184f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-16T19:22:31Z No. of bitstreams: 1 Dissertacao Saulo Silvaseg.pdf: 1208726 bytes, checksum: 9b9f833d77f2adf5260c7d1f54a05cda (MD5) / Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-23T18:54:59Z (GMT) No. of bitstreams: 1 Dissertacao Saulo Silvaseg.pdf: 1208726 bytes, checksum: 9b9f833d77f2adf5260c7d1f54a05cda (MD5) / Made available in DSpace on 2013-05-23T18:54:59Z (GMT). No. of bitstreams: 1 Dissertacao Saulo Silvaseg.pdf: 1208726 bytes, checksum: 9b9f833d77f2adf5260c7d1f54a05cda (MD5) Previous issue date: 2008 / Não seria exagero defender que John Locke foi o principal filósofo inglês a elaborar uma teoria sobre a tolerância no séc. XVII. Desde seus primeiros escritos sobre o governo de 1660 e 1662, Two tracts on government, os problemas que envolviam a relação entre o Estado e os assuntos religiosos estavam no centro de suas atenções. No entanto, estes primeiros escritos não defendiam a tolerância, mas um governo centralizador cuja autoridade deveria alcançar todos os assuntos indiferentes da religião. Destas primeiras idéias à posterior defesa da tolerância é preciso considerar, em primeiro lugar, a influência na vida de Locke do importante líder político whig Lord Ashley — Primeiro Conde de Shaftesbury — e a conseqüente redação em 1667 de um manuscrito, An essay on toleration, em defesa da tolerância. Em segundo lugar, a publicação anônima em 1689 da Epistola de tolerantia onde Locke expõe seu pensamento maduro sobre o assunto, e o aprofunda nos anos seguintes através das respostas ao teólogo Jonas Proast na Segunda e na Terceira cartas sobre a tolerância de 1690 e 1692. Entrementes, em que o pensamento de Locke se modificou em relação a seus primeiros escritos? Quais argumentos dão suporte à tolerância? Segundo se constatou nesta pesquisa, a resposta a estas questões deve considerar dois aspectos de máxima importância para a estruturação do pensamento de Locke sobre a tolerância. 1º) A mudança de perspectiva em relação à finalidade e à extensão do poder político, que passa a estar fixado ao cuidado exclusivo da segurança das propriedades individuais — tema amplamente desenvolvido nos Two treatises of government (1689) —, o que permite a tolerância entre o Estado e as igrejas. 2º) Por sua vez, a tolerância deve prolongar-se também entre as próprias igrejas e seitas religiosas, para isso o recurso de Locke passa por uma análise epistemológica da fé religiosa, examinando em que ela se estrutura. Como conclusão, Locke delimita a religião a poucos artigos necessários e denuncia que as disputas religiosas são quase todas sobre assuntos indiferentes e mal entendidos; tema este cuja discussão permeia o IV Livro do Essay concerning human understanding (1689) e boa parte da The reasonableness of christianity (1695). Com efeito, o objetivo desta pesquisa é demonstrar que a teoria da tolerância em Locke, seu limite e extensão, está fundamentada na compreensão limitada das atividades do Estado e na investigação epistemológica sobre os dogmas da religião. / Salvador

Protestant Dissenters launched a campaign for Test Act repeal in 1786 that encountered strong opposition. Half a century later a second campaign inconspicuously secured repeal whilst the established Church was preoccupied with the problem of Catholic emancipation. Historians have examined the political narrative of both campaigns and the theories of toleration propounded by some Dissenters. However, little attention has been paid to the symbolic importance of the Test Acts, which Dissenters considered as badges of their exclusion from national citizenship. This thesis will examine the language of the repeal campaigns as a window into wider notions of citizenship and national identity. The resultant picture of Dissenters' identities and the larger national identities that they contested makes it possible to problematise and refine Linda Colley's Britons: Forging the Nation, which expounds a pan-Protestant, anti-Catholic, British national identity. Protestantism and anti-Catholicism were indeed central to the language of the debate, but this language marginalised Dissenters as often as it included them. Several Dissenters therefore united with a parallel Catholic campaign for toleration, whilst very few united with their fellow-Protestant Churchmen against the Catholic threat. The Dissenters' strategies reveal the ambiguity of their relationship to the nation: they were usually seen by Churchmen as marginalised or subordinate though less so than the Catholics. Moreover, overlooked divisions between evangelical and old Dissent, and between Trinitarian and Unitarian Dissent, led different sections of Dissent to pursue different strategies according to their perception amongst Churchmen. Notions of national identity and citizenship were changing in this period, particularly as a result of the French Revolution and wars. Both Test Act repeal and Catholic emancipation may be situated within long-term processes of state-building and nation-building. Older notions of national identity endured to a greater extent than has been recognised, but adapted to these processes by becoming more inclusive and assimilative. Though Test Act repeal and Catholic emancipation granted Dissenters and Catholics similar rights, because of the enduring importance of Protestantism to British national identity Test Act repeal signified Dissent's integration into the nation in a way that Catholic emancipation did not for Catholics.

After a two-decade hiatus, the English church courts were revived by an act of Parliament on 27 July 1661, to resume their traditional task of correcting spiritual and moral misdemeanours. Soon thereafter, parishioners across England's dioceses once more faced admonition, fines, excommunication, and even imprisonment if they failed to conform to the laws of the restored Church of England. Whether they were successful or not in maintaining orthodoxy has been the principal question guiding historians interested in these tribunals, and most have concluded that, at least compared to their antebellum predecessors, the restored church courts constituted little more than a paper tiger, whose censures did little to halt the spread of dissent, partial conformity and immoral behaviour. This thesis will, in part, question such conclusions. Its main purpose, however, is to make a methodological intervention in the study of ecclesiastical court records. Rejecting Geoffrey Elton's assertion that these records represent 'the most strikingly repulsive relics of the past', it argues that a closer, more creative study of the bureaucratic processes maintaining the church courts can considerably enhance not only our understanding of these rather enigmatic tribunals but also of the individuals and communities who interacted with them. Studying those in charge of the courts, the first half of this thesis will explore the considerable friction between the Church's ministry and the salaried bureaucrats and lawyers permanently staffing the courts. This, it argues, has important ramifications for our understanding of early modern office-holding, but it also sheds new light on the theological disposition of the Restoration Church. Using the same sources, coupled with substantial consultation of contemporary polemic, letters and diaries, the fourth and fifth chapters will argue that the sanctions of the restored church courts were often far from the 'empty threat' historians have tended to assume. Excommunication in particular could be profoundly distressing even for such radical dissenters as the Quakers, and this should cause us to reconsider how individuals and communities from various hues of the denominational spectrum related to the established Church.

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