas de renúncia ou inversão de status, mas de reciprocidade de papéis assumida por todos como gesto concreto e, ao mesmo tempo, simbólico, de abolição de qualquer discriminação ou desigualdade que possa existir entre as pessoas. O lava-pés, nos dois estratos que descrevem as primeiras interpretações predominantes na comunidade (Jo 13, 12-17 e Jo 13,6-10), não é, pois, ritual religioso de purificação de pecado, nem apenas o testemunho de um serviço humilde de quem renuncia provisoriamente ao seu status, mas sim a expressão da identidade de um discipulado que pretende viver um igualitarismo radical no cotidiano do exercício de poder e da divisão de suas tarefas.
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Huang, Lindsey A. "Prosperity Belief and Liberal Individualism: A Study of Economic and Social Attitudes in Guatemala." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc801941/.
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Globalization has facilitated the growth of “market-friendly” religions throughout the world, but especially in developing societies in the global South. A popular belief among these movements is prosperity belief. Prosperity belief has several characteristics which make it compatible with liberal individualism, the dominant value in a globalized society. At the same time, its compatibility with this value may be limited, extending only to economic liberalism, but not to liberal attitudes on social issues. Data from the Pew Forum on Religious and Public Life’s 2006 survey Spirit and Power: Survey of Pentecostals in Guatemala is used to conduct a quantitative analysis regarding the economic and social attitudes of prosperity belief adherents in Guatemala in order to examine the potential, as well as the limits, of this belief’s compatibility with liberal individualism. Results suggest that support for liberal individualism is bifurcated. On one hand there is some support for the positive influence of prosperity belief on economic liberalism in regards to matters of free trade, but on the other hand, prosperity belief adherents continue to maintain conservative attitudes in regards to social issues. As prosperity belief and liberal individualism continue to grow along global capitalism, these findings have implications for the future of market-friendly religions and for the societies of the global South.
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Zaragori, Aurélien. "L'Organisation Internationale du Travail et les milieux chrétiens (1919-1969)." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE3084/document.
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Cette thèse se propose d’étudier les relations entre l’Organisation Internationale du Travail (OIT), créée en 1919 par le traité de Versailles, et les milieux chrétiens, c’est-à-dire les chrétiens organisés en Eglises, syndicats, et associations, depuis la fondation de l’OIT jusqu’au voyage de Paul VI à Genève pour son cinquantenaire, en 1969. Alors que l’OIT est, dès sa création, soumise à des influences sociales-démocrates, incarnées notamment par la personnalité du premier directeur, le socialiste français Albert Thomas, des relations sont nouées très tôt avec les syndicats chrétiens, puis avec l’ensemble des groupes se réclamant de la doctrine sociale de l’Eglise, du Saint-Siège et du christianisme social. Albert Thomas demande lui-même la nomination d’un prêtre au sein du Bureau International du Travail, le secrétariat de l’OIT, obtenue en 1926. Un fonctionnaire est également nommé pour les relations avec les milieux protestants. Il s’agit de mettre en évidence dans quelle mesure la collaboration des milieux chrétiens a pu constituer un intérêt et un appui pour l’OIT, dans les missions que celle-ci s’est vu confier à sa naissance – établissement d’une législation internationale du travail, recension d’informations sur les conditions de travail dans le monde – et après 1945 – notamment la coopération technique - et dans son développement et sa pérennité par delà la dissolution de la SDN. Il convient aussi de voir quelles ont été les conséquences pour les milieux chrétiens de l’inclusion dans le système international créé par l’OIT, tant en termes de diffusion de leurs idées que par la confrontation qui s’y produit avec les doctrines sociales-démocrates, communistes et, dans une moindre mesure, fascistesThis thesis aims to study the relationship between the International Labour Organization, created in 1919 by the Treaty of Versailles, and Christian “milieus”. In other words, the relationship between the ILO and all the Christian churches, trade unions and associations, from the birth of the ILO to Pope Paul VI’s trip to Geneva on the occasion of the ILO’s fiftieth anniversary in 1969. Since its creation, the ILO has been heavily influenced by socialist trade unions and parties, beginning with Albert Thomas, the first Director-General, who was himself a French socialist. However, since 1921, relationships have also been established with Christian trade unions and other Christian groups which had previously been involved before 1914 in the first attempts to set up international labour standards. An official position was created in 1926 at the International Labour Office when Albert Thomas requested that a Jesuit priest be appointed as “counselor in religious matters”. From 1927 to 1940, the ILO also had a Protestant counselor in charge of the relations with Protestant churches and organizations. The objective of my research is to show, on the one hand, that ILO had an interest in a strong relationship with Christian churches and organizations in order to promote its own objectives – objectives such as establishing internationally binding labour standards, collecting information on labour around the world and, mainly after 1945, developing technical cooperation programmes. The aim here is to analyze the extent to which this relationship played a role in the ILO’s development and survival after the end of the League of Nations. Conversely, my research also intends to highlight how Christian organizations were impacted as a result of their participation in activities of international organizations such as the ILO. There are two aspects which are important to explore: first, the role the ILO played in supporting the dissemination of Christian ideas; and secondly, the ideological confrontation with socialist, communist and – to a lesser extent – fascist ideas and their supporters
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Johnson, Melinda M. "Building Bridges: Church Women United and Social Reform Work Across the Mid-Twentieth Century." UKnowledge, 2015. http://uknowledge.uky.edu/history_etds/29.
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Church Women United incorporated in December 1941 as an interdenominational and interracial movement of liberal Protestant women committed to social reform. The one hundred organizers represented ten million Protestant women across the United States. They organized with the express purposes of helping to bring peace on Earth and to develop total equality within all humanity.
Church Women United was the bridge between the First and Second Wave of Feminism and the bridge between the Social Gospel and Social Justice Movements. Additionally they connected laterally with numerous social and religious groups across American society. As such, they exemplify the continuity and matrix of reform in American history. Because they worked to promote international peace, develop positive race relations, and advance women’s rights, their campaigns give us a model for how to rectify the social problems of today.
These women used communal prayer, politics, education, and hands-on labor to promote their ideas. They originated in collective prayer and continued this tool, but they added letter writing campaigns, public education forums, and lobbying politicians at all levels including the president to advance their goals. They held massive campaigns to collect needed items for war-torn countries and natural disaster areas as well as acting as counselors to the needy. They raised public awareness of issues facing migrant laborers, inner-city residents, Native Americans, Japanese internment detainees, and then worked hard to ameliorate the worst of these problems. They promoted literacy around the world, as well as new agricultural techniques to address human conditions that were known to lead to political and social unrest.
This dissertation covers the mid-twentieth century while being predominately focused on the years 1941-1968. This study is built upon multiple archives across the United States and oral histories of movement leaders. It is one of the first interdenominational studies focused on the work of women in social reform work. This dissertation enlarges our knowledge of feminism and social reform work.
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Mark, Paulina. "Konversion enligt Lukas och Johannes : En jämförelse av konversionsnarrativens funktion i Lukas-Apostlagärningarna och Johannes." Thesis, Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1110.
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The aim of this study is to examine what kind of ingroup conversion prototypes the authors of Luke-Acts and the Gospel of John express through conversion narratives and conceptual metaphors. By analysing the works of the authors I find a range of expressions conceptualising the act or process of conversion to faith in Jesus. These expressions contribute to forming an comprehensive conversion narrative, which has part in forming and setting boundaries for the ingroup of believers towards the outgroup(s) of non-believers. The ingroup conversion prototype for Luke-Acts shows norms of outgroup love, merciful and generous actions as well as good works and inclusion led by the Holy Spirit. The ingroup conversion prototype in John sets up norms of transformation through baptism, ingroup love and a breaking with the darkness of the world. The aim is further on to examine how these prototypes correspond to the models of conversion presented by Lewis R. Rambo. The results show that Luke-Acts view of conversion corresponds both to the model of traditional transition and intensification. The Gospel of John, on the other hand, fits only in the model of traditional transition.
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Marais, Bennie. "Jesus en die buitestaanders in Johannes 4." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/61390.
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Summary
This study deals with Jesus and the outsiders in John 4, with particular focus on John 4:1-42. Methodologically, the study focuses on social identity theory, and asks the question of how Jesus gets the Samaritan woman, who is a member of the outside group, into the insider group. The focus of the study is thus what the behaviour and attitude of the historical and non-conventional Jesus, in the strongly hierarchical social structure of his day, was toward outsiders.
John 4:1-42 is often used in works that focus on missional tendencies in the church. This research attempts to place the missionary responsibility of the church on the table in a new light, resulting from the research results. Firstly, the inter-relational connection between identity, ethos and ethics with regard to Jesus’ attitude toward the outsiders in John 4:1-42 is researched. Secondly, the interpretation history of John is described, whereafter the social-scientific approach and the way in which social identity theory can be applied to John 4:1-42, is described. The purpose of the study is to suggest a new missional approach for the church, based on the research results of the study. In John 4:1-42 Jesus did not only repair the relationship between Him as a Jew and the Samaritan woman, but also the broken relationship between the Samaritans and the Jews - two previously conflicting ethnic groups who are now born into the new family of God (John 1:12). In the narrative, the Samaritan woman becomes a μαρτυρούσης (John 4:39). The result of the Samaritan woman’s testimony (John 4:39) becomes a personal testimony that eventually convinces the others of Jesus’ true identity (John 4:39).
The woman’s testimony provided the initial impetus for them to come to Jesus, but now they have heard for themselves and have drawn their own conclusion.
Many had believed in Jesus on account of the Samaritan woman’s testimony. Many more believed on account of Jesus’ word. Jesus’ harvest among the Samaritans therefore signals the return of a part of the unbelieving world to God as a first sign of the universal scope of Jesus’ saving mission.Thesis (PhD)-- University of Pretoria 2017.
New Testament Studies
PhD
Unrestricted
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Liang, Mei-Yu. "Becoming a good neighbor how a church participate [sic] in community empowerment from Luther's point of view on society /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Lidzén, Linda. "A Comparative Study of the Social Welfare Provided by Three Christian Churches in Accra, Ghana." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-466.
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The family is the first and oldest provider of social welfare in the West African country of Ghana. However, colonisation and urbanisation has changed that role and today additional providers of social welfare can be found; the government, religious organisations (churches etc), non-religious organisations and Non Governmental Organisations (NGOs).
This study will confirm the claim that the church takes on a role as a surrogate family and that it steps in where the government is not present, doing social work which is intended for the government. The study will also investigate what kind of social work the churches carry out (including what they put their focus on, which is dependent on their finance and location) and how these different projects are financed.
The study was conducted during a six week period in Accra, capital of Ghana. Representatives from three Christian congregations (Presbyterian Church of Ghana in Kaneshie, Global Evangelical Church in Kotobabi and International Central Gospel Church in Teshie) were interviewed, as was Dr. Ayidiya at the Department of Social Work, University of Ghana, in order to get background information on the present social welfare system in Ghana.
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Beisswenger, Donald. "Singing Schools in Southcentral Kentucky." TopSCHOLAR®, 1985. https://digitalcommons.wku.edu/theses/2128.
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Singing school teachers, who teach rural church congregations to sing from shape-note gospel songbooks, are still working in southcentral Kentucky, but the demand for them is smaller than it was in the first half of the twentieth century. The interdependence network in which singing school teachers, songbook publishers, and community singing events were key parts began to weaken in the 1940s as a result of the growth in popularity of professional gospel quartet concerts and gospel record albums. Many gospel music enthusiasts who once looked to songbooks as a major source for new material and for developing singing skills turned to albums and concerts in the 1940s. Singing school teachers began to be called on less frequently.
The first three chapters of this thesis contain an overview of the gospel singing events, the songbook publishers, and the singing schools. The nature of the relationship between these three gospel music institutions is established. In the fourth chapter, I profile three singing school teachers of southcentral Kentucky. In the conclusion, the development of popular religious music since the early 1800s is summarized and the importance of researching Southern white gospel music as a step toward a greater understanding of Southern music traditions as a whole is examined.
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Patterson, Charmayne E. "Give Us This Day Our Daily Bread: The African American Megachurch and Prosperity Theology." restricted, 2007. http://etd.gsu.edu/theses/available/etd-08032007-004921/.
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Thesis (Ph. D.)--Georgia State University, 2007.Title from file title page. Jacqueline A. Rouse, committee chair; Ian C. Fletcher, Allison Calhoun-Brown, committee members. Electronic text (198 p.) : digital, PDF file. Description based on contents viewed Nov. 28, 2007. Includes bibliographical references (p. 191-198).
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Akuma, Tom. "Grow your business for God. : Exploring entrepreneuship in the Pentecostal churches in Uganda." Thesis, Linnéuniversitetet, Institutionen för organisation och entreprenörskap (OE), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-76982.
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Pentecostalism has grown from its founding days in 1900 in Topeka, USA and has extended its reach to most parts the world including Africa where it took off in the 1970s and continues to grow with many mega churches being established. In addition to their main role of taking care of the spiritual development of their followers, many Pentecostal churches have begun to get involved in provision of social and economic goods and services. This has however attracted attention to the churches with some of them being labelled as businesses, their founders being considered as entrepreneurs hiding under the guise of churches and seen as exploiting their followers. The purpose of the thesis is to explore, through research questions, if entrepreneurial activities are carried out in the Pentecostal churches in Uganda and if so, whether such activities can be considered productive, unproductive or destructive entrepreneurship and what their implications are. This qualitative study employed qualitative methods of data collection and deductive approach with primary data collected through semi-structured interviews with 6 members of Pentecostal churches in Kampala and 1 non-member that regularly goes to Pentecostal churches to get a feel of their activities. The findings show that there the Pentecostal churches carryout a number of entrepreneurial activities that address spiritual, social and economic aspects of the church members and the community. The study further shows that some of these entrepreneurial activities have a positive impact on the church members and the community and by extension the state whereas some activities do not improve the church members and the community and others have a negative impact on the church members and the community. It is shown through this thesis that determining the implication of the entrepreneurial activities is complicated when such activities are lumped together and not considered individually since some of the activities in the Pentecostal may be productive while some may be unproductive or destructive. The contribution of this thesis is by proposing a matrix as an alternative tool for analysis of the various entrepreneurial activities in the Pentecostal churches by considering their effect on different stakeholders to determine if the activity achieved the reason for its establishment.
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Silva, Maria Auxiliadora da. "Religião, sexualidade e poder: a liderança religiosa e política dos evangélicos pentecostais." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/17347.
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This research investigated the relationship between religion, sexuality and power in religious and political leadership of pentecostal Gospel. "Religion, Sexuality and Power - The religious and political leadership of pentecostal Gospel" proposes, in its first part, a theoretical reflection in which it discusses the articulation of sexuality, power and religion in the life of humans. Also discussed the relationship between religion and politics focusing on the group of Gospel in their participation in contemporary Brazilian policy. The second part is of field research taking as representatives of the group Pentecostal Church of the Gospel Square and the Universal Church of the Kingdom of God. The methodology used was the case study, having as interviewed eight leaders Pentecostal: four men and four women. The main techniques used in data collection were observations and semi-structured interviews. The data analysis revealed that the sexuality of leaders is controlled by the authorities that they exercise the powers of their roles in religious and political leadership. Verified a huge difference between the leaders in male and female aspects related to sexuality and power. However, in both sexes, the power makes the leader an object much more desired, even unattainable. In turn, as object wished, also wishes, but not may desire. This is the price to be paid involving direct religion, sexuality and power on the experience of each. Religion, power and sexuality are enmeshed forces that permeate the life and the quotidian of leaders and, by extension, the members and participants of pentecostal Churches. This research presents, therefore, as a contribution to studies on group Pentecostal with its significant growth and participation, increasingly, its leadership in politics
Esta pesquisa buscou investigar a relação entre religião, sexualidade e poder na liderança religiosa e política dos Evangélicos pentecostais. Religião, Sexualidade e poder A liderança religiosa e política dos Evangélicos pentecostais propõe, em sua primeira parte, uma reflexão teórica na qual se discute a temática da sexualidade, do poder e da religião analisando-se a articulação destas forças na vida do ser humano. Ainda, nesta parte teórica, discorreu-se sobre a relação entre a religião e política enfocando o grupo dos Evangélicos na sua participação na política brasileira contemporânea. A segunda parte trata da pesquisa de campo tendo como representantes do grupo pentecostal a Igreja do Evangelho Quadrangular e a Igreja Universal do Reino de Deus. A metodologia utilizada foi o estudo de caso, sendo os entrevistados oito líderes pentecostais: quatro homens e quatro mulheres. As principais técnicas utilizadas na coleta de dados foram observações e entrevistas semi-estruturadas. A análise dos dados revelou que a sexualidade dos líderes é controlada pelo poder que eles exercem nas atribuições de seus papéis na liderança religiosa e política. Verificou-se uma enorme diferença entre as lideranças masculina e feminina nos aspectos relacionados à sexualidade e ao poder. No entanto, em ambos os sexos, o poder faz do líder um objeto mais que desejado, ainda que inatingível. Por sua vez, como objeto desejado, também deseja, mas não pode desejar. Esse é o preço a ser pago envolvendo diretamente a religião, a sexualidade e o poder na experiência de cada um. Religião, poder e sexualidade são emaranhados de forças que permeiam a vida e o cotidiano dos líderes evangélicos e, por extensão, a dos membros e freqüentadores. Esta pesquisa apresenta-se, portanto, como uma contribuição aos estudos sobre o grupo pentecostal com seu significativo crescimento, e participação, cada vez maior, de sua liderança na política brasileira
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OLIVEIRA, JENIFER ROSA DE. "CANTAR PARA QUÊ? A música gospel no processo de midiatização: o caso do programa Esquenta!" Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1537.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This research aims at analyzing the aspects under which the interaction between media and religion takes place, as well as the intricacies and continuities evoked by bringing the sacred and the profane together. For that purpose, the appearance of evangelical Christian artists on the TV Show Esquenta!, which is broadcasted every Sunday afternoon by the TV Channel Globo, has been elected as the subject matter of this study. The concepts on the gospel culture, on mediatization - particularly that of the media driven bios, and the discussion on secularization, as proposed by Habermas, have been chosen as this study's theoretical framework. The methodology provides two stages. The first one consists on investigating the content of five editions of Esquenta!, broadcasted between 2013 and 2014, on which evangelical Christian artists appeared. At that point, this stage's goal was the realization of the role that the Gospel Music plays within the Show's approach. The second stage consists in forming two discussion groups: one group of evangelical Christians and one group of non-evangelical people. This stage's goal was the understanding on how religious contents meanings, outside of their original context, can be re-depicted by the audience. The study results in the perception that the gospel artists performances on Esquenta! provides for new ways to interpret concepts around the Gospel culture, which amplify it and legitimate the media as a locus for religious experience. Furthermore, it illustrates the Habermasian perspective as it reflects the dual affectation between the religious universe and the secular life, emerging from intercrossing media and religion
Esta pesquisa tem por objetivo analisar sob quais aspectos se dá a interação entre mídia e religião, bem como as tensões ou continuidades que a aproximação do ‘sagrado’ com o ‘profano’ na sociedade midiatizada evoca. Para tal, elegemos como objeto de estudo a participação dos artistas evangélicos no Programa Esquenta!, exibido nas tardes de domingo, pela Rede Globo. Tomamos como referencial teórico os conceitos de cultura gospel, de midiatização, especialmente o conceito de bios midiático, e a discussão sobre secularização proposta por Habermas. A metodologia empregada prevê duas etapas. A primeira consiste numa uma análise de conteúdo de cinco edições do programa que contaram com a participação de artistas evangélicos, exibidas nos anos de 2013 e 2014. Nesse momento, o objetivo foi perceber o lugar que a música gospel ocupa dentro da proposta do programa. A segunda etapa consiste na realização de dois grupos de discussão, um formado por evangélicos e o outro por não-evangélicos, para compreender como os conteúdos religiosos deslocados de seu contexto original são ressignificados pela audiência. Resulta desta pesquisa a observação de que a participação dos artistas gospel no Esquenta! oferece novos modos de olhar que ampliam o conceito de cultura gospel, bem como legitima a mídia como lugar de experiência religiosa. Além disso, ilustra a perspectiva habermasiana ao refletir a dupla afetação entre universo religioso e vida secular, que emerge do entrecruzamento entre mídia e religião.
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Costa, Edson Ramos de Oliveira Costa. "Mercado de música gospel : como nasce uma indústria cultural." Pós-Graduação em Comunicação, 2017. http://ri.ufs.br/jspui/handle/riufs/7788.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPESThe research has as main problem to understand what characterizes, and how works in Brazil the process of generating value, in the market of evangelical cultural products, commonly called gospel. The cropped field is the Brazilian recorded music market and its ramifications, the object is the production chain of the music, analyzed through the work of artists, managers of Record Company, music streaming company and physical store of discs. The theoretical reference adopted is the Political Economy of Communication, through two central concepts: Cultural Industry and mediation. The expository method adopted is historical / dialectical materialism, through which one intends to think of the gospel market as a complex phenomenon, formed by the relation between the social and economic macrostructures and the historical and cultural particularities of a segment. The starting hypothesis is that the term gospel discriminates the evangelical music of the others in function of responding to a characteristic of the Brazilian evangelical culture; however, this does not hurt the generation of value in the production chain of music, nor does it prevent this segmented market from becoming another manifestation of the mediation role played by the cultural industry. The techniques used were bibliographical and documentary analysis, structured and semistructured interview with artist and managers, and the biographical method, through the narrative of the careers of some artists not interviewed. The hypothesis was confirmed, and more: the differentiation that the term gospel brings back does not depend on the music or the audience, but on the artist, and the other managers, and the faith they profess. Thus, the particularities of gospel music are also appropriate to the emergence of a cultural industry.
A pesquisa tem como problema central entender o que caracteriza e como funciona no Brasil o processo de geração de valor no mercado de produtos culturais evangélicos, comumente chamado gospel. O campo recortado é o mercado brasileiro de música gravada e suas ramificações, o objeto é a cadeia produtiva da música, analisada por meio do trabalho de artistas e executivos de gravadora, aplicativo de streaming de música e loja física de discos. O referencial teórico adotado é o da Economia Política da Comunicação, por meio de dois conceitos centrais: Indústria Cultural e mediação. O método expositivo adotado é o materialismo histórico/dialético, por meio do qual se pretende pensar o mercado gospel como um fenômeno complexo, formado pela relação entre as macroestruturas sociais e econômicas e pelas particularidades históricas e culturais de um segmento. A hipótese de partida é que o termo gospel discrimina a música evangélica das demais em função de responder a uma característica da cultura evangélica brasileira; porém, isso não fere a geração de valor na cadeia produtiva da música, nem impede que esse mercado segmentado se transforme em mais uma manifestação do papel de mediação cumprido pela indústria cultural. As técnicas empregadas foram análise bibliográfica e documental, entrevista estruturada e semiestruturada com artista e executivos, e o método biográfico, por meio da narrativa das carreiras de alguns artistas não entrevistados. A hipótese foi confirmada, e mais: a diferenciação que o termo gospel trás não depende da música ou do público, mas sim do artista, e dos demais executivos, e da fé que professam. Assim, as particularidades da música gospel também estão adequadas ao surgimento de uma indústria cultural.
São Cristóvão, SE
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ALBUQUERQUE, Hortencia Cruz de. "O significado do consumo de moda-vestuário gospel para mulheres pentecostais." Universidade Federal Rural de Pernambuco, 2016. http://www.tede2.ufrpe.br:8080/tede2/handle/tede2/7529.
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On the rise since mid-2012, the Gospel fashion has grown dramatically throughout Brazil. Specifically, when it comes to women into evangelicals segments with doctrinal rigour as Pentecostal churches, the Gospel fashion consumption seems to compose the dichotomy of dressing the body, Temple of the Holy Spirit, in the consumer society. Such a niche market, allows women the use of colors, prints and different formats, assuring they will not scandalize the "uses and customs" adopted by the leadership (male) of the Church. Nevertheless, the ecclesiastical space has real importance to the exercise of socialization of these women outside the domestic sphere. Therefore, this study aims to understand the meanings of the consumer practices of fashion-clothing Gospel for women devotees of the Assembly of God. To this end, it is the materialistic dialectics perspective, in dialogue with authors and authors of different approaches. The interviewed group involved in field research consisted of ten women, from 20 to 53 years, devotees of the Assembly of God, residents at the cities of Recife and Abreu e Lima, Pernambuco, Brazil. Women were heard through interviews, conducted and analysed in depth, in order to build a construct for a qualitative approach. From his lines, it was possible to capture the impact of consumption practices in the conservative environment of Pentecostalism related to the adherence of in wihich Gospel fashion-clothing products appear as a symbol of modern woman assembleiana. Finally, was one of the conclusions, the meanings of the use (s) of clothing for these women have turned around what is observed as a "bourgeoising" of the population of devotees of the Assembly of God, which historically was relegated to the poorest sectors of society. So, it can the observed the elevation in the standard of capital material of the Church and its membership are evidence that there is a profound change in the "uses and customs", noticeable on the ephemerality of consumption of a "tidier tenure" to worship God.
Em ascensão desde meados de 2012, a Moda Gospel tem crescido vertiginosamente em todo Brasil. Especificamente, quando se trata de mulheres adeptas a segmentos evangélicos com maior rigor doutrinário, como igrejas pentecostais, o consumo da Moda Gospel parece compor a dicotomia do vestir o corpo, Templo do Espírito Santo, estando na Sociedade de Consumo. Tal nicho de mercado permite às mulheres o uso de cores, estampas e diferentes formatos de roupas, desde que estas não escandalizem os “usos e costumes” deliberados pela liderança (masculina) da igreja. Não obstante, o espaço eclesiástico tem real importância para o exercício de socialização destas mulheres, fora o âmbito doméstico. Por conseguinte, este estudo tem como objetivo compreender as significações das práticas de consumo de Moda-Vestuário Gospel para Mulheres Assembleianas. Para tanto, vale-se da perspectiva materialista dialética, em diálogo com autores e autoras de diferentes abordagens. O grupo de entrevistadas envolvidas na pesquisa de campo foi constituído por dez mulheres, de 20 aos 53 anos, adeptas da Assembleia de Deus (Recife e Abreu e Lima). As mulheres foram ouvidas por meio de entrevistas, realizadas e analisadas em profundidade, de modo a edificar um constructo de dados para uma abordagem qualitativa. A partir de suas falas, foi possível apreender a incidência das práticas de consumo no meio conservador do pentecostalismo clássico, em que a adesão à Moda-Vestuário Gospel, aparece como um símbolo da moderna mulher assembleiana. Por fim, à guisa de conclusão, os significados do(s) uso(s) do vestuário para estas mulheres, têm girado em torno do que se observa como um “aburguesamento” da população de adeptos e adeptas à Assembleia de Deus, que historicamente foi relegada a setores pauperizados da sociedade. Assim, vislumbra-se que a constatada elevação no padrão do capital material da igreja e de sua membresia são evidências de que há em curso uma profunda mudança nos “usos e costumes” assembleianos, fato perceptível na efemeridade do consumo de uma “roupa mais arrumada” para cultuar a Deus.