Religija apibrėžiama kaip vienas iš patvariausių identiteto resursų, pastaraisiais dešimtmečiais patiriančių didžiausius pokyčius. Šiandieninėje Lietuvos visuomenėje sociokultūrinės aplinkybės keičia tradicinio religinio identiteto turinį, taip pat simbolių, vartojamų konstruojant katalikų religinį identitetą, naudojimo, supratimo bei reikšmės suteikimo pobūdį. Šis darbas skirtas analizuoti katalikų religinio identiteto kaitą per religinio ir kultūrinio identitetų sąveiką. Darbo objektu pasirinktas katalikų religinis identitetas. Darbo tikslas: išskirti ir aprašyti katalikų religinio identiteto kaitos tendencijas ir dominuojančius tipus. Tyrimo metu siekiama aprašyti ir išanalizuoti katalikybės praktikavimo būdus bei katalikiškos tapatybės konstravimo pagrindinius resursus, taip pat nustatyti ir aprašyti religinių praktikų „sukultūrinimo“ ir etnifikacijos formas. Tyrimui atlikti pasirinktas kokybinis pusiau struktūruotas interviu metodas. Tyrime dalyvavo 16 informantų, kurie priklauso ribiniams katalikams, laiko save lietuviais bei yra vyresni nei 18 metų. Rezultatai: Tyrimo duomenų analizė parodė, kad formuojasi pusiau tikinčių, socialinių bei ribinių katalikų tipai. Pusiau tikintiems katalikams religinis tapatumas turi įtakos savęs supratimui, tačiau socialinių katalikų tarpe ši įtaka nepastebima. Katalikas suvokiamas tik kaip ženklas, nurodantis priklausymą Katalikų bendruomenei. Dalyvavimas religinėse praktikose bei ritualuose yra kultūrinių tradicijų bei... [toliau žr. visą tekstą] / Religion is defined as one of a steadiest resource of identity which is going through the changes in the last decades. Nowadays the sociocultural factors are changing a content of a religious identity, also are changing a nature of usage, understanding and meaning providing by symbols which are used to construct catholic religious identity in Lithuania’s society. This master thesis is a sociological research of catholic religious identity change which is analyzed through the interplay of religious identity and ethnicity. In this work the main object is a catholic religious identity. The aim of this study was to investigate and describe the main tendencies of the change of catholic religious identity and dominant types of catholic religious identity. In this study it is trying to describe and analyze forms of practices of Catholicism and the main resources of catholic identity construction, also to identify and describe forms of acculturation and ethnification of religious practices. Methods of research: in this study was used a qualitative semi-structured interview. There were collected 16 interviews with middle Catholics, who consider themselves as Lithuanians, and were older than 18. Results: The analysis of the data showed that it is forming passively religious, social and liminal Catholics types. A religious identity influences a self understanding and behavior for the passively religious Catholics, but this influence is not noticed for social catholic. Catholic is... [to full text]

Made available in DSpace on 2016-04-25T19:20:30Z (GMT). No. of bitstreams: 1 Maria Claudia Araujo.pdf: 6735397 bytes, checksum: f76b77bdb53cf604135861dd13f0ad66 (MD5) Previous issue date: 2014-03-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / We investigate the ambiguity in the Parable of the Sower and the phenomenon of literariness, which comes from the Russian Formalism, since the evangelical discourse of Jesus is poetic and in this parable points to the polyphony to dialogism and intertextuality. We refer to the Hermeneutics of the Work of Art, Gadamer (2010), to rehabilitate the authority of tradition. In the case of the Catholic Church, only because it preserves an ancient exegesis. The corpus adopted in this research is the synoptic narrative of St. Mark (4, 1-20), St. Matthew (13, 1-23) and Luke (8, 4-15), which speaks to Saint John (21, 1 -14) and nuances of the Eternal Church of Apocalypse (21 e 22). The synoptic gospels are considered immanent, by tradition, and of St. John, transcendent. The four plots in the parable of the sowing point to the glory of the Eternal Church and its relationship with Christ, who is also the Sower, as this parable is centered in Christ, as well as its structure, reconstructed here under the support of methodologies of the theory literature. Indeed, Christ, Church, Word and Kingdom of Heaven turn to themselves in this parable - which gives it a jakobsoniana reading the poetic function of language, as well as metalinguistic. Indeed, this innovative interpretation culminates in a new exegetical method, the poetic-religious, specifically designed for reading the Parable of the Sower but that may be developed by traditional exegesis in future from new canonical guidelines and assumptions / Investigamos a ambiguidade na Parábola do Semeador e o fenômeno da literariedade, que advém do Formalismo Russo, uma vez que o discurso evangélico de Jesus é poético e, nesta parábola, aponta para a polifonia, a dialogia e a intertextualidade. Pautamo-nos ainda na Hermenêutica da Obra de Arte, de Gadamer (2010), para reabilitar a autoridade da tradição. No caso, a da Igreja Católica, exclusivamente pelo fato de ela preservar consigo uma exegese milenar. O corpus adotado nesta pesquisa é a narrativa sinótica de São Marcos (4, 1-20), São Mateus (13, 1-23) e São Lucas (8, 4-15); a qual dialoga com São João (21, 1-14) e com matizes da Igreja Eterna do Apocalipse (21 e 22). Os Evangelhos sinóticos são considerados imanentes, pela tradição, e o de São João, transcendente. Os quatro terrenos da semeadura da parábola apontam para a glória da Igreja Eterna e sua relação com o Cristo, que é também o Semeador, visto que esta parábola é cristocêntrica, bem como a sua estrutura, reconstruída aqui sob o respaldo de metodologias da Teoria da Literatura. Com efeito, Cristo, Igreja, Palavra e Reino dos Céus voltam-se para si mesmos, nesta parábola o que lhe confere uma leitura jakobsoniana da função poética da linguagem, bem como metalinguística. Com efeito, esta interpretação inovadora culmina em um novo método exegético, o poético-religioso, especificamente elaborado para a leitura da Parábola do Semeador mas que pode ser desenvolvido pela exegese tradicional, futuramente, a partir de novas diretrizes e pressupostos canônicos