IGREJAS ORGÂNICAS - MOBILIDADE E RECONFIGURAÇÃO RELIGIOSA: O CASO DO CAMINHO DA GRAÇA

• Ano de defesa: 2014
• Autor(a) principal: Chiroma, Livan
• Orientador(a): Campos, Leonildo Silveira
• Banca de defesa: Mattos, Paulo Ayres de, Almeida, Ronaldo de
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Metodista de São Paulo
• Programa de Pós-Graduação: PÓS GRADUAÇÃO EM CIÊNCIAS DA RELIGIÃO
• Departamento: 1. Ciências Sociais e Religião 2. Literatura e Religião no Mundo Bíblico 3. Práxis Religiosa e Socie
• País: BR
• Palavras-chave em Português: Protestantismo; Caminho da Graça; Igrejas Orgânicas; Trânsito Religioso; Evangélicos não Determinados; Cristianismo primitivo
• Palavras-chave em Inglês: Protestantism; Caminho da Graça; Organic Churches; Religious Transit; Undetermined Evangelicals; Christian Unspecified; Primitive Christianity
• Área do conhecimento CNPq: CNPQ::CIENCIAS HUMANAS
• Link de acesso: http://tede.metodista.br/jspui/handle/tede/325

This text is the presentation of the results of a study on the rise of a movement here conventionally called Organic Church (OC). For the present study, among hundreds of groups met during the research period, Caminho da Graça (CdG), a community founded by mid-2004 and currently numbering around seventy groups in Brazil and abroad, was chosen as the object of analysis. The group was started by the (ex-) Rev. Caio Fábio de Araújo, or simply Caio Fábio, backed by a message of Evangelical counterculture or a return to the Christian Church as it was in the New Testament. Although CdG categorically denies the OC label, we can fit them into the movement observing the practices and discourse of the main leadership. The consolidation of Neo-Pentecostalism, especially in the 1990s, is seen as the beginning of suspiciousness and mass disappointment with the Evangelical, and above all the Neo-Pentecostal, worldview. Thus, these alternative communities welcome dissidents hurt by these contexts. It was therefore necessary, firstly, to understand the morphology of churches in the original Christianity period, since one of these groups points of dispute is the return to community experiences lived in the New Testament; secondly, to expose the biographies of the main leaders of the movement; thirdly, to emphasize the conflicts and motivations both within the church context and outside of it in order to understand the exodus and the movement of believers towards a more thorough faith experience; and lastly, to perform ethnographically-inspired participative observation in order to conduct theoretical approaches.