Thesis (D.W.S.)--Institute for Worship Studies, 2007. / Abstract. Includes bibliographical references (leaves 119-122).

Thesis (D.W.S.)--Institute for Worship Studies, 2007. / Abstract and vita. Includes bibliographical references (leaves 176-185).

La ville de Provins (Seine-et-Marne) est marquée par une Révolution tranquille, où les manifestations de violence se distinguent par leur rareté. En matière religieuse, la ville connaît les divisions et les inquiétudes suscitées par la politique des assemblées successives. Les habitants s’élèvent contre la nouvelle division paroissiale, tandis que les curés et les vicaires se divisent au sujet du serment constitutionnel (1790-1792). Les biens du clergé sont nationalisés. Plusieurs églises, abbayes et couvents se vident de leurs chanoines et de leurs moines, pour être ensuite vendus, réutilisés à des fins profanes, et même démolis. À mesure que la situation politique se radicalise après la chute de la monarchie et la proclamation de la République, le clergé fait l’objet de mesures de plus en plus coercitives. Une grande partie des ecclésiastiques est alors placée en réclusion en 1793-1794. Des restrictions limitent également la pratique du culte, en l’interdisant notamment dans l’espace public et en fermant momentanément toutes les églises. Comment les Provinois réagissent-ils à ces bouleversements ? La modération des comportements et la recherche de conciliation semblent qualifier les habitants. Au lendemain de la Terreur, les ecclésiastiques, de toutes tendances, unissent leurs forces pour assurer à nouveau la desserte du culte dans les églises, au-delà des querelles théologiques. C’est sur cette situation apaisée que peuvent s’appuyer les évêques concordataires, à partir de 1802, pour réorganiser officiellement l’Église provinoise et redonner à la religion catholique et à l’autorité spirituelle la place dominante qu’elles occupaient auparavant dans les esprits et dans la cité. / Provins (Seine-et-Marne) was marked by a quiet Revolution. The city was almost completely free of any manifestation of violence. In religious matters, the successive policies of the assemblies generated divisions and concerns. People rose against the new parishes, while priests and vicars were divided about the constitutional oath (1790-1792). Canons, monks and nuns left the churches. Abbeys and convents, which were subsequently sold, were reused for secular purpose and even destroyed. As the political situation became radicalized, after the fall of the monarchy in August 1792 and the proclamation of the Republic in september, State and deputies voted coercive measures against the clergy. Much of clergymen were sent to prison in 1793-1794. Restrictions also limited religious practice. Indeed, worship were prohibited in public spaces and all churches were momentarily closed. How the people of Provins reacted to these changes? Moderation and reconciliation seem define behaviours. After Terror, all parts of the Provins’ clergy joined their forces to ensure worship in churches again, beyond the theological and political disputes. Thanks to this soothed situation, the first bishops of XIXth century led a successful policy in order to reorganize local Church and give back to the Catholic religion and spiritual authority the dominant position they previously occupied in minds and in society.

No description available.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / A presente dissertação visa contribuir com a temática do espaço e lugar de culto cristão, realizando uma ampla pesquisa sobre o espaço e o lugar vivencial e experiencial do ser humano no mundo que ele habita e ocupa. Esta pesquisa encontra-se ancorada dentro da área de pesquisa da teologia prática e da ciência litúrgica, a partir da qual se dará a investigação sobre a relação do ser humano com a liturgia e a arquitetura e sua influência e apreensão para dentro do culto cristão. Para tanto, partimos da discussão e da análise da evolução do conceito de espaço, sobretudo a partir da Idade Média até a atualidade. Analisamos a relação do ser humano com o espaço e o lugar que ela/ele ocupa no mundo, através dos conceitos de espaço vivenciado e experiencial. E através da teologia de Martim Lutero e da pesquisa de Mircea Eliade, sobre o sagrado e o profano, examinamos a relação sagrada e humana que ocorre no espaço sagrado. A partir dessa base, procuramos entender de que maneira ocorre a relação humana no espaço experiencial estrito da igreja (lugar de culto), averiguando de que modo acontece a relação arquiteta/o e obra arquitetônica e o modo com que ela/ele usa sua autonomia para planejar e construir o espaço litúrgico. Averiguaremos as formas com que o ser humano percebe e apreende o espaço e de que forma o corpo e a corporeidade humana relacionam-se no âmbito da igreja. Preocupados com o que se tem nomeado de não lugares, investigaremos se o lugar de culto também apresenta características de não lugar. A partir da temática sacramental e litúrgica no e com o lugar de culto, nosso foco está em entender de que forma o anúncio da Palavra de Deus e os sacramentos batismo e eucaristia são definidores espaciais do lugar de culto, ou seja, da nossa casa no tempo e no espaço. Por fim, analisaremos a relação entre liturgia e arquitetura. Apresentamos e definimos etapas que devem ser observadas quando uma comunidade pretende construir, reformar e/ou adaptar o seu lugar de culto. Além de definirmos princípios e critérios que as comunidades, as/os ministras/os e as/os arquitetas/as devem refletir ao longo da construção e reforma. / This thesis aims to contribute to the theme of the space and place of Christian worship, carrying out a broad research about the living and experiential space and place of the human being in the world which s/he inhabits and occupies. This research is anchored within the research area of practical theology and of liturgical science, on which the investigation of the relation of the human being with liturgy and architecture and its influence and apprehension into Christian worship will be based. For this we begin with the discussion and analysis of the evolution of the concept of space, particularly from the Middle Ages up to the present. We analyze the relation of the human being with the space and place s/he occupies in the world through the concepts of lived and experiential space. And through Martin Luthers theology and from Mircea Eliades research about the sacred and the profane, we examine the sacred and human relation which takes place in the sacred space. Based on this we seek to understand the manner in which the human relation occurs in the experiential space strictly of the church (place of worship), checking out how the architect relates with the architectural work and the way in which s/he uses her/his autonomy to plan and construct the liturgical space. We will check out the ways in which the human being perceives and takes in the space and how the body and human corporeity relate within the church ambiance. Concerned with what has been called non-places we will investigate if the place of worship also presents characteristics of a non-place. Based on the sacramental and liturgical theme within and with the place of worship, our focus is to understand how the announcement of the Word of God and the sacraments Baptism and Eucharist are spatial definers of the place of worship, that is, of our house in time and space. Finally, we will analyze the relation between liturgy and architecture. We present and define stages which should be observed when a congregation intends to build, refurbish and/or adapt its place of worship, besides defining principles and criteria which the congregations, the ministers, and the architects should reflect upon throughout all of the construction and refurbishment.

Embodying Christ: Meaning and Significance of the Ritual in 1Cor 12-14 This work understands 1Cor 12-14 as a text concerned with early Christian ritual and addresses the question: What does the text of 1Cor 12-14 reveal about the symbolic universe and social implications of this ritual? Early Christian meetings are understood as a complex ritual which has meaning and significance that could be interpreted on the basis of exegeting 1Cor 12-14. Meaning denotes the worldview communicated through it, significance denotes the influence of the ritual on the lives of the believers and their community. As its meaning, three metaphors appear out of the exegesis: a temple in construction, Christ's body with many members, and an image of the Spirit working in believers. These images are being played out, strengthened, and embodied in the ritual action. Apart from communicating the worldview and corresponding values, the significance of the ritual lies in that it creates a space of liminal freedom. Charismata are a dynamic reality and are not bound to particular persons. That is true especially in the case of prophesying and speaking in tongues, which based on analysis of the primary sources are in this work understood as speaking in an inspired state by a person who is being filled with the Spirit. Generally,...

Prediking is 'n dialoog. Dit dompel die preek in 'n direkte krisis. Wat kan die prediker doen om hierdie dialoog te bevorder? Die deelnemers in die erediens word kortliks bespreek. God spreek met die prediker deur die teks. Die prediker moet hierdie teks aan die hoorder in die erediens oordra. Om die oorspronklike teks te verstaan het daar drie hoofstrome in die tradisionele hermeneuse ontstaan: Krities-histories, Tekskrities en Hoorders hermeneutiek. Die probleem is egter nie opgelos nie. Hoe kan die prediker die boodskap effektief aan die hoorder oordra? Daar word voorgestel dat die kreatiewe proses gebruik word in die voorbereiding van die preek. Die breinkaart kan gebruik word om die teks en hoorder van die teks, beter te verstaan. Hulpmiddelle moet gebruik word om die teks aan die hoorder oor te dra. Hier word die gebruik van literatuur en drama bestudeer. / Preaching is a dialogue. This states the current problem of preaching. How can the preacher improve this dialogue in the sermon? The participants in the sermon are shortly discussed: The preacher listens to the text. God speaks through the text. The preacher must communicate this text to the listener in the sermon. Three major streams have evolved in the tradisional hermeneutics: Critical-historical, Textual and Listeners hermeneutics. There is however, still a problem. How does the preacher present this message effectivly to the listener? It is suggested that the creative process must be considered in preparing a sermon. The mind map can be used to understand the text and listener of the text better. More aids can be used to reach the listener effectivly. In this thesis the use of literature and drama in the preparing and delivering of the sermon will be studied. / Philosophy, Practical and Systematic Theology / M.Th. (Practical theology)

Existem diferentes modos de se ler uma imagem e de interpretá-la. A partir dos gestos realizados pelo artista, podemos conduzir leitura estética, antropológica, cultural ou teológica, encontrando diferentes significados. Realizar a leitura dos gestos tem como objetivo conhecer não apenas as tradições nas quais foram concebidos, mas também a iniciação na prática visionária que os inspirou. Os gestos mais do que descrevem uma história; interpretam-na, dando-lhe um significado mais amplo. Nesta análise escolheu-se o artista Michelangelo Merisi da Caravaggio, tendo como objetivo considerar o simbolismo e a gestualidade existentes em sua produção. A observação da gestualidade nas obras deste artista, principalmente àquelas relacionadas a representação de São Mateus objeto de estudo, buscou implicações em relação ao conjunto compositivo, ao espectador e ao contexto histórico século XVII na Europa. Assim, procurou-se estabelecer para a obra do artista Caravaggio um alicerce na relação gestos/simbolismo, imagem/culto sendo sua compreensão feita a partir de inúmeros fatores visuais que conferem aos quadros caráter de poder e persuasão / There are different ways to view an image and interpret it . From the gestures made by the artist , can lead aesthetic , anthropological , cultural or theological reading , finding different meanings . In reading the gestures aims to know not only the traditions in which they were designed , but also initiation into visionary practice that inspired them . Gestures more than describe a story , interpret it , giving it a broader meaning . In this analysis we chose the artist Michelangelo Merisi da Caravaggio , aiming to consider the symbolism and gestures existing in its production . The observation of gestures in the works by this artist , especially those related to representation of Matthew - the object of study , sought implications in relation to compositional whole, the viewer and the historical context - the seventeenth century in Europe . Thus , we tried to establish for the work of the artist Caravaggio a foundation in relation gestures / symbolism, image / worship your understanding being taken from numerous visual factors which give the character tables of power and persuasion

A reflexão neste trabalho está centrada na contribuição da práxis pastoral na imigração alemã na região que hoje compreende a microrregião de Santa Rosa/RS, focalizando mais a localidade de Lajeado Terrêncio, município de Novo Machado/RS, sem, no entanto, deixar de olhar para outras localidades, que viveram situações semelhantes. Os pastores se depararam com o trauma da saga da imigração dos alemães-russos em nosso país. Alguns traços são percebidos até os nossos dias. Já haviam migrado para regiões no leste europeu, principalmente à Rússia, para aproveitar a oportunidade oferecida por um império em expansão. Tentaram construir o sonho de uma vida melhor e o futuro de seus filhos, já que na Alemanha reinava o excesso de contingente, a escassez de alimento e falta de emprego. Entrementes, a situação dos alemães ficou extremamente difícil devido à política da ―russificação‖ por parte do governo, milícias nacionalistas e instalação de guerras civis. Por fim, após a primeira guerra mundial, quem não migrou a tempo foi literalmente expulso das suas terras. Quem conseguiu migrar para o Novo Continente se viu livre de tais ameaças. Junto a estes chegaram também um menor percentual de alemães da Alemanha, que passaram a conviver juntos. Indubitavelmente, ao chegar ao sul do Brasil, se depararam com novos problemas. Um lugar de selva, sem estradas, casas, comércio, indústrias, escolas, hospitais, etc. Como sobreviver esses desafios e construir o futuro de seus filhos? Naquela difícil adaptação entra um diferencial, a práxis pastoral. Não vendo alternativa, os escassos pastores se debruçaram para cuidar dessa gente. Depois de organizarem o lugar de culto, nos domingos pregaram a mensagem de alento do evangelho, que mantinha viva a esperança do indivíduo, ensinando-o a sobreviver pela fé em Deus e que com muito esforço, conseguiriam construir o futuro. Durante a semana faziam visitações. Não raro, as esposas destes, também ajudavam as famílias com ações práticas. A igreja se tornara o centro comunitário nas primeiras décadas, o centro do desenvolvimento humano. / The reflection of this study is based on the contribution of pastoral practice in the German immigration in the region that today comprises the micro area of Santa Rosa / RS, focusing more on the location of Lajeado Terrêncio, municipality of Novo Machado / RS, without, however, fail to look to other places that have experienced similar facts. Pastors are faced with the trauma of immigration saga of the German-Russians in our country. Some traits are perceived to this day. They had migrated to areas in Eastern Europe, especially Russia, to seize the opportunity offered by an expanding empire. They tried to build the dream of a better life and future of their children, as in Germany ruled over quota, the shortage of food and lack of employment. Meanwhile, the situation of the Germans was extremely difficult due to the policy of Russification by the government, militias and nationalists installation of civil wars. Finally, after the first world war, who did not migrate in time was literally kicked out of their land. Who was able to migrate to the new continent was freed from such threats. Along with these came also a smaller percentage of Germans from Germany, who came to live together. Undoubtedly, to get to southern Brazil, faced with new problems. A place of wilderness without roads, homes, commerce, industries, schools, hospitals, etc.. How to survive these challenges and build the future of their children? That difficult adjustment enters a differential, the pastoral. Seeing no alternative, the few pastors have looked to take care of these people. After arranging a place of worship on Sundays preached the message of encouragement from the gospel, that kept alive the hope of the individual, teaching him to live by faith in God and with much effort, they could build the future. During the week did visitations. Often, their wives, also helped families with practical actions. The church became the community center in the first decades, the center of human development.

Pensar o tema Rituais Católicos e sua conexão com a violência no futebol de várzea recifense, a partir dos dados coletados com atletas da referida região, situados no campo do bueirão (Torre), campo do cacique (Zumbi) e campo de Córrego da Gameleira (Córrego da Gameleira), constitui o alvo deste trabalho. Como um meio de compreender e analisar até que ponto o atleta que pratica os rituais cristãos católicos antes, durante e depois da partida utiliza seu corpo em ações de violência que destoa daquela natural do esporte. O procedimento metodológico da nossa pesquisa é qualitativo e descritivo, através de método empírico e com dados coletados a partir de entrevista estruturada. Nas entrevistas os Atletas de várzea reconheceram que mesmo praticando os rituais cristãos católicos, motivos exteriores ao ambiente da contenda os levam a agir com violência contra seus adversários. Na prática esportiva futebolística varzeana estão presentes dificuldades sócio econômicas e rituais cristãos católicos que passam nas suas vidas como demonstrativos de sua fé no sagrado. / Rituals Catholics think the theme and its connection with violence in football flodplain Recife, from data collected with athletes from that region, situed in the Field do bueirão (Torre), the cacique field (Zumbi) and field of the Stream of Gameleira (Stream Gameleira), is the target of this work. As a means to understand and analyze the extent to which the athlete practicing Catholic Christian rituals before, during and after the game that uses your body for acts of violence that clashes that natural sport. The methodological approach of our research is qualitative and descriptive, using the method and empirical data collected from structured interviews. In the interviews the athletes floodplain recognized that even practicing Catholic Christian rituals, reasons outside the environment of the dispute led to act violently against their opponents. In sports football varzeana difficulties are present socio economic and ritual in the Catholic Christians who spend their lives as a demonstration of their faith in the sacred.