Brazilian Baptist Values

The transatlantic slave trade was a primary structuring force of brazilian society. When Brazil became independent in 1822 from portugal, the slave trade was perceived as a dominant activity in the country's economy because it involved so much formation and investments. Slavery played a significant role in the structure of Brazil considering that the system of involuntary labor was the biggest and most extended of all the slave societies in the Atlantic world. This molded Brazilian ways of life including jobs, transportation, economic concerns, political factors and culture in many ways.

Christianity is a faith based religious tradition, of which the follower is considered to be a Christian adherent. Thus, being a living tradition, Christianity is continually subject to change in accordance to the needs of the adherent and reaffirming the Christian tradition within a contemporary context. The aspects, which attribute the present existence of Christianity and its dynamism therein, include sacred texts and writings, ritual and ceremonies, beliefs and believers, and ethics. Ultimately, the aforementioned characteristics strive to form and continually validate answers to the enduring questions of life through a process of change, which simultaneously highlights Christianity as a living tradition.

Living religious traditions are integrated meaning systems which provide adherents with comprehensive and distinctive answers to the enduring questions of human existence. Religious traditions are ultimately shaped and reformed by the actions of the individuals who practices the faith. In a contemporary Christian environment, prominent practices to have a significant contribution to Christianity as a living religious tradition are Baptism and the works of Pope John XXIII. The significant practice of Baptism, as a central element of Christianity, is an initiation of adherents to a “discipleship” with Christ as well as a reinforcement of the community’s relationship with God. Furthermore, the development and expression of the Christian tradition

Hispanics are transforming the nation’s religious landscape, not only because of their increasing numbers but also because they are practicing a distinctive form of Christianity. Religious expressions associated with the Pentecostal and Charismatic movements are a key attribute of worship for Hispanics in many of the major religious traditions — far more so than among non-Latinos. Moreover, the growth of the Hispanic population is leading to the emergence of Latino-oriented churches across the country . Although the vast majority of religious Hispanics identify as Catholic (Pew, 2007), a significant minority practice various Pentecostal faiths. Many of those are recent converts. The desire for a more direct, personal experience with God emerges as by far the most potent motive for these conversions.

From the beginning of times, music has played an important role in everyone’s life. At first, it started with drum-based and percussion instruments made out of what was available as rocks and sticks. Our ancestors proved that human beings have an innate need of music. Nowadays, no one teaches a baby to follow the beat of a song, he just naturally lets his body get involved with the rhythm. Since the prehistoric era to Christian times, several forms of music have developed leaving a trail to new genres of music. For Christianity, hymns and plainchants were the first forms of music considered as a worship to God. As time passed by, Christian music has evolved giving way to new and fresh sounds.

African American religious music is the foundation of all contemporary forms of so called “black music.” African American religious music has been a fundamental part of the black experience in this country. This common staple of the African American experience can be traced back to the cruel system of slavery. It then evolved into what we refer to today as gospel music. The goal of this paper is to answer three main questions. What are the origins of African American religious music? How did this musical expression develop into a secular form of music? What is the future of African American religious music? These questions will be answered through factual research of African American traditions, artists, and various other sources.

From this point of view we have essentially four classes, the almost ritualistic prayer songs or pure Spirituals, the freer and more unrestrained evangelical "shouts" or camp-meeting songs, the folk ballads so overlaid with the tradition of the Spirituals proper that their distinctive type quality has almost been unnoticed until lately, and the work and labor songs of strictly significant character. Indeed, in the pure Spirituals one can trace the broken fragments of an evangelical folk liturgy, with confession, exhortation, "mourning," conversion and "love-feast" rejoicing as the general stages of a Protestant folk-mass. It is not a question of religious content or allusion, for the great majority of the Negro songs have this more delicate question of caliber of feeling and type of folk use. The distinctiveness of the Spirituals after all and their finest meaning resides in their musical elements. The characteristic beauty of the folk song is harmonic, in distinction to the more purely rhythmic stress in the secular music of the Negro, which is the basis of "ragtime" and "jazz"; while regarding the one as the African component in them, and the other as the modifying influence of the religious hymn.

To be a successful church the author states that the church should function and relate to the people’s culture that the church is located within.

This is a traditional Brazil religion practiced by the Africans communities living there . The dance was performed to appease their gods. It is done in traditional styles derived from the Yoruba and Bantu traditions. The songs and dances were developed by African priests who were traded as slaves. The priests had strong African beliefs and had gained great experience on the task thus they could easily influence more followers. The religion had no formal scripture and the priests used the word of mouth to pass their message to their congregations. The believers were followers of a god by the name Oludumaré who they asserted was their creator. The oludumare has his servants called the Orishas. The Orishas are in every person and every Orisha is assigned an individual to offer protection. The believers organize a number of ceremonies each year to commemorate some important events. In the ceremonies, Candomblé songs fill the air. The believers also offer offerings to their

When it came to the encounters that Kirkham’s had with the different citizens of Mexico, the interactions varied depending on the status that each individual had. On occasions we see Kirkham describe the Mexican people to be backwards in thinking when it came to the way their demonstrated their Christian faith. The instance in which Kirkham see’s the devout Mexican citizens can be seen as “the great mass of the people, which compromises nine-teen-twentieths of the whole, are keep in a state of perfect ignorance” (Kirkham 27). Even though they were devoted to their faith Kirkham believes that they are backward in nature due to the way in which mass is given to church goers, that being in Latin, which prevents the church goers from understanding the different sermons that are given.

Much like the U.S., Brazilian culture is extremely diverse. Brazil’s current population of 190 million represents various nationalities from European to African (Country Facts). Brazil has an extremely diverse culture with some common pervasive threads that grouped together give Brazil a national identity.

Manana: Christian Theology From A Hispanic Perspective examines the basic ideas and concepts of Christian theology through the lens of the Hispanic culture. Justo Gonzalez, who writes the book, is a Cuban immigrant who feels as though the world in which he grew up helps him understand not only the Hispanic culture better, but theology and how it relates to Hispanics. Gonzalez explores different divisions within Christian theology in the book such as Biblical theology, reading the Bible in Spanish, Trinitarian theology, theology of creation, anthropology, Christology, and pneumatology. He draws a great picture and idea of

1. Discuss the use of music in Catholic and Protestant worship practice, from the development of polyphony, through the music of J.S. Bach. In so doing, discuss the shift in responsibility for musical development from the Catholic Church to the Lutheran Church.

Hymns can constantly remind us that God is there, and that he is with us through our struggles. It is no secret that hymns have played a major role in the church all throughout history. We see that during the sixteenth century, also known as the time period called the Reformation, was a particularly important time for hymns. Reformers wanted to

This premise is predicated on the hypothesis that music plays an independent and important role within scripture itself; that is to be an elevated carrier for liturgy and prayer, the use of which is mandated by God for corporate worship. Both corporate worship and individual faith would suffer if music were removed. As an act of worshipping obedience, and a way of more readily understanding and relating to God, we will examine