Made available in DSpace on 2016-02-26T14:52:34Z (GMT). No. of bitstreams: 1 LayanaKarinePimentel.pdf: 978872 bytes, checksum: 52f35e851205a685befd5f9675705365 (MD5) Previous issue date: 2010-08-27 / The 1960 decade is characterized by different socio-cultural transformations. Several questions were made and taboos were questioned at any moment. The Catholic Church itself tried to open up to modernity with the Second Vatican Council. Brazil also passed through these questioning, but the country was under strong civil-military authoritarianism. Among the various sectors that resisted the regime, we highlight the Catholic Church and other brazilian Christian denominations, that, although strongly supported the civil-military coup, constituted themselves in one of the most important pillars of the struggle against the established order, spreading democratic ideas and of social changes. The journal Paz e Terra was published from 1966 to 1969. It can be seen as the achievement of an ecumenical project, because it is noticeable in its articles a dialogue between the various Christian and non-Christians on taboo issues such as Marxism, wars, sexuality, religion, among others. Thus, it was an important instrument of objection to the government, because discussed strategic issues raised in that socio-cultural context. The main source of this research is the own object of study, the journal Paz e Terra . The study also occurred through the Papal encyclical Pacem in Terris and bibliography about the decade of 1960, especially regarding Christian institutions. The purpose of this essay is to discuss some ideas in Paz e Terra , mainly regarding Latin America. We seek, therefore, to expose and discuss, based on several articles, the way both the analysis of Latin American problems and their possible solutions appear in the journal / A década de 1960 é caracterizada por diversas transformações sócio-culturais. Vários questionamentos eram feitos e os tabus eram questionados a todo instante. A própria Igreja Católica tentou se abrir para a modernidade com o Concilio Vaticano II. O Brasil também passava por esses questionamentos, mas vivia sob forte autoritarismo civil-militar. Dentre os diversos setores que resistiram ao regime, destacam-se a Igreja Católica e outras denominações cristãs brasileiras, que, embora tenham majoritariamente apoiado o golpe civilmilitar, constituíram-se em um dos principais pilares das lutas contra a ordem estabelecida, disseminando idéias democráticas e de mudança social. A revista Paz e Terra foi publicada entre os anos de 1966 e 1969. Ela pode ser considerada como a concretização de um projeto ecumênico, pois em seus artigos fica perceptível um diálogo entre os diversos cristãos e os não cristãos sobre questões tabus como o marxismo, guerras, sexualidade, religião, entre outros. Desta forma, foi um importante instrumento de oposição ao governo, pois problematizava questões consideradas estratégicas naquele contexto sócio-cultural. A principal fonte desta pesquisa é o próprio objeto de estudo, a revista Paz e Terra. O estudo também se deu por meio da Encíclica papal Pacem in Terris e da bibliografia sobre a década de 1960, sobretudo no que se refere às instituições cristãs. O objetivo desta dissertação é discutir algumas idéias contidas na Paz e Terra, principalmente no que se refere à temática da América Latina. Busca-se, portanto, expor e discutir, com base em diversos artigos, o modo como aparecem na revista tanto a análise dos problemas latino-americanos como suas possíveis soluções

Située dans les Côtes d’Armor, Boquen est en 1965 une abbaye cistercienne de la commune observance. En 1976, les Petites Sœurs de Bethléem s’y installent avec un objectif précis : y rétablir une vie monastique après la décennie mouvementée que vient de vivre Boquen. L’abbaye s’était en effet métamorphosée en un haut lieu de la contestation catholique en France, voire en symbole de cette contestation.Cette étude se propose d’analyser, sur un mode chronologique, les éléments qui ont concouru à transformer cette petite abbaye en caisse de résonance des attentes de milliers de chrétiens. Elle met ainsi en lumière l’importance du contexte socioreligieux des sixties et des seventies dans l’évolution de Boquen mais aussi le rôle majeur joué par Bernard Besret, le très charismatique prieur de Boquen puis leader de la Communion. Celui-ci a initié un projet communautaire original, la Communion de Boquen, qui allie monachisme, œcuménisme et esprit des sixties. Le 20 août 1969, Bernard Besret prononce une conférence retentissante qui entraine sa destitution. Dès lors, la sanction draine vers l’abbaye toute l’aile contestataire chrétienne qui va de la gauche à l’extrême gauche. A l’automne 1970, Boquen a pris le leadership des chrétiens en recherche. Les deux années qui suivent confirment son succès. Mais qu’est-ce que Boquen ? En 1973, le déclin s’amorce. Il est aggravé par le départ de Bernard Besret en octobre 1974. A l’automne 1976, cette expérience utopique dans les murs de Boquen s’achève avec l’expulsion de la Communion et de la communauté des résidents qui s’y était établie. / Boquen, located in “ Côtes d’Armor”, is in 1965 a Cistercian abbey of the common observance. In 1976, the Little Sisters of Bethleem settle there with the precise purpose of re-establishing monastic life after the agitated decade that has just come to an end at Boquen. For the abbey had indeed been turned into a prominent place of the catholic protest in France, if not its very symbol. This study proposes an analysis, in a chronological mode, of the elements that have contributed to the transforming of this small abbey into a sounding board for the expectations of thousands of Christians. It thus brings to light the importance played by the socio-religious context of the sixties and seventies upon the evolution of Boquen, and also the major role played by Bernard Besret, the very charismatic Prior of Boquen and later leader of the “Communion”. He initiated an original community project, the Communion of Boquen, which combined monasticism, ecumenism and spirit of the sixties. On August 20th 1969 Bernard Besret gives a resounding conference which brings about his dismissal. From that day, that sanction attracts to the abbey all the christian anti-establishment wing, ranging from left to far left. By the autumn of 1970 Boquen has taken the leadership of the Christians in spiritual quest. The next two years confirm its success. But what is Boquen? In 1973, it starts declining. Things get worse with Bernard Besret’s departure in October 1974. By the autumn of 1976, that utopic experiment within the walls of Boquen comes to an end with the expulsion of the Communion and of the community of residents who had settled there.