Orientador: Edmundo Antonio Peggion / Banca: Dagoberto José Fonseca / Banca: Antonio Mendes Costa Braga / Resumo: O presente trabalho tem por objetivo apresentar a relevância da devoção popular a Nossa Senhora Aparecida, enquanto símbolo do catolicismo brasileiro. A cidade de Aparecida-SP, local onde se encontra o maior Santuário dedicado a uma representação mariana do mundo, e que recebe mais de 11 milhões de visitantes ao ano, é o berço dessa devoção. Desde quando não existia a cidade de Aparecida, e a região fazia parte da então chamada "Vila de Guaratinguetá", têm-se o início de uma crença na representação de uma divindade presente em uma imagem de santa, que foi encontrada nas águas do Rio Paraíba do Sul. Tal imagem tornou-se o símbolo de uma forte devoção popular, capaz de arrebanhar centenas - milhares - e milhões de peregrinos que chegam ao local para visitá-la, e realizar outras atividades que podem ser feitas na cidade que a abriga. O fruto deste estudo é uma etnografia das romarias que chegam a Aparecida, e dos romeiros que chegam à cidade com os mais distintos interesses: prática de devoção católica, compras no shopping popular da cidade, compras na "feirinha" de produtos com preços baixos. As pretensões dos visitantes, durante sua estada na cidade, são muitas, e serão analisadas, etnograficamente. Para tanto, o trabalho se iniciará a partir de uma análise histórica da devoção à santa "aparecida", e a influência desta crença na sociedade da região e da comunidade católica nacional. Aparecida tornou-se uma das referências do catolicismo brasileiro e as peregrinações ao Santuário foram utilizadas enquanto instrumento para uma tentativa de (re) catequização dos fieis católicos brasileiros. Partindo desta análise, haverá a tentativa de elucidar a relevância de Aparecida para o catolicismo brasileiro atual, e também, global. / Abstract: This study aims to present the importance of popular devotion to Our Lady Aparecida, as a symbol of Brazilian Catholicism. The city of Aparecida-SP, where is the biggest Marian Sanctuary dedicated to a representation of the world, and receives over 11 million visitors a year, is the birthplace of this devotion. Since when there was the city of Aparecida, and the region was part of the so-called "Guaratingueta village", the start-up have a belief in the representation of a deity present in a holy image, which was found in the waters of the River Paraíba do Sul This image became the symbol of a strong popular devotion, able to round up hundreds - thousands - and millions of pilgrims who come to the place where she is to visit her, and perform other activities that can be done in the city the houses. The result of this study is an ethnography of pilgrimages arriving at Aparecida and the pilgrims arriving in the city with the most different interests: the practice of Catholic devotion, the popular shopping mall in the city, shopping in "crafts fair" products with low prices. Finally, the claims of the visitors during their stay in the city, are many, and will be analyzed, ethnographic, during this work. To this end, work will start from a historical analysis of devotion to the saint "appeared" and the influence of this belief in society in the region, and later, the national Catholic community. Aparecida has become one of the references of Brazilian Catholicism, and pilgrimages to the Sanctuary became one of the keys to (re) catechizing of Brazilian Catholics faithful. Based on this analysis, there will be an attempt to elucidate the significance of Aparecida for the current Brazilian Catholicism, and also global. / Mestre

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / Este trabalho de dissertaÃÃo tem como objetivo compreender, atravÃs da histÃria e memÃria, como foi criado e implantado o projeto de educaÃÃo, no Cariri, da Igreja CatÃlica, a partir da criaÃÃo da Diocese do Crato. Assim, temos como eixo determinante, as aÃÃes instrucionais da Igreja CatÃlica, a partir da criaÃÃo da diocese neste municÃpio. A diocese sufragÃnea do Crato foi criada em 20 de outubro de 1914 pelo Papa Bento XV, atravÃs da bula papal Catholicae Ecclesiae. O estudo consiste numa pesquisa bibliogrÃfica, cujas fontes mostraram informaÃÃes histÃricas que marcaram o desenvolvimento do Crato nos aspectos social, polÃtico, cultural, religioso e educacional e, justificaram a escolha por esse tema. Nesse contexto, o estudo se enveredou nas perspectivas da HistÃria Local, Nova HistÃria Cultural, Micro-HistÃria e ProduÃÃo BiogrÃfica. Nesse processo de conhecimento, a tessitura histÃrica foi fragmentada em trÃs capÃtulos. No capÃtulo 1: contempla a justificativa do tema, o objetivo geral e os objetivos especÃficos, a metodologia e o embasamento teÃrico, e a descriÃÃo dos capÃtulos. No capÃtulo 2: discorre sobre a contribuiÃÃo social e educacional das missÃes realizadas pelas ordens religiosas; trata do processo de romanizaÃÃo da Igreja CatÃlica, a partir das ordens advindas da Santa SÃ, em Roma, atà a romanizaÃÃo no CearÃ; aborda os trabalhos preparatÃrios de reestruturaÃÃo e criaÃÃo de seminÃrios e dioceses. E, por Ãltimo, no capÃtulo 3: enfoca um pouco da vida de Padre CÃcero, a sua relaÃÃo com a polÃtica e seus embates com a Igreja CatÃlica, a religiosidade popular; foca o progresso e suas nuances ao longo do tempo, acerca do municÃpio do Crato; e traz breves notas sobre a vida do bispo Dom Quintino, em relaÃÃo, em especial, a sua formaÃÃo e suas aÃÃes educacionais voltadas para o bispado

Esta tese, que provém de pesquisa etnográfica realizada entre os anos de 2013 e 2016 com um coletivo de cristãos que se concentram em um grupo de oração e uma comunidade católica na cidade de São Paulo/SP, tem como eixo o tema da libertação. O problema a que a tese se dedica é descrever um modo de existência no qual libertar não é se afastar, se separar, se emancipar, mas se vincular, se aproximar e se comprometer cada vez mais fortemente com Deus. Com base nas experiências desses católicos, proponho que a libertação não é um evento, mas a manutenção da caminhada com Deus. Em suma, trata-se de um percurso que não visa à liberdade e à autonomia do indivíduo, mas sim à aliança com a divindade. Esta incita a violência do demônio, que busca abrir uma brecha na abertura para Deus que é própria da libertação. A consideração do caráter comungatório da relação com a divindade e da oposição demoníaca a esse vínculo constitui o fio condutor da etnografia, que analisa suas reverberações nas seguintes instâncias: nos modos de falar; na filiação a Deus e em suas consequências no parentesco humano; na cura de mal-estares variados; nos modos de se relacionar com outras pessoas por meio da caridade; e na inevitabilidade da proliferação de intenções desconhecidas nos objetos que fazem parte do dia-a-dia. Todas elas me levam a postular que a onipresença de Deus (que está em tudo) e a quase onipresença do demônio (que pode estar em tudo) só são possíveis em um mundo cuja qualidade fundamental consiste em ser aberto. / This dissertation is an ethnographic study concerning the deliverance from demons among Christians who gather in a prayer group and/or are members of a Catholic community in São Paulo/SP, Brazil. Based on fieldwork developed between 2013 and 2016, its aim is to describe a mode of existence in which to deliver is not to ditch, to separate, or to emancipate, but rather to attach, to become closer, and to commit oneself ever more intensely to God. Predicated on this, I argue that deliverance is not an event, but a life-long commitment to walk with God. Consequently, it is not a path towards individual freedom and autonomy: it is devoted to strenghten the alliance with divinity and, therefore, instigates the Devils efforts to open a breach in the persons openness to God. The communion with God and the demoniacal opposition to it are the thrust of the ethnography, which analyzes its reverberations in the following instances: the ways of speaking; the parental relationship with God and its consequences for human kinship; the cure of various types of malaise; the relationships established through charity work; and the unavoidable presence of unknown intentions in objects that are part of daily life. These analytical steps converge to the proposition that Gods omnipresence (in everything) and the Devils quasi-omnipresence (in almost everything) can only be possible in a world whose defining quality is being open.

The purpose of this thesis was to examine the choice patterns that lead to conversion from Catholicism to Protestantism and the role of Vodou after conversion. This study highlights disappointment with the church as the leading cause of conversion in Haiti. Other causes significant to the study were examined. In illness and healing lie the controversies of religious conversion in Haiti. The only way to cure Satanic Illness is by resorting to magic. However, conversion to Protestantism means rejection of Vodou and all of its practice. A secondary purpose is to determine the role of Vodou after conversion. A total of 100 participants between the ages of 18 to 44 were included in this study. Seven percent (7%) converted for economic reasons, 43% selected disappointment with the church, 17% community/environment encounter, 13% sickness/near death experience, 2% economic and disappointment, 7% community/environment encounter and disappointment with the church, 9% disappointment sickness and near death experience, 1% economic and sickness near death experience, 1% economic and community/environment encounter. Findings suggest that Vodou is deeply rooted in Haitian identity, though all Haitians may not practice Vodou; but there are characteristics in the Haitian society that suggest that Haitians are Vodouisant. For the conversion process to be successful in Haiti it has to deeply acknowledged Vodou, the religion practiced by the masses in Haiti.

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This initiative will seek to transform the suffering experienced by Catholic women when a marriage covenant ends through a research-based project to reimagine the Roman Catholic annulment process. This project is intended to increase awareness of the annulment process to foster healing and restoration. The Roman Catholic annulment process, dating back to A.D. 110, historically focused on a more transactional approach to breaking the covenantal bond established in a Catholic marriage. This process will help women view and experience the annulment process as a journey toward healing and restoration leading to new relationships with self, others, and God. Finding joy in a new beginning brings hope. Yet finding a new beginning in the annulment process is an experience of faith. The study examines Catholicism as a way of life in the broader context of sacramental theology. The sacramental life centers on seven interrelated sacraments. The sacrament of marriage creates a covenantal relationship and life-long marital bond. This bond cannot be dissolved. There is no Catholic divorce. Therefore, when a civil divorce occurs, a complex cycle of grief follows. While marriage remains a significant part of the fabric of our society, approximately 50% of all U.S. marriages end in divorce. Despite controversy regarding the annulment process, it can be a life-giving journey that transforms suffering. Church documents provide vision, clarity, and the opportunity for Catholics to understand teachings on marriage, divorce, and annulments. The project will include a group of 8-10 Catholic women, who were married in the Church and experienced a civil divorce. These women will build trust, develop authentic relationships, and support each other as they journey together. The group will be structured using the Bridges Transition Model which highlights three stages of transition: endings, neutral zone, and new beginnings. This one-year project will be evaluated using information gathered during individual and group sessions. A structured outline has been established for the project and aligns with the steps in the annulment process.

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When college ends and she has no plan, Anna stumbles her way into a convent, the last place she expected to find herself for the rest of her life. But convent life is not the escape she thought it might be, and before long, Anna is harassed by her anxiety and by a mysterious voice that invades her thoughts. Less than a year later, she is back at her childhood home, a place she thought she’d left forever. As she takes a job at her local parish and tries to rebuild a life she thought she had buried for good, Anna must come to terms with abuse in her past, with a family who refuses to acknowledge reality, and—perhaps—with a demonic battle she never asked for.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 1. PROBLEM OF THE DISSERTATION The problem of the dissertation is to define, analyze, and evaluate the social response of Christianity to slave trade, forced labor, and nationalism in Angola. Foremost to the problem of the dissertation are two questions: First, "What were the factors which influenced the response of Christianity to the selected issues?" And second, "Were the responses of Christianity to the selected issues unequivocal?" 2. METHOD OF THE DISSERTATION The principal method of this study is historical-sociological. The historical aspect is concerned with time, place, and events; the sociological describes the social behavior of institutions and peoples. The dissertation will also be a critical examination of the norms inherent in the missionary enterprise. The sources are in Portuguese and in English. 3. CONCLUSIONS i. Responses of Christianity The responses of Christianity to the selected issues were characterized by policies of co-operation, acceptance, avoidance, and opposition. The response of Catholicism to slave labor and forced labor was similar, acceptance which eventually led to a policy of co-operation with the state, slave traders, and labor recruiters. As the Protestant movement in Angola was founded after the heyday of the slave trade, its response could not be measured. On forced labor, Protestantism's response was one of qualified acceptance, respecting the political rights of the Portuguese to govern its overseas territories. Prior to the March 1961 revolt, the policy of both Catholicism and Protestantism on nationalism was avoidance of the issue. After the March 1961 disturbances, Catholicism co-operated with the Portuguese state, a policy to crush the rebellion. The response of Protestantism was one of opposition to the position of the Portuguese state. Within these general patterns of responses, there were always exceptions to the prevailing response of Christianity to each of the selected issues. ii. Factors Shaping Christianity's Response A first factor was Catholicism's identification with the state's colonial policy. For Protestantism, separation from the state placed her in a problematic position; Protestant missions were conscious of their precarious legal position in a Catholic state. But the problematic position was abandoned when Protestantism was confronted by an abrupt disruption of church-state relations after the 1961 revolt. A second factor was that of motivation. Three motivations, often conflicting, predominated in Catholic mission work: the economic, the civilizing, and the Christianizing. For Protestantism, two motivations seemed important, the humanitarian and the evangelizing. A third factor was the colonial situation. Catholicism identified itself with the cultural policy of the colonial state. Protestantism also adapted itself to the colonial situation; its response was existential and expedient. A fourth was the time factor, especially pertinent for Protestantism. In many instances Protestant missionaries refrained from criticizing the contract labor system because previous protests were ineffective. A fifth was the factor of Africanization. The Catholic hierarchy was predominantly European. Consequently, Catholicism's response to nationalism was European oriented. Protestantism's strength was distinctly African; this is one reason why Protestant Africans were suspect after the northern revolt in 1961. iii. Dilemmas In a broad sense the dilemmas for Catholicism and Protestantism were analogous. On the one hand, opposition to the policies of the state involved a rupture in t he relationship between Christian groups and the state, disaffection by European settlers, and the threat of expulsion from the country by the state. Christianity's support of the policies of the state, on the other, invited a compromise on the ethical position of Christianity on these problems; it prolonged the colonial situation; it made the church an instrument of the state's aim to civilize; and, it alienated the African population from the Christian church. / 2999-01-01