In Talavera, a small town in the rural south-central Peruvian Andes, Catholicism is deeply rooted in local institutions, society and history. I explore Talaveran Catholicism primarily through the eyes of the priests and the core parish community, and in doing so seek to contribute to the anthropology of Christianity, including the anthropology of Catholicism, and the anthropology of the Andes. Engaging with dominant models in the anthropology of Christianity of Christianity as a religion of conversion and radical discontinuity, I argue that in Talavera, such models no longer ring true for local Catholics: instead, Christian conversion is long forgotten and taken for granted, while Christianity is an important source of continuity with the past. This is related to the activities of the current generation of Catholic priests in Talavera, who are locally native and who by and large tend to be more sympathetic to local Andean Catholic traditions as a result—but without subscribing to dominant anthropological framings for pro-Andean sentiment. Instead, I draw on David Brown's formulation of Christian tradition to argue for a new anthropological model views the ‘syncretic' aspects of Andean Catholicism as simply part of Catholicism in general. Following the emphasis on incorporating theology, I subsequently argue that we need to take seriously Catholic notions of sacramentality as an ontological transformation—a theme throughout the majority of the thesis. I argue that sacramentality underlies how Catholic priests can be simultaneously divine and human through the sacrament of ordination; structures clerical-lay relations in Catholic parishes by creating the space for lay assistants to carry out the work of priests without becoming priests themselves; and causes membership of the Catholic Church, thereby leaving belief to carry out the work of improving, rather than effecting, one's Catholic-ness.

Made available in DSpace on 2016-03-15T19:48:21Z (GMT). No. of bitstreams: 1 Carlos Antonio Valentim.pdf: 188796 bytes, checksum: f67ad9a0727708516a5a52d4a310e05a (MD5) Previous issue date: 2012-02-06 / This research aims to analyze the thoughts on the Brazilian religious institution under the eye of the traveler and the American Methodist missionary Daniel Parish Kidder through his narrative of travels in Brazil in the first half of the nineteenth century. It is used as the theoretical thinking of the Annales school, specifically E. P. Thompson with its historical logic that says that each time, each generation will be different questions for the object under study and will reach different answers. To contextualize the subject there is the interpretation of Brazilian society made by the writers Gilberto Freyre, Sérgio Buarque de Holanda and Caio Prado Junior, on the period of colonial Brazil. To understand the foreign view, we analyze what other travelers have also said on the religiousness in Brazil, for it is observed that Auguste Saint-Hilaire, Jean-Baptiste Debret and Richard Francis Burton said on the subject, they are unanimous in identifying the difficulty of civilizing Brazil is due to the Brazilian religiosity, which according to Saint-Hilaire Catholicism has undergone a social decline upon contact with the primitive nature. For Kidder, interpreters of Brazil and travelers, Brazil is not civilized because the Catholic Church was unable to evangelize the country, not having a position to do so because of the ignorance and immorality of the clergy. Kidder also denounces Catholicism, which instead of leading the faithful to God, away from him. For him, preaching the gospel was central to civilize Brazil. Kidder considers that the gospel that American Protestants offered to the Brazilians brought in its bulge the progress. Brazil with the Gospel would become a country of men and women who would know how to read and write, thus contributing to the personal and social development, towards progress. / Esta pesquisa tem como objetivo refletir sobre os pensamentos sobre a instituição religiosa brasileira sob o olhar do viajante e missionário metodista norteamericano Daniel Parish Kidder por meio de seus relatos de viagens no Brasil na primeira metade do século XIX. Utiliza-se como referencial teórico o pensamento da Escola dos Annales, mais especificamente E. P. Thompson com sua lógica histórica, que diz que cada época, cada geração fará perguntas diferentes para o objeto estudado e terá respostas diferentes. Para a contextualização do tema observa-se a interpretação da sociedade brasileira feita pelos escritores Gilberto Freyre, Sérgio Buarque de Holanda e Caio Prado Júnior sobre o período do Brasil colônia. Para compreender a visão estrangeira, analisa-se o que outros viajantes também disseram sobre a religiosidade brasileira e observa-se o que Auguste De Saint-Hilaire, Jean-Baptiste Debret e Richard Francis Burton afirmaram sobre o tema, os quais são unânimes em identificar que a dificuldade de civilizar o Brasil ocorre devido à religiosidade brasileira que, segundo Saint-Hilaire o catolicismo sofreu uma regressão social quando em contato com a natureza primitiva. Para Kidder, e para os intérpretes do Brasil e os viajantes, o Brasil não é civilizado porque a Igreja Católica não conseguiu evangelizar o país, não tendo condições de fazê-lo devido à imoralidade e ignorância do clero. Kidder denuncia também o catolicismo, que em vez de levar os fiéis a Deus, os afastava dele. Para ele, a pregação do evangelho era fundamental para civilizar o Brasil, pois entende que o evangelho que os protestantes norte-americanos ofereceriam para os brasileiros trazia em seu bojo o progresso. Portanto, o Brasil com o evangelho se tornaria um país de homens e mulheres que saberiam ler e escrever, contribuindo assim para o desenvolvimento pessoal e social, rumo ao progresso.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-11-22T12:14:50Z No. of bitstreams: 1 JACINTA ALVES DE LIMA.pdf: 1530083 bytes, checksum: ab368dca741e184cd612dba1858539bf (MD5) / Made available in DSpace on 2017-11-22T12:14:50Z (GMT). No. of bitstreams: 1 JACINTA ALVES DE LIMA.pdf: 1530083 bytes, checksum: ab368dca741e184cd612dba1858539bf (MD5) Previous issue date: 2017-09-19 / In this dissertation, we discuss Cícero Romão Batista: from popular canonization to official canonization, and his main objective is to analyze internal and external conflicts with Catholicism that contextualized both the rupture of the Catholic Church with the priest and the recent reconciliation (2015) Towards him, envisaging a possible canonization. The role of the pilgrimages in Juazeiro do Norte stands out in this context, one of the indicators that converges towards a probable official canonization. This research is based on biographical and documentary sources in archives of the Center for Psychology of Religion in Juazeiro do Norte, and also in several duly cited authors. This work is composed of the identification and history of Padre Cícero Romão Batista, including the main characters without whom his story would not be the same. It then demonstrates the reasons both for the rupture of the Church, through its local representative in the past, and for reconciliation, a current cause made effective in 2015, and the possible canonization in the future. It is understood that reconciliation is the first step towards the canonization, since this is the opportunity to open the process for this purpose, following all the steps required and duly proven to be countersigned and come to fruition. / Nesta dissertação discorre-se sobre Cícero Romão Batista: da canonização popular à canonização oficial, e tem como objetivo principal analisar os conflitos internos e externos ao Catolicismo que contextualizaram tanto a ruptura da Igreja Católica com o Sacerdote à recente reconciliação (2015) para com ele, vislumbrando uma possível canonização. Destaca-se, nesse contexto, o papel das romarias em Juazeiro do Norte, o quanto dos indicadores que convergem para uma provável canonização oficial. Esta pesquisa tem embasamento em fontes biográficas e documentais, em arquivos do Centro de Psicologia da Religião de Juazeiro do Norte, e, também, em diversos autores devidamente citados. Este trabalho é composto pela identificação e histórico do Padre Cícero Romão Batista, incluindo os principais personagens, sem os quais sua história não seria a mesma. Em seguida, demonstra-se as razões tanto da ruptura da Igreja, por meio de seu representante local, no passado, quanto da reconciliação, causa atual efetivada em 2015 e a possível canonização no futuro. Entende-se que a reconciliação é o primeiro passo rumo à canonização, pois assim se tem a oportunidade de abrir o processo para esse fim, seguindo todas as etapas exigidas e devidamente comprovadas para que seja referendado e chegue ao bom termo.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-05-03T17:55:16Z No. of bitstreams: 1 JOSÉ WILLIAM BARBOSA COSTA.pdf: 1309809 bytes, checksum: 752ffb769296f27c22b96b50eafb7ee5 (MD5) / Made available in DSpace on 2018-05-03T17:55:16Z (GMT). No. of bitstreams: 1 JOSÉ WILLIAM BARBOSA COSTA.pdf: 1309809 bytes, checksum: 752ffb769296f27c22b96b50eafb7ee5 (MD5) Previous issue date: 2018-02-19 / This research seeks to uncover the historical-ecclesial paths between the Brazilian Republic, and the Holy See and the Catholic Church in Brazil. Facts and events that led to the signing, approval and promulgation of the Brazil-Holy See Agreement in 2009. The theoretical framework adopted is the political conception of Roman Catholicism by Carl Schmitt and the research is conducted from a canonical-historical perspective. We seek to understand the diplomatic and ecclesial paths and its obstacles that led to the 119-year waiting between the proclamation of the Brazilian Republic and the signing of the Diplomatic Agreement. As research methodology, we used a bigliographical research approach, consultation to eclesiatical arquives, mainly in the Diocese of Santo André SP, and the analysis of texts from conferences which address the subject. / Esta tese objetiva mostrar os caminhos histórico-eclesiais entre a república brasileira e a Santa Sé e a Igreja Católica no Brasil que levaram à assinatura, aprovação e promulgação do Acordo Brasil-Santa Sé em 2009. O referencial teórico adotado parte da concepção política do catolicismo romano de Carl Schmitt e a pesquisa é de cunho histórico-canônico. Buscamos entender os caminhos diplomáticos e os entraves eclesiais brasileiros que levaram a 119 anos de espera entre a proclamação da república e a assinatura do Acordo diplomático. A metodologia usada é a pesquisa bibliográfica, consulta a arquivos eclesiásticos, principalmente na diocese de Santo André SP, e análise de textos de conferências sobre o tema.

Submitted by Fernanda Ciolfi (fernanda.ciolfi@puc-campinas.edu.br) on 2016-05-10T19:26:52Z No. of bitstreams: 1 BRUNA APARECIDA DA SILVA MIGUEL.pdf: 1584502 bytes, checksum: 8389bb0c0296a8cc70ff4a90277a6e11 (MD5) / Made available in DSpace on 2016-05-10T19:26:52Z (GMT). No. of bitstreams: 1 BRUNA APARECIDA DA SILVA MIGUEL.pdf: 1584502 bytes, checksum: 8389bb0c0296a8cc70ff4a90277a6e11 (MD5) Previous issue date: 2016-02-29 / The purpose of this research is a study of some political dimensions of the religious phenomenon in light of magazine publications A Ordem. With emphasis on institutional aspects in the history of the Catholic Church in Brazil. In general, seeks to analyze what your speech and debates on the role of the Dom Vital Centre in Brazilian society, thirty years after its foundation; as well as investigate the posture performed by Catholic intellectuals in the face of internal and external events to the religious field in the mid-twentieth century. It has even pretend to elaborate about the historical and theoretical context of Catholicism in the country. This magazine which appears as the first lay expression of intellectual production on the Catholic Church, which together with the Dom Vital Centre, mark the beginning of a new phase of the writings of the Brazilian Catholic Church. A Ordem considered by scholars as a core of debates and thoughts of exposure Catholic group that composed. Taking into account all relevant this newsletter for initial training of a Brazilian Catholic thought and expression and engagement of intellectuals is that is proposed to study. Given that the vast majority of research on the subject focus their attention in the first decades of the magazine and the Center, this work, by contrast, proposes a study that continues into the 1950s, seeking to understand the specifics of this moment for the Church . Thereby computing the relevance of this research. / A proposta deste trabalho de pesquisa ? desenvolver um estudo de algumas dimens?es pol?ticas do fen?meno religioso a luz das publica??es do peri?dico A Ordem. Com ?nfase nos aspectos institucionais presentes na trajet?ria da Igreja Cat?lica no Brasil. Em linhas gerais, busca analisar qual o seu discurso e debates sobre a atua??o do Centro Dom Vital na sociedade brasileira, trinta anos ap?s a sua funda??o; bem como, investigar a postura desempenhada pelos intelectuais cat?licos diante dos acontecimentos internos e externos ao campo religioso, em meados do s?culo XX. Tem-se ainda a pretens?o de tecer considera??es sobre o contexto hist?rico e te?rico do catolicismo no pa?s. Esta revista que surge como a primeira express?o leiga de produ??o intelectual sobre a Igreja Cat?lica, que juntamente com o Centro Dom Vital, marcam o in?cio de uma nova fase dos escritos sobre a Igreja Cat?lica Brasileira. A Ordem ? considerada por estudiosos como um n?cleo de debates e exposi??o de pensamentos do grupo cat?lico que a compunha. Levando em considera??o toda relev?ncia deste peri?dico para forma??o inicial de um pensamento cat?lico brasileiro e a express?o e engajamento dos intelectuais ? que se prop?e o seu estudo. Tendo em vista que a grande maioria das pesquisas sobre o tema concentram suas aten??es nas primeiras d?cadas da revista e do Centro, este trabalho, diferentemente, prop?e um estudo que se prolonga at? a d?cada de 1950, buscando entender as especificidades deste momento para a Igreja. Computando assim a pertin?ncia desta pesquisa.

O objetivo desta pesquisa é discutir o processo de abertura da Igreja Católica às religiões afrobrasileiras, tendo como foco a liturgia das missas inculturadas (ou missa afro) nas quais elementos das religiões afro-brasileiras (principalmente do candomblé) são adotados. Em São Paulo, por exemplo, o ícone dessas celebrações é a missa da mãe negra\", ocorrida em torno do terceiro domingo de maio, que aproxima imaginários católicos (como a de Nossa Senhora Aparecida) e heranças da leitura da mãe e da mulher na escravidão (uma leitura do tipo Gilberto Freyre). Afora a problemática em torno desse imaginário, sobre o qual há bastante material disponível, procura-se saber como esse catolicismo faz a aproximação no âmbito dos conceitos teológicos e litúrgicos (tanto do ponto de vista de sacerdotes católicos e afrobrasileiros e de adeptos de ambos os sistemas). A pesquisa foi realizada na cidade de São Paulo, especificamente em duas igrejas: Nossa Senhora do Rosário dos Homens Pretos, no Largo do Paissandu e Nossa Senhora Achiropita, na Bela Vista, onde são realizados rituais inculturados (missa, batismo e casamento). Estas igrejas são emblemáticas: a primeira representaria a apropriação do catolicismo pelo negro e a segunda a apropriação das religiões afro-brasileiras pelo catolicismo. Assim, a Igreja Católica estaria dando continuidade no espaço litúrgico e teológico da igreja a um processo de \"culturalização\" destas religiões, o qual se verifica na sociedade nacional de um modo mais amplo. / The objective of this research is to discuss the broadening of the Catholic Church to include the Afro- Brazilian religions, having in focus the inculturated masses liturgy (or Afromasses) in which elements from Afro- Brazilian religions (mainly from candomblé) are adopted. In São Paulo, for example, the icon of those celebrations is the Black Mother Mass, one that happens around the third Sunday of May and that approximates catholic imaginaries (such as that of Nossa Senhora Aparecida) and the heritage of readings of the mother and the women during slavery (a reading made by Gilberto Freyre). Besides the problems associated with this imaginary, about which there exists a good number of material available, this research turns to the question about how this Catholicism approximates itself, in the range of theological and liturgical concepts (in as much from the point of view of Catholic and Afro- Brazilian priests as that of believers of both systems). This research was done in the city of São Paulo, specifically in two churches: Nossa Senhora do Rosário dos Homens Pretos, at the Largo do Paissandu and Nossa Senhora Achiropita, at Bela Vista, where are performed inculturated rituals (masses, baptisms, marriages). These churches are emblematic: the first one, may represent the appropriation of Catholicism by the black; and the second one, the appropriation of the Afro- Brazilian religions by the Catholicism. In such a way the Catholic Church would be giving continuity in the theological and liturgical space of the church to a process of culturalization of these religions. A process that is verified in the national society in a wider mode.

Vatican II was one of the most seminal councils in Roman Catholic Church history, having far reaching effects on the universal institution.1 One of the most important outcomes of Vatican II was not the reforming of orthopraxy, but the dialogue that developed regarding three specific issues – the transforming of women’s roles in Church life, Catholic sexual ethics, and the Church’s relationship with LGBTQ+ individuals.2 The decades following Vatican II became a new era of religious dialogue among Catholic scholars and theologians, which established new discussions on women’s ordination, sexual ethics, and attitudes towards homosexuality in the contemporary world. This thesis examines dialogue concerning women’s ordination, as well as the dialogue that developed from Pope John Paul II’s teachings in his Theology of the Body regarding sexual ethics and the agency of queer persons in the Church. It explores the dialogue among scholars and theologians on the changing role and opinion of women in ministerial positions, the shifting understanding of sexual morality, and the changing attitudes towards queer individuals that developed because of Vatican II’s emphasis on discussion. Vatican II decisively changed the way the Church practices and performs its numerous responsibilities in our modern world. However, the result also included a deeper understanding of the individual needs, ideas, and beliefs of the laity. In 2014, the Vatican’s International Theological Commission referenced the importance of laity’s role as members of the universal Church: Putting faith into practice in the concrete reality of the existential situations in which he or she is placed by family, professional and cultural relations enriches the personal experience of the believer. It enables him or her to see more precisely the value and the limits of a given doctrine, and to propose ways of refining its formulation. That is why those who teach in the name of the Church should give full attention to the experience of believers, especially lay people, who strive to put the Church’s teaching into practice in the areas of their own specific experience and competence.3 In doing so, greater concern for discussion of these issues developed, which is documented in this thesis. 1 To maintain efficiency within the overall thesis, from this point the term “Roman Catholic Church” will be shortened to “the Church.” This in no way is meant to mean the Catholic Church is the only church but is a way to provide a shortened term for a longer name. It also is not meant to delineate the entirety of the Body of Christ within the religious tradition of Christianity to the Roman Catholic Church. 2 Orthopraxy in this case refers to the correct performance and practice of certain rituals and ritespredominantly found within the Roman Catholic Latin Rite Mass. 3 International Theological Commission, “Sensus Fidei in the Life of the Church,” (Vatican City, 2014).

Questions surrounding queer subjectivity—including shame, the closet, and celebration—are at the core of my interests as a painter and image maker. Mining the history of religious iconography, including annunciation paintings, scenes of the crucifixion, and other notable works of this ilk, my paintings seek to explore the intricacies of sexuality and the workings of shame and celebration at play in the life of the queer-identified.

This thesis examines the life and thought of the influential Melbourne organist, teacher and music critic, Arthur Ernest Howard Nickson (1876-1964). Born in Melbourne, Nickson studied in England on the Clarke Scholarship at the Royal College of Music (1895-1899). During his studies in England, Nickson experienced the Catholic revival in the Church of England at its height. On his return to Australia in 1901 Nickson’s activities as a church musician, and later, as a teacher provided the platform for him to articulate views that were formed as a result of these influences. Beginning in 1904, Nickson’s 56-year career as a lecturer at the University Of Melbourne Conservatorium Of Music is important, as every student had to pass through his lectures at some point in their course. As music critic at the Age from 1927, Nickson played a decisive role in shaping public taste at the time of the establishment of the Melbourne Symphony Orchestra under Bernard Heinze, who was also Ormond Professor of Music at the University of Melbourne (1926-57). Nickson’s essays form a distinct group of writings that are probably unique in Australia. The main published essays cover a forty-year period beginning in 1905, and show the development of Nickson’s thinking about the moral basis and spiritual nature of music, his views on the nature of the Church, and his worldview, based on Neoplatonic philosophy, which shaped his thinking about the process of creation. While Nickson’s view of the created order was shaped by Neoplatonic influences, his view of the redemptive function of art was expressed in terms of sacramental theology, and was related very closely to his Anglo-Catholicism. In his essays and lectures Nickson frequently worked with an abstracted concept of ‘Art’, rather than specific art objects. While reference was made to art objects, it is not clear how Nickson defined the term ‘artist’. Nickson’s attention in his discussions of ‘Art’ tended to focus on the artist, rather than the object. This was a result of his world view, which saw art objects as an emanation from the personality of the artist; this necessitated the cultivation of a disposition of mind, which was enabled by the acquisition of mystical intuition. While his description of the fine arts as consisting of architecture, sculpture, painting, poetry and music was in line with older views of art, his views on the artist are difficult to discern, which raises the question of whether Nickson saw himself as an artist. Clearly his vocation was not as a composer, as the discussion of his mass settings in Chapter 3 will demonstrate, while as an organ teacher he was more interested in interpretation than in the mechanics of playing the instrument. This thesis falls into two broad sections. The first three chapters seek to provide an adequate biography of Nickson, which has never previously been done. The fourth chapter examines Nickson’s worldview and the implications this had for his thinking about music, and falls into two parts. The first part follows Nickson’s worldview as it was expressed in his essays, and focuses attention on the concept of art as a process of sign making. The manner in which this sign making is understood is essential to its function, and in Nickson’s writings three understandings emerge: symbol, metaphor and sacrament. The second part of the discussion examines Nickson’s articulation of his worldview in relation to music, which he considered to be the most divine of the arts, drawing on lecture notes, student reminiscences and Nickson’s own. Nickson’s central claim was that art is a sacrament. This can be seen in relation to his faith, where the regular use of the Church’s sacraments was central. This claim is challenged by statements Nickson made about the faith of composers such as Beethoven and Bach. This raises questions about sacramental efficacy when applied to art, and some limitations implicit in viewing art as a sacrament. It will be argued that Nickson conceived of artistic creation as fundamentally a process of sign making. The sign may be regarded as a symbol, metaphor or sacrament, and the process of creating the sign reflects God’s own creative activity in human creative acts. Nickson conceived of human creative action as having a redemptive character, bringing the artist into closer unity with the godhead. This union was the ultimate aim of art, being the act of redemption that paralleled the union brought about by such sacraments as the Eucharist. This term also points to some tensions in Nickson’s worldview, where he expressed a view of the creation of the material world as being both a dynamic, continuing activity of emanation from God, and a single action of the will of God, such as the creation account of Genesis.

Doctor of Philosophy (PhD) / In Australian Aboriginal affairs, the acculturative strand of assimilation developed in large part from Elkin’s religious and Idealist commitment, for which in the years 1928 to 1933 he won social-scientific authority. In competition with both an eliminationist politics of race and a segregationist politics of territory, Elkin drew upon religious experience, apologetics, sociology, and networks to establish a ‘positive policy’ as an enduring ideal in Aboriginal affairs. His leadership of the 1930s reform movement began within the Anglican Church, became national through civic-religious organs of publicity, and gained scientific authority as Elkin made religious themes a central concern in Australian anthropology. But from the 1960s until recently, most scholars have lost sight of the centrality of Idealism and religion in our protagonist’s seminal project of acculturative assimilation. This thesis aims to show how Elkin dealt with problems fundamental to twentieth century Aboriginal affairs and indeed to Australian modernity more generally – problems of faith and science, morality and expediency – in developing his positive policy towards Aborigines.