CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / RESUMO No Brasil o impacto modernizador das dÃcadas de 1950 e 1960 e a vitÃria da RevoluÃÃo Cubana em 1959, produziram temores no seio dos setores conservadores da sociedade brasileira, em especial para a Igreja CatÃlica. Nesses anos, solidificaram-se e radicalizaram-se duas perspectivas de interpretaÃÃo daqueles sinais da modernidade: uma, de matiz liberal defendia que a Igreja deveria ser aberta aos novos tempos; outra, de natureza conservadora, articulava-se no sentido de desqualificar os esforÃos de atualizaÃÃo e de inserÃÃo da Igreja nas problemÃticas da realidade brasileira. A primeira corrente, passou a ser denominada de âesquerda catÃlicaâ por defender teses capazes de provocar rupturas na estrutura socioeconÃmica que mantinha o paÃs no rol das naÃÃes subdesenvolvidas e tem sua origem em movimentos liderados por bispos, padres e leigos, principalmente da regiÃo Nordeste, tais como o Movimento de Natal, a criaÃÃo da ConferÃncia Nacional dos Bispos do Brasil (CNBB) e o Movimento de EducaÃÃo de Base. Naquele momento histÃrico, o ConcÃlio Vaticano II, convocado por JoÃo XXIII assume diante da Igreja uma posiÃÃo de abertura, de diÃlogo com o mundo e de provocaÃÃo de um aggiornamento, inspirando novos desenhos para o catolicismo, corroborando, de certa forma, algumas aÃÃes jà desenvolvidas pelas pastorais da Igreja no Brasil, em especial a do Nordeste. O escopo principal desta tese à narrar as principais questÃes sociais, polÃticas e pastorais que marcaram a passagem de Dom Josà de Medeiros Delgado pelo arcebispado de Fortaleza, entre as dÃcadas de1960 e 1970. Palavras-chave: Catolicismo brasileiro; ConcÃlio Vaticano II; HistÃria da Igreja CatÃlica. / ABSTRACT In Brazil, the modernizing impact of the 1950s and 1960s and the victory of the Cuban Revolution in 1959, has produced fears within the conservative sectors of Brazilian society, especially for the Catholic church. In these years, two perspectives of interpretation about those signs of modernity had been solidified and radicalized: one from liberal hue which argued that the Church should be open to new times; another, inherently conservative, was articulated in order to disqualifying efforts on update and insertion of the Church on problematic of Brazilian reality. The first stream, was named the "Catholic Left" for defending theses that could cause disruptions in the socioeconomic structure that kept the country in the list of underdeveloped nations and has its origin in movements led by bishops, priests and laity, especially from the Northeast, such as "Movement from Natal", the creation of the National Conference of Bishops of Brazil (CNBB) and the "Basic Education Movement". At that historical moment, the Second Vatican Council, convened by Pope John XXIII, assumes before the Catholic Church a position of openness, dialogue with the world and challenge of an aggiornamento, inspiring new designs to Catholicism, corroborating, somehow, some actions already developed by pastoral from Church in Brazil, especially in the Northeast. The main scope of this thesis is to narrate the major social, political and pastoral issues that marked the passing of Don Jose de Medeiros Delgado by Archbishop of Fortaleza, between the 1960s and 1970s decades.

This PhD dissertation focuses upon the role of Lyon's printing industry in the revival of Catholicism in the second half of the sixteenth century. Lyon was one of Europe's premier cities; booming trade and tolerant attitudes had been catalysts for its growth. It possessed one of the finest and most renowned printing industries on the continent. Reputations were turned upside down by the development of evangelical activism in the 1560s. By the late 1560s the city was once more firmly placed in the Roman Catholic camp. Lyon's presses joined in the newly found Catholic sentiment. Presses produced a vast range of texts necessary for the reconstruction of the Church. From the start, the commerce of the book and the fate of Catholic revival were closely bound together. Within a decade of the fall of the Protestant regime, Catholic authors and publishers produced steady streams of violent pamphlet literature aimed towards the eradication of the Huguenot. With a powerful combination of theological tomes and a flood of book and pamphlet literature addressed to a wider audience, Lyon's printing presses held an important role in the progress of Catholic revival. Chapter one sketches core aspects of the history of the printing industry in Lyon from its inception in the 1470s until 1600. Chapter two concentrates on the production of pamphlet literature between 1565 and 1588, the years of Catholic victory and the period leading up to the radical developments of the Holy Catholic League. Chapter three extends the survey of the period 1565 until 1588 by addressing the body of larger religious books published. Chapters four and five explore the role of pamphlet literature during Lyon's adherence to the Leaguer, and then Royalist movement. Chapter six examines the production of larger religious books throughout the years 1589 until 1600. This study of Lyon's place in print culture demonstrates that our preconceptions of the book culture - seen through the predominantly German model - cannot be accurately imposed across European printing centres. Contrary to the German experience print culture and the Counter-Reformation were inextricably linked. Moreover, French Catholic authors were prepared to confront the evangelical movement in the medium of print. By doing so Catholic authors and publishers fully utilised the weapons that had brought Protestantism so much success, making them their own.

The diploma thesis focuses on the period of the episcopacy of Jan III of Dražice. The aim of the thesis is to describe the economic, political and cultural situation on the basis of analyses, description and comparison of acquired information. The thesis presents the personality of the Prag bishop Jan III of Dražice. It also analyse the administration and property of the Diocese of Prague in the second half of the 13th century. Finally, the thesis focuses on the political activity of the Prag bishop during the government of king Ottokar II. of Bohemia, the court of Jan III and his travel itinerary. The conclusion of the thesis is the recognition that during the period of the episcopacy of Jan III of Dražice the administration of Diocese began to be reorganized, two new episcopal castles were built, the episcopal office started to work and the property of Diocese did not increase. In comparison with the bishop of Olomouc Bruno of Schauenburg, Jan III was not so politically active in the royal policy.

En España, al igual que en el resto de países europeos a finales del siglo XIX y principios del XX, se hace exhibición de "lo primitivo": personas (indígenas procedentes de los nuevos territorios colonizados) y objetos (piezas de arte y artefactos de la cultura material de los indígenas procedentes de las colonias). Algunas de estas muestras coinciden con las primeras exposiciones organizadas en España: Exposición General de las Islas Filipinas en Madrid (1887), Exposición Universal de Barcelona (1888) y Exposición Internacional de Barcelona (1929). El presente trabajo analiza la presencia o ausencia de "lo primitivo" (personas y objetos) en los principales acontecimientos expositivos españoles, su relación con acontecimientos homónimos en otros países europeos y su posible recepción en colecciones museísticas (museos de antropología, etnología y misionales). / In Spain, as in the rest of European countries at the end of the nineteenth century and beginning of the twentieth, aboriginal from the new colonized territories and "primitive" objects (art and artefacts from the material culture of the colonies) were also exhibited. Some of these events coincide with the first organized Exhibitions in Spain: General Exhibition of the Philippines Islands in Madrid (1887), Barcelona World Exhibition (1888) and Barcelona International Exhibition (1929). This work analyzes the presence or absence of "the primitive" (people and objects) in the major Spanish exhibitions, the relationship with similar events in other European countries and the possible reception in museum collections (museums of anthropology, ethnology and missionary).