As TPM warrants greater attention in the field of practical theology, this thesis is about the further development of TPM, within Pastoral Theology as well as in its practices. This research explored if more healing possibilities may emerge when TPM is epistemologically positioned in social constructionism and has drawn attention to healing possibilities that narrative practices may open up for TPM. To achieve this, a process of social construction was followed where the narratives of participants' experiences of the practices of TPM were reflected upon. The participants related how and why the practices of TPM influenced the way they narrated their lives. According to their tales the main influencing factor was an authentic encounter with God, where they experienced that He had experientially entered into a conversation with them about the way they constructed their realities. By giving His perspective on their beliefs about memories from their past, He helped them to start processes of reconstructing new preferred life stories. The importance of the role of a faith community as well as that of significant others also became evident. An important contribution of this research is the emphasis that was put on the ‘not-knowing’ position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is described, in the TPM guidelines, is similar to what is understood by that term in social constructionist therapy approaches. Throughout the research report I indicated the important role of this position in the helpfulness of TPM. It became clear through the narratives that when the facilitator's knowing entered the Theophostic process, the process was impeded. Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated how this position of the facilitator related to the participants' experiences of the facilitator not being judgemental and being respected for who (s)he is. In judging the authenticity of changes experienced by the recipients of TPM, I proposed a process of participatory ethics. / Practical Theology / Thesis (D.Th. (Pastoral Therapy)

Text in Afrikaans / Tieners se probleme veroorsaak dikwels godvervreemdheid of kerkloosheid. Die rede, wil dit vookom, is omdat hulle met 'n verkeerde en naiwe godsbeeld en godservaringe hulle lewenspad begin loop het. Uit hierdie studie het dit baie duidelik geword dat die ondersteuningsisteme van die jong tiener sy/haar ervaring van God baie belnvloed. Van hierdie ondersteuningsisteme blyk die huis en familie die primere invloede te wees op die jong tiener se ervaring van God. Die rol wat die ouers speel in die daarstelling van 'n gesonde of verkeerde godsbegrip het in die studie sterk op die voorgrond getree. Die studie het ook nuwe lig gewerp op die rol en invloed van die kerk in die jong tiener se ervaring van God. Die rol van veral kognitiewe, sosiale en godsdienstige ontwikkeling is ook geidentifiseer as belangrik vir die ontwikkeling van 'n gesonde godsbeeld. Aan die einde van die studie is riglyne gegee vir die bediening. / Teenagers' problems cause them to become alienated from God and the church. The reason, seems to be that they start walking on the road of life according to wrong and naive images and experiences of God. In this study it became clear that support systems of young teenagers influence their experience of God. Of these support systems the home and family seem to be the primary influences on young teenager's experience of God. The role of parents in the establishment of a healthy, or wrong image of God, stood on the foreground very strongly. The study also sheds new light on the role and influence of the church in the junior higher' s experience of God. The role of especially cognitive, social and religious development were also identified as important for the development of a healthy image of God. At the end guidelines are provided for ministry. / M. Diac. (Praktiese Teologie (Jeugwerk))

Why is it that we humans have a tendency to construct transcendental entities? That is one of the big questions the scientific discipline Cognitive Science of Religion is trying to answer. In order to gain validation for the concepts used by this discipline neural correlates are needed. The aim of the present work is to investigate the concepts Hypersensitive Agency Detection Device ((H)ADD) and Theory of Mind (ToM) both in psychological, cognitive and neural aspects to see if those concepts are enough to explain the human tendencies to construct transcendental entities. This work is developed as philosophical a literature study and uses literature from the scientific disciplines of cognitive neuroscience, cognitive science of religion, cognitive science, neurotheology, psychology of religion and philosophy of religion. This means that the present work is interdisciplinary and stands on a bridge between the theoretical and empirical sciences. A word of caution: Regardless the findings this work presents, the explanatory value is limited as it is a theoretical study in an empirical scientific field. It is when the findings in this work are tested empirically that the findings sustainability are decided.              What this work shows is that neural correlates for ToM already exist in the form of the Mirror Neuron-Theory (MNT), but it is problematic because it can not show how higher orders of representations are possible. No scientific data about neural correlates to (H)ADD has been found for this study, but here the amygdala may play a prominent role. Furthermore this work shows that (H)ADD and ToM is not enough to explain why humans have a tendency to construct transcendental entities. We are in need of peripheral cognitive mechanisms such as intuitive knowledge modules, ontological categories, teleological thinking, our drive to seek causal connections and our ability for pattern recognition.

Ce mémoire se propose d’étudier la manière nouvelle dont se présente la croyance religieuse à l’âge séculier dans la philosophie de la religion du philosophe Charles Taylor. Plus précisément, nous cherchons à démontrer que la croyance et l’incroyance possèdent les mêmes fondements phénoménologiques, qui sont à trouver du côté des questions identitaires. Afin d’y arriver, nous commençons par analyser sa redéfinition de la sécularité afin de comprendre pourquoi l’âge séculier n’est pas en soi un âge irréligieux. Nous montrerons en quoi, selon Taylor, les Occidentaux partagent un même « arrière-plan » moral et spirituel – le « cadre immanent », que nous appréhendons comme le contexte au sein duquel émergent les positions croyantes et athées. Nous présentons ensuite une brève analyse des éléments historiques et phénoménologiques du cadre immanent ainsi que de sa fonction « transcendantale », ce qui nous permet d’expliquer la raison pour laquelle Taylor soutient que la croyance et l’incroyance relèvent avant tout de l’identité morale et des considérations éthiques qui soutiennent notre vision du monde. Ici nous suivons Taylor en affirmant que ce sont toutes deux des expériences vécues qui a priori s’équivalent sur le plan rationnel. Enfin, au cœur de notre réflexion se trouve la mise en valeur d’un concept très important que Taylor développe à partir des travaux de William James, à savoir l’« espace ouvert jamesien ». Cette ouverture, rendue possible par la sécularité elle-même, vise à rendre compte d’un état de lucidité par lequel nous pouvons ressentir la force des deux options. / This paper aims to describe how Charles Taylor articulates his philosophy of religion in his major work, A Secular Age. We argue that belief and unbelief share the same phenomenological fundamentals, which can be found in the constituents of identity. In order to do that, we shall first analyse his redefinition of secularity in order to see how the secular age is not irreligious in itself. What will emerge of this preliminary investigation is the Taylorian idea that all Westerners share the same spiritual and moral “background”, the “immanent frame”, which must be understood as the context in which we form our beliefs. Then we develop an analysis of the historical elements of the immanent frame and of its “transcendental” function, which makes it possible to explain why Taylor conceives belief and unbelief as questions of moral identity. We follow Taylor in arguing that they are both lived experiences of equal rational value. At the heart of our paper, there is an important concept that Taylor has developed from William James’s work, which is the “Jamesian open space”. This openness illustrates a state of lucidity that is characterised by the ability to feel the force of both options, belief and unbelief.

The diploma work reflects the different attitudes to evaluation of extraordinary religions experiences. The objective is to compare different ways of comprehension and evaluation of extraordinary religious experiences and thereby provide suggestions for further consideration of these experiences with a view to pathology and normality. In the theoretical part firstly the general term of the religious experience is determined further the definition of the extraordinary religious experiences follows. Using the example of three types of different religious experiences the psychological, psychiatric and religious attitudes are compared. Further two general attitudes to the extraordinary religious experiences are compared form the point of view of pathology and normality. The conclusion of the theoretical part offers suggestions for consideration of extraordinary religious experiences. The practical part, based on the qualitative research, surveys the experiences of five persons that went through an extraordinary religious experience which is considered by them as religious or spiritual. The research was carried out by means of the semistructured interview and loosely adjusted graphical projective technique called the "Axis of Life". By analyzing the performed interviews answers to questions how the...

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2017-06-30T12:54:07Z No. of bitstreams: 1 CARLOS EDUARDO CAVALCANTI ALVES.pdf: 1101029 bytes, checksum: 2ace50373a6d6a68e9c60e246e14fa92 (MD5) / Made available in DSpace on 2017-06-30T12:54:08Z (GMT). No. of bitstreams: 1 CARLOS EDUARDO CAVALCANTI ALVES.pdf: 1101029 bytes, checksum: 2ace50373a6d6a68e9c60e246e14fa92 (MD5) Previous issue date: 2016-12-16 / The present dissertation aims to analyze the relationship between faith and existence in the opus Fear and Trembling, by the danish thinker S?ren Aabye Kierkegaard, present in the Problemata section. Written under the pseudonym Johannes de Silentio, it is a compliment to the faith of the biblical patriarch Abraham, especially that presented in the Scripture account of the proof to which God submitted him: the request that he sacrifice his son Isaac. In order to do so, the contextualization of the author's thinking in Fear and Trembling was first carried out. The identification of relevant events in his biography and the summary of his literary work showed that Kierkegaard called himself a religious author, whose reflection was aimed at understanding existence and the christian being. The Lutheran state church and the Lutheran pietist movement formed the cultural-religious milieu in which the Danish author was formed, both influencing his thinking and composing the background of his reflections in the opus under investigation. Theology, philosophy, ecclesiastical practice, and Christianity of his time were criticized by him. In Fear and Trembling, these were elaborated by arguments referring to the theological-philosophical conceptions of Lutheranism-Pietism, Kant, the liberal theology and Romanticism of Schleiermacher, Hamann and, especially, Hegel. The Problemata, central to Kierkegaard's opus and arguments, is composed of three chapters, which present the ethical problems derived from Abraham's willingness to sacrifice Isaac, titled: "Is there a teleological suspension of the ethical?, "Is there an absolute duty to God?" and "Has it been ethically defensible on the part of Abraham to have kept silent about his purpose before Sarah, Elieser, and Isaac??. The interpretation of the text allowed the conclusion that, in Fear and Trembling, reason is unable to explain Abraham, for ethics can not justify his attitude. Faith is the category through which the patriarch can be understood, paradoxically related to existence and occurs as a passion, in function of the absurd; part from the resignation before the infinite, in a double movement which returns to the finite to receive Isaac back. The Problemata also presents other categories, associated with the faith of Abraham, among which were identified and analyzed ethics, anxiety, trial, repetition, individuality and subjectivity. The presence of these categories in the patriarch's existence demonstrated a faith that occurs as interiority and is not limited to ethics. In order to obtain a greater breadth in the analysis of faith and the other categories, these were correlated with two other literary productions of Kierkegaard, in which they are present in different conceptual levels, namely, The repetition and The concept of anxiety. As a result, Abraham's faith proved to be a suprarational instance of thought and religious experience, from the phenomenological perspective, of openness to transcendence and belief in divine providence, seeking to overcome the limitations of existence. In addition, the faith presented in Fear and Trembling suggests unfolding of individual religious manifestation today, a "non-religious faith" unrelated to religious dogmas and institutional ecclesiastical authority, lived in the interior as an existential relationship with God. / A presente disserta??o tem por objetivo analisar a rela??o f? e exist?ncia na obra Temor e tremor, do pensador dinamarqu?s S?ren Aabye Kierkegaard, presente na se??o Problemata. Escrita sob o pseud?nimo Johannes de Silentio, ? um elogio ? f? do patriarca b?blico Abra?o, especialmente a apresentada na narra??o das Escrituras sobre a prova ? qual Deus submeteu-o: o pedido de que sacrificasse o filho Isaac. Para tanto, foi realizada primeiramente a contextualiza??o do pensamento do autor em Temor e tremor. A identifica??o de acontecimentos relevantes em sua biografia e do resumo de sua obra liter?ria evidenciou que Kierkegaard denominou-se um autor religioso, cuja reflex?o visava ? compreens?o da exist?ncia e do ser crist?o. A Igreja Luterana estatal e o movimento pietista luterano formaram o ambiente cultural-religioso em que o autor dinamarqu?s fora criado, os quais tanto influenciaram seu pensamento, quanto compuseram o pano de fundo de suas reflex?es na obra pesquisada. A teologia, a filosofia, a pr?tica eclesi?stica e o cristianismo de sua ?poca foram alvo de suas cr?ticas. Em Temor e tremor, estas foram elaboradas por argumentos referidos ?s concep??es teol?gico-filos?ficas do luteranismopietismo, de Kant, da teologia liberal e do romantismo de Schleiermacher, Hamann e, especialmente, de Hegel. A Problemata, parte central da obra e da argumenta??o de Kierkegaard, ? composta por tr?s cap?tulos, que apresentam os problemas ?ticos derivados da disposi??o de Abra?o em sacrificar Isaac, intitulados: ?Haver? uma suspens?o teleol?gica do ?tico??, ?Haver? um dever absoluto para com Deus?? e ?Ter? sido eticamente defens?vel da parte de Abra?o ter mantido sil?ncio sobre o seu prop?sito perante Sara, Elieser e Isaac??. A interpreta??o do texto permitiu a conclus?o de que, em Temor e tremor, a raz?o ? incapaz de explicar Abra?o, pois a ?tica n?o pode justificar sua atitude. A f? ? a categoria pela qual se pode compreender o patriarca, paradoxalmente relacionada ? exist?ncia e que ocorre como paix?o, em fun??o do absurdo; parte da resigna??o diante do infinito em um duplo movimento, que volta ao finito para receber Isaac de volta. A Problemata apresenta tamb?m outras categorias, associadas ? f? de Abra?o, dentre as quais foram identificadas e analisadas ?tica, ang?stia, prova??o, repeti??o, individualidade e subjetividade. A presen?a dessas categorias na exist?ncia do patriarca demonstrou uma f? que ocorre como interioridade e n?o est? limitada ? ?tica. Para a obten??o de uma maior amplitude na an?lise da f? e das demais categorias, estas foram correlacionadas com outras duas produ??es liter?rias de Kierkegaard, nas quais est?o presentes em diferentes n?veis conceituais, a saber, A repeti??o e O conceito de ang?stia. Em decorr?ncia, a f? de Abra?o mostrou-se como inst?ncia suprarracional do pensamento e experi?ncia religiosa, sob a perspectiva fenomenol?gica, de abertura ? transcend?ncia e cren?a na provid?ncia divina, em busca da supera??o das limita??es da exist?ncia. Ademais, a f? apresentada em Temor e tremor sugere desdobramentos quanto ? manifesta??o religiosa individual na atualidade, uma ?f? n?o religiosa? desvinculada dos dogmas religiosos e da autoridade eclesi?stica institucional, e vivida na interioridade como rela??o existencial com Deus.

Made available in DSpace on 2016-04-25T19:20:14Z (GMT). No. of bitstreams: 1 Jose Antonio Boareto.pdf: 2598639 bytes, checksum: c06f9f34b0fcb52ebedab04a3b5d08c6 (MD5) Previous issue date: 2011-05-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The object of story of this work is the youth adeptto the Bola de Neve Church. Through the approach of their experiences, we try to stablish a link to the studies in Science of Religion, with a respective from the instituting instend of the institution. The field search and the interdiscplinar analysis are being the basis to offer clues to an understanding of this youth religious phenomenom. The challenge of locating it within the Brazilian Religious Field leads us to elaborate another necessary concept to describe it: neo-tribalism-pentecostal . The delimitation for the study are the thoughts on neopentecostalism as seen in Ricardo Mariano and neo-tribalism as seen in Michel Maffesoli. The experiences of the young ones are analysed through three references: conversion, aesthetics and religious experience; from the perspective of Rodney Stark, Edin Abumanssur and Luiz Felipe Pondé respectives. Considering this concept, ing offer an understandient key to the tribal characteristics of church as teenfagic and pledge of the emergengy of the savage sacred , and second to the thought of Roger Bastide acting as an orixá servant / O objeto de estudo deste trabalho são os jovens adeptos da Bola de Neve Church. Procuramos aproximar de suas experiências e com isto corroborar com os estudos em Ciências da Religião numa perspectiva de análise partindo do instituinte ao invés da instituição. Através da pesquisa de campo e da análise interdisciplinar oferecemos pistas para uma compreensão deste fenômeno religioso juvenil. O desafio de localizá-lo dentro do Campo Religioso Brasileiro faz com que elaboremos outra conceituação necessária para descrevê-lo: neo-tribalismo-pentecostal. As delimitações para o estudo são os pensamentos sobre neopentecostalismo como visto em Ricardo Mariano e neo-tribalismo como visto em Michel Maffesoli. A experiência dos jovens é analisada através de três referências: conversão, estética e experiência religiosa; da perspectiva de Rodney Stark, Edin Abumanssur e Luiz Felipe Pondé respectivamente. Considerando este conceito, oferece-se uma chave de compreensão para as características tribais da igreja como teenfágica e propiciadora da emergência do sagrado selvagem, e segundo o pensamento de Roger Bastide atuando como uma serva dos orixás

Made available in DSpace on 2016-04-25T19:20:20Z (GMT). No. of bitstreams: 1 Marcos Fleury de Oliveira.pdf: 1739750 bytes, checksum: bdede1f9fae46b5453477a6e8f542e27 (MD5) Previous issue date: 2012-05-30 / The main objective of this study is to deepen the religious thought of C. G. Jung as a possible expansion of knowledge in the field of Religious Science. Within the subdiscipline of Psychology of Religion, Jung can be considered as one of its main representatives and its most significant theoretical contributions covered a wide field of dialogue with philosophy, Christian theology, mythology and history of religions. However, his work needs further studies so that we can overcome a range of misunderstandings, besides interdisciplinary, theoretical and epistemological disputes. To achieve this end, we propose here to investigate the distinct layers of meaning of religious experience - the object of this work - in order to reflect the uniqueness and centrality of this notion in his theory and his worldview. Our hypothesis is that there is in Jungian thought a significant theoretical development from the time that Jung deepens the study of religions, which would allow us to recognize a new level in reference to what is traditionally called a religious experience, particularly within the Christian tradition. Jung seeks to move away from the atheistic reductionism of Freud, and also from the opposite position of the "omnipotence" and "omniscience" of theological discourse, trying to create a reserved niche of "knowledge" (gnosis / science) about the religious experience. In other words, Jung proposes and seeks to demonstrate that one could speak of the experience of God, validly and efficiently, without the corsets of metaphysics and theology. In support to our research we resorted on the canonical work of Jung, the work of commentators and letter-writing materials available / O objetivo principal deste trabalho é o aprofundamento do pensamento religioso de Carl Gustav Jung como possibilidade de ampliação do conhecimento no campo das Ciências da Religião. Dentro da subdisciplina da Psicologia da Religião, Jung pode ser considerado como um de seus mais expressivos representantes e seus aportes teóricos cobriram um amplo campo de diálogo com a filosofia, a teologia cristã, a mitologia e a história das religiões. Contudo, sua obra ainda precisa ser mais estudada a fim de que possamos superar uma gama de mal-entendidos, controvérsias interdisciplinares, teóricas e epistemológicas. Para tanto, propomo-nos, aqui, a pesquisar em sua obra os sentidos da experiência religiosa objeto deste trabalho de modo a tentar refletir a especificidade e a centralidade dessa noção dentro de sua teoria e de sua visão de mundo. Nossa hipótese é de que há no pensamento junguiano um significativo desenvolvimento teórico a partir do momento que Jung aprofundou-se no estudo das religiões, o qual nos permitiria reconhecer um novo patamar em referência ao que tradicionalmente se chamou de experiência religiosa , sobretudo no âmbito da tradição cristã. Jung procurou afastar-se do reducionismo ateísta de Freud, afastando-se, também, da posição contrária da onipotência e onisciência do discurso teológico, tentando, assim, criar um nicho reservado de saber (gnose / ciência) acerca da experiência religiosa. Em outras palavras, Jung propôs e procurou demonstrar que seria possível falar da experiência de Deus, de forma válida e eficiente, sem os espartilhos da metafísica e da teologia. Para fundamentar nossa pesquisa recorremos à obra canônica de Jung, ao trabalho de comentadores e ao material epistolar disponível

Made available in DSpace on 2016-04-25T19:20:32Z (GMT). No. of bitstreams: 1 Krzysztof Dworak.pdf: 5339943 bytes, checksum: 514a354a82500f3677a723f2031b21ee (MD5) Previous issue date: 2014-09-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis intends to demonstrate that Christian pilgrimages to the sanctuary of Bom Jesus da Lapa, in Bom Jesus da Lapa, Bahia, Brazil, are experiences of religious encounter, occurred in the context of this shrine lytic, understood as calling and response. The sanctuary of Bom Jesus, situated on the right bank of the River São Francisco, in the Midwest of the State of Bahia, founded more than 320 years by Francisco de Mendonça Mar, is considered today, one of the largest sanctuaries in the northeast of Brazil, and one of the most important, among more than 260 existing sanctuaries in Brazil. This sanctuary, as a place of pilgrimages connected to the various phenomena of popular Catholicism, holder of values and internal forces, demonstrates an extraordinary liveliness in a modern society in constant changes and conflicts, and presents itself as a vast field of scientific research. For elaborating our thesis, we left from definition of religion, presented by Gustav Mensching, who considers a phenomena of religion, as an experiential encounter with the sacred, and the active response of the human being, affected by the sacred. The main elements in this definition, that is, the sacred, the religious experience, the called and the response, provided the lifting of various issues and allowed structuring our thesis in four chapters: 1-The shrine of Bom Jesus da Lapa: lytic locus of religious experiences; 2nd-The pilgrimages to Lapa do Bom Jesus as experiences of the call; 3rd-The pilgrimages to Bom Jesus da Lapa as experiences of the response; and, 4-The mystique of the pilgrimage forged in the experience of encounter. So, after walking through all stages of scientific research, we have come to the conclusion, that the pilgrimages to this Sanctuary can be considered as encounters based on spiritual and personal experience with the Bom Jesus, and on the action whereby the pilgrim touching and called by Bom Jesus, answers to him through an act of pilgrimage. These sacred journeys, often repeated cyclically, and expressed in multiplicity of rites, sustain the spirituality of pilgrims and impart deeper sense of their existence. These experiences practiced in the context of this sacred place, marked in a special way by its rock formation, provide for the pilgrims a personal and collective experience of intense and deep encounter with Jesus. Peregrinations, withdraws them from the world for a while, transfigures, transcends and transforms their lives, directing them to areas of everyday life, which is lived in waiting for a new pilgrimage toward sacred home of Bom Jesus, who on the riverbank all can (Guimarães Rosa) / Esta tese objetiva apresentar as romarias ao Santuário do Bom Jesus da Lapa, em Bom Jesus da Lapa, BA, como experiências do encontro com o Bom Jesus, no contexto lítico deste lugar de romagem, entendidas como chamado e resposta. O Santuário do Bom Jesus, situado na margem direita do Rio São Francisco, no centro-oeste do Estado da Bahia, fundado há mais de 320 anos por Francisco de Mendonça Mar, é considerado hoje um dos maiores do Nordeste Brasileiro e um dos mais importantes, entre mais de 260 santuários existentes no Brasil. Como lugar de peregrinações que está ligado ao complexo fenômeno do catolicismo popular, portador de valores e forças internas, ele demonstra uma extraordinária vivacidade em uma sociedade em constantes mudanças e conflitos, e se apresenta como um vasto campo de investigações científicas. Na elaboração da tese partimos da definição menschinguiana da religião, que considera o fenômeno religioso um encontro experiencial com o sagrado e a resposta ativa do ser humano, afetado pelo sagrado. Os principais elementos presentes nesta definição, isto é, o sagrado, a experiência religiosa, o chamado e a resposta, proporcionaram o levantamento de diversas questões e permitiram estruturar a nossa tese em quatro capítulos, sendo: 1º - O Santuário do Bom Jesus da Lapa: locus lítico de experiências religiosas; 2º - As romarias à Lapa do Bom Jesus como experiências do chamado; 3º - As romarias do Bom Jesus como experiências da resposta; e por fim, 4º - A mística da romaria forjada na experiência do encontro. Assim, depois de percorrer todas as etapas da investigação científica, chegamos à conclusão, de que as romarias ao Santuário do Bom Jesus da Lapa podem ser consideradas como encontros baseados na experiência vivida com o Bom Jesus e na ação mediante a qual, os romeiros de alguma maneira, sentindo-se tocados e chamados pelo Bom Jesus, respondem a este chamado peregrinando e relacionando-se intensamente com ele através de sinais visíveis e sensíveis, expressos na multiplicidade de ritos, alimentando assim, sua mística e sua existência. Estas experiências vivenciadas no contexto desse lugar sagrado, marcado de maneira especial pela sua formação rochosa, proporcionam aos romeiros uma experiência pessoal e coletiva singular, intensa e profunda do encontro com o Bom Jesus, que os retira do seu mundo por um tempo, transfigura, transcende e transforma as suas vidas, direcionando-as para âmbitos do cotidiano, que é vivido na espera de uma nova romaria ao Bom Jesus da Lapa, que na beira do rio tudo pode (Guimarães Rosa)

Made available in DSpace on 2016-04-25T19:20:50Z (GMT). No. of bitstreams: 1 a_mistica_do_contestado.pdf: 2585096 bytes, checksum: 220feb97254a59e0445e03d585f8ba18 (MD5) Previous issue date: 2005-05-04 / The Contestado is one of the greatest popular movements and armed conflicts in the history of Brazil. It happened between 1912 to 1916 and embodied a region equivalent to one third of the Santa Catarina territory and the southwest of Parana. Not only the geographic amplitude and the long period of war but it is also remarkable the involvement of some tens of thousands of people with great number of deaths. The Contestado scarred and still influences the life, culture and religiousness of the ones who survived and their descendents. This dissertation studies and explains the Contestado mystics, from a symbolic-cultural perspective and from the current reception and new significance to João Maria s words. This mystical experience and its message still lives in various expressions and religious representations of the Contestado descendents. Retrieving them, from their origins to the present days, is the path walked by this dissertation. Around the Contestado and João Maria s message, several myths, rites, symbols, sacrifices and prayers have appeared, and are still kept in the popular memory of the Contestado descendents and reinterpreted in their religious experience. After almost a century, the Contestado itself has been given a new significance in a way that the cabocla community finds in it a sense, an inspiration and a mystical experience that allow them to live in the present in a sympathetic way, with esteem and acknowledgement, facing the harsh reality in which they find themselves, trusting in better days. After a revision and bibliographical analysis, retrieving historical, geo-political, social-economical and specially cultural and religious aspects of the Contestado, the most precious information in this dissertation were borrowed, from the people s popular testimonies, who keep alive the memory of the message and the mystics of João Maria. Thus, it was possible to trail a path for retrieval and valuing of the culture and the religious and popular experience of the Contestado. / O Contestado é um dos maiores movimentos populares e conflitos armados da história do Brasil. Ele aconteceu durante os anos 1912 a 1916 e abrangeu uma região que equivale à terça parte do território catarinense e o sudoeste do Paraná. Além de sua amplitude geográfica, do tempo prolongado da guerra, impressiona o fato de que o mesmo tenha envolvido diretamente algumas dezenas de milhares de pessoas e milhares de mortos. O Contestado marcou e continua ainda hoje a influenciar a vida, a cultura e a religiosidade dos que dele sobreviveram e seus descendentes. Essa dissertação estuda e explica a mística do Contestado, desde uma perspectiva simbólica-cultural e a partir da recepção e ressignificação atuais da mensagem de João Maria. Esta mística e esta mensagem sobrevivem em diversas expressões e representações religiosas dos descendentes do Contestado. Resgatá-las, desde as suas origens até os dias atuais, é o caminho percorrido por esta dissertação. Em torno do Contestado e da mensagem de João Maria surgiram diversos mitos, ritos, símbolos, sacrifícios e rezas que ainda hoje são conservados na memória popular dos descendentes do Contestado e reinterpretados em sua experiência religiosa. Depois de quase um século, o próprio Contestado já foi ressignificado de tal forma que a comunidade cabocla encontra nele um sentido, uma inspiração e uma mística que lhe permite viver no presente de maneira solidária, com estima e reconhecimento, enfrentando a dura realidade em que se encontra, confiante em dias melhores. Depois de uma revisão e análise bibliográfica, resgatando aspectos históricos, geopolíticos, sócio-econômicos e, especialmente, culturais e religiosos do Contestado, foram emprestadas as informações mais preciosas desta dissertação, contidas nos relatos de pessoas do povo, que guardam viva a memória da mensagem e da mística de João Maria. Com isso foi possível trilhar um caminho de resgate e valorização da cultura e da experiência religiosa e popular do Contestado.