Made available in DSpace on 2016-04-29T14:27:22Z (GMT). No. of bitstreams: 1 Wanderley Rodrigues de Mesquita.pdf: 1970000 bytes, checksum: 41129c049be2616f505ac615acdc456e (MD5) Previous issue date: 2012-05-29 / The present dissertation brings as main front of study the liturgical eucological texts reformulated by Vatican Concílio II and its application in communities of the Church in Brazil with possible adaptations. The text presents a historical study of the term eucology , in the history of the Church, showing as the eucology of the liturgy was formulated Roman through the times. It makes to also remember as the eucology is a science little known and little studied in the academies and the Church. The eucology Roman with its proper characteristics, marked for simplicity and sobriety in its formulas, if firmed through the centuries. But it is important to point out that it was constructed in multiple cultural bases, adding a little of each contemplated culture. The study also it shows the walked one of the Liturgical Movement, initiated in the Europe to try to make with that the liturgy came back to the classic Roman style, after centuries of a crystallized liturgy, with the rules imposed for Concílio de Trento. This movement arrived at other countries of the world also to Brazil and marked time, provoking the revolt of groups that did not accept a renewal liturgical. Fruit of this walked of the Liturgical Movement was the liturgical reflection to leave of its ignored theology until then. The liturgical theology is born thus, and the Church earns, in the form to celebrate and to reflect the mysteries of the life of Christ, in the rites, and the eucological texts. But the great changes and profits of everything this, culminates with Vatican Concílio II in its document on the liturgy, the Constitution Sacrosanctum Concilium. Leaving of the document to conciliate, the study it tries to show, the bases for a deeper adaptation of the eucological liturgical texts in the local cultures. It has space in the laws of the Church, for this flexibility. Finally, this dissertation brings examples of suitable or adaptable texts to the liturgy, in the realities of the local churches. In the cultural diversity of Brazil, it has much creativity and possibilities to celebrate with eucological texts autochthons more, without wounding the integrity of the Roman rite and without modifying the theological-eucológico content / A presente dissertação traz como principal frente de estudo os textos eucológicos litúrgicos reformulados pelo Concílio Vaticano II e sua aplicação em comunidades da Igreja no Brasil com possíveis adaptações. O texto apresenta um estudo histórico do termo eucologia , na história da Igreja, mostrando como foi formulada a eucologia da liturgia romana através dos tempos. Faz lembrar também como a eucologia é uma ciência pouco conhecida e pouco estudada nas academias e na Igreja. A eucologia romana com suas características próprias, marcada pela simplicidade e sobriedade em suas fórmulas, se firmou através dos séculos. Mas é importante salientar que ela foi construída em bases culturais múltiplas, agregando um pouco de cada cultura contemplada. O estudo também mostra a caminhada do Movimento Litúrgico, iniciado na Europa para tentar fazer com que a liturgia voltasse ao estilo romano clássico, depois de séculos de uma liturgia cristalizada, com as regras impostas pelo Concílio de Trento. Este movimento chegou a outros países do mundo, inclusive ao Brasil, e marcou época, provocando a revolta de grupos que não aceitavam a renovação litúrgica. Fruto dessa caminhada do Movimento Litúrgico foi a reflexão litúrgica a partir de sua teologia até então ignorada. Assim, a Igreja ganha, na forma de celebrar e refletir os mistérios da vida de Cristo, nos ritos, e nos textos eucológicos. Mas as grandes mudanças e ganhos de tudo isso culmina com o Concílio Vaticano II em seu documento sobre a liturgia, a Constituição Sacrosanctum Concilium. A partir do documento conciliar, o estudo tenta mostrar, as bases para uma adaptação mais profunda dos textos litúrgicos eucológicos nas culturas locais. Há espaço nas leis da Igreja, para esta flexibilidade. Por fim, esta dissertação traz exemplos de textos adaptados ou adaptáveis à liturgia, nas realidades das igrejas locais. Na diversidade cultural do Brasil, há muita criatividade e possibilidades de celebrar com textos eucológicos mais autóctones, sem ferir a integridade do rito romano e sem alterar o conteúdo teológico-eucológico essencial

Made available in DSpace on 2016-04-25T19:20:20Z (GMT). No. of bitstreams: 1 Emilson Soares dos Anjos.pdf: 4432622 bytes, checksum: ff931c3d25e7f03388c515a6776fe0eb (MD5) Previous issue date: 2012-03-29 / This dissertation addresses issues related to convergence and divergence of the funeral ceremony of the Church of World Messianity in Japan and Brazil. Funeral plays a fundamental role in the religious work of the Church of World Messianity. The model of ritual presented throughout the presentpaper was proposed by the Second Spiritual Leader,Nidai-Sama, and considered ideal for this kind of rite of passage. The Second Spiritual Leader Nidai-Sama and (wife of the founder Mokichi Okada), who grounded the liturgy principles of the Church of World Messianity, wrote teachings to guide the followers through the fullfilment of such acts. Therefore, given the different cultural aspects between the two countries as well as the specific aspects of the Church of World Messianity, we seek to answer the following questions:Were there any adaptations to the process of transplantation of a liturgy from Japan to Brazil? If adaptations occurred in different poles (cultural, religious and social ones), with theirrespective traditions and habits, which were these adaptations and in which aspects did theytake placeregarding the practice of funeral ritual in the host culture? To answer these questions, we seek justification in the Theory of Religious Transplantation, by Martin Baumann, which allowed us to conclude that convergences and divergences occurring in the transplantation process contributed to a better understanding of rituals of messianic doctrine by the Brazilian community / Esta dissertação aborda questões relacionadas às convergências e às divergências da cerimônia de funeral da Igreja Messiânica Mundial no Japão e no Brasil. O ritual de funeral exerce papel fundamental no trabalho religioso da Igreja Messiânica Mundial, e o modelo de ritual apresentado ao longo desse trabalho foi proposto pela Segunda Líder Espiritual,Nidai-Sama, e considerado como ideal para esse tipo de ritual de passagem. A Segunda Líder Espiritual Nidai-Sama (esposa do fundador MokitiOkada), que sistematizou a liturgia da IMM, escreveu Ensinamentos para nortear os fiéis na realização desses atos litúrgicos. Assim sendo, considerando os diferentes aspectos culturais entre os dois países bem como os aspectos específicos da Igreja Messiânica Mundial, busca-se responder às perguntas: Houve adaptações necessárias ao processo de transplantação de uma liturgia do Japão para o Brasil? Se aconteceram adaptações nos diferentes polos (culturais, religiosos e sociais), com seus respectivos usos e costumes, quais foram essas adaptações e em que pontos elas ocorreram na prática do ritual de funeral na cultura anfitriã? Para responder a essas indagações, buscamos fundamentação na Teoria da Transplantação Religiosa, de Martin Baumann, a qual nos permitiu concluir que as convergências e as divergências ocorridas nesse processo de transplantação contribuíram para uma melhor compreensão dos rituais da doutrina messiânica pela comunidade brasileira

La thèse a pour objet la culture juive à Candie au cours des XIVe-XVIe siècles et, en particulier, l’influence exercée par la culture et les traditions des juifs sépharades et ashkénazes, qui s’établirent sur l’île dès la moitié du quatorzième siècle. La thèse se base d’un côté sur des sources administratives et notariales et, de l’autre, sur les manuscrits hébreux produits à Candie ou apportés là-bas par les immigrés pendant la période considérée. Le premier chapitre porte sur la communauté juive de Candie dans la première moitié du XVIe siècle, et fournit de nouvelles informations à l’égard de la situation du quartier juif, de ses synagogues, de sa composition sociale, de sa démographie et de la biographie d’Élie Capsali, qui représentait la principale autorité spirituelle à cette époque. Le deuxième chapitre rassemble les informations disponibles concernant l’immigration juive à Candie des siècles XIV-XV. Le troisième chapitre examine certaines particularités de la liturgie synagogale élaborée par les Juifs de Candie sous l’impulsion de la tradition française et ashkénaze. Le quatrième chapitre analyse deux listes de livres religieux et médicaux: les deux listes, qui remontent à la deuxième moitié du quinzième siècle, sont ici interprétées comme un indice de la diffusion de la culture médicale sépharade à Candie, qui se vérifia par le moyen des immigrés catalans. Le cinquième chapitre est dédié à Mosheh ben Yehudah Galiano, un médecin, philosophe et astronome de Constantinople qui séjourna à Candie de 1526/27 jusqu’à1543. Le dernier chapitre porte sur les effets provoqués dans le quartier juif par l’épidémie de peste qui s’abattit sur Candie en 1592. / The thesis investigates the culture of the Cretan Jews in the XIV-XVI centuries and concentrates on how the Sephardi and Ashkenazi immigrants who began to settle on the island around mid-XIV century contributed in shaping a shared culture. The thesis is based both on the administrative and notarial documents preserved in the State Archive in Venice and on the Hebrew manuscripts produced by Candiote Jews or brought there by the new settlers. The first chapter offers a reconnaissance of the Jewish community of Candia in the early XVI century and brings new information on the geography of the zudeca, its administration, its social composition, the amount of its population, and the biography of its main leader at the time: Elijah Capsali (d. 1550). The third chapter illustrates some of the peculiarities that the Candiote synagogal liturgy developed under the influence of Ashkenazi settlers. The fourth chapter deals with two lists of books found in a manuscript preserved in the University Library of Bologna, and shows how they can be viewed as a testimony of the role played by Catalonian immigrants in the spread of Sephardi medical lore among Candiote Jews. The fifth chapter is dedicated to Mosheh ben Judah Galiano, a physician, philosopher and astronomer who settled in Candia in the late ’20s of the Sixteenth century and left the island on 1543. The sixth chapter offers an examination of the plague that struck Candia in 1592 and its impact on the Jewish community.

Esta dissertação aborda o Direito Ático por um prisma axiológico. Admite a influência dos valores na formulação de normas e institutos, e destaca um valor que considera como dos mais importantes na cultura grega dos séculos V e IV a.C., a saber, a honra. Uma primeira parte do trabalho se propõe a delimitar a honra, distinguindo seu uso em dois sentidos principais de: valor que se tem, e de fenômeno da percepção deste valor. Uma segunda parte demonstra a origem do apreço pela honra e pela excelência na poesia épica, esclarecendo depois que posição a honra ocupa na escala grega de valores. Trata-se ainda da guerra como local para o nascimento e consolidação dos significados de honra de que dispomos, e em seguida, aborda a tormentosa situação enfrentada por Drácon por conta da prática da vingança privada, destacando a vinculação desta ao restabelecimento da honra e comentado as características da lei de homicídio de Drácon. A terceira parte dedica-se a detalhado exame de três institutos jurídicos Áticos que têm na honra sua razão de ser: perda dos direitos civis, atimía; serviços ao povo de Atenas, liturgias; a tratamento e punição da hýbris. / The present work examines Attic Law through an axiological perspective. Admits the role of values in forming norms and juridical institutes, focusing in a special value considered to be one of the main forms of excellence in 5th and 4th century: honor. The first part of the work delimits honor, indicating two meanings for the term: a value that the subject has, and the perception of such a value by others. A second part demonstrates the origin of the greek concern with honor and excellence in Homer´s epic poetry, establishing a post for honor in greek axiological rankings. Identifies war as the birthplace of the meanings of honor we discussed, and analyzes the difficult social condition that Draco had to face in its time, related to private revenge, emphasizing it connection with the theme of honor and commenting Draco´s Homicide Law. The third part brings a detailed exam of three of attic law´s institutes related to honor: disenfranchisement, atimía; public service in Athens, liturgies; treatment and punishment of hýbris.

Femme à la destinée unique, la Vierge Marie a suscité intérêt, passion et engouement tout au long des siècles de l’Ère chrétienne. Elle a inspiré artistes, écrivains et prédicateurs et sa vie a fait l’objet de récits exemplaires. La Vie de la Vierge traverse l’histoire de la littérature syriaque. Ce ne sont pas moins de 23 manuscrits syro-orientaux qui sont parvenus jusqu’à nous. Relativement récents puisqu’ils ont été copiés de 1243 à 1917 AD, ils plongent leurs racines dans des textes bien plus anciens. Dans un premier volume, la copie d’un manuscrit de la fin du XIIIe siècle, conservé au monastère Notre-Dame des Semences d’Alqoš, dans l’Irak actuel, a été choisie, en raison de son exhaustivité, pour une édition complète et une première traduction en français. Un apparat critique très important puisqu’il concerne 18 manuscrits – 5 manuscrits ne sont malheureusement pas accessibles actuellement – vient compléter ce travail d’édition et permet l’établissement d’un stemma qui met en lumière l’existence de quatre familles de manuscrits, avec un manuscrit singulier, copie d’une version syro-orientale originelle aujourd’hui perdue. Dans un second volume, le commentaire de l’œuvre souligne la singularité de ce texte apocryphe chrétien syro-oriental. Il s’agit bien pour son auteur d’annoncer le Christ Jésus qui, par son incarnation, vient rétablir la création déchue dans son harmonie originelle et racheter l’humanité. Il le fait en présentant la vie de Marie, sa mère. Elle est alors la femme qui transcende toutes époques et tous lieux et devient une incarnation de l’éternel féminin. / A woman with a singular destiny, the Virgin Mary has caused interest, enthusiasm and even passion throughout the centuries of the Christian era. She has inspired artists, writers and preachers; and her life has been the object of narratives to be imitated. The Life of the Virgin can be found over the course of the history of Syriac literature. There are no fewer than 23 Syro-Oriental manuscripts that have come down to us. They are relatively recent. There were copied from 1243 to 1917 AD, with roots in much older texts. In the first volume, a copy of a manuscript from the end of the 13th century, kept at the monastery of Our Lady of the Seeds in Alqoš, in modern day Iraq, has been chosen, because of its exhaustiveness to serve as a complete edition and a first translation into French. It contains a very important critical apparatus since it compares 18 manuscripts, unfortunately, however, 5 manuscripts are not accessible currently. This apparatus complements this edition and allows for the establishment of a stemma which clarifies the existence of four families of manuscripts, with a single manuscript, that is a copy of an original Syro-Oriental version now lost. In the second volume, the commentary on the text underlines the uniqueness of this Syro-Oriental Christian apocryphal writing. It is clear that its author wants to announce Jesus Christ who, by his incarnation, comes to restore fallen creation to its original harmony and to redeem humanity. He does this by presenting the life of Mary, his mother. She is then the woman who transcends all times and places and becomes the incarnation of the éternel féminin.

L'activité liturgique et commémorative dont l'abbatiale de Saint-Denis est le cadre a des effets sur sa configuration spatiale bien après l'achèvement de sa construction en 1281. L'adjonction de chapelles latérales au flanc nord de la nef, en 1320-1324, ou les créations et transferts d'autels recensés à la fin du Moyen Âge mettent en évidence le phénomène de pression liturgique qui s'exerce sur l'édifice en marge de ses fonctions principales, c'est-à-dire le culte de saint Denis et l'entretien de la mémoire royale. L’étude des chapellenies et services anniversaires fondés à ses autels entre 1108 et le début du XVIe siècle éclaire le réseau mémoriel qui se forme autour de l'abbaye au cours de cette période, mais aussi l'évolution de la politique des moines vis-à-vis des laïcs. À partir du deuxième quart du XIVe siècle, l'abbé et le chapitre cherchent à canaliser le flux dévotionnel des fondations, y compris royales, tandis que les prêtres de la collégiale Saint-Paul voisine et des paroisses de l'exemption dionysienne sont progressivement associés à leur desserte, formant avec les moines une même communauté. La lecture de la répartition des tâches au sein de l’abbatiale et de ses dépendances, qui vise à reconstituer une géographie de la mémoire à Saint-Denis, révèle l'existence d'espaces réservés et un contrôle strict de la destination des autels, notamment de ceux du chevet. Ainsi, la plupart des officiers claustraux de l'abbaye sont associés spécifiquement à l'un des autels à reliques des chapelles rayonnantes depuis, semble-t-il, l'abbatiat de Suger. Cette exclusivité d'usage ne semble pas repérable dans d'autres établissements comparables, apportant un nouvel exemple de l'unicité dionysienne. / The commemorative and liturgical functions of Saint-Denis influenced the abbey’s spatial configuration for centuries after construction of the core of the church ended in 1281. The addition of lateral chapels on the north side of the nave in 1320-1324, like the creation and movement of altars during the next two hundred years, resulted from the expansion of the abbey’s liturgical engagement beyond its primary responsibilities for the cult of Saint Denis and the commemoration of the kings of France. This study of the chaplaincies and anniversary services established between 1108 and the early sixteenth century casts light on the memory network that develops around the abbey during this period, but also the evolution of the abbey’s policies toward the laymen. From the second quarter of the 14th century onwards, the abbots and chapter try to control the foundations flow (including royal ones). Furthermore, the priests of the collegiate church of Saint-Paul located near the abbey as well as parishes enjoying Dyonisian immunity were gradually associated with services at the abbey’s chapels and thereby incorporated into the Dyonisian community. Focused on the services performed within the abbey church and the establishments immediately dependent on it, this study aims to reconstitute a geography of memory at Saint-Denis. It reveals that the services performed at the different altars were strictly controlled, particularly in the restricted area of the chevet. Therefore, apparently from the time of Abbot Suger, each claustral official of the abbey was generally associated with a specific altar in the radiating chapels. This exclusivity thus distinguished Saint-Denis from other similar establishments, providing yet another example of the uniqueness of the royal abbey.

Submitted by Marlene Aparecida de Souza Cardozo (mcardozo@pucsp.br) on 2018-03-28T14:40:14Z No. of bitstreams: 1 André Luiz Massaro.pdf: 1182391 bytes, checksum: 806f451c2b14225fb2ec75d44f529191 (MD5) / Made available in DSpace on 2018-03-28T14:40:15Z (GMT). No. of bitstreams: 1 André Luiz Massaro.pdf: 1182391 bytes, checksum: 806f451c2b14225fb2ec75d44f529191 (MD5) Previous issue date: 2017-12-15 / The purpose of the present work was to reflect on the celebration of the Word of God restored by the Second Vatican Council, pointing out its various celebratory modalities that can be celebrated by families as a source of supply and growth in the Christian faith, based on knowledge and appreciation of elements rescued with the liturgical reform of Vatican II and that are explicit in the Constitution Sacrosanctum Concilium. In this sense, an attempt was made to make a historical rescue on all the work of the conciliar priests of Vatican II, who took the liturgy of the Church to a movement of return to its biblical and patristic sources. Thus, through applied research, it is noted that the Celebration of the Word of God does not exist to heal the lack of ordained ministers and / or in turn to replace the difficulty of the Celebration of the Eucharist. It has its own peculiar characteristics and can lead the baptized to a deeper degree of evangelization. From the theological method of seeing, judging and acting, we sought to demonstrate the full range of elements extolling the liturgy of the Word of God celebrated by the communities in chapels, churches, balconies, factories, houses and in the most improvised places imaginable, but which must be celebrated in an active, full and conscious way, achieving fruitful participation in life. The proposal is provocative and in order to achieve its objectives requires study, knowledge and fidelity to the Sacred Liturgy of the Church, enabling the lay protagonism; a coalition with a temptation of Church-clericalism; leading the laity to live their vocation of salt of the earth and light in the world on the frontiers of mission: a Samaritan and outgoing Church / O presente trabalho teve, como objetivo, refletir sobre a Celebração da Palavra de Deus restaurada pelo Concílio Vaticano II, apontando suas diversas modalidades celebrativas que podem ser celebradas pelas famílias como uma fonte de abastecimento e crescimento na fé cristã, a partir do conhecimento e valorização de elementos resgatados com a reforma litúrgica do Vaticano II e que estão explícitos na Constituição Sacrosanctum Concilium. Neste sentido, buscou-se fazer um resgate histórico sobre todo o trabalho dos padres conciliares do Vaticano II, os quais levaram a liturgia da Igreja a um movimento de retorno às suas fontes bíblicas e patrísticas. Assim, por uma aplicada investigação, constata-se que a Celebração da Palavra de Deus não existe para sanar a falta de ministros ordenados e/ou por sua vez para substituir a dificuldade da Celebração da Eucaristia. Ela possui suas características próprias e peculiares, e que podem levar o batizado a um grau mais profundo de evangelização. A partir do método teológico ver, julgar e agir, buscou-se demonstrar toda gama de elementos que enaltecem a liturgia da Palavra de Deus celebrada pelas comunidades em capelas, igrejas, varandas, fábricas, casas e nos lugares mais improvisados que se possa imaginar, mas que deve ser celebrada de maneira ativa, plena e consciente, alcançando uma participação frutuosa para a vida. A proposta é provocativa e para atingir seus objetivos exige estudo, conhecimento e fidelidade à Sagrada Liturgia da Igreja, possibilitando o protagonismo leigo; uma coalisão com uma tentação de Igreja-clericalista; levando os leigos a de fato viverem sua vocação de sal da terra e luz no mundo nas fronteiras de missão: uma Igreja samaritana e em saída

Through his use of "foundation" and "house" metaphors in his "First Sermon Preached to King Charles at St. James, 3 April 1625," John Donne discreetly presents his ideologies and principles before the new king, while simultaneously criticizing his contemporaries' misguided bickering over religio-political factions. This essay seeks to unpack the history surrounding, as well as the casuistical logic found within Donne's first sermon preached during the Caroline period, which both explicitly and implicitly addresses the foremost anxieties of the people of the changing age.

Mis en valeur dans de nombreuses études durant le XXe siècle, les liens entre l’Église et la mort sont étudiés ici dans le contexte des 22 diocèses provençaux des XIIe, XIIIe et XIVe siècles. Grâce à une documentation abondante et variée émanant essentiellement des chapitres cathédraux, il est possible d’envisager la mort comme un cadre aux relations entre les clercs des cathédrales et les sociétés urbaines. Perspective commune à tous, la mort permet aux clercs de construire des discours participant de l’encadrement chrétien des sociétés, exprimés de diverses manières, dans des modèles de bonne mort ou la liturgie funéraire. La mort est aussi l’occasion d’établir des relations spirituelles et matérielles avec une large communauté laïque et ecclésiastique, en particulier dans le cadre de la pratique des anniversaires. Elle est un événement propice à l’insertion des prélats, des chanoines et des clercs séculiers dans le paysage politique et économique des comtés de Provence et de Forcalquier. Elle est, enfin, une clé de lecture permettant à l’historien de comprendre comment s’organise l’Ecclesia provençale durant trois siècles marqués par d’importantes évolutions géopolitiques et économiques. Cette étude propose une lecture thanatologique de l’histoire des cathédrales provençales dans le but d’en élargir les perspectives et de poser un nouveau regard sur les clercs qui les desservent. / Relations between death and the medieval church have been explored by European historians since the beginning of the 20th century. They are here analysed within the 22 dioceses of « Provence » during the 12th, 13th and 14th centuries. Using a large and varied documentation, essentially produced by cathedral chapters, we propose to study death as a framework for the relations between the cathedral clergy and urban medieval societies. As a prospect common to everyone, death could be used by clerics in order to build discourses promoting a tighter control of the Church over society, for instance through the liturgy of the Dead or the concept of the « Good Christian Death ». Especially through anniversaries, Death also provided them with an opportunity to establish spiritual and material relationships with an enlarged community of laymen and ecclesiastics and was therefore instrumental in involving bischops, canons and secular clerics into the political and economic life of the counties of Provence and Forcalquier. Finally, Death gives historians of the Middle Ages a unique insight into the life and organisation of the Provençale Ecclesia over three centuries of intense economic and political evolutions. This study aims to use thanatology in order to broaden our historical perspectives regarding Provençal cathedrals and clerics in the Middle-Ages.

<p>This thesis examines the Christian context of the former pagan sanctuary of Zeus Labrandeusin Caria during the Early Byzantine period, ca. 325-730 A.D. The focus is on the church, positioned outside the pagan sanctuary’s temenos area. The architecture of the church has been empirically analysed. It is argued that the church shows strong Syrian influences. The Syrian features are a tripartite sanctuary enclosed by a straight back wall, an interior supported by pilasters and a west part with two towers. The study of the architecture has also been used in an attempt to discuss the liturgy at Labraunda.The finds from the excavations of 1951-2005 have been categorized and examined in order to establish a <em>terminus post quem</em> for the Christian presence at the site of the church. This has been crucial for the dating of the church. Furthermore, the finds illustrate the social and economic conditions that prevailed at Labraunda during the Early Byzantine period. Finally, this study tries to enlighten the process of transition from a pagan sanctuary into a Christian place of worship.</p>