Portuguese 
English 
Chinese 
Dutch 
Arabic 
Spanish 
Russian 
French 
Italian 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Resumo
- Os cristãos celebram o Natal focando-se na Encarnação de Jesus, participando em serviços de culto como a Missa do Galo e montando presépios para recordar o nascimento de Jesus.
- A oração e a reflexão durante o Advento ajudam a manter Cristo no centro, com práticas como devoções diárias, coroas de Advento e atos de caridade que reforçam o foco espiritual.
- Diversas denominações cristãs têm tradições de Natal únicas, desde a Missa do Galo nas igrejas católicas até às celebrações de 7 de janeiro no cristianismo ortodoxo.
- As famílias podem ensinar às crianças o verdadeiro significado do Natal através de histórias do Presépio, atividades de Advento, atos de serviço e focando-se em tradições centradas em Cristo.
Bibliografia (Clique para mostrar)
Bibliografia:
Aitken, E. (2003). The Ordering of Community: New Testament Perspectives. Anglican Theological Review, 85, 19–34.
Ball, B. S. (2021). Bless You for Charlie Brown. 41–63.
Barth, D. (2022). Nittel Nacht: A Jewish Christmas? Iggrot Ha’Ari.
Bradshaw, P. (2020). The Dating of Christmas.
Burnett, C. G. (2003). Interview with Brian Wallis: June 11, 2003. Comparative Technology Transfer and Society, 31, 8.
Carpenter, A. C. (2021). Responsive Becoming: Moral Formation in Theological, Evolutionary, and Developmental Perspective. Perspectives on Science and Christian Faith.
Christmas, A., Christian, & M. (2019). A Christmas Issue: Christian Holiday Celebration in the Public Elementary Schools is an Establishment of Religion.
Hartenstein, J. M. (1992). A Christmas Issue: Christian Holiday Celebration in the Public Elementary Schools is an Establishment of Religion. California Law Review, 80, 981.
Ibrahim, M. (2022). Sunni and Shia Muslim and Christian encounters in northern Nigeria. Africa, 92, 678–698.
Jensen, B. M. (1999). Hodie puer natus est nobis: The celebration of Christmas at Piacenza in 1142. Plainsong and Medieval Music, 8, 15–38.
Johnson, S. R., & Haigh, P. A. (1970). Agricultural Land Price Differentials and Their Relationship to Potentially Modifiable Aspects of the Climate. The Review of Economics and Statistics, 52, 173–180.
Józef Naumowicz. (2019). THE FIRST EARLY CHRISTIAN TESTIMONIES OF CHRISTMAS. Colloquia Litteraria.
Krivko, Ia. P., & Goncharov, M. A. (2023). Peculiarities of the transformation of children’s Christmas holidays into New Year Tree holiday on the pages of the pioneer periodical press in the fi rst third of the twentieth century. Science in School.
Louviot, M. (2023). Benedicamus Domino as an expression of joy in Christmas songs of the Devotio moderna. Early Music.
McCann, S. (2020). Christmas, wine and Covid-19. Bone Marrow Transplantation, 56, 1227–1228.
Obenchain-Leeson, A. M., Creque, C. A., Satterlee, B., & Brunson, K. W. (1998). Volume 6. LISP and Symbolic Computation, 10, 325–332.
Pachani, N., Ali, K., Aziz, A., Naushad, L., & Ali, Z. (2016). Healthy Aging: A Case Report. 2, 37.
Puskás, T., & Andersson, A. (2022). A secular Advent. waiting for Christmas in Swedish preschools. British Journal of Religious Education, 45, 100–111.
Riccomini, D. R. (2009). Christian Signature and Archetype in Frank Capra’s It’s A Wonderful Life. Journal of Religion & Film.
Smoliak, O., Ovod, N., & Spolska, O. (2023). Traditional Pre-Christmas Holidays of Western Podillya. Revista de Etnografie Și Folclor / Journal of Ethnography and Folklore.
Swanson, W. R. (1989). The Christ Child Goes to Court. American Political Science Review, 85, 253–254.
Thomas, J. (2012). Spatial Dimensions of Social Relations: Gendered Domestic Spaces on ÃÂrainn Mhór, Co. Donegal and Beaver Island, Michigan.
Was, C., & Woltz, D. (2006). Partially Unique Variance in Reading Accounted for by Working Memory and Semantic Priming. 28.
Wilson, P. H. (2009). Das Alte Europa vom Hochmittelalter bis zur Moderne . By Peter Blickle. Munich: C. H. Beck. 2008. Pp. 330. Cloth €26.90. ISBN 978-3-406-57171-8. Central European History, 42, 751–753.
Barth, D. (2022). Nittel Nacht: A Jewish Christmas? Iggrot Ha’Ari.
Bates, J. (2011). A Fitting End to the Celebration of the Incarnation: The First Sunday after the Epiphany at the Church of the Advent of Christ the King, San Francisco. Anglican and Episcopal History, 80, 413.
Book Review: Fictional Religion: Keeping the New Testament NewFictional Religion: Keeping the New Testament New. By SpencerJamie. Salem, OR: Polebridge Press, 2011. ISBN 9781598150322. Pp. viii + 154. $18.00. (n.d.).
Caperelli, V. (2016). Searching for the Wrong-Eyed Jesus. Journal of Religion and Film, 11, 16.
Clement, B. (2015). Turmoil, Hubris, and Hope: Recent Retrospectives on the Great Society. American Studies, 54, 73–83.
Cohen, M. Z. (2024). Abraham Ibn Ezra’s Way of Peshat in Light of Shifting Christian Conceptions of the Literal Sense. Partial Answers, 22, 283–311.
Engelmann, J. (2022). Islamic and Christian Reconciliation Traditions in Post-Conflict Bosnia- Herzegovina: A Comparative Theological Analysis.
Farmer, S., Henderson, J. B., & Robinson, P. (2018). Traditions and the Evolution of Premodern Religious and Philosophical Systems¯: A Cross-Cultural Model.
Franc, M. (2006). Merry and abundant. Celebrating Christmas in the Czech lands in 1950s and 1960s. Food & History, 4, 237–252.
Kay, J. F. (2010). Christmas in July. Theology Today, 67, 123–126.
Keeping protests within the law. (2007). Nature Neuroscience, 10, 1501–1501.
Kindrachuk, N. (2023). Religious activity and expression of national identity of Ukrainians during the introduction of the new Soviet ritual: 1960’s–1970’s. Nowa Polityka Wschodnia.
Kindrachuk, N., & Stefanyk, V. (2023). Religious Activity and Religious Outlook of Ukrainians in the Conditions of the Introduction of the new Soviet Ritual: the Ñâ€n Years of Khrushchev’s «Thaw» and the Deployment of Brezhnev’s «Stagnation».
Krauciuc, I. G. (2021). History and Traditions of the Orthodox Ukrainian Community in MaramureÈ™. Roczniki Teologiczne.
Krivko, Ia. P., & Goncharov, M. A. (2023). Peculiarities of the transformation of children’s Christmas holidays into New Year Tree holiday on the pages of the pioneer periodical press in the fi rst third of the twentieth century. Science in School.
Kurochkin, O. (2024). Traditions of the Independence Day Celebrations in Poland and the Baltic States. Folk Art and Ethnology.
MesÃÂa-Montenegro, C., & Sánchez-Borjas, A. (2023). Embedded religiousness and the Kotosh religious tradition in highland Peru: the site of La Seductora. Antiquity, 97, 367–385.
Persell, M. (1994). Dickensian Disciple: Anglo-Jewish Identity in the Christmas Tales of Benjamin Farjeon. Philological Quarterly, 73, 451.
Roll, S. (1995). Toward the Origins of Christmas.
Sack, D. E. (2008). An Evangelical Service with a Mormon Twist: Naperville First Ward of Jesus Christ of the Latter-Day Naperville, Illinois, 9 December 2001. Anglican and Episcopal History, 77, 188.
Sarah, F. M., Ilmiawan, I., Afandi, A., Ali, I., & Sidik, M. D. H. (2023). Preserving Tradition and Celebrating the Prophet: An Ethnographic Study of the Mbelu’ Pandang Tradition West Sumbawa, Indonesia. Religious: Jurnal Studi Agama-Agama Dan Lintas Budaya.
Smoliak, O., Ovod, N., & Spolska, O. (2023). Traditional Pre-Christmas Holidays of Western Podillya. Revista de Etnografie Și Folclor / Journal of Ethnography and Folklore.
Stookey, L. (1996). Calendar: Christ’s Time for the Church.
Teodorescu, B. (2017). The communication between the media and tradition. 4, 215–221.
Wolin, S. S. (2015). RELIGION AND DEMOCRACY America ’ s Civil Religion.
