210f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-22T17:26:19Z No. of bitstreams: 1 Dissertacao Lais Souzaseg.pdf: 3164865 bytes, checksum: 136fb7e2193381a46bd6f46ee50bf749 (MD5) / Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-11T15:27:32Z (GMT) No. of bitstreams: 1 Dissertacao Lais Souzaseg.pdf: 3164865 bytes, checksum: 136fb7e2193381a46bd6f46ee50bf749 (MD5) / Made available in DSpace on 2013-05-11T15:27:33Z (GMT). No. of bitstreams: 1 Dissertacao Lais Souzaseg.pdf: 3164865 bytes, checksum: 136fb7e2193381a46bd6f46ee50bf749 (MD5) Previous issue date: 2008 / No ano de 1685 foi publicado o tratado Arte de crear bem os filhos na idade da Puericia de autoria do padre Alexandre de Gusmão (1629 † 1724), membro da Companhia de Jesus na Província do Brasil. Em 1686, por iniciativa do jesuíta, foi principiada a fundação do Seminário de Belém no Recôncavo da Capitania da Bahia, dedicado à educação de meninos nas “letras e bons costumes”. Este estudo tem por tema central o que subjaz a estas “obras” – as prescrições quanto às práticas educativas para as infâncias. A partir da prédica do padre sobre a importância da educação, e das recomendações para o “bem criar”, assim como do projeto pedagógico encerrado no Seminário de Belém, buscamos compor capítulos de uma História das Infâncias no mundo luso-brasileiro de fins do século XVII e princípios do século XVIII. / Salvador

The main aim of this diploma thesis is to explain the method of financing charity and secure funding church institutions situated on the territory of city of České Budějovice in the Middle Ages. The work is divided into six chapters. The first part consists of describing the development of Church administration in Bohemia from beginning of Christianity to the Middle Ages. The second chapter presents the person of parish priest and describes the function of the parish. On this passage follows a treatise of the right of patronage. The theoretical part of this thesis is concluded with a chapter which explains the general financial insurance and patronage support of parishes. The practical part is devoted to the development of foundation agenda in České Budějovice and also brings the structure of rural parishes and parish networks in the vicinity of this city. The work includes the list of used sources, literature and attachments. The annexes include tables containing summary data from municipal book of donation records, the main source of this thesis. It also contains tables relating the occupation the parish benefices by parish priest as well as the photographs of mentioned churches.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present work was part of the activities performed in the History Post Graduation Program at the Federal University of Santa Maria, with the assistance of CAPES/DS. The theme of the research is the trajectory of Priest Luiz Sponchiado the Quarta Colônia, colonized region by a majority of Italians in the last nineteenth century. Through the concentration area "History, power and culture", the work approaches the relations of power and culture between a priest, society and culture of the Quarta Colonia. The dissertation is inserted into the line of research "Culture, Migration and Work", which propose a discussion on the transformation of a region of immigration & Italian colonization caused by an agent of the Catholic Church. The central objective is to understand how the priest acted and articulated their actions in the political and cultural camps in favor of building an "Italian identity on the Quarta Colônia". For this research, were the main fonts manuscripts Priest Luiz Sponchiado, the records of genealogy books produced by him, his correspondence, newspaper clippings, and other documents that are found in Central Genealogy Research (CPG Nova Palma).The sources analysis indicates how the priest built the history of the Quarta Colônia and as assisted in creating an identification between the residents of this region. In addition, there was a bibliographic dialogue with Italian immigration studies in RS and biography & trajectory. These discussions allow understand the trajectory of this priest became an important resource for the reconstitution of the historical context of events and the dynamics experienced by the Quarta Colônia, and the priest was able to act and transform the space in a very appropriate manner to the elaboration of an Italian identity matrix. / O presente trabalho fez parte das atividades desempenhadas no Programa de Pós-Graduação em História da Universidade Federal de Santa Maria, com o auxílio da bolsa CAPES/DS. O tema da pesquisa está relacionando a trajetória de Padre Luiz Sponchiado na Quarta Colônia, região colonizada por uma maioria de italianos no final do século XIX. Centrado na área História, poder e cultura , o trabalho aborda as relações de poder entre um sacerdote, a sociedade e a cultura da Quarta Colônia. A dissertação está inserida na linha de pesquisa Cultura, Migrações e Trabalho , na qual propõe uma discussão sobre as transformações de uma região de imigração e colonização italiana provocadas por um agente da Igreja Católica. O objetivo central é o de compreender como o sacerdote atuou e articulou suas ações nos campos político e cultural em prol da construção de uma identidade italiana na Quarta Colônia . Para essa pesquisa, foram utilizados como fontes principais os manuscritos de Padre Luiz Sponchiado, os registros dos livros de genealogia produzidos por ele, suas correspondências, recortes de jornais, entre outros documentos que foram encontrados no Centro de Pesquisas Genealógicas (CPG Nova Palma). A análise das fontes indica a forma como o sacerdote construiu a história da Quarta Colônia e como auxiliou na construção de uma identidade comum entre os moradores dessa região. Além disso, realizou-se um diálogo bibliográfico com os estudos de imigração italiana no RS e a biografia e trajetória do Padre Luiz. Tais discussões permitem entendemos que a trajetória desse sacerdote tornou-se um importante recurso para a reconstituição do contexto histórico, dos acontecimentos e da dinâmica vivida pela Quarta Colônia, na medida em que o sacerdote foi capaz de agir e transformar o espaço da forma mais oportuna, correspondendo às circunstâncias vividas pelos antigos núcleos de colonização para a elaboração de uma identidade de matriz italiana.

Made available in DSpace on 2015-05-14T12:23:21Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1317948 bytes, checksum: 15689aa231cbcd912f661d54dc52c85b (MD5) Previous issue date: 2007-05-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The theater was one of the most important pedagogical resources used by the Jesuit missionaries in the context of Catholic Reformation on 16th century. The playing of popular Autos , with religious connotation, brings the promotion of Catholic Faith between the natives of Portuguese America and their adaptation to Euro-Christian culture. The elaboration of cultural representations a process of meetings and confrontations, characteristic of the mercantile salvation effort, the formation of new models of social organization and values, in a scope of mestizo culture having new paradigms as basis, had some aspects of great relevance for an analysis of missionary action done by the Society of Jesus. This work analyses these aspects, through a document that was destined, in its origin, to promote the insertion of natives in Colonial society: the Auto de São Lourenço, written by priest José de Anchieta from 1580 to 1583. As a mestizo object , the Auto is a notable example of pedagogical resources used by Jesuits in native catechism. Crossing distinct traditions, José de Anchieta intending in accord with universal nature of his Order to do the Christianization of aboriginal cosmogony, in a baroque culture perspective. José de Anchieta produces, in this play, an intense signs interchange, where Art, Education and Religion are inseparable. Today, this type of cultural intermediation, as part of Jesuit s catechism, it´s a proficuous field of research and discussions on the historical culture. / O teatro se constituiu como um dos mais importantes recursos pedagógicos utilizados pelos missionários jesuítas, no contexto da Reforma Católica, no século XVI. A representação cênica dos populares Autos de conotação religiosa objetivava a promoção da Fé católica entre os povos indígenas da América portuguesa e a adaptação desses povos à sócio-cultura euro-cristã. O processo de elaboração das representações culturais, no seio dos encontros e confrontos, característicos do esforço salvacionista mercantil, a formação de novos modelos de organização social e de valores, no âmbito de uma cultura mestiça, tendo por fundamento a circularidade cultural, gestadora de novos paradigmas, são aspectos de grande relevância para uma análise da ação missionária da Companhia de Jesus. No presente trabalho analisaremos esses aspectos a partir de um documento que, em sua origem, destinava-se à inserção dos indígenas aldeados na sociedade colonial o Auto de São Lourenço escrito pelo padre José de Anchieta entre 1580-1583. Sendo um objeto mestiço, o Auto de São Lourenço, constitui-se como um notável exemplo de recurso pedagógico utilizado pela Companhia de Jesus na catequese indígena. Intermediando tradições distintas, José de Anchieta, em consonância com a índole universalista da Companhia, objetivava a cristianização da cosmogonia indígena a partir da cultura dirigista barroca. José de Anchieta, no Auto de São Lourenço, engendra um intenso intercâmbio de signos no qual, a arte, a educação e a religiosidade são indissociáveis. A análise desse processo de intermediação sígnica, integrante da catequese jesuítica, ainda é muito discutida na cultura histórica contemporânea.

Made available in DSpace on 2014-12-17T14:35:59Z (GMT). No. of bitstreams: 1 KeilaCM.pdf: 745384 bytes, checksum: 6af15de9d32235f8a4e658841e1facc4 (MD5) Previous issue date: 2005-10-03 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / This research work worries in building the history of the natalense priest Miguel Joaquim of Almeida Castro, Miguelinho, I don't just eat one of the heroes and martyrs of the Revolution From Pernambuco of 1817, as bill the traditional history, but also the educated man, the intellectual and the admired teacher. The studied period understands the beginning of the century XIX, when priest Miguelinho comes back to Brazil, coming of Portugal, to assume teacher's occupation in the Seminar of Olinda, and it ends in the year of 1817, marked by the Revolution From Pernambuco, one of the most important movements in the fight for the liberation of Brazil of the Portuguese domain. Miguelinho, one of the leaders of the Revolution, that also reached the provinces of Para?ba and of Rio Grande do Norte, it was executed by the real troops. Like this, he tries to understand the Priest's conflicting relationship, while representative clergyman, of a Church that almost obtained a religious monopoly, and your ideals per centuries more gone back to a social and economical order of Illumines, that even certain point condemned the attitude of the own Church. The objective, then, is to understand through the path of priest's Miguelinho life, not only the intellectual, the teacher and the revolutionary, but the representation of your political and pedagogic-educational ideas in a die historical moment and the creation of the republican myth, looking for the plurality of an universe that seeks, per times, to flee of our theoretical context / Este trabalho de pesquisa preocupa-se em construir a hist?ria do natalense padre Miguel Joaquim de Almeida Castro, o Miguelinho, n?o apenas como um dos her?is e m?rtires da Revolu??o Pernambucana de 1817, como conta a hist?ria tradicional, mas tamb?m o homem culto, o intelectual e o professor admirado. O per?odo estudado compreende o in?cio do s?culo XIX, quando padre Miguelinho retorna ao Brasil, vindo de Portugal, para assumir a doc?ncia no Semin?rio de Olinda, e conclui no ano de 1817, marcado pela Revolu??o Pernambucana, um dos mais importantes movimentos na luta pela liberta??o do Brasil do dom?nio portugu?s. Miguelinho, um dos l?deres da Revolu??o, que tamb?m atingiu as prov?ncias da Para?ba e do Rio Grande do Norte, foi executado pelas tropas reais. Assim, procura-se compreender a rela??o conflituosa do Padre, enquanto representante cl?rigo, e seus ideais mais voltados para uma ordem social e econ?mica do Iluminismo, que at? certo ponto condenava a atitude da pr?pria Igreja. O objetivo, ent?o, ? compreender atrav?s da trajet?ria de vida do padre Miguelinho, n?o s? o intelectual, o professor e o revolucion?rio, mas a representa??o de suas id?ias pol?ticas e pedag?gico-educacionais em um dado momento hist?rico e a cria??o do mito republicano, buscando a pluralidade de um universo que procura, por vezes, fugir de nosso arcabou?o te?rico

Made available in DSpace on 2014-12-17T14:36:07Z (GMT). No. of bitstreams: 1 RaylaneADNB_TESE.pdf: 9895804 bytes, checksum: 5f582bb16b7a29eeaf1a204b5ca0bff5 (MD5) Previous issue date: 2009-04-24 / The Nossa Senhora da Concei??o Seminary, installed in 1894, by Dom Adauto Aur?lio de Miranda Henriques, first Para?ba Bishop, and the Episcopal Seminary of the Sagrado Cora??o de Jesus, implanted in 1913, by Dom Jos? Thomas Gomes da Silva, first Aracaju s Bishop diocese, were created as a result of lack of an official religious process proposed by the Brazilian Republic Proclamation, in 1889. With the appoint to enlarge the number of priests and change the image of the priest married and unrolled who used to identify the Catholic Church in the colonial and imperial Brazil. Such bishops developed into intellectuals in the government, dioceses and formation priest houses. I take as a study object, for this doctorate paper, the academic formation and priesthood developed in theses seminaries, from 1894 to 1933, once 1894 the year of Jo?o Pessoa Creation Seminar that was implied the Minor Course (preparation) and the Major one (built by Philosophy and God related studies) and the research limit year of 1933, is concerned about the Major Sergipe Seminary ending, which was created and has worked offering the Minor and Major courses, from 1913 to 1933. Showing the teaching models that guided and leaded the priest formation, referred as Seminaries, and the application result is the objective of this investigation. To comprehend the teaching models seminaries studied, my research line is the Catholic Church theme and priest formation in Brazil. In front of the object and the objective desired, I chose the historical comparative method and the scholars modals notions of Araujo de Barros (2004) and the Sirinelli intellectuals (1996). Such references allowed me to analyze the formation given in the seminary and seminarian participation and actions, included the sequence after the scholars formation. The thesis defended is that the teaching model developed in the Brazilian Seminaries, created after a non official religious process in the Brazilian government, deal with a model of one unique center (Seminary formation and aim pre arranged by Santa S?), although adapted, presuming the local reality and formation structure (privileged not only spiritual and moral speaking, but intellectual also), was it responsible for intellectuals generations (teachers priests, educationalist priest, journalists priests and so on) that boost the education in Brazil. During the Republic first three decades, when, in thesis, the Government was becoming free religion, i.e., the government did not subsidize the Church anymore, and the Government, among others aspects, did not received any Church care to help the public teaching in the country. The investigation reveled accede, by bishops and their followers, such as by the Conc?lio de Trento pre concept, or by the others ideas, leading by the priests formation in Seminaries. By creating and stalling diocese Seminary, Bishop Dom Adauto and Dom Jos? went further their functions, by the time they built inside themselves a teaching model thought from the main pedagogic logic, based on several religious exercises, moral and ethic, considered by themselves several knowledge connected to humanity, philosophy and God related studies). Following clearly rationalism principle (the way of teaching, which each subject has its own teacher and this class get together students with the same knowledge, regardless of age) and efficiency (trying to teach the whole content in each class), the Seminaries researched developed a whole education, allowed the structure of a spiritual education, moral and intellectual, for a quality developed by priests, including different levels that they used to performance. Their bottom line, actions and priest matter achievement allowed their broad fulfillment, in the way that priests matter were associated with cultural, educational, welfare assistance, at last, intellectuals / O Semin?rio Nossa Senhora da Concei??o, instalado em 1894, por Dom Adauto Aur?lio de Miranda Henriques, primeiro bispo da Para?ba, e o Semin?rio Episcopal do Sagrado Cora??o de Jesus, implantado em 1913, por Dom Jos? Tom?s Gomes da Silva, primeiro bispo da Diocese de Aracaju, foram criados em decorr?ncia do processo de laiciza??o proporcionado pela proclama??o da rep?blica brasileira, em 1889. Com o des?gnio de ampliar o n?mero de sacerdotes e de alterar a imagem do padre desregrado e casado que identificava a Igreja Cat?lica no Brasil colonial e imperial, tais bispos revelaram-se intelectuais atuantes no governo de suas dioceses e de suas casas de forma??o sacerdotal. Tomo como objeto de estudo, para este trabalho doutoral, a forma??o acad?mica e sacerdotal desenvolvida nesses semin?rios, no per?odo de 1894 a 1933, sendo que 1894 ? o ano de cria??o do Semin?rio de Jo?o Pessoa que compreendia o Curso Menor (Preparat?rio) e o Maior (composto pelos cursos de Filosofia e Teologia) e o limite da pesquisa o ano de 1933, diz respeito ao encerramento do Curso Maior do Semin?rio de Sergipe, tendo este sido criado e funcionado com os cursos Menor e Maior, de 1913 a 1933. Descortinar os modelos escolares que dirigiram e orientaram a forma??o do sacerdote, nos referidos semin?rios, e o resultado de sua aplica??o constituiu-se o objetivo dessa investiga??o. Para entender o modelo escolar dos semin?rios pesquisados, delimitei a pesquisa na tem?tica Igreja Cat?lica e forma??o sacerdotal no Brasil. Em face do objeto e do objetivo almejados, recorri ao m?todo hist?rico comparado e ?s no??es de modelo escolar de Ara?jo e Barros (2004) e de intelectuais de Sirinelli (1996). Tais referenciais permitiram analisar a forma??o ministrada nos semin?rios e as a??es e participa??es dos seminaristas, incluindo o seq?enciamento para al?m do tempo de escolariza??o. A tese aqui defendida ? a de que o modelo escolar desenvolvido nos Semin?rios brasileiros, criados ap?s a pol?tica de laiciza??o do Estado brasileiro, trata-se de um modelo com uma matriz ?nica (com forma??o em semin?rios e finalidades pr?-dispostas pela Santa S?), embora adaptado, em alguns pressupostos, ? realidade local e que, por sua estrutura formativa (privilegiando n?o s? o espiritual e o moral, mas tamb?m o intelectual), foi respons?vel por gera??es de intelectuais (padres professores, padres educadores, padres jornalistas, padres escritores entre outros) que impulsionaram a educa??o escolar no Brasil, nas tr?s primeiras d?cadas da Rep?blica, quando, em tese, o Estado tornara-se laico, ou seja, a Igreja n?o mais dispunha dos subs?dios do Estado e este, dentre outros pontos, n?o mais contava com o aux?lio da Igreja para o ensino p?blico no pa?s. A investiga??o revelou acatamentos, por parte dos bispos e seus seguidores, tanto dos preceitos emanados do Conc?lio de Trento, quanto dos ideais ultramontanos, na dire??o da forma??o sacerdotal em semin?rios. Ao criar e instalar os Semin?rios diocesanos, os bispos Dom Adauto e Dom Jos? transcenderam suas fun??es, na medida em que desenvolveram neles um modelo escolar com uma l?gica pensada a partir de uma matriz pedag?gica, sustentada por uma s?rie de exerc?cios religiosos, morais e ?ticos, atribuindo-lhes uma s?rie de saberes ligados ?s humanidades, ? filosofia e ? teologia. Com tal estrutura formativa e seguindo princ?pios claros de racionaliza??o (do modo de ensino, em que cada mat?ria tem seu professor e este d? aula para os alunos reunidos e com o mesmo grau de conhecimento, independentemente da idade) e efici?ncia (procurando ensinar todo o conte?do pertinente a cada classe), os Semin?rios investigados desenvolveram uma educa??o integral, capacitando seus quadros de uma educa??o espiritual, moral e intelectual, para um desempenho qualitativo dos padres, nas diversas inst?ncias em que atuavam. Seus itiner?rios, suas a??es e realiza??es eclesi?sticas permitem afian?ar sua participa??o multifacetada, em que, ao of?cio eclesi?stico, estavam consorciadas implica??es culturais, educacionais, assistenciais, enfim, intelectuais

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-09-06T15:15:25Z No. of bitstreams: 1 marcoaureliocorreamartins.pdf: 1304217 bytes, checksum: dff0e30d6ed7d3424f5b9036019eb128 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-09-06T15:47:17Z (GMT) No. of bitstreams: 1 marcoaureliocorreamartins.pdf: 1304217 bytes, checksum: dff0e30d6ed7d3424f5b9036019eb128 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-09-06T15:47:29Z (GMT) No. of bitstreams: 1 marcoaureliocorreamartins.pdf: 1304217 bytes, checksum: dff0e30d6ed7d3424f5b9036019eb128 (MD5) / Made available in DSpace on 2016-09-06T15:47:29Z (GMT). No. of bitstreams: 1 marcoaureliocorreamartins.pdf: 1304217 bytes, checksum: dff0e30d6ed7d3424f5b9036019eb128 (MD5) Previous issue date: 2013-03-15 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A Igreja Católica viveu, no final do século XIX, um conflito com seu tempo. Combateu o liberalismo, o positivismo, o laicismo e o crescimento do socialismo. No Brasil, entre a “Questão Religiosa” e a Proclamação da República, houve um declínio de sua influência na política e na sociedade. A Pastoral Coletiva dos Bispos do Brasil de 1890 apontava uma reação católica. No entanto, como se pode perceber da Pastoral Coletiva de 1900, dez anos mais tarde, não houve uma reação coordenada dos bispos quanto ao proposto na pastoral anterior. De Minas Gerais, um padre, doutor em Direito, surgiu pregando a aproximação da Igreja ao povo, divulgando a Rerum Novarum e outras encíclicas de Leão XIII, propondo uma ação pedagógica da Igreja junto ao povo em defesa da democracia republicana. Do ponto de vista teológico, padre Júlio Maria apontou o papel modelar do pobre na Igreja. Foi na experiência vivida na cidade de Juiz de Fora, recepcionadas as tradições católicas brasileiras, que tais expectativas se articularam nas conferências do sacerdote. Entre a modernidade e a tradição, ele conjugava ideais ultramontanos, democráticos e tradicionalistas em sua experiência e expectativa. As propostas de Júlio Maria apontavam para um horizonte novo, onde a união da Igreja ao povo, o papel pedagógico católico e a teologia do pobre como seu hierarca marcavam a possibilidade de um tempo novo para a mesma no Brasil e para a própria nação, sob o signo da democracia. / L’Eglise Catholic a vécu, a la fin du XIXème siècle, un conflit avec son temps. Elle a combattu le positivisme, le libéralisme, le laïcisme et l’avance du socialisme. Au Brèsil, entre la “Question Religieuse” et la Proclamation de la Républic, il y avait un declin de son influence politique et sociale. La Lettre Pastorale Collective des Èvêques Brèsiliens de 1890 indiquait une rèation catolic. Cependant, comme il se peut percevoir dans la Lettre Pastorale des Èvêques de 1900, dix ans plus tard, il n’y avait pas une réaction coordonnée des èvêques combien a proposée dans la pastorale anterieur. De Minas Gerais, un prêtre, docteur en droit, est venu prêcher l'approche de l'Eglise au peuple, il a divulgué l’Encyclique Rerum Novarum et des autres encycliques du Pape León XIII, il a proposé une action pédagogique de l’Eglise avec le peuple défendant la démocracie républicaine. Du point de vue théologique, prêtre Júlio Maria a indiqué le rôle formative du pauvre dans l'Église. Ce fut l’experience de vie de la ville de Juiz de Fora, en accueillant les traditions catholiques brésiliennes, que telles attentes se sont articulées dans les conférences du prêtre. Entre la modernité e la tradition, il conjuguait des idées ultramontains, démocratiques et traditionalistes dans leur expérience et leur attente. Les propositions de Júlio Maria indiquaient un horizon nouveau, où l’union de l’Église au peuple, le rôle pédagogique catholic, et la théologie du pauvre comme son hierarque, a marqué la possibilité d’un temps nouveau par la même au Brèsil et la nation ellemême, sur le signe de la démocratie.

Aim of this thesis is to explore the activities and hierarchy of the Catholic peace movement in czechoslovakia during the years 1948-1968, especially the so called national peace board, Velehrad board and Peace movement of catholic clergy in comparison with overall the so called peace ideology. The Josef plojhar will be accented in the thesis, he was the head of these movements and also he represented the wing of so called patriotic priests.

Circonscription fiscale se superposant presque exactement, en pays de taille personnelle, à la paroisse, la communauté d’habitants forme, avec la seigneurie, le pole principal d’encadrement de la vie rurale. Bénéficiant d’une grande indépendance aux premiers temps du XVIe siècle, les villages de Forez sont très faiblement institutionnalisés et la vie institutionnelle repose sur une confusion de toutes les obligations communes en un seul lieu de délibération : l’assemblée. Ils vont cependant être confrontés à l’effort de centralisation entrepris par la monarchie. Leur fonctionnement institutionnel, rudimentaire, reposant sur une assemblée générale unique, et sur des consuls élus pour remplir les obligations collectives du village, ne va pas résister aux contraintes que leur imposent l’Etat moderne et le poids toujours croissant de sa fiscalité. L’autonomie des villages de Forez va donc décliner à mesure que s’affermit la monarchie absolue. Ainsi, jusqu’aux années 1670, la vie institutionnelle des villages de Forez est essentiellement interne au village. L’empiètement croissant des autorités extérieures amène cependant à un meilleur contrôle sur l’effectivité des obligations qui pèsent sur le village. De cette double contrainte d’obligations plus lourdes et d’un contrôle accru, résulte une transformation des institutions villageoises qui vont renforcer leur structure mais perdre la spontanéité qui présidait à leur fonctionnement aux premiers temps de l’Ancien Régime. Leur organisation sera alors plus identifiable, mais le fonctionnement radicalement différent : la compacité qui caractérisait le village s’est perdue dans une participation institutionnelle. / Tax district almost overlapping the parish in a land of personal taxes, the rural community is, with the lordship, the main pole framing the rural life.Enjoying considerable independence in the early days of the sixteenth century, the villages of Forez are very weakly institutionalized and the life of their institutions is based on a confusion of all bonds in one common place of deliberation. However they will be faced with the centralization effort undertaken by the monarchy. Their institutional functioning, rudimentary, based on a single meeting, and consuls elected to fulfill the collective obligations of the village, will yield to the constraints imposed on them by the modern state and its ever-increasing weight of taxation. The autonomy of villages will therefore decline as an absolute monarchy was strengthened.Thus, until the 1670s, the institutional life of the villages of Forez is essentially internal. The increasing encroachment of outside authorities, however, leads to greater control over the effectiveness of the obligations imposed on the village. This double bind, more onerous obligations and increased control, brings transformation of village institutions. Their organization will be more identifiable but operating in a radically different way : compactness that characterized the village was then lost in an institutionalized participation.

Pour la mission au Dahomey, il a été demandé à Mgr de Marion-Brésillac de fonder la Société des Missions Africaines. Aussi n’a-t-il pas été aisé pour les missionnaires de la SMA arrivés au Dahomey de préparer la relève en fondant le clergé local, même si cela était contraire à la doctrine de leur fondateur sur le clergé indigène. C’est finalement par l’insistance du Saint-Siège et par la détermination de Mgr Steinmetz, deuxième Vicaire apostolique du Dahomey que le clergé local a été institué. Mais contrairement à leurs aînés, les jeunes générations réclament l’amélioration de la qualité de leur formation. Les Supérieurs finissent par réagir favorablement aux requêtes des séminaristes. La Compagnie de Saint-Sulpice sollicitée pour la cause, passe la direction du Séminaire au clergé diocésain conformément aux termes du contrat avec les évêques tout en continuant à collaborer à la formation des séminaristes. La hiérarchie ecclésiastique étant totalement revenue au clergé local, elle est responsable de l’orientation de la formation des futurs prêtres en accord avec la Congrégation pour l’Évangélisation des Peuples. Les professeurs de Séminaires désormais pourvus des grades académiques canoniques, travaillent à l’harmonie et à la qualité de la formation des séminaristes béninois conformément à la Ratio fundamentalis de l’Église, dans un esprit d’inculturation. L’évangélisation s’étend et imprègne progressivement la culture béninoise de valeurs évangéliques. Des prêtres béninois ont marqué l’histoire nationale. Et le dynamisme tant des fidèles que du clergé du Bénin se remarque aussi au niveau de l’Église universelle. / For the mission in Dahomey, it was asked of Bishop Marion-Brésillac to found the Society of African Missions. So had it not been easy for the missionaries who arrived in the SMA Dahomey to prepare future generations by forming the local clergy, even if this was contrary to the doctrine of their founder on the native clergy. It was finally by the insistence of the Holy See and by the determination of Mgr Steinmetz, second Apostolic Vicar of Dahomey that the local clergy was established. But unlike the elders the younger generations call for better quality of their training. Superiors eventually responded positively to the requests of seminarians. Compagnie de Saint-Sulpice solicited for this cause, handed over going the direction of the seminary to the diocesan clergy in conformity with the terms of the contract with the bishops while continuing to contribute to the formation of seminarians.The hierarchy is fully returned to the local clergy, she is responsible for guiding the formation of future priests in agreement with the Congregation for the Evangelization of Peoples. Seminary for lecturers now furnished with the canonical academic degrees, work to the harmony and quality of training of Benin seminarians according to the Fundamentalis ratio of the Church in an inculturation spirit. Evangelism gradually extends and permeates the culture of Benin Gospel values. Benin priests marked the nation's history. And the dynamism of both the faithful and clergy of Benin is also evident at the Universal Church.