Alguns fiéis da igreja universal do reino de Deus

Lima, Diana Nogueira de Oliveira

doi:10.1590/s0104-93132010000200005

Cited by 4 publications

(3 citation statements)

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“…Much like a business, Neo-Pentecostalism used television and radio for proselytizing purposes, which no other Protestants had done before in Brazil. It preached prosperity and success and rallied a crowd of followers who began to go to church more than once a week (in some cases, more than once a day) (CAMPOS, 2008a;FRESTON, 1999FRESTON, , 2010LIMA, 2010;MACHADO, 2006;MAFRA, 2001;MARIANO, 1999MARIANO, , 2003MESQUITA, 2007;ORO;DOZON, 2003;ROSAS, 2012ROSAS, , 2013. If we consider this to be true for the Pentecostal group as a whole, conjecturally we might find a lower frequency of participation in religious activities among historical Protestants.…”

Section: Resultsmentioning

confidence: 99%

O hábito faz a freira? frequência religiosa e autopercepção da religião no Brasil.

Rosas¹,

Muniz²

2014

Mediações - Rev. Cien. Soc.

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Using the Brazilian Religion Survey (BRS), this article presents data on the frequency of religious activities and the religious self-perception of Catholics and Protestants. While Protestants are more involved with religion than Catholics, it is surprising that both are similarly devoted to prayer and that, among Protestants, Pentecostals and historical Protestants present almost identical percentages of religious participation. This article simulates the distribution of Brazilian religions based on a high-frequency filter, as well as the probability of affiliation based on observed religious practices. The results show a decrease in the number of Catholics and an increase in the number of Pentecostals in greater proportions than those of the 2010 Census and demonstrate that the probability of being Catholic in Brazil is independent of the intensity of religious practice adopted.

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Section: Resultsmentioning

confidence: 99%

O hábito faz a freira? frequência religiosa e autopercepção da religião no Brasil.

Rosas¹,

Muniz²

2014

Mediações - Rev. Cien. Soc.

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“…As the social life changed, the literature followed. From the 1990s there was a rupture in the focus of the researchers, which began to work towards a description of the Pentecostal churches' (Almeida, 2009; Lima, 2010) and Afro‐Brazilian religions' belief systems (Goldman, 1985). The Catholic Charismatic Renewal movement (Mariz, 2007), in turn, was seen as the consolidation of a conservative Catholic reaction (Prandi, 1997) that would bring Catholic and Pentecostal religious expressions closer together (Oro & Alves, 2017).…”

Section: Religion and Public Lifementioning

confidence: 99%

Secularization, secularism and laicidade in Brazil: Rethinking global theoretical assumptions

Dullo

2024

Religion Compass

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Current studies on religion in Brazil are marked by the dispute over secularism and the boundaries between the religious and the political. This paper shows how the literature on secularization and laicidade followed the social relevance of religions to adjust the focus on the subjects under research to the point that throughout the 20th century, studies were mainly dedicated to analyzing the position of the Catholic Church vis‐à‐vis the national secular state; the growth of the Pentecostals since the mid‐1990s, led to a shift in the literature dedicated to their new relevance in public life and their dispute over laicidade. I argue that this social transformation broadened the scope of the investigation to the particularities of their presence in the public sphere and the production of Pentecostal political‐esthetic sensibilities, in contrast to the previous Catholic secularity pattern. This scenario of transformation with increased religious pluralism and conflict of public religions has enabled an understanding of the particularity of the experience of secularity in Brazil and allows us to rethink some of the previous global theoretical assumptions about secularization.

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“…Pregou prosperidade e sucesso e arregimentou uma multidão de seguidores, que passou a frequentar a igreja mais de uma vez por semana (alguns, mais de uma vez ao dia) (CAMPOS, 2008a;FRESTON, 1999FRESTON, , 2010LIMA, 2010;MACHADO, 2006;MAFRA, 2001;MARIANO, 1999MARIANO, , 2003MESQUITA, 2007;DOZON, 2003;ROSAS, 2012ROSAS, , 2013. Se considerarmos que isso vale para o grupo pentecostal como um todo, poderíamos imaginar encontrar menor frequência religiosa entre os protestantes históricos.…”

Section: Fonte: Elaboração Dos Autores a Partir Dos Dados Da Pvrb (Ciunclassified

Avaliação de impacto do bônus sociorracial da UFMG no desempenho acadêmico dos estudantes

Golgher

Amaral

Neves

2014

Mediações - Rev. Cien. Soc.

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RESUMOUtilizando a pesquisa Valores e Religião no Brasil (PVRB), este artigo apresenta dados sobre frequência e autopercepção religiosas de católicos e evangélicos. Embora os evangélicos sejam mais envolvidos com a religião que os católicos, surpreende que ambos sejam semelhantemente devotos na reza/oração e que, entre os evangélicos, os pentecostais e os históricos apresentem porcentagens de participação religiosa quase idênticas. Simula-se a distribuição das religiões brasileiras a partir do filtro de alta frequência e também a probabilidade de filiação a partir das práticas religiosas observadas. Os resultados evidenciam diminuição do grupo de católicos e aumento do de pentecostais em proporções maiores que as do Censo de 2010, e demonstram que a probabilidade de ser católico no Brasil independe da intensidade da prática religiosa adotada.Palavras-chave: Frequência religiosa. Autodeclaração. Evangélicos. Católicos. * Os autores agradecem aos comentários e sugestões das professoras Cristina Maria de Castro e Ana Paula Verona, de Leonardo Souza Silveira e dos pareceristas anônimos da revista Mediações. Agradecem também ao Centro de Pesquisas Quantitativas em Ciências Sociais (CPEQS) da UFMG e ao financiamento do CNPq (processo 400629/2011-9 DOES THE HABIT MAKE THE NUN? RELIGIOUS FREQUENCY AND SELF-PERCEPTION OF RELIGION IN BRAZIL ABSTRACTUsing the Brazilian Religion Survey (BRS), this article presents data on the frequency of religious activities and the religious self-perception of Catholics and Protestants. While Protestants are more involved with religion than Catholics, it is surprising that both are similarly devoted to prayer and that, among Protestants, Pentecostals and historical Protestants present almost identical percentages of religious participation. This article simulates the distribution of Brazilian religions based on a high-frequency filter, as well as the probability of affiliation based on observed religious practices. The results show a decrease in the number of Catholics and an increase in the number of Pentecostals in greater proportions than those of the 2010 Census and demonstrate that the probability of being Catholic in Brazil is independent of the intensity of religious practice adopted. Keywords:Frequency of religious activities. Self-report. Protestants. Catholics.eja visando os benefícios após a morte ("motivação de salvação"), as satisfações trazidas pela participação em uma comunidade de fé ("motivação de utilidade"), ou a possibilidade de obter sucesso material ("pressão social") (AZZI; EHRENBERG, 1975), fato é que cerca de 90% da população mundial possui algum tipo de filiação religiosa (OLIVEIRA; CORTES; BALBINOTTO NETO, 2013). As religiões fornecem visões de mundo que formatam atitudes sociais e políticas que não podem ser atribuídas apenas à classe social, ao grau de escolaridade alcançado ou à raça (STEENSLAND et al., 2000). O maior ou o menor envolvimento dos indivíduos com as diversas expressões de fé tem forte relação com comportamento sexual, número de filhos, planejam...

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Alguns fiéis da igreja universal do reino de Deus

Cited by 4 publications

References 3 publications

O hábito faz a freira? frequência religiosa e autopercepção da religião no Brasil.

O hábito faz a freira? frequência religiosa e autopercepção da religião no Brasil.

Secularization, secularism and laicidade in Brazil: Rethinking global theoretical assumptions

Avaliação de impacto do bônus sociorracial da UFMG no desempenho acadêmico dos estudantes

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