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Made available in DSpace on 2016-07-27T13:47:55Z (GMT). No. of bitstreams: 1 EDSON BENTO DOS SANTOS.pdf: 468001 bytes, checksum: f2ef6a844018da5b85345b4ba3d199a5 (MD5) Previous issue date: 2011-03-14 / In this research, we attempted to analyze the formation of catechists in the Archdiocese of Goiânia, in the period 1992 to 2009, considered the period after the promulgation of the Catechism and the documents guiding the catechism of the Catholic Church. Divided into three chapters, this work shows the first chapter, a historical overview of the Archdiocese of Goiânia and their bishops, from the legislative history of the Archdiocese since its founding and the presence of the three bishops. In the second, catechesis and community, the formation of catechists and the mission of those in the church, the Vatican II council and the General Directory for Catechesis, the theoretical framework using the pedagogies of Paulo Freire, worth of classics of the sociology of religion, particularly Max Weber. In the third chapter, it is of particular pedagogical practices applied in the formation of catechists in the Archdiocese of Goiânia. Finally we tried to prove the hypothesis presented in the initial design. And considering the circumstances and historicalcultural church of the Archdiocese of Goiânia influencing the formation and maintenance of the catechism of Goiânia. / Neste trabalho de pesquisa, buscou-se analisar a formação de catequistas na Arquidiocese de Goiânia, no período de 1992 a 2009, considerado período pós promulgação do Catecismo e dos documentos orientadores da catequese da Igreja Católica. Dividida em três capítulos, esta dissertação traz no primeiro capítulo, uma síntese histórica da arquidiocese de Goiânia e seus Bispos, partindo dos elementos históricos da Arquidiocese desde sua fundação e a presença de seus três bispos. No segundo, a catequese e a comunidade, a formação de catequistas e a missão dos mesmos na Igreja, o Concílio Vaticano II e o Diretório Geral para a Catequese, além do referencial teórico, utilizando as pedagogias de Paulo Freire, valendo-se de clássicos da sociologia da religião particularmente Max Weber. No terceiro capítulo, trata-se das determinadas ações pedagógicas aplicadas na formação de catequistas na arquidiocese de Goiânia. Por fim, procurou-se comprovar a hipótese apresentada no projeto inicial. E foram consideradas as circunstâncias históricocultural e eclesial da Arquidiocese de Goiânia que influenciaram na formação e na manutenção da catequese de Goiânia.

Made available in DSpace on 2016-04-27T19:31:08Z (GMT). No. of bitstreams: 1 Rodolfo Rodrigues de Almeida.pdf: 1984605 bytes, checksum: e7f2aee5e7f125b0a743d68cd27d7f48 (MD5) Previous issue date: 2015-08-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The recent historiography has rescued, as jesuitical documents from century XVI and XVII, the involvement of the jesuits priests with the indians from Portuguese America as their arrival in 1.549. The objective of this rescue is part of historian s concern by themes linked to history constructed by jesuits and indians, passing by understanding of process such as eslavement up to concept and the religion s questioning. Our work consists to analyse the jesuits catechism to the indians from São Paulo of Piratininga ancient village, founded in 1.554 by missionaries from Jesus Society, nowadays the important city of São Paulo. We have done a survey s collision caused by catechetical s teaching to the Tupiniquins indians, importante group living in the region named Campos of Piratininga, Through reading of Jesuits letters is possible to realize the problem s diversity surfaced by Jesus Society at indian s conversion, as the difficulty of communication and their own culture that they kept strongly, on the basis of making the missionaries have became fragile and frustrated at christian s work. In order to lead the evangelist s work in the villages, the jesuits have developed many techniques, being one of them the faith s manual and the catechism, local solution for catechism s establishment to the indians. We have done a deeply analysis of one of these catechisms, the compiled by Antônio Araújo priest, from 1.618, true adventure in the neologism s field left still more fragile and without adequate positive s accomplishment of tne century XVII,afterwards fifty years missions / A historiografia recente tem resgatado, a partir da documentação jesuítica do século XVI e XVII, o envolvimento dos padres jesuítas com os indígenas da América Portuguesa a partir de sua chegada em 1549. O intuito deste resgate é parte do interesse dos historiadores por temas interligados à história construída pelos jesuítas e pelos indígenas, passando pela compreensão de processos como o da escravização até o conceito e questionamento da própria religião. Nosso trabalho consiste na análise criteriosa da catequese dos jesuítas aos indígenas da antiga aldeia de São Paulo de Piratininga, fundada em 1554 pelos missionários da Companhia de Jesus, hoje a importante cidade de São Paulo. Buscamos fazer um levantamento dos embates provocados pelo ensino catequético aos indígenas Tupiniquins, importante grupo residente na região denominada Campos de Piratininga. Pela leitura das cartas jesuíticas é possível perceber a diversidade de problemas enfrentados pela Companhia de Jesus na conversão dos indígenas, como a dificuldade de comunicação e a própria cultura que estes mantinham fortemente, fazendo com que os missionários se tornassem fragilizados e frustrados no trabalho cristianizador. Como forma de conduzir a evangelização nos aldeamentos, os jesuítas desenvolveram várias técnicas, sendo uma delas os manuais da fé e os catecismos, solução local para o estabelecimento da catequese aos indígenas. Analisamos mais a fundo um dele, o compilado pelo padre Antônio Araújo, de 1618, verdadeira aventura no campo dos neologismos que deixava a catequese ainda mais fragilizada e sem a devida realização positiva no decorrer do século XVII, após cinquenta anos da missão

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-09-23T18:12:35Z No. of bitstreams: 1 Elie Chaderevian.pdf: 1026349 bytes, checksum: 6788870b9b5b8cb8d636dc2dfa5007e7 (MD5) / Made available in DSpace on 2016-09-23T18:12:35Z (GMT). No. of bitstreams: 1 Elie Chaderevian.pdf: 1026349 bytes, checksum: 6788870b9b5b8cb8d636dc2dfa5007e7 (MD5) Previous issue date: 2016-03-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The proposal of the new Catechism of the Catholic Church is, from an abstract point of view, transformative and even revolutionary, if we think, for example, on the extraordinary importance that, for the first time, is given to the lay faithful, as full members of the Church, and in the daily life, due to a new conception of the reach of Baptism, whose physical and metaphysical dimensions (natural and supernatural), drive their persons to act no longer as simple "members card-carrying", but as son/daughter of God, effectively imbued of divinity, which is clearly noticeable by the perspective of the concept of participation - the participatio - developed by Thomas Aquinas, which permeates all new Catechism of the Catholic Church in its four major parts (the doctrine of faith # 26 - # 1065, the Liturgy # 1066 - # 1690, Moral # 1691 - # 2557 and lives of Prayer # 2558 - # 2865), as is shown in this study, where 234 instances of participation and its related (to participate, participant etc.) were recorded, of which 171 (73%) are in the deepest sense proposed by Thomas. However, in this quarter century, since it was promulgated the CIC, it's not noted in the pastoral and in the Catholic education the corresponding significant expected changes. / A proposta do novo Catecismo da Igreja Católica é, do ponto de vista abstrato, transformadora e mesmo revolucionária, se pensarmos, por exemplo, na extraordinária importância que, pela primeira vez, se dá ao papel do fiel leigo, como membro pleno da Igreja, e à vida quotidiana, decorrentes de uma nova concepção do alcance do Batismo, cujas dimensões física e metafísica (natural e sobrenatural) impulsionam seus sujeitos a agir não mais como simples “membros de carteirinha”, mas como filhos de Deus efetivamente impregnados de divindade, o que é claramente perceptível sob a perspectiva do conceito de participação – a participatio – desenvolvido por Tomás de Aquino, que permeia todo o novo Catecismo da Igreja Católica em suas quatro grandes partes (a doutrina da fé #26 - #1065, a Liturgia #1066 - #1690, a Moral #1691 - #2557 e a vida de Oração #2558 - #2865), como é demonstrado neste trabalho, onde, 234 ocorrências de participação e suas correlatas (participar, participante etc.) foram registradas, das quais, 171 (73%) são no sentido mais profundo proposto por Tomás. No entanto, neste quarto de século, desde que foi promulgado o CIC, não se nota na pastoral e na educação católicas as correspondentes significativas mudanças que seria de esperar

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Throughout Western history, a mentality, ie, a set of events (beliefs, thinking, mental and moral rules), featuring both a collective, as an individual was consolidated in several respects, but mainly in that refer to the religious and intellectual formation, ie, a set of knowledge and skills specific to certain fields of practice and spiritual, based on membership of a particular system of thought or belief that involves a philosophical position, ethics, metaphysics. At this mentality gave the name of Christianity. Under this doctrine, numerous lines of thought were developed. Interest as an object of this study, the thought of religious orders with respect to pedagogical and catechetical practices. More specifically, the prospect of a cut chronological and topological sixteenth, seventeenth and eighteenth centuries, the territory of Sergipe, colonial period, adopting a critical view about the true extent of involvement of orders with the educational practices in that period. To do so, was titled as this object of study and research: The religious orders and educational practices in Sergipe Del Rey: an educational absence. / Ao longo da história do Ocidente, uma mentalidade, ou seja, um conjunto de manifestações (crenças, maneira de pensar, disposições psíquicas e morais), que caracterizam tanto uma coletividade, como um indivíduo foi consolidada em diversos aspectos, mas, principalmente nos que se referem à formação religiosa e intelectual, vale dizer, um conjunto de conhecimentos e habilidades específicos a determinados campos de atividade prática e espiritual, baseados na filiação a um sistema específico de pensamento ou crença que envolve uma posição filosófica, ética, metafísica. A esta, mentalidade deu-se o nome de cristianismo. No âmbito dessa doutrina, inúmeras linhas de pensamento foram desenvolvidas. Interessa, como objeto no presente estudo, o pensamento das Ordens religiosas no tocante às praticas pedagógico-catequéticas. Mais especificamente, na perspectiva de um recorte cronológico e topológico: séculos XVI, XVII e XVIII, no território de Sergipe, período colonial, adotando-se uma visão crítica quanto o verdadeiro grau de envolvimento das ordens com as práticas educacionais no citado período. Para tanto, intitulou-se assim este objeto de estudo e pesquisa: As ordens religiosas e as práticas educativas em Sergipe Del Rey: uma ausência pedagógica.

Da tempo la storiografia insiste sull'importanza della catechesi come fattore di alfabetizzazione in età moderna: le scuole della dottrina cristiana, fondate e vivificate dopo il concilio di Trento, furono infatti per moltissimi bambini un'occasione privilegiata, spesso l'unica, per lambire i confini del mondo delle lettere. Anche se la società era ancora pervasa dall'oralità, i benefici del saper leggere divennero sempre più evidenti e incrementarono un bisogno di istruzione dal basso che nacque in modo sommesso, ma non tardò a crescere. Si trattava di una domanda composita e frammentata, spesso incerta, sicuramente mobile, che attinse a un'offerta altrettanto variegata. Nacquero, così, le prime scuole dei rudimenti, di norma affidate agli ecclesiastici, i quali insegnavano gratis et amore Dei, anche se la vera svolta si compì quando la sensibilità comune maturò al punto da formalizzare l'insegnamento, trovando i mezzi per stipendiare i maestri e istituire scuole stabili, pubbliche e gratuite. La ricerca analizza le scuole di dottrina e quelle dell'alfabeto nella diocesi di Brescia, spaziando tra due cesure particolarmente significative: dalla frattura religiosa dell'Europa con il conseguente concilio di Trento a ricucire le lacerazioni e promuovere un nuovo cristianesimo allo spartiacque degli sconvolgimenti rivoluzionari di fine Settecento, che determinarono il crollo delle secolari strutture dell'ancien régime. / The importance of catechism as a factor that helped literacy in the modern age has been underlined by historiography for a long time: the schools of Christian doctrine, founded and revitalized after the Council of Trent, represented actually a privileged occasion, often the only one, for many children to approach the world of letters. Although society was still pervaded with orality, the advantages of literacy became more and more evident and fuelled a need of education from the lower classes that started quietly but that soon increased. It was a composite and fragmentary demand, often uncertain, definitely mobile that met a similarly varied offer. This was how the first schools of rudiments originated. They were usually entrusted to clergymen who taught gratis et amore Dei, although the real turning point came about when the common sensibility reached such a level that teaching was formalized: means were found to pay the teachers and to establish permanent, public and free schools. This research work analyses the schools of doctrine and the schools of rudiments in the diocese of Brescia, covering the time span between two especially incisive milestones: from one side the religious split in Europe, with the subsequent Council of Trent trying to heal the wounds and promote a new Christianity; to the other side the revolutionary upheavals at the end of the eighteenth century, that caused the age-long structures of the ancien régime to break down.

The study deals with the RWCT pedagogical program - Reading and Writing for Critical Thinking and its application in the lessons of Religious Education. The theoretical part seeks to examene possibilities of critical thinking in the Religion, looks at the development of Religious Education and the Catechism and analyses the RWCT program in the context of currently on-going schoul reform. The practical part is dedicated to the structure of concrete Religious Education lessons based on the RWCT model.

Made available in DSpace on 2015-05-14T12:23:21Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1317948 bytes, checksum: 15689aa231cbcd912f661d54dc52c85b (MD5) Previous issue date: 2007-05-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The theater was one of the most important pedagogical resources used by the Jesuit missionaries in the context of Catholic Reformation on 16th century. The playing of popular Autos , with religious connotation, brings the promotion of Catholic Faith between the natives of Portuguese America and their adaptation to Euro-Christian culture. The elaboration of cultural representations a process of meetings and confrontations, characteristic of the mercantile salvation effort, the formation of new models of social organization and values, in a scope of mestizo culture having new paradigms as basis, had some aspects of great relevance for an analysis of missionary action done by the Society of Jesus. This work analyses these aspects, through a document that was destined, in its origin, to promote the insertion of natives in Colonial society: the Auto de São Lourenço, written by priest José de Anchieta from 1580 to 1583. As a mestizo object , the Auto is a notable example of pedagogical resources used by Jesuits in native catechism. Crossing distinct traditions, José de Anchieta intending in accord with universal nature of his Order to do the Christianization of aboriginal cosmogony, in a baroque culture perspective. José de Anchieta produces, in this play, an intense signs interchange, where Art, Education and Religion are inseparable. Today, this type of cultural intermediation, as part of Jesuit s catechism, it´s a proficuous field of research and discussions on the historical culture. / O teatro se constituiu como um dos mais importantes recursos pedagógicos utilizados pelos missionários jesuítas, no contexto da Reforma Católica, no século XVI. A representação cênica dos populares Autos de conotação religiosa objetivava a promoção da Fé católica entre os povos indígenas da América portuguesa e a adaptação desses povos à sócio-cultura euro-cristã. O processo de elaboração das representações culturais, no seio dos encontros e confrontos, característicos do esforço salvacionista mercantil, a formação de novos modelos de organização social e de valores, no âmbito de uma cultura mestiça, tendo por fundamento a circularidade cultural, gestadora de novos paradigmas, são aspectos de grande relevância para uma análise da ação missionária da Companhia de Jesus. No presente trabalho analisaremos esses aspectos a partir de um documento que, em sua origem, destinava-se à inserção dos indígenas aldeados na sociedade colonial o Auto de São Lourenço escrito pelo padre José de Anchieta entre 1580-1583. Sendo um objeto mestiço, o Auto de São Lourenço, constitui-se como um notável exemplo de recurso pedagógico utilizado pela Companhia de Jesus na catequese indígena. Intermediando tradições distintas, José de Anchieta, em consonância com a índole universalista da Companhia, objetivava a cristianização da cosmogonia indígena a partir da cultura dirigista barroca. José de Anchieta, no Auto de São Lourenço, engendra um intenso intercâmbio de signos no qual, a arte, a educação e a religiosidade são indissociáveis. A análise desse processo de intermediação sígnica, integrante da catequese jesuítica, ainda é muito discutida na cultura histórica contemporânea.

Paru pour la première fois en 1604, Le Pelerin de Lorete du jésuite Louis Richeome a connu un succès important avec deux éditions supplémentaires, de nombreuses rééditions jusqu’en 1628 et des traductions. Après cette première moitié du XVIIe siècle, l’œuvre comme son auteur tombèrent dans l’oubli et ne connurent pas de nouvelle publication. Ce n’est qu’à partir de la fin XIXe siècle que les critiques, notamment Henri Brémond commencèrent à s’intéresser à Richeome et à son travail, mais sans pour autant y consacrer un ouvrage ou une édition critique. Cette thèse se propose donc de redécouvrir un ouvrage religieux à part, oscillant entre le catéchisme, les méditations, le récit de pèlerinage et le roman d’aventures. Pour ce travail, nous avons choisi l’édition bordelaise de Simon Millanges de 1604 qui comporte quatorze illustrations. L’édition et l’analyse de ce texte et de ses images nous permettent de mieux comprendre les influences et les enjeux d’un ouvrage qui s’inscrit résolument dans le contexte religieux et politique du début du XVIIe siècle. / In 1604, the Jesuit Louis Richeome (1544-1625) published for the first time Le Pelerin de Lorete. The book was reedited several times and was translated in three languages until 1628. Le Pelerin de Lorete was considered a best-seller for its time in France. Despite this initial success, the book remained unstudied until the late 19th century. Among the first literary critics to study Le Pelerin de Lorete was Henri Brémond (1865-1933). However, to date there is no critical edition of the book. Thus, this study proposes a new reading of Le Pelerin de Lorete as a religious book that oscillates between a catechism and a guide to spiritual meditation and between a pilgrimage account and an adventure novel. Moreover, by providing for the first time a visual and textual analysis of the book, we uncover the historical and religious context that made possible this unique piece.

Né dans une famille bourgeoise, apparemment à l’abri des grands fléaux qui traversent sa région (guerres, épidémies, famines…), Nicolas Barré devient un excellent élève des Jésuites. Cependant, il choisit d’entrer au Couvent des Minimes d’Amiens en 1640 pour y poursuivre sa quête de Dieu dans une vie d’humilité, de pauvreté, de chasteté, d’obéissance, de carême perpétuel, dans le service des plus pauvres et suivre ainsi la devise du fondateur de l’Ordre : « Charitas ».Mais les Minimes de Paris, surtout ceux de la Place Royale, où il est envoyé, sont aussi de brillants intellectuels, appréciés des grands de ce monde. Nicolas Barré se dépense sans compter jusqu’à ce qu’il tombe malade. Rétabli, il est nommé à Rouen en 1659. Son désir de servir Dieu et de le révéler aux masses populaires qu’il côtoie, prend une dimension exceptionnelle. Nicolas Barré se démarque alors de son Ordre (tout en y restant) et suscite l’initiative d’écoles pour les enfants pauvres. Diverses rencontres avec des personnages influents lui permettent de donner corps à ses idées qui seront exécutées par des jeunes filles généreuses. Cependant, Nicolas Barré refuse obstinément les « fondations » pour ne dépendre que de Dieu et pour assurer à son Association une totale mobilité apostolique. Il se révèle un pédagogue hors pair et initie à l’enseignement des jeunes filles qu’il rassemble dans des séminaires de formation. Ce n’est qu’au 19ème siècle, pour répondre à l’appel missionnaire, que l’Association, des  « Maîtresses Charitables », appelées aussi depuis le 17ème siècle « Sœurs de l’Enfant-Jésus », sera transformée en Institut religieux. / Born in a bourgeois family, apparently preserved from the scourges which crossed his region, (wars, epidemics, famine), Nicolas Barré became an excellent student in a Jesuit school. However, he chose to enter the convent of Minims in Amiens in 1640 to continue his search for God through a life of humility, poverty, chastity, obedience and perpetual Lent in the service of the poorest, following the motto of the founder “Caritas”.But the Minims of Paris, especially those of the Place Royale where he was sent, were also brilliant intellectuals, greatly esteemed by the important people in society. Nicolas Barré worked without sparing himself until he fell ill. When he was recovered he was sent to Rouen in 1659. His desire to serve God and to reveal Him to the ordinary people he rubbed shoulders with took on an exceptional dimension. Nicolas Barré differentiated himself from his order (although he didn’t leave it) by opening schools for poor children. Encounters with influential people allowed him to give shape to his ideas which were carried out by generous young women. However, Nicolas Barré obstinately refused financial “foundations” in order to depend only on God and to give his Association complete apostolic mobility. He reveal himself to be an outstanding pedagogue and gathered young women into seminars to form them as teachers. It was only in the 19th century that, in answer to a missionary call, the “Maîtresses Charitables”, (who from the 17th century were also called “Sisters of the infant Jesus”) became a Religious Congregation.