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Responsoriální žalmy Karla Skleničky / Karel Sklenička 's Responsorial PsalmsNedbalová, Josefína January 2019 (has links)
The diploma thesis consists of three parts. The first one describes the historical role of psalms during masses from their origin until presence. It illuminates the new role of psalms in the Cathlolic liturgy after the second Vatican council and outlines how these liturgical changes projected into Czech Catholic enviroments. The second part introduces significant Czech psalters and their authors. The psalters were created for liturgical needs and in reaction to the conclusions of the 2VC for liturgical needs. The third, main part of the thesis consists of detailed analysis of 1992 Karel Sklenička's psalter Responsoriální žalmy pro neděle a významné dny liturgického roku. The analysis of harmonic and melodic procedures of individual tones serves as a basis for the practival part of the thesis which is an extension of existing Sklenička's psalter to all days of liturgical year. The new psalter preserves the music component composed by Karel Sklenička and also preserves the way of work with the liturgical text in new psalms following the pattern of Karel Sklenička. The new psalter keeps strictly to the liturgically prescribed texts for individual liturgical occasions like the psalter from 1992.
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O Seminário Seráfico Santa Maria e as tensões nas identidades sacerdotal e franciscana no pós-vaticano II (1966-1987)Guedes, Edson Claiton 27 March 2018 (has links)
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Previous issue date: 2018-03-27 / O objetivo desta pesquisa é analisar de que maneira as tensões cotidianas no Seminário
Seráfico Santa Maria, localizado em Irati, sudoeste do Paraná, expressam as dificuldades
na reformulação das identidades sacerdotal e franciscana, proposta pelo Concílio
Vaticano II (1962-1965). As disputas em torno das referidas identidades geraram
discussões e debates na Igreja Católica, presentes nos documentos conciliares e numa
extensa produção bibliográfica, e que se desdobraram em instituições como a Ordem dos
Frades Menores Capuchinhos, mantenedora do Seminário Santa Maria. A partir da
análise dos documentos do Concílio Vaticano II, da Ordem dos Frades Menores
Capuchinhos, do Seminário Santa Maria, do estudo bibliográfico, bem como de
entrevistas e fotografias, é possível perceber as competições, usos, consumos e práticas
dos discursos produzidos pela hierarquia católica entre os sujeitos sociais envolvidos.
Resultados revelam que as identidades não são reformuladas por decreto e que mesmo
em ambientes onde prevalece a posição hierárquica, elas são ressignificadas de forma
constante nos embates do cotidiano. / The objective of this research is to analyze how the daily tensions in the Santa Maria
Seraphic Seminary, located in Irati, southwestern Paraná, express difficulties in the
reformulation of priestly and Franciscan identities proposed by the Second Vatican Council
(1962- 1965). The disputes over these identities generated discussions and debates in the
Catholic Church, present in the conciliar documents and in an extensive bibliographical
production, and which were deployed in institutions such as the Capuchin Order of Friars
Minor, maintainer of the Santa Maria Seminary. From the analysis of the documents of the
Second Vatican Council, the Order of the Capuchin Friars Minor, the Santa Maria
Seminary, the bibliographic study, as well as interviews and photographs, it is possible to
perceive the competitions, uses, consumptions and practices of the discourses produced
by the hierarchy among the social subjects involved. Results reveal that identities are not
reformulated by decree and that even in environments where the hierarchical position
prevails, they are constantly re-signified in the everyday struggles.
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A IDENTIDADE FRANCISCANA DA JUFRA NO CONTEXTO PÓS-VATICANO II (1970-1980)Castilho, Danila Barbosa de 26 March 2018 (has links)
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Previous issue date: 2018-03-26 / Fundação Araucária de Apoio ao Desenvolvimento Científico e Tecnológico do Paraná / Em 1967, após retornar de um período de estudos na Itália, frei Eurico de Mello, um frade capuchinho, deu início a uma nova experiência de movimento jovem em Ponta Grossa-PR, ligado a Ordem Franciscana Secular (OFS), a Juventude Franciscana (JUFRA). A partir desse grupo, frei Eurico construiu uma estrutura e metodologia, tendo como base a Teoria da Organização Humana, proposta por Antônio Rubbo Müller, e o Movimento de Criatividade Comunitária, proposto por Waldemar de Gregori. A experiência da JUFRA ponta-grossense foi escolhida como modelo a ser implantado em todo o Brasil. O período de 1970 a 1980 é o recorte temporal foco deste trabalho, marcado pelas decisões do Concílio Vaticano II e pelo surgimento de novos movimentos jovens. Busca-se compreender como a identidade franciscana da JUFRA foi idealizada pelo frei Eurico e como os jufristas a compreenderam. Para isso, a dissertação apresenta uma reflexão a partir de parte da bibliografia produzida acerca do Concílio Vaticano II, uma análise dos documentos e materiais de formação da JUFRA, mas também uma biografia do frei, a história da instituição do movimento e a compreensão da identidade franciscana dos jufristas pelos documentos e narrativas orais acessadas. Pela análise documental, se percebeu que o ideal de identidade franciscana do movimento Juventude Franciscana, idealizado pelo frei Eurico, pretendia que os jovens desenvolvessem o engajamento nas comunidades paroquiais e na sociedade, maturidade de consciência e autonomia, traçando metas de vida pelo equilíbrio de suas personalidades. A identidade franciscana foi compreendida pelos entrevistados como um estilo de vida baseado no despojamento, na alegria, no engajamento nas comunidades, na organização e na maturidade de consciência. Portanto, tais compreensões convergiram com aquelas presentes nos documentos analisados, mostrando que foram muito marcantes os aprendizados no movimento para os entrevistados. / In 1967, after returning from a period of studies in Italy, Fray Eurico de Mello a Capuchin Friar initiated a new experience of youth movement in Ponta Grossa-PR, linked to OrdemFranciscana Secular (OFS), Juventude Franciscana (JUFRA). From this group, Fray Eurico built a structure and methodology having as basis the Theory of Human Organization proposed by AntônioRubbo Müller and the Movement of Community Creativity proposed by Waldemar de Gregori. The experience of JUFRA in Ponta Grossa was chosen as model to be implemented throughout Brazil. The period of 1970 to 1980 is the temporal cut focused in this piece of work, characterized by decisions made by Second Vatican Council and by the rise of new youth movements. It is tried to understand how Fray Eurico idealized the Franciscan identity of JUFRA and how the “jufristas” understood it. In order to reach it, the thesis presents a reflection made from part of a bibliography produced about the Second Vatican Council, an analysis of the documents and materials of the formation of JUFRA, and a biography of the fray, the history of the institution of the movement and the comprehension of the Franciscan identity of the “jufristas” according to the documents and oral narratives accessed. In accordance with the documents analyzed it was noted that the ideal of the Franciscan identity of the Juventude Franciscana movement idealized by Fray Eurico intended that the young people developed the engagement in the parochial communities and in the society, maturity of consciousness and autonomy, setting life goals through the balance of their personalities. The interviewees understood the Franciscan identity as a lifestyle based on the stripping, joy, engagement to the community, in the organization and in the maturity of consciousness. Such understandings therefore converged with those present in the documents analyzed, showing that the learning opportunities were very strong in the movement for the interviewees.
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Aspectos fundamentais da teologia do laicato a partir da exortação apostólica Christifideles LaiciFrancisco, Fernando Rodrigues 14 August 2012 (has links)
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Previous issue date: 2012-08-14 / This study aims to point out the fundamental elements of the theology of the laity present in the documents of the Magisterium of the Church, in a special way in the apostolic exhortation Christifideles Laici, from the blessed John Paul II. It is known that many of these elements had already been listed by renowned theologians way before the Second Vatican Council. However, it was with the Vatican II that the theology of the laity was consolidated and the laymen began to demand a greater participation in the organization and mission in the Church. In the first chapter we see that this council has established important concepts for understanding the theology of the laity: as 'people of God', 'participation', 'communion', 'common priesthood'. Through baptism all believers are co-responsible in the Church's evangelizing mission. Through this baptism all the faithful are co-responsable in the threefold mission of the church. By this sacrament the laymen faithful become participants of the triple munus of Christ. It is from this participation that spring the fundamental elements that characterize the theology of the laity: leadership, holiness, secular mission, ministries, offices, roles, charisms. The laymen faithful, in communion with the Church, working in the temporal reality and take the Good News of Jesus. In the second chapter we point out the essential elements of the theology of the laity present at apostolic exhortation Christifideles Laici. This post-synodal exhortation stated that the saving mission of the Church is held in the world by all baptized christians. The fundamental new of this exhortation is the act of the laymen in the Church and in the world. The lay aggregation and ecclesial criteria for these forms of associations constitute the heart of Christifideles Laici. In the third chapter we understand that the elements of the theology of the laity, well founded, would be useful not only to substantiate the sacrament of baptism and to solve the pastoral problems of the parishes, but also they would help to clarify the relationship between clergy and laymen, the various ministries and charisms, the various vocations and the sanctification of the laymen in the Church and the world. Finally, we saw the effort that the Church must still be taken in applying the theology of the laity, to be a more effective tool used in the dissemination of Gospel in the world. Much remains to be done for the recognition of the lay ministries and the work together with ordained ministers, however, Christifideles Laici pointed the baptism as a starting for a common mission, since all are members of one body whose head is Christ, into the New Evangelization / Este estudo pretende apontar os elementos fundamentais da teologia do laicato presentes nos documentos do Magistério da Igreja, de forma especial na exortação apostólica Christifideles Laici, do beato João Paulo II. Sabemos que muitos desses elementos já haviam sido elencados por renomados teólogos bem antes do concílio Vaticano II. Porém, foi com o Vaticano II que a teologia do laicato foi consolidada e os leigos começaram a exigir uma maior participação na organização e na missão na Igreja. No primeiro capítulo percebemos que este concílio firmou conceitos importantes para a compreensão da teologia do laicato; como povo de Deus , participação , comunhão , sacerdócio comum . Através do batismo todos os fiéis são corresponsáveis na missão evangelizadora da Igreja. Por este sacramento os fiéis leigos se tornam participantes do tríplice múnus de Cristo. É desta participação que brotam os elementos fundamentais que caracterizam a teologia do laicato: protagonismo, santidade, missão secular, ministérios, ofícios, funções, carismas. Os fiéis leigos, em comunhão com a Igreja, atuam na realidade temporal e levam a Boa-Nova de Jesus. No segundo capítulo expomos os elementos essenciais da teologia do laicato presentes na exortação apostólica Christifideles Laici. Esta exortação pós-sinodal declarou que a missão salvífica da Igreja é realizada no mundo por todos os cristãos batizados. A novidade fundamental desta exortação está no agir dos leigos na Igreja e no mundo. As agregações laicais e os critérios de eclesialidade para essas formas agregativas constituem o coração da Christifideles Laici. No terceiro capítulo entendemos que os elementos da teologia do laicato, bem fundamentados, seriam úteis não apenas para fundamentar o sacramento do batismo e resolver os problemas pastorais das paróquias, mas ajudariam a esclarecer a relação entre clérigos e leigos, os diversos ministérios e carismas, as variadas vocações e a santificação dos leigos na Igreja e no mundo. Por fim, evidenciamos o esforço que a Igreja ainda deve empreender na aplicação da teologia do laicato, para ser um instrumento mais eficaz na divulgação do Evangelho no mundo. Falta muito a ser feito para o reconhecimento dos ministérios laicais e o trabalho conjunto com os ministros ordenados, porém, a Christifideles Laici apontou o batismo como um ponto de partida para uma missão comum, pois todos são membros de um só corpo cuja cabeça é Cristo, rumo à Nova Evangelização
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O sedevacantismo segundo Michel-Louis Guérard des Lauriers, O. P.Coelho, Renato Arnellas 11 December 2015 (has links)
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Previous issue date: 2015-12-11 / After the Second Vatican Council (1962-1965), some people start to follow positions
known as sedevacantists, denying the existence of a pope in the Church after that period. Sedevacantism
is more present in the United States and in Europe, but also, gradually, some people
in Brazil adhere to this position. Among the many branches of sedevacantism, the Cassiciacum
Thesis is noteworthy, formulated by the Dominican Michel Guérard des Lauriers
(1898-1988). This paper will examine the importance of the life and work of the author of the
Cassiciacum Thesis, in order to understand what sedevacantism is, as well as compare this
Thesis with favorable and unfavorable scholars. One will see that this Thesis approaches the
subject of papacy in a creative way, unlike other approaches done so far. Nevertheless, one
can conclude that the Thesis is limited both intrinsically, due to its arguments, and extrinsically,
by relying on a subjective analysis restricted to a particular and fleeting papacy / Após o Concílio Vaticano II (1962-1965), começam a aparecer pessoas com posições
denominadas sedevacantistas, negando a existência de um papa na Igreja depois desse período.
A presença do sedevacantismo é mais acentuada nos Estados Unidos e na Europa, mas
também no Brasil, aos poucos, surgem pessoas que aderem a essa posição. Dentre os diversos
ramos do sedevacantismo, destaca-se o sedevacantismo ligado à Tese de Cassicíaco, formulada
pelo dominicano Michel Guérard des Lauriers (1898-1988). O presente trabalho irá analisar
a importância da vida e da obra do autor da Tese de Cassicíaco, para bem entender o sedevacantismo,
bem como comparar essa Tese tanto com estudiosos favoráveis, como desfavoráveis,
a essa posição. Ver-se-á que a dita Tese aborda o tema do papado de modo criativo, diferente
de outros modos apresentados até então. Todavia, conclui-se que a Tese é limitada intrinsicamente,
quanto aos seus argumentos, e extrinsecamente, por depender de uma análise
subjetiva e restrita a um papado determinado e passageiro
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Aggiornamento ou fumaça de Satanás: interpretações sobre o Concílio Vaticano II no catolicismo brasileiro / Aggiornamento or smoke of Satan: interpretations of the Second Vatican Council in Brazilian CatholicismSilva Júnior, Alfredo Moreira da 22 October 2013 (has links)
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Previous issue date: 2013-10-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The Second Vatican Council represented the greatest event of the Church in
the twentieth century and caused changes and effects that extend to the present.
The documents produced by this event has been over time, the object of discussion
between conservatives and progressives, whether of the clergy or the laity. The
historical context which the announcement occurred, preparation, realization and
reception of the Council, may somehow contribute to a better understanding of the
course of events, the scope and purpose of this event either at European level, either
in Latin American or Brazilian. In the latter case, the need for changes and
adaptation of the Church to the "new times", was accompanied by a growing tension
between the Church and the military regime, which, somehow, became the
preferential option for the poor on a flag not only pastoral but also politics. However,
the council was not perceived the same way by different interest groups inside the
church, and this thesis seeks to demonstrate exactly how such antagonistic
interpretations of the same event occurred. To make possible such intent, we used
the concepts of representations proposed by Chartier and "the world of the text and
the reader's world" _ present in the hermeneutics proposal of Ricoeur / O Concílio Vaticano II representou o maior acontecimento da Igreja no Século XX e
provocou mudanças e efeitos que se estendem até a atualidade. Os documentos
produzidos por esse evento tem sido ao longo do tempo, objeto de discussão entre
conservadores e progressistas, sejam eles do clero ou do laicato. O contexto
histórico onde ocorreu o anúncio, a preparação, a realização e a recepção do
Concílio, pode de certa forma, contribuir para uma melhor compreensão do
desenrolar dos acontecimentos, do alcance e dos efeitos desse evento, seja em
nível europeu, seja no âmbito latino-americano ou brasileiro. Neste último caso, a
necessidade de mudanças e de adaptação da Igreja aos novos tempos , foi
acompanhada por uma tensão cada vez maior entre a Igreja e o Regime Militar, o
que, de certa forma, tornou a opção preferencial pelos pobres numa bandeira não só
pastoral mas, também, política. No entanto, o Concílio não foi percebido da mesma
maneira pelos diferentes grupos de interesse dentro da Igreja e, esta tese procura
demonstrar exatamente como ocorreram interpretações tão antagônicas sobre o
mesmo evento. Para viabilizar tal intento, foram utilizados os conceitos de
representações propostos por Chartier e do mundo do texto e mundo do leitor
presente na proposta hermenêutica de Ricoeur
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Les experts au concile Vatican II : socio-histoire d'un affrontement culturel à l'intérieur du champ religieux catholique / The experts at the second Vatican council : socio-history of a cultural confrontation within the Catholic fieldWeiser, François 13 December 2016 (has links)
A travers une enquête prosopographique sur les 480 experts officiels (periti) du concile Vatican II, cette thèse interroge à nouveaux frais l’histoire des idées et des réseaux à l’intérieur du catholicisme au cours du second vingtième siècle. En s’intéressant aux acteurs et à leurs points de vue subjectifs, à leurs trajectoires mais également aux médiations institutionnelles et aux sociabilités dans lesquelles ils sont pris, on s’attache à inscrire cet « événement » et ses suites dans les conditions historiques et sociales de sa production. Structuré entre un pôle institutionnel (le gouvernement de l’Église, diocésain ou romain, mais aussi l’enseignement) et un pôle prophétique (les pionniers dans les mouvements d’Église et les chercheurs), le champ religieux, étudié au prisme du groupe des periti, apparaît comme un espace où les prises de position renvoient largement aux positions occupées. Or le concile, s’il ne transforme pas le champ étudié, perturbe un temps les mécanismes ordinaires de légitimation des discours de vérité, et modifie, pour certains experts, les positions dans ce champ. Les carrières postérieures de nombre d’entre eux confirment un réajustement relatif de leurs propres prises de position, comme de celles de l’institution, tout en consacrant les positions de pouvoir d’une nouvelle génération. Répercutés dans, et modifiés par la logique conciliaire, ces débats situent le concile dans une histoire plus longue du catholicisme. A son tour, la cartographie dynamique de l’espace théologique qui se dessine aide à placer la théologie dans une histoire internationale des circulations intellectuelles, celles des idées comme celles des hommes. / Based on a prosopographic investigation of the 480 official experts (periti) at the Second Vatican Council, this thesis revisits the history of ideas and networks of twentieth century Catholicism. By focusing on individual protagonists, their points of view, their trajectories as well as the interpersonal relationships and institutional mediations they are involved in, this research aims to reposition this event and its aftermath in the life history of the Church as determined by its historical and social conditions of production. The Catholic field is structured by a tense relation between an institutional center (comprising the government of the Church, be it local – diocesan, or global – Roman, and the teaching institutions) and a prophetic pole (the Church movements’ pioneers and the researchers). Studying the periti group, it appears that intellectual or theological stances often relate to positions held in the field. Although it does not ultimately transform the field itself, the council temporarily disrupts the ordinary process through which truth speeches are legitimized inside the institution, and alters some of the experts’ position in the field. Research into the later careers of a few of them confirm the relative readjustment of their own stands, as well as of those of the whole institution, while consolidating the positions of power of a new generation in the Church administration. As they are echoed and modified by the conciliar logic, these debates place the council in a longer Catholic history. In return, this dynamic cartography of Catholic ideas contributes to a better understanding of the place of theology in a global history of the intellectual networks, involving ideas and people.
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School based management: the Principals' perspectiveHanks, Jennifer A, n/a January 1993 (has links)
This study details the background to the establishment
of Parish School Boards in the Archdiocese of Canberra and
Goulburn, and reports and analyses the perceptions of all
ACT Catholic, systemic, primary school Principals who
operated with a Parish School Board in 1993.
The movement towards Parish School Boards finds its
genesis in the Second Vatican Council where the Church was
invited to collaborate in decision-making based on the
belief that all the faithful have gifts, knowledge and a
share of the wisdom to bring to the building of the Church.
The nature and structure of Catholic education was seen as a
suitable vehicle for encouraging communities to engage in
shared decision-making and in participatory democracy under
the Church model of subsidiarity, collegiality and
collaboration.
The introduction of Parish School Boards into the
Archdiocese can be seen as the implementation of a radical
change to the educational mission of the Church and the
educational leadership of the faith community. Reflecting
'new management theory' in both the secular and Church
worlds, a key stakeholder is the school Principal whose role
and relationships change as he or she learns to work within
a team, sharing leadership.
This study examines the responses of nineteen
Principals who were interviewed by the researcher in order
to determine how they work with a Parish School Board and
what effects the board has on their work.
Research studies in the area of School-Based
Management and Shared Decision-Making have informed the
review, and the Principals' responses from this study have
been analysed in the light of secular and Church literature
on leadership, devolution and change.
The respondents of this study, the school Principals,
report the benefits of collegiality and collaboration but
their unresolved tensions relate to work overload, lack of
clarity of the roles and responsibilities of the various
local level decision-making groups, increased administrative
complexity, community demand for ever widening consultation
and the challenge of consensus decision-making.
All Principals report an urgent need for professional
development for themselves and for the system to provide a
more explicit focus on parish and community formation with
the commitment of the necessary resources to sustain this
radical change.
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PAX : the history of a Catholic peace society in Britain 1936-1971Flessati, Valerie January 1991 (has links)
In 1936 the founders of PAX aimed at 'resistance to modern warfare on grounds of traditional morality'. Believing that 'just war' criteria could no longer be met, they called themselves pacifists. Although most members were Roman Catholic Pax did not claim to be a 'Catholic society' because the RC Church at that time took an opposing view, particularly of conscientious objection. Church authorities attempted to censor Pax literature and instructed clergy to resign from the society. Pax supported conscientious objectors during the Second World War. When membership declined afterwards it continued to publish the Pax Bulletin and to provide a forum where Catholics could debate theological and practical questions of war and peace. By the 1960s Pax had gained some distinguished sponsors and a branch in the United States - support which enabled it to influence debate at the Second Vatican Council in 1965. The Council endorsed the right to conscientious objection. In 1971 Pax merged with Pax Christi, the international Catholic peace organisation which began in France in 1944/45. This is the first detailed historical study of the Roman Catholic element in the British peace movement. The story of Pax demonstrates the part that even a small pressure group can play in changing public opinion through patient work. Eventually, despite apathy and opposition, Pax helped bring the RC Church to a recognition of the right to conscientious objection and played a crucial role in the development of a more widespread peace movement within the Church
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Resgates e abandonos do passado na prática musical litúrgica católica no Brasil entre os pontificados de Pio X e Bento XVI (1903-2013) / Restaurations and abandonments of the past in the Catholic liturgical music practice in Brazil between the pontificates of Pius X and Benedict XVI (1903-2013)Duarte, Fernando Lacerda Simões [UNESP] 14 March 2016 (has links)
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Previous issue date: 2016-03-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Esta pesquisa foi estruturada a partir de três problemas: por que os resgates do passado e determinados esquecimentos intencionais que ocorreram na Igreja Católica, no Brasil, entre 1903 e 2013 foram eficientes para sua manutenção? O repertório musical composto e/ou executado no Brasil neste período contribuiu para este processo ou o refletiu? Quais os limites da eficiência deste processo? A fim de respondê-los, recorreu-se à legislação eclesiástica sobre música sacra, publicações e decisões de organismos eclesiásticos especializados no tema, além de fontes musicais recolhidas a diversos acervos. Foi realizada pesquisa de campo em cerca de quinhentas instituições, com pesquisa de fontes em mais de cento e setenta delas. Os dados obtidos foram analisados a partir dos referenciais de memória, esquecimento, tradição e identidade coletiva em Joël Candau, Jacques Le Goff, Pierre Nora, Michael Pollak, dentre outros, e recorrendo às teorias de sistemas sociais complexos em Niklas Luhmann e Walter Buckley – com a adaptação dos tipos weberianos de controle à abordagem sistêmica por este último. Na primeira metade do século XX, a restauração musical católica e a Romanização determinaram uma clara passagem do tipo weberiano tradicional ao racionallegal, implicando uma adequação de ferramentas analíticas: ao invés de modelos pré- composicionais, faz mais sentido pensar o repertório produzido neste período a partir da noção de controle normativo – que se estendeu a aspectos composicionais, interpretativos e relacionais. Com o Concílio Vaticano II, as relações de controle se modificaram, bem como as metas musicais do sistema religioso. Na América Latina, a partir da década de 1970, um discurso dualista em relação ao passado pretendeu o esquecimento das práticas musicais pré- conciliares, buscando inspiração na música popular e em memórias do catolicismo tradicional, e ensejando o desenvolvimento de um repertório brasileiro, associado à canção de protesto. Com João Paulo II e Bento XVI, estas metas musicais passaram por um refreamento, decorrente da política adotada por estes pontífices em relação à Teologia da Libertação. Com isto, outras memórias foram resgatadas com vistas à ênfase do Concílio Vaticano II enquanto continuidade. Os resultados da tese apontam para a coerência entre as memórias musicais resgatadas por especialistas e acadêmicos e os discursos que determinaram as metas do sistema religioso como um todo, enquanto fator de legitimação destas metas. Esta adequação legitimou as metas musicais por meio da tradição e revelou a eficiência do processo. Por outro lado, foi possível observar os limites deste controle: memórias musicais locais, a manutenção de identidades coletivas e de manifestações religiosas tradicionais, necessidades práticas, memórias afetivas, interesses políticos (identidade nacional), econômicos, e principalmente, a capacidade de negociação dos indivíduos e grupos locais em relação às metas do sistema religioso. / This research builds upon three issues: why the restoration of the past and certain intentional forgetfulness that occurred in Catholic Church in Brazil between 1903 and 2013 were efficient for its maintenance? The musical repertoire composed and/or performed in Brazil in this period contributed for this process or reflected it? Which limits the effectiveness of this process? To answer them, resorted to ecclesiastic legislation on sacred music, publications and decisions from ecclesiastic agencies specialized on the subject, as well musical sources preserved in several collections. Field work was conducted in approximately five hundred institutions, with research of sources in more than one hundred and seventy of them. Data were analyzed from the benchmarks of memory, forgetfulness and collective identity in Joël Candau, Jacques Le Goff, Pierre Nora, Michael Pollak, and others, and through the theory of the complex social systems in Niklas Luhmann and Walter Buckley – with the adaptation of Weberian types of control to the systemic approach by the later. In the first half of the twentieth century, the Catholic Musical Restoration and the Romanization determined a clear passage from the traditional Weberian type to the rational-legal, implying an adaptation of analytical tools: instead of pre-compositional models, it makes more sense to think the repertoire produced in this period from the normative control notion – that extended the compositional, interpretative and relational aspects. With Second Vatican Council, the control relationships were changed as well as the musical targets of the religious system. In Latin America, from the 1970s, a dualist discourse over the past meant the forgetfulness of the precounciliar musical practices, seeking inspiration in popular music and traditional Catholicism memories, and allowing for the development of a Brazilian repertoire, associated to the protest song. With John Paul II and Benedict XVI, these musical targets were diminished, due to the policy adopted by these pontiffs in relation to Liberation Theology. In this way, other memories were restored to emphasize the Second Vatican Council as continuity. The thesis results point to the coherency between the musical memories restored by specialists and academics and the discourses that determined the targets of whole religious system, as a factor of legitimation of these targets. This adequateness legitimized musical targets by tradition and revealed the process efficiency. On the other hand, the limits of the control were observed: musical memories, maintenances of collective identities and traditional religious manifestations, practical needs, emotional memories, political (national identity) and economical interests, and above all, the ability trading of individuals and local groups in relation to the targets of the religious system.
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