Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2018-05-08T20:38:32Z No. of bitstreams: 1 2017 - Stela Niero.pdf: 4133052 bytes, checksum: 1da04058828b9cd6d8a4fa2d1c232ba5 (MD5) / Made available in DSpace on 2018-05-08T20:38:32Z (GMT). No. of bitstreams: 1 2017 - Stela Niero.pdf: 4133052 bytes, checksum: 1da04058828b9cd6d8a4fa2d1c232ba5 (MD5) Previous issue date: 2017-06-28 / The present work sought to analyze the role of Catholic intellectuals in the period after the Second Vatican Council. The research is constituted as a case study of the integristas connected to the magazine Hora Presente, published between the years of 1968 and 1978. The main objective is to understand the relations established by the catholic intellectuals linked to fundamentalist thinking with the other catholic groups and the Brazilian State o during this period of repression and deprivation of the freedoms experienced by the Brazilian intelligentsia. The Second Vatican Council (1962-1965) convened in 1961 by Pope John XXIII (1958-1963) sought to establish a direction for the Church in search of a more open dialogue with modernity theological plurality and tolerance of other religious denominations. Undoubtedly, this Council generated discomfort in religious segments of more conservative positions, such as the traditionalists and fundamentalists who did not share the conciliar proposals that sought to open the Church to the modern world. Our object of study is, therefore, constituted by the conservative Catholic intellectuals of the period after the Second Vatican Council. When analyzing the publications of Hora Presente Journal, we intend to understand fundamentalist phenomenology as a conservative Catholic movement that generates social conflicts and an important part in the normative symbolic struggle of Catholicism in Brazil. The theoretical framework used in the research is inserted in the sociology of religion approach in interface with the sociology of the intellectuals, proposing, as mentioned, an analysis of the position of the Catholic intellectuals, in the post-conciliar period. It is important to underline that our privileged source is the Hora Presente Journal. The research is fundamentally qualitative, and is divided into three moments, starting from a historical analysis of the emergence of the fundamentalist catholic current contextualizing it within the process of secularization, in a second moment we present a documentary analysis from the discourses of the fundamentalist intellectual production and in a third moment we analyze the production of Catholic intellectuals in the contemporary world, seeking the discontinuities and permanences in relation to the conflicts discussed previously, to highlight the contemporary events led by the Catholic Church in recent decades. / A partir da an?lise da revista Hora Presente, este trabalho buscou entender o papel dos intelectuais cat?licos no per?odo posterior ao Conc?lio Vaticano II. A pesquisa se constitui como um estudo de caso dos integristas ligados a revista publicada entre os anos de 1968 a 1978. O principal objetivo ? entender as rela??es estabelecidas pelos intelectuais cat?licos ligados ao pensamento integrista com os demais grupos cat?licos e o Estado brasileiro durante esse per?odo de repress?o e priva??o das liberdades vivenciadas pela intelectualidade brasileira. O Conc?lio Vaticano II (1962-1965) convocado em 1961 pelo Papa Jo?o XXIII (1958-1963) buscou estabelecer um direcionamento para a Igreja procurando um di?logo mais aberto com a modernidade tendo uma tend?ncia a pluralidade teol?gica e a toler?ncia a outras denomina??es religiosas. Sem d?vida, esse Conc?lio gerou desconforto em segmentos religiosos de posi??es mais conservadoras como a dos tradicionalistas e integristas que n?o compartilhavam das propostas conciliares que visavam a abertura da Igreja ao mundo moderno. O objeto de estudo ? constitu?do, portanto, pelos intelectuais cat?licos tidos como conservadores do per?odo posterior ao Conc?lio Vaticano II. Ao analisar as publica??es da revista Hora Presente, pretende-se compreender a fenomenologia integrista enquanto movimento cat?lico conservador gerador de conflitos sociais ligados a luta simb?lico- normativa do catolicismo no Brasil. O quadro te?rico utilizado na realiza??o da pesquisa, se insere na perspectiva da sociologia da religi?o, em interface com a sociologia dos intelectuais, propondo, como j? mencionado, uma an?lise do posicionamento dos intelectuais cat?licos, no per?odo p?s conciliar, observando como fonte privilegiada as publica??es da revista Hora Presente. A pesquisa ? fundamentalmente qualitativa, e se divide em tr?s momentos, partindo primeiramente de uma an?lise hist?rica do surgimento da corrente cat?lica integrista contextualizando-a dentro do processo de seculariza??o, num segundo momento apresenta-se uma an?lise documental a partir dos discursos da produ??o intelectual integrista e, num terceiro momento a produ??o de intelectuais cat?licos na contemporaneidade, buscando as descontinuidades e perman?ncias em rela??o os conflitos abordados anteriormente evidenciando os acontecimentos contempor?neos protagonizados pela Igreja Cat?lica nas ?ltimas d?cadas.

No contexto católico do integrismo internacional, a década de 1970 se caracterizou pela militância a favor do resgate dos valores cristãos ameaçados pelo avanço moderno na sociedade ocidental, que passou a ser tema central dos artigos publicados por duas revistas: a Permanência, na cidade do Rio de Janeiro, e a Itinéraires, na cidade de Paris. A partir dessas constatações, a tese procurou apresentar a trajetória intelectual dos líderes do grupo Permanência, Gustavo Corção e Julio Fleichman, durante os anos de 1975 a 1989. Nesse período, os intelectuais escreveram artigos para a revista Itinéraires e participaram do maior congresso do integrismo internacional promovido pelo Office International na cidade de Lausanne, na Suíça. Defendeu-se a ideia de que essa trajetória teve como objetivo apresentar um projeto de poder articulado entre a elite civil-militar brasileira e os intelectuais católicos, por meio de dois planos discursivos: de valorização ao regime e de ataques a Igreja progressista brasileira. O itinerário percorrido pelos intelectuais cariocas revelou a notoriedade do integrismo brasileiro e do país, que passou a ser reconhecido pelo momento autoritário, ao derrotar a subversão internacional comunista pela ditadura militar. E, como uma troca, o integrismo francês era tomado como exemplo de luta contra o progressismo católico. Das experiências compartilhadas por esses grupos do integrismo católico, a História dos Intelectuais forneceu conceitos e categorias de análises que permitiram identificar as redes de sociabilidades e os microclimas que fizeram parte dos sentimentos partilhados por essa geração de intelectuais. Corção e Fleichman foram mediadores de um projeto político e cultural que contribuiu para a construção de uma memória sobre a ditadura e que, nos dias de hoje, ressurgiu no imaginário político brasileiro por meio da luta anticomunista. / In the Catholic context of international integrism, the 1970s were characterized by militancy in favor of the rescue of Christian values threatened by modern advances in Western society, which became the central theme of articles published by two magazines: Permanência, in Rio de Janeiro, and Itinéraires, in Paris. Based on that, the thesis tried to present the intellectual trajectory of the leaders of the Permanência group, Gustavo Corção and Julio Fleichman, from 1975 to 1989. During this period, intellectuals wrote articles for Itinéraires and participated in the largest congress of integrism, Office International in Lausanne, Switzerland. It was defended the idea that this trajectory had the objective of presenting a project of articulated power between the Brazilian civil-military elite and the Catholic intellectuals, through two discursive plans: valorization to the regime and attacks against the Brazilian progressive Church. The path walked by the Brazilian intellectuals revealed the notoriety of Brazil and its integrism: the country became recognized by the authoritarian moment that defeated the communist international subversion by the civil-military dictatorship. And, as an exchange, French integrism was taken as an example of a struggle against Catholic progressivism. From the experiences shared by these groups of Catholic integrism, the History of Intellectuals provided concepts and categories of analysis that allowed to identify the networks of sociabilities and microclimates that were part of the feelings shared by this generation of intellectuals. Corção and Fleichman were mediators of a political and cultural project that contributed to the creation of a false memory about the dictatorship and that, in the present day, resurged in the Brazilian political imaginary through the anticommunist struggle.

Le conflit afghan (à partir de 2001) peut être considéré comme un nouveau conflit asymétrique reprenant les caractéristiques des conflits asymétriques classiques (rapport de force disproportionné entre les belligérants) à l’exception de la territorialisation, remplacée par l’appartenance à une idéologie commune. En conséquence, le champ de bataille y est devenu secondaire, la guerre est devenue cognitive. La séparation entre la paix et la guerre s’est atténuée à tel point qu’il est devenu impossible de compartimenter le droit de la guerre en fonction de l’intensité du conflit ou de son internationalisation. Faute de s’y être adapté, le droit de la guerre a cessé de faciliter le rétablissement de la paix et a été perçu par les militaires occidentaux comme une entrave aux combats. C’est pourquoi, certains belligérants ont tenté de s’en affranchir en ayant recours à des méthodes de combats illégitimes. Ces effets ont été médiatisés et ont participé à la perte de légitimité des Etats occidentaux allant jusqu’à remettre en question la division du monde en Etats souverains. L’absence de résolution de ces conflits pourrait conduire à une guerre civile globalisée. En réponse, l’harmonisation du droit de la guerre autour de la garantie inconditionnelle des droits inaliénables doit être affirmée par les Etats et les nouveaux acteurs internationaux. Elle pourrait émerger d’un « Parlement mondial », garant du droit international. De plus, l’irréprochabilité morale des belligérants est attendue. Le droit et la place des armées au sein de la société doivent le refléter. / The Afghan war (since 2001) may be seen as a new asymmetric conflict. It has all characteristics of the former asymmetric conflicts except territoriality, which has been replaced by ideology. Therefore, the battlefields have been displaced to the cognitive war. The distinction between war and peace became so small that it is now impossible to distinguish the law of war in regard to its intensity or to the implication of several states. The law of wars, due to its lack of adaptation stopped to ease the peace recovery, becoming a hindrance to combat. In consequence, some warriors have been tempted to use forbidden combat methods. Whose effects have been mediatized and took part of the western states legitimacy crisis (and questionning the World division in sovereign states). The lack of conflicts settlement could lead to a worldwide civil war. Unless, law of wars are harmonized through universal core rights mandatory for states and new international actors; a “World Parliament” could protect them. Furthermore, moral integrity of warriors is expected, it may be reflected into the military laws and their position into the civil society.

Le Collège Saint-Viateur de Ouagadougou est une école catholique dont la mission est d’évangéliser les jeunes qui le fréquentent tout en leur assurant une éducation chrétienne de qualité. Or, en plus des catholiques, beaucoup de ses élèves sont musulmans, chrétiens protestants et animistes. Alors, on est en présence d’une diversité religieuse au sein de cette communauté éducative. Comme cette situation est acceptée et reconnue, on peut parler de pluralisme religieux. Dans ce contexte, jaillit la question de savoir s’il est toujours pertinent d’évangéliser les jeunes catholiques et membres des autres religions ou s’il faut simplement les éduquer afin qu’ils soient de meilleurs humains dans leur propre religion. Autour cette question se déroule une aventure de recherche en cinq chapitres correspondant aux cinq étapes de la praxéologie pastorale. Le premier chapitre campe le portrait de la communauté éducative du Collège Saint-Viateur dans le contexte pluriel du Burkina Faso et dégage les forces et faiblesses de la manière dont est gérée la diversité religieuse en son sein. Le deuxième pose la problématique de la pertinence de l’évangélisation des jeunes de religions différentes en assurant leur éducation chrétienne. Le troisième expose une herméneutique de l’acte d’évangéliser des jeunes en tenant compte de la perspective théologique positive du pluralisme religieux mise en rapport avec le magistère de l’Église sur l’éducation chrétienne des jeunes. Le quatrième formule quatre propositions pour que l’évangélisation de la jeunesse en ce contexte de pluralité religieuse ait le sens d’une éducation intégrale pour amener les jeunes à devenir de meilleurs humains dans leur propre foi. Le cinquième, enfin, émet les espérances et dégage les effets bénéfiques d’une culture du pluralisme religieux chez les jeunes au Collège Saint-Viateur de Ouagadougou. Cette culture constituerait en même temps une prophylaxie évangélique contre l’intégrisme religieux au sein de la communauté éducative et dans la société burkinabè. / Saint-Viator College at Ouagadougou in Burkina Faso (West Africa) is a Catholic school, the mission of which is to evangelize the youth that attend it, while assuring them a Christian education of quality. Besides the Catholics, many of the students are Muslims, Protestants or Animists. There is therefore a religious diversity among the educational community. Since this situation has been accepted and recognized as such, we may very well speak of religious pluralism. In such a context, one must really wonder if it is always pertinent to want to evangelize the young Catholics as well as the students belonging to the other religions, or must we simply educate them to become better human beings in their own religion. This question leads us to an adventure of five chapters corresponding to the five stages of pastoral praxeology. The first chapter depicts the educational community of Saint-Viator College, in the pluralistic context of Burkina Faso, and demonstrates the strengths and weaknesses of the manner by which religious diversity is managed. The second chapter poses the problem of the relevance of the evangelization of youth of different religions, by ensuring their Christian education. The third chapter illustrates a hermeneutic of the act of evangelizing youth, taking into account the positive theological perspective of religious pluralism, in relation to the Church’s magisterium regarding Christian education of youth. The fourth chapter puts forth four proposals so that the evangelization of youth, in this context of religious pluralism, may take on the meaning of an integral education that draws the youth to becoming better human beings in their own faith. Finally, the fifth chapter expresses the hopes and beneficial effects of a culture of religious pluralism among the youth at Saint-Viator College of Ouagadougou. This culture would constitute simultaneously an evangelical prophylaxis against religious fundamentalism/integrism within the educational community and within the society of Burkina Faso.

Le Collège Saint-Viateur de Ouagadougou est une école catholique dont la mission est d’évangéliser les jeunes qui le fréquentent tout en leur assurant une éducation chrétienne de qualité. Or, en plus des catholiques, beaucoup de ses élèves sont musulmans, chrétiens protestants et animistes. Alors, on est en présence d’une diversité religieuse au sein de cette communauté éducative. Comme cette situation est acceptée et reconnue, on peut parler de pluralisme religieux. Dans ce contexte, jaillit la question de savoir s’il est toujours pertinent d’évangéliser les jeunes catholiques et membres des autres religions ou s’il faut simplement les éduquer afin qu’ils soient de meilleurs humains dans leur propre religion. Autour cette question se déroule une aventure de recherche en cinq chapitres correspondant aux cinq étapes de la praxéologie pastorale. Le premier chapitre campe le portrait de la communauté éducative du Collège Saint-Viateur dans le contexte pluriel du Burkina Faso et dégage les forces et faiblesses de la manière dont est gérée la diversité religieuse en son sein. Le deuxième pose la problématique de la pertinence de l’évangélisation des jeunes de religions différentes en assurant leur éducation chrétienne. Le troisième expose une herméneutique de l’acte d’évangéliser des jeunes en tenant compte de la perspective théologique positive du pluralisme religieux mise en rapport avec le magistère de l’Église sur l’éducation chrétienne des jeunes. Le quatrième formule quatre propositions pour que l’évangélisation de la jeunesse en ce contexte de pluralité religieuse ait le sens d’une éducation intégrale pour amener les jeunes à devenir de meilleurs humains dans leur propre foi. Le cinquième, enfin, émet les espérances et dégage les effets bénéfiques d’une culture du pluralisme religieux chez les jeunes au Collège Saint-Viateur de Ouagadougou. Cette culture constituerait en même temps une prophylaxie évangélique contre l’intégrisme religieux au sein de la communauté éducative et dans la société burkinabè. / Saint-Viator College at Ouagadougou in Burkina Faso (West Africa) is a Catholic school, the mission of which is to evangelize the youth that attend it, while assuring them a Christian education of quality. Besides the Catholics, many of the students are Muslims, Protestants or Animists. There is therefore a religious diversity among the educational community. Since this situation has been accepted and recognized as such, we may very well speak of religious pluralism. In such a context, one must really wonder if it is always pertinent to want to evangelize the young Catholics as well as the students belonging to the other religions, or must we simply educate them to become better human beings in their own religion. This question leads us to an adventure of five chapters corresponding to the five stages of pastoral praxeology. The first chapter depicts the educational community of Saint-Viator College, in the pluralistic context of Burkina Faso, and demonstrates the strengths and weaknesses of the manner by which religious diversity is managed. The second chapter poses the problem of the relevance of the evangelization of youth of different religions, by ensuring their Christian education. The third chapter illustrates a hermeneutic of the act of evangelizing youth, taking into account the positive theological perspective of religious pluralism, in relation to the Church’s magisterium regarding Christian education of youth. The fourth chapter puts forth four proposals so that the evangelization of youth, in this context of religious pluralism, may take on the meaning of an integral education that draws the youth to becoming better human beings in their own faith. Finally, the fifth chapter expresses the hopes and beneficial effects of a culture of religious pluralism among the youth at Saint-Viator College of Ouagadougou. This culture would constitute simultaneously an evangelical prophylaxis against religious fundamentalism/integrism within the educational community and within the society of Burkina Faso.

Made available in DSpace on 2016-04-25T20:20:21Z (GMT). No. of bitstreams: 1 Jose Cardonha.pdf: 3960682 bytes, checksum: b0fe5200b55869d7e2fa5e0481fcfad1 (MD5) Previous issue date: 2011-06-16 / Investigates the reaction of the progressive Catholics against the military dictatorship in Brazil mainly based on official and formerly classified documents currently available at Arquivo Público do Estado de São Paulo - APESP. This work demonstrates that the progressive sectors of the Catholic Church resisted against the authoritarian state and worked for its moral deligitimation in several ways: politically, with the condemnation of the systematic violation of the Human Rights; ideologically, with the exposition of the totalitarian tendency of the National Security Doctrine; and economically, with critics to a model that stimulated income concentration and social marginalization / A Igreja Católica nos Anos de Chumbo: Resistência e Deslegitimação do Estado Autoritário Brasileiro (1968/1974) é um trabalho de pesquisa e reflexão sobre a ação dos católicos progressistas contra a ditadura militar. A pesquisa sobre a memória da resistência católica foi realizada nos arquivos da repressão política. A análise pretende demonstrar que os setores progressistas da Igreja resistiram e deslegitimaram moralmente o Estado autoritário: no plano político, combatendo a violação sistemática dos Direitos Humanos: no plano ideológico, denunciando o caráter totalitário da Doutrina de Segurança Nacional; e no plano econômico: condenando o modelo concentrador de renda e gerador de marginalização social

Made available in DSpace on 2016-04-26T14:53:16Z (GMT). No. of bitstreams: 1 Jose Cardonha.pdf: 3960682 bytes, checksum: b0fe5200b55869d7e2fa5e0481fcfad1 (MD5) Previous issue date: 2011-06-16 / Investigates the reaction of the progressive Catholics against the military dictatorship in Brazil mainly based on official and formerly classified documents currently available at Arquivo Público do Estado de São Paulo - APESP. This work demonstrates that the progressive sectors of the Catholic Church resisted against the authoritarian state and worked for its moral deligitimation in several ways: politically, with the condemnation of the systematic violation of the Human Rights; ideologically, with the exposition of the totalitarian tendency of the National Security Doctrine; and economically, with critics to a model that stimulated income concentration and social marginalization / A Igreja Católica nos Anos de Chumbo: Resistência e Deslegitimação do Estado Autoritário Brasileiro (1968/1974) é um trabalho de pesquisa e reflexão sobre a ação dos católicos progressistas contra a ditadura militar. A pesquisa sobre a memória da resistência católica foi realizada nos arquivos da repressão política. A análise pretende demonstrar que os setores progressistas da Igreja resistiram e deslegitimaram moralmente o Estado autoritário: no plano político, combatendo a violação sistemática dos Direitos Humanos: no plano ideológico, denunciando o caráter totalitário da Doutrina de Segurança Nacional; e no plano econômico: condenando o modelo concentrador de renda e gerador de marginalização social