Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-06-19T14:45:05Z No. of bitstreams: 1 joseleandropeters.pdf: 3354244 bytes, checksum: cf2578dc5c9165ffb21cb0190f9abff9 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-06-29T12:19:34Z (GMT) No. of bitstreams: 1 joseleandropeters.pdf: 3354244 bytes, checksum: cf2578dc5c9165ffb21cb0190f9abff9 (MD5) / Made available in DSpace on 2017-06-29T12:19:34Z (GMT). No. of bitstreams: 1 joseleandropeters.pdf: 3354244 bytes, checksum: cf2578dc5c9165ffb21cb0190f9abff9 (MD5) Previous issue date: 2017-04-27 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O trabalho apresentado é um estudo sobre a atuação missionária da Congregação do Santíssimo Redentor no Brasil entre as décadas de 1890 e 1920, no contexto de romanização do catolicismo brasileiro. Propõe-se a entender como a religiosidade praticada no país foi compreendida e apropriada pelos redentoristas, que serviam a um determinado projeto da Igreja. Defende que, ao invés de proporem o silenciamento e/ou a completa anulação de práticas religiosas heterodoxas e exteriorizadas de vivência da fé, e a sua consequente substituição por um catolicismo com ampla valorização dos sacramentos e da ortodoxia católica, os redentoristas criaram códigos comunicativos que os permitiram dialogar tanto com o catolicismo ortodoxo quanto com as práticas exteriorizadas de manifestação da fé. As missões religiosas são aqui entendidas como movimentos extremamente plurais, nos quais diversas propostas de vivência religiosa se conectavam e se contaminavam, resultando em uma prática religiosa híbrida, que conjugava elementos da religiosidade popular com os da ortodoxia católica. Compreende os redentoristas como praticantes e proponentes de uma versão do ultramontanismo que deve ser interpretada de um modo mais plural, um processo que deixa margem para a sobrevivência de práticas religiosas populares na ortodoxia católica. O povo tem experiências e expectativas, e procura meios para implementá-las. Por mais que a Igreja e os redentoristas almejassem, com seu discurso, um catolicismo puramente sacramental, a prática deixava margem para apropriações variadas da ortodoxia, pois era vivida também pelo povo que a executava e imprimia nela grande parte dos seus anseios. A tese aqui demonstrada é que a atuação redentorista no Brasil envolvia expectativas tanto da Igreja quanto da Congregação, ambas com o mesmo grau de importância e relevância para o entendimento do evento. Os missionários tinham a compreensão de que serviam ao projeto romanizador do catolicismo brasileiro, mas interpretavam a missão do Brasil como um meio para exercerem atividades que não lhes era possível no continente europeu devido as políticas de Estado que limitavam a atuação missionária em suas regiões de origem. O Brasil era, para eles, a chance de viver uma religiosidade que não era possível de ser vivida por completa no Velho Mundo. / The work presented here is a study on the missionary activity of the Congregation of the Most Holy Redeemer in Brazil from the 1890s through the 1920s, in the context of the Romanization of Brazilian Catholicism. The intent is to understand how the religiosity practiced in this country was understood and appropriated by the Redemptorists, who served a particular project of the Church. It is argued that, instead of proposing the silencing and/or complete annulment of heterodox and externalized religious practices of living the faith, and its consequent replacement by a Catholicism with a strong emphasis on the sacraments and on Catholic orthodoxy, the Redemptorists created rhetorical devices that allowed them to dialogue both with orthodox Catholicism and with externalized practices of manifestation of the faith. The religious missions are understood here as extremely plural movements, in which diverse proposals of religious experience were inter-connected and cross-contaminated, resulting in a hybrid religious practice that combined elements of popular religiosity with those of Catholic orthodoxy. The Redemptorists are seen as practitioners and proponents of a version of ultramontanism that should be interpreted in a more pluralistic way, a process that leaves room for the survival of popular religious practices in Catholic orthodoxy. People have experiences and expectations, and look for ways to put them into practice. As much as the Church and the Redemptorists desired, with their discourse, a purely sacramental Catholicism, the practice left room for various appropriations of orthodoxy, for it was lived also by the people who carried it out, imprinting great part of their aspirations on it. The thesis demonstrated here is that Redemptorist activity in Brazil involved expectations of both the Church and the Congregation, both with the same degree of importance and relevance. While the missionaries supposedly served the Romanizing project of Brazilian Catholicism, they interpreted the Brazilian Mission as a means to carry out activities that were not possible for them on the European continent due to state policies that limited missionary activity in their regions of origin. Brazil was, for them, the chance to live a religiosity that could not be fully lived in the Old World.

Annotation: The theme of this diploma thesis is a reliable differentiation of the life and works of two members of the Congregation of Most Holy Redeemer (the Redemptorists): Josef Miklík CSsR (1886-1947) and Josef Konstantin Miklík CSsR (1895-1966). In the first half of the 20th century they were both important personalities of the Czech province of this order, but their lives and works are often confused with one another. The aim of this thesis is an elaboration of the life of Josef Konstantin Miklík on the basis of available resources. The years of his studies and of his religious formation will be described with special carefulness. Another stress will be put on the period when he was publishing his manifold works. Main topics of his academic interest will be also presented.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-02-08T14:25:39Z No. of bitstreams: 1 lucianodutraneto.pdf: 1506662 bytes, checksum: 1b659dde22daea1b8ca996867dc5327b (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-08T14:39:03Z (GMT) No. of bitstreams: 1 lucianodutraneto.pdf: 1506662 bytes, checksum: 1b659dde22daea1b8ca996867dc5327b (MD5) / Made available in DSpace on 2017-02-08T14:39:03Z (GMT). No. of bitstreams: 1 lucianodutraneto.pdf: 1506662 bytes, checksum: 1b659dde22daea1b8ca996867dc5327b (MD5) Previous issue date: 2006-09-09 / A presente tese tem como objetivo oferecer uma contribuição à história das missões redentoristas, durante os primeiros trinta anos de trabalho em Minas Gerais. A chegada dos Redentoristas holandeses ao Brasil ocorreu no domingo, 2 de julho de 1893. O campo religioso encontrado no Brasil era marcado pelo “Catolicismo Popular”, forma religiosa caracterizada pelo devocionismo leigo e social que tornou-se alvo de um movimento de reforma da Igreja no Brasil a que se convencionou chamar de “romanização”. Dentro desse espírito, a vinda de missionários europeus para o Brasil, naquele final de século, passou a ser vista pela Sociologia do Catolicismo Contemporâneo como uma missão comandada por Roma e eles, como “agentes de Roma”. Uma visão generalizante do conceito de “romanização” terminou por colocar as missões como mera cadeia de transmissão de um comando da Cúria Romana. Através de vários documentos e testemunhos da época pretende-se demonstrar que a vinda dos missionários Redentoristas não foi marcada por tal conotação e que, ao contrário, seu trabalho missionário foi permeado por hesitações, particularidades e dinâmica inspirada pelo carisma de seu fundador Afonso Maria de Ligório, bem como, pelos ideais e projetos da Congregação naqueles finais de século caracterizado pelo surto missionário. Outro aspecto relevante que pretende-se demonstrar é o fato de que as expressões religiosas populares não foram extirpadas pelo trabalho missionário cujo fim primordial era a doutrinação e renovação dos costumes. O confronto entre catolicismo popular e renovado não foi somente marcado por imposições e resistências mas, por uma flexibilização, porosidade e trocas mútuas. Na conclusão busca-se demonstrar que o trabalho missionário dos Redentoristas, naqueles primeiros trinta anos, deixou marcas importantes na reforma dos costumes e na formação de uma consciência social no Catolicismo do Brasil de então. / The aim of this thesis is to offer a contribution to the history of the Redemptorist missions, during the first thirty years of their work in Minas Gerais, Brazil. The Dutch Redemptorists Fathers arrived in Brazil on Sunday, the second of July eighteen ninety-three. The religious situation that they found in Brazil was marked by what usually called “popular Catholicism”, a religious trait noted by devotionalism laic and social , which becames target of a movement towards the reform of the Catholic Church in Brazil and came to be known as “Romanization”. In such a notion, the coming of the European missionaries to Brazil, in that end of the century, came to be regarded by the Sociology of Contemporary Catholicism as a mission led by Rome, the missionaries being “agents of Rome”. A generalization of the notion of “Romanization” placed the missions as a mere chain of transmission commanded by Romam Curia. Based on several documents and testimonials about that time, this thesis intends to demonstrate that the coming of the Redemptorist missionaries did not suggest that connotation and, on the contrary, their missionary work was permeated by hesitations, particularities and dynamics inspired by the charisma of their founder, Aphonhus Maria of Ligory, as well as by the ideals and projects of the Congregation, at that end of a century marked by the missionary expansion. Another relevant aspect to be highlighted is the fact that the popular religious expression was not extirpated by the missionary work, whose main purpose was the indoctrination and regeneration of the custums. The confrontation between popular and renovated Catholicism was not marked only by impositions and resistances but also, by flexibilization, porosity and mutual changes. In the Conclusion, the thesis tries to demonstrate that the missionary work of the Redemptorists, during those first thirty years, left important marks in the renewal of the custums and on the formation of a social conscience in the Brazilian Catholicism of those days.

This is a hermeneutical study of an attempt to inculturate a Redemptorist parish mission in a black township parish. The purpose of Redemptorist parish mission is conversion and renewal. This study is influenced by - - the spirit of St. Alphonsus Liguori (1696-1787) founder of the Redemptorists - Vatican II (1962-1965) and by - the African Synod (1994); and it uses the systemic stage model of Rambo and the spiral model of Costas, as a framework to understand conversion. The conversion experiences of ten parishioners of St. Peter's parish are used as data for the study. A theological reflection on the ten conversions confirmed the following: that cultural context is important for understanding conversion; that conversion is both a distinct moment and a continuous process; that it is imperative to understand conversion from the perspective of the convert him/herself. For 'mission preaching' to effect genuine conversion it must be inculturated. / Christian Spirituality, Church History and Missiology / Th. M. (Missiology)

This is a hermeneutical study of an attempt to inculturate a Redemptorist parish mission in a black township parish. The purpose of Redemptorist parish mission is conversion and renewal. This study is influenced by - - the spirit of St. Alphonsus Liguori (1696-1787) founder of the Redemptorists - Vatican II (1962-1965) and by - the African Synod (1994); and it uses the systemic stage model of Rambo and the spiral model of Costas, as a framework to understand conversion. The conversion experiences of ten parishioners of St. Peter's parish are used as data for the study. A theological reflection on the ten conversions confirmed the following: that cultural context is important for understanding conversion; that conversion is both a distinct moment and a continuous process; that it is imperative to understand conversion from the perspective of the convert him/herself. For 'mission preaching' to effect genuine conversion it must be inculturated. / Christian Spirituality, Church History and Missiology / Th. M. (Missiology)

The master thesis deals with the biography of Mons. ThDr. Antonin Liska CSsR (1924 - 2003), the 11th bishop of České Budějovice. It reflects different stages of his life seen on the background of the changing situation of the Catholic Church in Czechoslovakia in the second half of the 20th century. The thesis presents mainly bishop Liška's family background in the South Bohemian countryside, his religious formation in the Redemptorist order before and during the Second World War, his theology studies in the after-war years, his secret ordination during the time of the rising totalitarian communist regime, his public ministry during the so called "normalisation" period, his activities in the underground church, his involvement in the Czech ecumenical translation of the Bible, his appointment as the auxiliary bishop of Prague in 1988 and his ministry as the head of the Diocese of České Budějovice from 1991 to 2002. The thesis is primarily based on written archive sources and personal testimonies given by relatives and collaborators of bishop Liška.