Pressupostos Pedagógicos e Teológicos da EBD da Igreja Batista: Uma Leitura Crítica da Proposta de LÉCIO DORNAS a partir de PAULO FREIRE e JUAN LUIS SEGUNDO.

Quando olhamos o histórico da Escola Bíblica Dominical (EBD) no Brasil, com exceção do material produzido e trazido por missionários estadunidenses, até muito recentemente, apenas um brasileiro batista, Lécio Dornas, produziu literatura que auxiliasse pastores, líderes e professores nesta difícil tarefa da docência cristã. Em sua trilogia: Socorro sou Professor da Escola Dominical de 1997, Vencendo os Inimigos da Escola Dominical de 1998 e A Nova EBD, A EBD de Sempre de 2001, Dornas introduz o docente a novas possibilidades na EBD. Todavia, em seus pressupostos pedagógicos e teológicos, a proposta de Dornas evidencia algumas limitações para a construção de uma práxis educacional dialógico-libertadora que responda às necessidades e desafios contemporâneos. O objetivo desta dissertação é oferecer uma leitura crítica dos pressupostos pedagógicos e teológicos da proposta de Lécio Dornas para a EBD da Igreja Batista a partir de Paulo Freire e Juan Luis Segundo. Ambos revelarão uma nova abordagem para a EBD que pretende constituir-se como práxis.

Feasibility and efficacy of a church-based intervention to promote physical activity in children

Background This study evaluated the feasibility and preliminary efficacy of a church-based intervention to promote physical activity (PA) in children. Methods The study was conducted in 4 churches located in 2 large metropolitan areas and 2 regional towns in Kansas. Churches in the intervention condition implemented the "Shining Like Stars" physical activity curriculum module during their regularly scheduled Sunday school classes. Churches in the control condition delivered the same content without integrating physical activity into the lessons. In addition to the curriculum, the intervention churches completed a series of weekly family devotional activities designed to promote parental support for PA and increase PA outside of Sunday school. Results Children completing the Shining Like Stars curriculum exhibited significantly greater amounts of MVPA than those in the control condition (20 steps/min vs. 7 steps/min). No intervention effects were observed for PA levels outside of Sunday school or parental support for PA; however, relative to controls, children in the intervention churches did exhibit a significant reduction in screen time. Conclusion The findings confirm that the integration of physical activity into Sunday school is feasible and a potentially effective strategy for promoting PA in young children.

Temple Emanuel (Andover, Mass.) records, 1939-2001; and Part II (addendum), undated 1952-2004

Temple Emanuel was founded in 1920 in Lawrence, Massachusetts. It began by serving a small immigrant Jewish community that has since grown to an affluent and lively congregation of about 600 families. This growth occurred largely under the tenure of Rabbi Harry A. Roth, who lead the congregation from 1962 until 1990 and oversaw the temple’s move to Andover, Massachusetts. This collection includes correspondence, photographs, and sermons.

Adultos na fé: os rituais de passagem de católicos e presbiterianos e o posicionamento dos iniciados em relação ao sincretismo religioso

Essa dissertação compara os processos de construção identitária das igrejas católica e presbiteriana e a socialização dos fiéis em cada uma delas para identificar a influência desses fatores nas atitudes de católicos e presbiterianos frente ao sincretismo religioso. A adesão à igreja católica é, via de regra, definida em termos da participação nos sacramentos. Nessa identidade sacramental preconiza-se o aspecto encantado e místico sobre o intelectual e a unidade dogmática tende a desempenhar um papel secundário. Contrariamente, no caso do protestantismo a identidade tende a ser definida em termos intelectuais, já que o critério para a participação é a confissão a reta doutrina tal como está definida nas confissões de fé. Além disso, as diferenças organizacionais entre as duas igrejas parecem interferir nesse processo de formação das identidades. A igreja católica, por concentrar em uma imensa unidade as diversas maneiras de se aderir a ela, pode ser classificada como uma organização de massas. Já a igreja presbiteriana mais parece uma organização de quadros, menor, mais inflexível à diversidade, ela doutrina seus quadros internamente através da Escola Bíblica Dominical. Para entender a sociabilidade e educação religiosa de cada igreja escolhi estudar dois grupos de preparação para rituais homólogos: a Crisma no caso católico e a Pública Profissão de Fé no caso presbiteriano. Ambos podem ser classificados como ritos de iniciação, pois dramatizam a passagem dos fiéis da infância para a maturidade espiritual.Uma vez adultos na fé, tanto católicos quanto presbiterianos, deveriam, segundo a visão institucional, repudiar ao sincretismo religioso, pois não se pode servir a dois senhores. Mas será que essa rejeição ao sincretismo de fato acontece? Se não, de que formas ele se manifesta entre católicos e presbiterianos? São essas as perguntas que pretendo responder.

Alexander Mackay : missionary hero of Uganda.

http://www.archive.org/details/alexandermackay00unknuoft/

Men and missions / by William T. Ellis ; with a foreword by John B. Sleman, Jr. ; and with a statistical and historical appendix compiled by Abigail J. Davies.

http://www.archive.org/details/menandmissions003181mbp

A history of Indian missions on the Pacific coast : Oregon, Washington and Idaho / by Myron Eells ; with an introduction by G.H. Atkinson.

http://www.archive.org/details/missionspacific00eellrich

Consecrated talents; or, The mission of the children of the church.

http://www.archive.org/details/consecratedtalen00tuthrich

Our life among the Iroquois Indians

http://www.archive.org/details/ourlifeamongiroq00caswiala

Singing Through Struggle: Music as a Mode of Cultural Exchange in African American Border City Churches After Emancipation, 1862-1890

This project investigates how religious music, invested with symbolic and cultural meaning, provided African Americans in border city churches with a way to negotiate conflict, assert individual values, and establish a collective identity in the post- emancipation era. In order to focus on the encounter between former slaves and free Blacks, the dissertation examines black churches that received large numbers of southern migrants during and after the Civil War. Primarily a work of history, the study also employs insights and conceptual frameworks from other disciplines including anthropology and ritual studies, African American studies, aesthetic theory, and musicology. It is a work of historical reconstruction in the tradition of scholarship that some have called "lived religion." Chapter 1 introduces the dissertation topic and explains how it contributes to scholarship. Chapter 2 examines social and religious conditions African Americans faced in Baltimore, MD, Philadelphia, PA, and Washington, DC to show why the Black Church played a key role in African Americans' adjustment to post-emancipation life. Chapter 3 compares religious slave music and free black church music to identify differences and continuities between them, as well as their functions in religious settings. Chapters 4, 5, and 6 present case studies on Bethel African Methodist Episcopal Church (Baltimore), Zoar Methodist Episcopal Church (Philadelphia), and St. Luke’s Protestant Episcopal Church (Washington, DC), respectively. Informed by fresh archival materials, the dissertation shows how each congregation used its musical life to uphold values like education and community, to come to terms with a shared experience, and to confront or avert authority when cultural priorities were threatened. By arguing over musical choices or performance practices, or agreeing on mutually appealing musical forms like the gospel songs of the Sunday school movement, African Americans forged lively faith communities and distinctive cultures in otherwise adverse environments. The study concludes that religious music was a crucial form of African American discourse and expression in the post-emancipation era. In the Black Church, it nurtured an atmosphere of exchange, gave structure and voice to conflict, helped create a public sphere, and upheld the values of black people.

Bowslaugh Family fonds, 1860-1861, 1868, 1876-1877, 1880-1882, 1886-1890, 1892-1893, 1895, 1898-1899, n.d.

Edward W. Bowslaugh (1843-1923) was the son of Jacob and Anna (Beamer) Bowslaugh. Edward Bowslaugh married Mary Southward, and the couple had six children, Edgar Morley, Edward Freeman, twins Alfred Malcolm and Alice Mary, Annie Olivia, John Jacob and Mabel Florence. Edward W. Bowslaugh was a farmer, contractor and owner of the Grimsby Planing Mills in Grimsby, Ont. and Bowslaugh’s Planing Mill in Kingsville, Ont. The mills manufactured door and sash trim and other wood related products. Some customers contracted the firm to provide wood products for cottages being built at Grimsby Park, the Methodist camp ground. Some time before 1885 Edward Bowslaugh and his family moved to Kingsville, Ont. to open up a new planing mill and door and sash manufactory. He later sold the Grimsby Planing Mills to Daniel Marsh. The diaries and account books include many names of workers as well as friends and family members residing in the Grimsby and Kingsville areas. James M. Bowslaugh (1841-1882) was the son of Jacob and Anna (Beamer) Bowslaugh. James married first Anna Catharine Merritt and after her death in 1875 he married Mary Gee in 1877. James and Anna had three children, Eliza, James Herbert, George Hiram, all died very young. James and Mary Gee had one son, Charles Leopold Kenneth Frederich Bowslaugh, b. 1881. James Bowslaugh was a farmer and lumberman, much like his younger brother Edward. James’ early diaries often note the activities of himself and his brother Edward. Both Edward and James were heavily involved in the Methodist church, teaching or leading Sunday school and attending prayer meetings. Alfred M. Bowslaugh b. 1873 was the son of Edward W. Bowslaugh and his wife Mary Southward. The school notebook is from his days as a student in Kingsville, Ont.

Letter from George Cran regarding a Christian mission in India, 1803.

George Cran was the son of a farmer in the parish of Forgue in Aberdeen Shire, Scotland. He became a member of the church at Huntley, Scotland where his devotion to God inspired him to become a Sunday school teacher. He subsequently became a member of the London Missionary Society. In 1801 he was sent to study at the seminary in Gosport, England where he spent two to three years. His desire was to preach Christ to the “heathens”. Messrs. Ringeltaube, Des Granges and Cran were designated to work in India. No ships for the East India Company would grant passage to missionaries due to the open hostility of the government therefore they set sail from Copenhagen on April 20, 1804 and reached Tranquebar on December 5th, 1805. Cran and Des Granges were designated to supervise the churches in Tinnevelly and they were to begin a mission among the northern Circars. This would have meant that they would have to work in two different places which would have separated them by over 500 miles. The society didn’t seem to be aware of the vast hindrances that the missionaries had to face. Cran and Des Granges decided instead to work in Vizagapatam where they were welcomed by many of the European residents. They conducted English services for which they were paid a monthly salary by the governor. They also conducted services for the natives and opened a school for native children. By November of 1806 a mission house had been built and a “charity” school for Eurasian children was opened. Cran and Des Granges were also diligently studying the native language and they began to translate the Bible into Telugu (spoken by the Hindus who live along the lower basins of the Kistna and Godaveri Rivers). In November of 1808 Cran was almost killed by a fever which left him severely weakened. He was only partially recovered, but accepted an invitation by the general who commanded the local district to accompany him on a journey around the province. The journey proved to be too much for Cran and he died on January 6th, 1809. He is buried at Chicacole, India. He is remembered for his successful work at Vizagapatam and his translation of the Bible. The fact that it was 27 years after the arrival of Cran before a single native was converted attests to the fact that this was a very difficult undertaking. The London Missionary Society was formed in 1795 in England by evangelical Anglicans and nonconformists. It is a non-denominational society and now forms part of the Council for World Mission. with information from The Voice of God to the Churches a Sermon on the Death of George Cran, Augustus Des Granges and Jonathan Brain by David Bogue and The History of the London Missionary Society 1795-1895 by Richard Lovett

Brody, Judy, interviewed by Jena Hershkowitz on January 19, 2010: Audio Recording

Some themes discussed are: • Jewish education—Hebrew tutor/Hebrew school(1) • Jewish education—Sunday School(10) • Jewish education—parents (12) • Holidays (1-2) • Civic engagement (1, 5) • Civic engagement—B’nai B’rith and Hadassah (2) • Food—kosher (2) • Colby—Greek life (3-4) • Occupation—law (4) • Dating—marriage (5) • Dating—at Colby (8) • Dating—interfaith marriage (9) • Live in Waterville—attractions (6) • Live in Waterville—school (9) • Colby—Hillel (6) • Colby—classes (6) • Colby—campus life (7-8, 12-13) • Synagogue (11)

Slosberg, Ken, interviewed by Nicole Mitchell on January 19, 2010: Transcript

Some themes discussed are: • Jewish identity—prayer (1, 3) • Jewish identity—modern changes (3) • Jewish education—Hebrew/Sunday School (1, 4, 5) • Food—family picnics (2) • Food—favorites (13) • Food—kosher (14) • Occupation—store/tailoring (2) • Occupation—law (8-9) • Occupation—legislature (8-9) • Education—Bowdoin (8) • Education—Harvard Law (8) • Marriage—parents (9-10) • Intermarriage (11) • Social life—Center Youth (11) • Dating—non-Jews (12)