Made available in DSpace on 2014-06-11T19:26:54Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-02-26Bitstream added on 2014-06-13T18:55:31Z : No. of bitstreams: 1 souza_lna_me_sjrp.pdf: 459476 bytes, checksum: 8ef7ff93bc4e74ea26fc38076128ba2e (MD5) / Este trabalho desenvolve uma análise sobre o livro Poemas malditos, gozosos e devotos (1984) da escritora paulista Hilda Hilst (1930-2004). Para tanto, realiza-se um estudo da busca devota, maldita e gozosa empreendida pelo sujeito poemático no intuito de obter o conhecimento de si mesmo e do sagrado representado pela idéia de Deus. Nas análises dos poemas, procura-se desvelar o modo como essa tentativa de relação do eu frente ao objeto é construída através da linguagem a partir da tensão instituída entre busca/distanciamento e carne/espírito, uma vez que nos poemas Deus é o amante desejado, mas completamente distante e alheio aos apelos de quem o busca ininterrupta e sacrificialmente. / The aim of this work is to analyze the book Poemas malditos, gozosos e devotos (1984) of the Brazilian writer Hilda Hilst (1930 – 2004). The study searches the devoted, cursed and joyful search done by the subject in the poem who aims to obtain the knowledge about himself and about the sacred, represented by the idea of God. In the analyses of the poems it is unveiled the way that this attempt of relationship of “I” facing the object is constructed through the language, from the tension between search and distance and between flesh and spirit, given that in the poems God is the desired lover, but is completely distant and ignores the cries of those who search Him interruptedly and with sacrifice.

Made available in DSpace on 2014-12-17T14:19:56Z (GMT). No. of bitstreams: 1 AdelinaAVLB_DISSERT.pdf: 1826575 bytes, checksum: 6c7f4ef8f5da9ac0cb1e4acfe6715ffd (MD5) Previous issue date: 2010-05-17 / Universidade Tiradentes / The study is a survey conducted for the Master of Social Sciences carried out in partnership between the Universidade Tiradentes-UNIT/SE and the Universidade Federal do Rio Grande do Norte (UFRN). Being a religious event, we seek to show that the religious parties generally have particular meanings for each nation or region. Amaral (1998) informs that the Brazilian parties regardless of where they occur are popular demonstrations that, as the context in which they present themselves, can dilute to crystallize, to celebrate, to ritualize or sacralize the particular social experience of the groups that do. They happen as a way to thank victories or important religious passages as Christmas, the June saints celebration, patron saints and patron saints considered. Thus, The Bom Jesus dos Navegantes party in Propri?-SE: story of faith, a space of social relations and cultural ties, is presented as our field of study because it is one of those celebrations that while celebrated in Sergipe, always on Sundays in January, by some municipalities situated along the river San Francisco, has the characteristic of overlap any others placed in town, including the one of the city's patron saint, Saint Anthony, held on June 13. Concerning the materials and methods, we opted for qualitative research and participant direct observation, using the techniques of personal notes, interviews, newspapers, websites, photos, videos and testimonials from participants and organizers, as well as references offered by experts of the area. With this research answers were sought to questions about what could keep alive the celebration of Bom Jesus dos Navegantes each year in order that this is a patron saint, not saint; the way as the investment of local government with more resources in this period, during the organization of arts festivals, has created a thread of tension with the Catholic Church promoting the religious rituals was reviewed. It was also analyzed how the sacred and profane spaces present themselves inseparable from the celebration and, finally, it was revealed that the party retains its value by preserving its tradition and making room for modernity, not weakening but suffering metamorphoses of time and space and can be seen in the social and cultural bonds wrapped by the time of religious faith / O estudo trata de uma pesquisa realizada para o mestrado em Ci?ncias Sociais em conv?nio entre a Universidade Tiradentes-UNIT/SE e Universidade Federal do Rio Grande do Norte (UFRN). Por ser um acontecimento religioso, buscou-se mostrar que as festas religiosas de modo geral t?m significados particulares para cada povo ou regi?o. As festas brasileiras independente de onde aconte?am, como informa Amaral (1998), s?o manifesta??es populares que, conforme o contexto em que se apresentam, podem diluir, cristalizar, celebrar, ritualizar ou sacralizar a experi?ncia social particular dos grupos que a realizam. Elas acontecem como forma de agradecer vit?rias alcan?adas ou passagens religiosas importantes como o Natal, celebra??o aos santos juninos, santos padroeiros e os considerados santos protetores. Assim, A festa do Bom Jesus dos Navegantes em Propri?-SE: hist?ria de f?, espa?o das rela??es sociais e la?os culturais se apresenta como campo de estudo dessa disserta??o por tratar-se de um desses festejos que, embora comemorado por alguns munic?pios sergipanos situados ?s margens do rio S?o Francisco, sempre nos domingos de janeiro, tem a caracter?stica de se sobrepor a todas as outras festas realizadas na cidade, inclusive ?s do santo padroeiro de Propri?, Santo Ant?nio, realizada no dia 13 de junho. Enquanto material e m?todos, optou-se pela pesquisa qualitativa/participante, fazendo uso das t?cnicas de observa??o direta, entrevistas, publica??es de jornais, sites, fotos, v?deos e depoimentos de organizadores e participantes, al?m de refer?ncias bibliogr?ficas de estudiosos da ?rea. Com esta pesquisa buscaram-se respostas para questionamentos sobre o que poderia manter viva a realiza??o do festejo de Bom Jesus dos Navegantes a cada ano, tendo em vista tratar-se de um santo protetor e n?o padroeiro; avaliou-se como o investimento do poder local na organiza??o dos festejos art?sticos vem criando um fio de tens?o com a Igreja Cat?lica, promotora dos rituais religiosos. Al?m disso, analisou-se como os espa?os sagrados e profanos se apresentam indissoci?veis ao festejo e, por fim, constatou-se que a festa preserva o seu valor ao conservar sua tradi??o e ao abrir espa?o para a modernidade, n?o se enfraquecendo, mas sofrendo metamorfoses do tempo e do espa?o, podendo ser percebida nas rela??es sociais e la?os culturais envoltos pelo momento de f? religiosa

Orientador: Susanna Busato / Banca: Antonio Alcir Bernardez Pécora / Banca: Marcos antonio Siscar / Resumo: Este trabalho desenvolve uma análise sobre o livro Poemas malditos, gozosos e devotos (1984) da escritora paulista Hilda Hilst (1930-2004). Para tanto, realiza-se um estudo da busca devota, maldita e gozosa empreendida pelo sujeito poemático no intuito de obter o conhecimento de si mesmo e do sagrado representado pela idéia de Deus. Nas análises dos poemas, procura-se desvelar o modo como essa tentativa de relação do eu frente ao objeto é construída através da linguagem a partir da tensão instituída entre busca/distanciamento e carne/espírito, uma vez que nos poemas Deus é o amante desejado, mas completamente distante e alheio aos apelos de quem o busca ininterrupta e sacrificialmente. / Abstract: The aim of this work is to analyze the book Poemas malditos, gozosos e devotos (1984) of the Brazilian writer Hilda Hilst (1930 - 2004). The study searches the devoted, cursed and joyful search done by the subject in the poem who aims to obtain the knowledge about himself and about the sacred, represented by the idea of God. In the analyses of the poems it is unveiled the way that this attempt of relationship of "I" facing the object is constructed through the language, from the tension between search and distance and between flesh and spirit, given that in the poems God is the desired lover, but is completely distant and ignores the cries of those who search Him interruptedly and with sacrifice. / Mestre

The research reflects on the Feast of Bom Jesus dos Navegantes there is 130 years in the city of Alagoas Penedo with the realization of one of the most significant fluvial processions of the São Francisco River. The overall objective was to examine the relationship of the sacred and the profane and understand the festive arrangement production processes, while emptying the real meaning of the feast, fills people, the place and outside it, in moments of celebration. Analysis guided the qualitative approach favored source documents, interviews and observations about the history and the party floor with empirical work in the festivities of the years 2013 and 2014. The memory of respondents - loyal, party-goers and organizers - was useful for the assessment of changes in the Feast of the Bom Jesus dos Navegantes. We identified these 130 years of festivities two arrangements that are distinguished by the insertion of activities and the duration of the party, namely the sacred and the profane Arrano arrangement. It was found that the party historically functions as complex socio-cultural entity, producer and bearer of an identity that you will be given the intentions and practices of those who organize it. It is evident that those who weave the party building, year by year, always promote a singular form. The Penedense people over the 130 years the party has taken turns in the task of building the parties and keep the tradition. Each party bears the mark of time and technique that is available to society at every time. / A pesquisa traz reflexões sobre a Festa de Bom Jesus dos Navegantes que ocorre há 130 anos na cidade alagoana de Penedo com a realização de uma das mais significativas procissões fluviais do rio São Francisco. O objetivo geral buscou analisar a relação do sagrado e do profano e compreender os processos de produção do arranjo festivo que, ao mesmo tempo em que esvaziam o real sentido da festa, o enche de pessoas, do lugar e de fora dele, nos momentos de comemoração. A análise pautada na abordagem qualitativa privilegiou fontes documentais, entrevistas e observações sobre a história e o chão da festa com trabalho empírico nos festejos dos anos de 2013 e 2014. A memória dos entrevistados – fiéis, festeiros e organizadores - foi útil para a apreciação das mudanças ocorridas na Festa do Bom Jesus dos Navegantes. Identificamos nesses 130 anos de festejos dois arranjos que se distinguem pela inserção de atividades e pela duração da festa, quais sejam o arrano sagrado e o arranjo profano. Constatou-se que a festa, historicamente, funciona como entidade sociocultural complexa, produtora e portadora de uma identidade que lhe vai sendo atribuída pelas intenções e costumes daqueles que a organizam. Evidencia-se que aqueles que tecem a construção da festa, ano a ano, a promovem sempre de uma forma singular. O povo penedense ao longo dos 130 anos da festa tem se revezado na tarefa de construir as festas e manter a tradição. Cada festa traz consigo a marca do tempo e da técnica que está à disposição da sociedade em cada tempo.

Submitted by Josimara Dias Brumatti (bcgdigital@ndc.uff.br) on 2017-03-22T18:49:43Z No. of bitstreams: 1 DISSERTAÇAO-TODA_ELISA_FINAL_para-UFF.pdf: 2209050 bytes, checksum: 3e9bdfb1a8bcf219f966a029f7c2907d (MD5) / Approved for entry into archive by Josimara Dias Brumatti (bcgdigital@ndc.uff.br) on 2017-03-22T19:02:24Z (GMT) No. of bitstreams: 1 DISSERTAÇAO-TODA_ELISA_FINAL_para-UFF.pdf: 2209050 bytes, checksum: 3e9bdfb1a8bcf219f966a029f7c2907d (MD5) / Made available in DSpace on 2017-03-22T19:02:24Z (GMT). No. of bitstreams: 1 DISSERTAÇAO-TODA_ELISA_FINAL_para-UFF.pdf: 2209050 bytes, checksum: 3e9bdfb1a8bcf219f966a029f7c2907d (MD5) / A poesia de Manoel de Barros peregrina pelos campos da palavra, da imagem, da memória e do Ser buscando um Conhecimento Natural, o qual ecoa na proposta de comunhão mística, que se dá na anulação das hierarquias entre os seres e seus modos de associação. Assim, propôs-se pensar nos procedimentos de comunhão, como a incorporação, a transubstanciação, a fusão e suas implicações na poesia de Manoel de Barros. Esta dissertação investiga, sobretudo, a sobrevivência de um vínculo de encantamento, que faz fronteira com o sagrado, em íntima troca com a natureza. O objetivo é perguntar se, por meio de um Conhecimento Natural determinado por uma lógica-eco, a poesia de Manoel de Barros tem uma proposta de religação de potência sagrada do homem ao mundo. O sagrado, de acordo com Bataille, é o que nos coloca diante de uma continuidade imanente. Esta dissertação, portanto, caminha por três vias de acesso: a primeira via, considera o tripé palavra-imagem-memória na poesia de Manoel de Barros (abordando principalmente a perspectiva de Henri Bergson), indicando a participação de um corpo perceptivo, intuitivo e sensível, bem como sugerindo o poema como imagem. Além disso, considera-se o olhar delirante e transgressivo (“transver”) do poeta; a segunda via sugere pensar em uma relação eco-lógica da poesia de Barros. Para este poeta, a natureza é lugar-fonte de sua poesia, o que determina tanto um arejamento filosófico (ético e político) que permite diálogos com o pensamento teórico de Felix Guattari, Michel Maffesoli, Gabriel Giorgi e Georges Bataille, quanto uma interatividade ecológica e visual entre o observador e o ambiente (diálogos com Michel Collot). Das perspectivas de Jacques Maritain e Giordano Bruno sobre o Conhecimento Natural, a poesia de Manoel de Barros corresponderia a uma tentativa de restaurar o vínculo entre o homem e o sagrado. Finalmente, a terceira via se concentra no conceito de “natência” (potência de fazer nascimentos com a linguagem poética) como um caminho vital e alegre que faz fronteira com a imanência sagrada. Convocamos da poesia de Manoel de Barros os temas da infantia, comunhão, eucaristia, metamorfose, mística e mito, erotismo, e santidade; os aspectos da incompletude e “devir” (Gilles Deleuze); e da relação da poesia moderna com a secularização e profanação do sagrado, com o auxílio de Walter Benjamin, Jean-François Lyotard, Giorgio Agamben, Octavio Paz, Clément Rosset, São Francisco de Assis, entre outros pensadores. / The poetry of Manoel de Barros peregrinates to word, image, memory and existential fields, seeking for a Natural Knowledge that echoes the proposal of mystical communion in the annulment of the hierarchies between beings and their association modes. Thus, it is relevant to this research to think of communion procedures, such as incorporation, transubstantiation, fusion and their implications in Manoel de Barros’ poetry. This paper investigates, in the poetry of Barros, the remaining of an enchantment bond which borders the sacred in intimate exchange with nature. The goal is to ask whether, through a Natural Knowledge from an ecological stance, the poetry of Manoel de Barros has a sacred proposal for rewiring man to the world. The sacred, for instance, according to Georges Bataille, is what put us in front of an immanent continuity. This dissertation, therefore, walks through three access routes: the first way, the word-image-memory tripod in the poetry of Manoel de Barros (mainly addressing Henri Bergson’s perspective), indicating the participation of a perceptive, intuitive and sensitive body, as well as placing the poem as an image. Also, it considers the delusional and transgressive glance (“transver”) of the poet; the second way suggests thinking of an eco-logical relationship between Barros’poetry and nature as the source of it, which determine both a philosophical aeration (ethical and political) that allows dialogues with some theoretical thoughts of Felix Guattari, Michel Maffesoli, Gabriel Giorgi and Bataille, and an ecological and visual interactivity between the observer and the environment (dialogues with Michel Collot). From Jacques Maritain and Giordano Bruno’s perspective on the Natural Knowledge, Manoel de Barros’s poetry would correspond to an attempt to restoring the bond between man and the sacred. Finally, the third way focus on the concept of “natência” as a vital and joyful path that borders the sacred immanence. Manoel de Barros’ poetry summons to think on the topics of infantia, communion, eucharistia, metamorphosis, mysticism and myth, eroticism, and sainthood, the aspects of incompleteness and “becoming” (Gilles Deleuze) and the relationship of modern poetry with the secularization and profanation of the sacred, with the help of Walter Benjamin, Jean-François Lyotard, Giorgio Agamben, Octavio Paz, Clément Rosset, St. Francis of Assisi, among others thinkers.

Mot propre au langage juridique, l’illicéité signifie la contrariété au droit. Oscillant entre l’illégalité et l’injustice, elle est une catégorie juridique souvent rejetée par les pénalistes. En réalité, l’illicéité aborde les interdits posés par le droit pénal à partir de leurs essences. Elle peut ainsi apparaître inutile et même dangereuse – en droit pénal la contrariété au droit est synonyme d’illégalité et le juge pénal n’a pas à se demander si le comportement poursuivi est en outre injuste. Néanmoins, il convient de ne pas oublier que « même pénale, la loi n’a pas tous les droits » et que les dispositions pénales n’ont pas comme unique destinataire le juge. À l’heure où il est de plus en plus question de regénéralisation et de rethéorisation du droit pénal, l’illicéité mérite en effet d’être placée au centre des réflexions pénalistes, car elle invite à s’intéresser à ce qui est essentiel dans les interdits pénalement consacrés en fonction des besoins et capacités du destinataire principal des dispositions pénales – le profane. En mesure de recouvrir ce qu’on peut réellement attendre d’un non-spécialiste, l’illicéité indique ainsi ce qui doit guider la détermination et la définition des infractions pour que le droit pénal soit légitime et effectif. Dans cette perspective, pour saisir ce que constitue l’essence des interdits pénalement consacrés, il ne suffit pas de se référer aux dispositions pénales mais il faut exploiter entièrement les normes et valeurs révélées par la conscience sociale qui exercent une influence déterminante sur le droit pénal. Car si les repères proprement pénaux ne sont pas en mesure de dévoiler à eux seuls l’essence des interdits, la conscience sociale fournit des critères de justice objectifs et opérationnels adaptés au profane permettant d’aborder adéquatement le droit pénal dans le cadre de l’ensemble normatif dans lequel il s’insère. / Illicitness, a word particular to the legal language signifies the defiance of the law. Oscillating between illegality and injustice, it is a legal category often rejected by French criminal lawyers. In reality, illicitness touches the essence of the prohibitions posed by the criminal law. It can thus appear unnecessary and even dangerous – in criminal law the defiance of the law is synonymous with illegality and the criminal judge does not have to wonder if the continued behaviour is also unjust. Nevertheless, we should not forget that “even criminal, the law does not have all the rights” and that criminal provisions are not only intended for the judge. At a time when it is increasingly a question of re-generalisation and re-theorisation of the criminal law, illicitness merits being placed in effect at the centre of the criminal lawyers’ reflections, for it invites interest in what is essential in the prohibitions enacted as criminal by reference to the main recipient of the criminal provisions – the layman. Able to cover what you can really expect from a non-lawyer, illicitness indicates in this way what must guide the determination and the definition of the offences in order that the criminal law is legitimate and effective. In this perspective, in order to grasp what animates deeply the restrictions laid down as criminal, it is not enough to refer to the provisions but it is necessary also to fully exploit the norms and values revealed by the social conscience which exerts a decisive influence on the criminal law. For if the strictly criminal bench marks are not by themselves able to reveal what gives meaning to the forbidden, social awareness provides the objective and operational criteria of illicitness adapted to the layman to adequately address the criminal law in the framework of the normative set in which it fits.

Ce travail de thèse se focalise sur des trajectoires des personnes en prise avec des produitspsycho-actifs inscrites dans une démarche d'arrêt ou de diminution des consommations d'alcool ou desdrogues illicites. À partir d'une posture ethnographique, à la fois compréhensive et critique, nousavons exploré la construction de la « sortie » des addictions au regard des contraintes morales, socialeset institutionnelles. En suivant ces trajectoires de déprise, nous avons pu questionner le passage desaddicts dans les Centres de Soin, d’Accompagnement et de Prévention en Addictologie (CSAPA), etles groupes d’entraide (Vie Libre et Narcotiques Anonymes). Ces deux entités se posent commeexperts de la question addictologique. Les premiers par leur spécialisation professionnelle et lesseconds par leur expérience intime de l'addiction. Simultanément, l'addict est, dans les deuxdispositifs, considérée comme l'experte d'elle-même, en ce sens qu'elle doit se connaître, et que c'estpar ce savoir biographique qu'elle peut en sortir. Le travail biographique que les « addicts » déploientpermet une mise à distance de l'expérience de l'emprise. Il s'agit de constituer un jugement moral surses comportements passés sous l'effet des produits. Le processus de déprise peut être considéré commeun processus de subjectivation permettant aux individus de « recoller les morceaux » de leur vie etredevenir soi. C'est seulement au moment de la mise en récit devant les pairs ou les professionnels quel'on peut parler d'une rupture biographique. En ce sens les entités médiatisent les récits des addicts,parce qu'elles participent à déterminer les manières de se dire. La narration est ainsi une conditiond'entrée dans la Cité. Il ne faut donc pas occulter l'aspect contraignant de ce processus, en ce sens quel'obligation de se raconter participe aussi à construire un sujet moral capable de s'auto-contrôler. / This research focuses on the trajectories of persons in touch with psycho-active productsand falling within a process to either stop or reduce their consumption of alcohol or drugs. Byadopting an ethnographic approach, which is both comprehensive and critical, we've been exploringthe construction of an “exit” of addictions regarding the moral, social and institutional constraints.When following these trajectories, we've questioned the passage through the Centres de Soin,d'Accompagnement et de Prévention en Addictologie (CSAPA) and self-help groups (Vie Libre andNarcotics Anonymous). These two treatment plans position themselves as experts regardingaddictions. Simultaneously the addict is considered, in both treatment models, as an expert of him orherself, in this way that he or she should know him/herself and it is by the means of this biographicalknowledge that he or she can get free of addiction. The biographical work carried out by the addictsallow them to put a distance to their experience of addiction. It's a question of a moral judgment ofone's own actions in the past when he or she was under the influence of drugs or alcohol. The exitprocesscan then be considered as a subjectification process allowing the subjects to “put the pieces oftheir lives back together” and “become oneself” again. It's only by narrativizing one's experience infront of peers or the staff in the centers that we can observe a biographical disruption. The treatmentplans outline the life-stories of the addicts, because they participate in the definition of how people can“tell themselves. Narrativizing oneself is then a condition to enter the “Cité”. Though it's important notto mask the constraining dimension of this process, in this way that the obligation to narrativizeoneself participate in the construction of a moral subject capable of controlling him/herself.

Les traductions en français de la littérature israélienne ont nettement augmenté au cours des dernières décennies. Ce phénomène s'inscrit dans le cadre général de l'augmentation des échanges littéraires internationaux mais tient également à des raisons politiques, commerciales ou culturelles. Notre étude recense les œuvres de fiction en prose traduites en français entre 2000 et 2012 et établit des statistiques sur leur nombre, les auteurs les plus traduits, les maisons d’édition et les traducteurs impliqués dans cette importation. Elle précise le rôle des principaux acteurs de cette exportation/ importation : institutions  gouvernementales israéliennes et françaises, agents littéraires, éditeurs et traducteurs et en analyse les enjeux politiques, économiques et culturels. Notre étude tente enfin de cerner la nature de la réception de ces œuvres dans les médias et le grand public. Nos conclusions s’appuient d’une part sur un large corpus d’œuvres littéraires israéliennes et d’articles de presse et d’autre part sur des entretiens ou réponses écrites d’écrivains, agents littéraires, éditeurs, traducteurs, directeurs de bibliothèques et lecteurs. Elles soulignent non seulement un changement quantitatif de cette réception de la littérature israélienne en France mais aussi une évolution en termes de choix de traduction qui tiennent à l’évolution de la littérature israélienne elle-Même et à la volonté de quelques personnes fortement impliquées dans cette exportation / importation. Si l’approche des médias français reste aujourd’hui, quoique dans une moindre mesure, orientée politiquement, le public de lecteurs est principalement sensible à ses qualités littéraires. / There are been a significant increase in French translations of Israeli literature in recent decades. This phenomenon fits into the general framework of increased international literary exchange, but also due to political, commercial or cultural reasons. Our study identifies the works of prose fiction of Israeli literature translated into French between 2000 and 2012, and provides statistical data on the number of translations to Hebrew, on the most translated authors and on the publishers and translators involved in the import into France.It clarifies the role of the main actors involved in such export / import: Israeli and French governmental institutions, literary agents, editors and translators, and it analyses for each of them the importance of political, cultural and commercial issues.Lastly, our study attempts to understand how these works were accepted into France by the media and by the general public.Our conclusions are based on the one hand on a broad corpus of Israeli literary works and press articles and on the other hand on interviews or written responses of writers, literary agents, editors, translators, library directors and readers. They highlight not only a quantitative change in the acceptance of Israeli literature in France, but also a change in terms of choice of translation that reflect evolution of Israeli literature itself and the individual will of a few people much involved in such export / import. If the approach of the French media remains today, although to a lesser extent, politically oriented, the public of readers is primarily sensitive to its literary qualities

Une première partie, après l’introduction, est consacrée aux deux passions de Jean-Sébastien Bach, la musique et la théologie-à l’héritage européen du compositeur, tant au point de vue musical que théologique. La seconde partie s’attache à l’analyse d’œuvres de Bach. La cantate Christ lag in Todesbanden a une place essentielle dans la liturgie protestante. Le compositeur reprend les versets du cantique du même nom écrit par Luther. L’attachement du Réformateur est viscéral pour le mystère de la Rédemption et son instrument, la Croix. Jean-Sébastien Bach éprouve la même adoration pour le Christ supplicié, mais il insiste fortement sur l’aspect lumineux de l’autre mystère du Christ, la Résurrection. La cantate Ich hatte viel Bekümmernis introduit le dialogue entre l’âme et Jésus qui laisse pressentir les futures consolations réservées à l’âme qui s’interroge sur l’abandon de Dieu. Une atmosphère de joie débordante en finale de l’œuvre avec jeu de timbales affirme la confiance en Dieu. Matthäus-Passion se termine certes par le repos serein du Christ dans le tombeau, mais la Passacaille, la Messe d’orgue du Klavierübung III soulignent l’hommage au Christ triomphant de la Mort, en accord avec les deux autres personnes de la Trinité. Une troisième partie montre que certaines œuvres dites profanes ont un caractère religieux. On retrouve la symbolique du Christ et du Dieu trine dans des fugues du Clavier bien tempéré. La théologie de la Croix de Luther est suivie par la théologie de la Gloire dans l’œuvre de Bach comme chez les théologiens scolastiques / A first part, after the introduction, is devoted to the two passions of Johann Sebastian Bach, music and theology-to the European heritage of the composer, from a musical as well as a theological. The second part sticks to the analysis of works of Bach. The Cantata BWV4 Christ lag in Todesbanden has an essential place in the Protestant liturgy. The composer takes up again the verses of the canticle of the same name written by Luther. The attachment of the Reformer to the mystery of Redemption and its instrument the Cross is deep-rooted. Johann Sebastian Bach feels the same worship for Christ executed, but he strongly insists on the luminous aspect of the other mystery of Christ, the Resurrection. The Cantata BWV21 Ich hatte viel Bekümmernis introduces the dialogue between the heart and Jesus which gives a feeling of the future divine consolations reserved for the soul wondering about God's abandonment. An atmosphere of overflowing joy in the finale of the work with a play of trumpets asserts confidence in God. Saint Matthew's Passion certainly ends with the serene rest of Christ in the sepulchre, but the Passacaglia in C minor, and the Mass Organ part of Clavierübung III underline homage to Christ triumphing over Death, in harmony with the other two persons of the Holy Trinity. A third part shows that some profane works have a religious character. One finds the symbolism of Christ and the triune God in Fugues from the Well-Tempered Clavier. Luther’s theology of the Cross is followed by the theology of Glory in the work of Bach, as with the Scholastic theologians

Syftet med denna studie är att ge kunskap om hur diakoner i Svenska kyrkan upplever att deras yrkesidentitet påverkas av spänningen mellan att vara yrkesutbildad socionom och att vara kallad till diakon av Gud och kyrkan. Studien baserades på åtta kvalitativa, semistrukturerade intervjuer med diakoner från åtta olika församlingar i Stockholms stift. Empirin har bearbetats genom tematisk analys och hermeneutisk meningstolkning och analyserats utifrån begrepp från två rollteorier. Studien visar att diakonerna kan förhålla sig till det sakrala och profana i sina yrkesidentiteter på tre olika sätt. För vissa diakoner är det sakrala och profana i yrkesidentiteten välintegrerat, dessa diakoner upplever inte några motstridigheter mellan det sekulära i att vara socionom och det religiösa i att vara kallad av Gud. För andra diakoner tar antingen det sakrala eller det profana över, exempelvis om de upplever att de inte har tillräckligt med kunskap i teologi och därför främst arbetar med socialt arbete och det profana. Det tredje förhållningssättet är att det kontinuerligt sker en förhandling mellan det sakrala och profana, detta tar sig till exempel uttryck i att diakonerna ibland får stöd och vägledning genom sitt kall, men ibland genom sin kunskap från socionomutbildningen. Gemensamt för diakonerna är att relationen mellan det sakrala och profana i diakonernas yrkesidentitet påverkas av kontextuella faktorer, som organisationen och det sekulära samhället. / The purpose of this study is to provide knowledge about how deacons in the Church of Sweden experience that their professional identity is affected by the tension between being a professional social worker and being called to be a deacon by God and the church. The study is based on eight qualitative, semi-structured interviews with deacons from eight different parishes in the diocese of Stockholm. The material was processed through thematic analysis and hermeneutic interpretation of meaning. It was later analyzed based on concepts from two role theories. The study shows that deacons can relate to the sacred and profane in their professional identities in three different ways. For some deacons, the sacred and profane in their professional identity is well integrated, these deacons do not experience any contradictions between the secular in being a social worker and the religious in being called by God. For other deacons, either the sacred or the profane take over, for example if they feel that they do not have enough knowledge in theology and therefore mainly work with social work and the profane. The third approach is that there is continuous negotiation between the sacred and the profane. An example of this is that deacons sometimes find support and guidance through their calling, and sometimes through their education in social work. The deacons have in common that the relationship between the sacred and the profane in their professional identity is influenced by contextual factors, such as the organization and the secular society.