Made available in DSpace on 2016-07-27T13:49:36Z (GMT). No. of bitstreams: 1 SOLANGE PEREIRA BARROS.pdf: 1190723 bytes, checksum: 71dc4ad2967947c01e51de5465b17100 (MD5) Previous issue date: 2007-12-17 / Our research seeks to understand the relationship established throughout history between Eucharistic ritual and priestly power, supported and legitimated by religious experiences and preserved until today. We intend to demonstrate a mutual dependency created between both concepts. Therefore, beginning from our object of research, religious power and its sacred authenticity we look first at Eucharist, beginning from its origin and symbolism as well as the process of transformation on the ways people comprehend and relate to this sacred symbol; secondly we look into religion and sacred power, the center of all theoretical construction, its institutionalization and evolution; finally we return to the Eucharist as the center of decentralized and shared power. / A nossa pesquisa busca compreender a relação que foi estabelecida no decorrer da história entre a Eucaristia e o Poder Sacerdotal, afirmada e legitimada pelas experiências religiosas e conservada até hoje. Nosso interesse é demonstrar a mútua dependência que foi criada entre os dois conceitos. Partindo então, do nosso objeto de estudo, o poder religioso e sua legitimação sagrada, abordamos primeiramente a Eucaristia a partir da sua simbologia originária e o processo de transformação que foi ocorrendo na maneira de se compreender e se relacionar com este símbolo sagrado; em segundo lugar, a religião e o poder sagrado, centro de toda construção teórica, sua institucionalização e evolução; e por fim, retomamos a Eucaristia como centro do poder partilhado e descentralizado.

Le royaume de Judée va, entre la fin du IIème siècle av. J.-C. à l’an 70 ap. J.-C., connaître de profonds bouleversements. La société juive face aux puissances hellénistiques et romaine va réussir à conserver son identité tout en perdant son phare qu’est le Temple. La guerre contre Rome, à partir de 66 ap. J.-C,. révèle des tensions politiques, sociales et religieuses. Il n’y a pas un judaïsme mais des judaïsmes. L’aristocratie sacerdotale de plus arrogante va tenter de conserver son influence à tout prix. Une partie de la population va remettre en cause la structure de la société. Bien souvent ces révoltés, insurgés, tant méprisés par Flavius Josèphe, vont se battre pour défendre un idéal alliant une forme de patriotisme au judaïsme. / The realm of Judea went through profound changes between the end of the 2nd century B.C and theyear 70 A.D. Facing the Hellenistic and Roman powers, Jewish society was going to keep its identity while losing its lighthouse : the Temple.From 66 A.D., the war against Rome revealed political, social and religious tensions. There were different Judaisms, not only one. More and more arrogant, sacerdotal aristocracy tried to maintain its influence at any price.A part of the population challenged the structure of society. These rebels, so much criticized by Flavius Josephus, were often to fight to defend an ideal combining a form of patriotism to Judaism.

[pt] A presente dissertação investiga, por meio da Análise de Narrativa e do aporte teórico oferecido pela Sociolinguística Interacional, as narrativas vocacionais de futuros padres que ainda estão em processo formativo em instituições conhecidas como seminários. Os dados apresentados nesta pesquisa foram gerados em entrevistas qualitativas com seminaristas residentes no mesmo seminário que o pesquisador, que também é seminarista. A pesquisa reveste-se ainda de uma sensibilidade autoetnográfica, uma vez que o pesquisador é também parte integrante de um seminário católico e, portanto, membro ativo da mesma comunidade que serviu de campo de pesquisa. A análise, de natureza qualitativa e interpretativista, dá-se em perspectiva micro-interacional e a partir do arcabouço teórico da Análise de Narrativa (LABOV e WALETSKY, 1968; LABOV, 1972; BRUNER, 1997; LINDE, 1993; RIESSMAN, 2008, entre outros). Ainda, utilizamos a noção de Instituição Total (GOFFMAN, 1961; FOUCAULT, 2006) para entender questões acerca do contexto no qual essas narrativas são produzidas. Os resultados descrevem que essas narrativas estão fundamentadas em um sistema de coerência próprio, no qual se articulam os movimentos retóricos de orientação e avaliação, dentre os quais evidenciamos as avaliações de sucesso ou bem-sucedidas a respeito da escolha vocacional e a ideia de que o chamado divino é eterno e, portanto, inato. Também, é possível percebemos a complexa construção narrativa na qual a noção de agenciamento é por vezes atenuada pelo narrador em função da presença constante de dois agentes: eu e deus. Além disso, os dados informam que essas micronarrativas dialogam com grandes narrativas (BRUNER, 1997; SHOSHANA, 2013) entendidas por nós como canônicas e institucionalmente difundidas entre os seminaristas. / [en] The present dissertation investigates, through the Narrative Analysis and the theoretical contribution offered by Interational Sociolinguistics, the vocational narratives of future priests who are still in the formative process in institutions known as Seminary. The data presented in this research were generated in qualitative interviews with seminarians residing in the same Seminary as the researcher, who is also a seminarian. The research also has an auto-ethnographic sensitivity, since the researcher is also an integral part of a Catholic Seminary and, therefore, an active member of the same community that served as a research field. The analysis, of a qualitative and interpretative nature, takes place in a micro-interactional perspective and from the theoretical framework of Narrative Analysis (LABOV and WALETSKY, 1968; LABOV, 1972; BRUNER, 1997; LINDE, among others). Yet, we use the notion of Total Institution (GOFFMAN, 1961; FOUCAULT, 2006) to understand questions about the context in which these narratives are produced. The results describe that these narratives are based on a system of coherence of their own, in which rhetorical movements of orientation and evaluation are articulated, among which we highlight successful or successful evaluations of vocational choice and the idea of that the divine call is eternal and therefore innate. Also, it is possible to perceive the complex narrative construction in which the notion of agency is sometimes attenuated by the narrator due to the constant presence of two agents: I and God. In addition, the data indicate that these micronarratives dialogue with great narratives (BRUNER, 1997; SHOSHANA, 2013) understood by us as canonical and institutionally diffused among the seminarians.

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

[pt] A presente dissertação, a partir da análise exegética de Nm 18,1-7, estuda as funções e os serviços cultuais desempenhados pelos sacerdotes e levitas, particularmente os coatitas. Tendo em vista que, nas últimas quatro décadas, não há muitos trabalhos desenvolvidos sobre o livro de Números, em particular sobre Nm 18,1-7, acredita-se que a presente pesquisa traz uma modesta contribuição. Fazer a análise exegética do texto, foi o principal objetivo, permitindo investigar o papel de Aarão e de seus filhos (sacerdotes) no exercício de suas funções na Tenda da Reunião, sendo auxiliados pelos levitas, a fim de preservar a santidade da comunidade de Israel e assim, evitar a morte de seus membros. Com isso, percebe-se que Nm 18,1-7 confirma a importância da corrente sacerdotal na redação final do livro de Números. Apesar de conter materiais não sacerdotais, esse livro realça e atesta a atuação fundamental dos sacerdotes e dos levitas em favor de Israel. O método histórico-crítico foi utilizado como ferramenta indispensável, para se chegar a uma compreensão mais profunda e aprimorada de Nm 18,1-7. Observa-se que a seção possui uma introdução e sete subseções, que formam um quiasmo, dado corroborado pelos elementos sintáticos e semânticos que a compõem. Aarão é personagem central e destinatário direto da palavra de YHWH. Ao se classificar Nm 18,1-7 como torá sacerdotal, atesta-se a sacralidade do culto e do serviço dos sacerdotes e levitas, pelos quais Israel pode ser preservado de conflitos e de sofrer danos mortais (cf. Nm 16–17). / [en] The present dissertation, based on an exegetical analysis of Nm 18,1-7, studies the functions and cultic services performed by the priests and Levites, particularly the Kohathites. Given that, over the past four decades, there has not been much work on the book of Numbers, in particular on Nm 18,1-7, it is believed that this research makes a modest contribution. An exegetical analysis of the text was the main objective, investigating the role of Aaron and his sons (priests) in the exercise of their functions in the Tent of Meeting, being assisted by the Levites, in order to preserve the holiness of the community of Israel thereby preventing the death of its members. Hence, it is clear that Nm 18,1-7 confirms the importance of the priestly current in the final writing of the book of Numbers. Despite of containing non-priestly materials, this book highlights and attests to the fundamental role of priests and Levites in favor of Israel. The historical-critical method was used as an indispensable tool to reach a deeper and better understanding of Nm 18,1-7. It is observed that the section has an introduction and seven subsections, which form a chiasm, corroborated by the syntactic and semantic elements that compose it. Aaron is the central character and direct recipient of YHWH s word. By classifying Nm 18,1-7 as a priestly torah, one attests to the sacredness of the worship and of the service of priests and Levites, whereby Israel can be preserved from conflict and mortal damage (cf. Nm 16–17).

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Co-tutelle avec l'Université Paris-Nanterre / La pratique de la divination en Grèce ancienne est un phénomène bien connu du grand public, qui l’associe au personnage emblématique de la Pythie de Delphes. Inspirée par Apollon, cette prophétesse délivrait ses oracles en répondant aux questions que lui posaient les fidèles et l’on trouve dans de nombreux textes anciens le déroulement des consultations du dieu résumé sous la forme de deux affirmations complémentaires : « le fidèle a demandé » et « le dieu a répondu ». Pourtant, on ne saurait réduire la pratique divinatoire qui prenait place dans les sanctuaires oraculaires à un tête-à-tête entre deux personnes. Loin de se limiter à un agent inspiré, le personnel sacerdotal des sanctuaires oraculaires était nombreux et se trouvait mobilisé dans des rites complexes pour permettre de mettre en communication le monde des hommes avec celui des dieux. C’est à la diversité de ces agents et à la manière dont leurs interactions permettaient qu’advienne la parole divine qu’est consacré ce travail. Dans une première partie, sont étudiés les agents qui participaient aux rites mantiques des sept sanctuaires oraculaires les mieux attestés du monde grec aux époques hellénistique et romaine : celui de Zeus à Dodone, d’Apollon à Didymes, Claros et Delphes, celui de Trophonios à Lébadée, d’Amphiaraos à Oropos et de Glykon à Abonoteichos. Chaque sanctuaire est l’objet d’un chapitre dans lequel sont considérés, un à un, tous les agents, humains ou non, qui prenaient part au rituel afin de reconstituer les rites d’interrogation du dieu dans leur spécificité. Dans un second temps, cette pratique est pensée de manière transversale comme une pratique institutionnelle qui mobilisait des acteurs distincts à trois niveaux différents : celui de la cérémonie, du rituel et de l’échange verbal. / Divination in ancient Greece is a well-known phenomenon, often associated with the emblematic character of the delphic Pythia. Inspired by Apollo, this prophetess delivered her oracles by answering the questions asked to her, and in many ancient texts the oracular consultations are summarized in the form of two complementary statements: "a man asked" and "The god has answered". However, the practices that took place in the oracular sanctuaries can’t be reduced to a tête-à-tête. Far from being limited to an inspired agent, the priestly staff of the oracular sanctuaries was numerous and took part in complex rites to enable the world of men to be put in communication with the gods. This work studies the diversity of these agents and the way in which their interactions allowed the divine word to come out. In the first part, we study the agents who participated in the rites of the seven oracular sanctuaries best attested in the Greek world in the Hellenistic and Roman times: the shrine of Zeus in Dodona, Apollo in Didyma, Claros and Delphi, Trophonios in Lebadeia, Amphiaraos in Oropos and Glykon in Abonoteichos. Each sanctuary is the subject of a chapter in which all the agents, human or not, who took part in the ritual are taken into consideration, in order to reconstitute the rites of questioning the god in their specificity. In a second part, this practice is thought more broadly as an institutional process who associated distinct actors at three different levels: the ceremony, the rite and the verbal exchange.