Submitted by PPG Teologia (teologia-pg@pucrs.br) on 2018-12-03T12:05:35Z No. of bitstreams: 1 Disserta??o - AODOMAR JOS? WANDSCHER.pdf: 1084155 bytes, checksum: c199f79710e81c4cc382133c3138ef4e (MD5) / Approved for entry into archive by Sheila Dias (sheila.dias@pucrs.br) on 2018-12-03T16:44:51Z (GMT) No. of bitstreams: 1 Disserta??o - AODOMAR JOS? WANDSCHER.pdf: 1084155 bytes, checksum: c199f79710e81c4cc382133c3138ef4e (MD5) / Made available in DSpace on 2018-12-03T17:38:37Z (GMT). No. of bitstreams: 1 Disserta??o - AODOMAR JOS? WANDSCHER.pdf: 1084155 bytes, checksum: c199f79710e81c4cc382133c3138ef4e (MD5) Previous issue date: 2018-08-27 / The processes of secularization of the Western world have, in their wake, had several implications for the Christian faith. The present research proposes to make an analysis of the secularization and the faith in the current contemporaneity, in order to lay the foundations for a New Evangelization of the Church. For this, the work of the Spanish philosopher Jos? Casanova, a sociologist of the religion, and the German Joseph Ratzinger, theologian and emeritus pope, is analyzed and put them into dialogue. Casanova's approach elucidates the phenomenon of secularization in its different facets, noting the emergence of public religions and the emergence of a globalized religious pluralism. Ratzinger's reflection (Benedict XVI) urges us to understand the faith as adherence to truth, in a context which he considers a "dictatorship of relativism". Although they are two very different paradigms, it is understood that this interdisciplinary relationship makes it possible to find elements to better understand the transmission of the faith in theological perspective / Os processos de seculariza??o do mundo ocidental trouxeram, em sua esteira, diversas implica??es para a f? crist?. A presente pesquisa prop?e-se a fazer uma an?lise da seculariza??o e da f? na atual contemporaneidade, a fim de lan?ar bases para uma Nova Evangeliza??o da Igreja. Para isso, se analisa a obra do espanhol Jos? Casanova, soci?logo da religi?o, e a do alem?o Joseph Ratzinger, te?logo e Papa em?rito, colocando-os em di?logo. A abordagem de Casanova elucida o fen?meno seculariza??o em suas diferentes facetas, constatando o surgimento das religi?es p?blicas e a emerg?ncia de um pluralismo religioso globalizado. A reflex?o de Ratzinger (Bento XVI) incita a compreender a f? como ades?o ? verdade, num contexto que ele considera uma ?ditadura do relativismo?. Embora sejam dois paradigmas bem diferentes, entende-se que essa rela??o interdisciplinar possibilita encontrar elementos para compreender melhor a quest?o da transmiss?o da f? em perspectiva teol?gica.

The purpose of writing this essay has been to find out what shape yoga has been given in Stockholm, as social processes have left their mark. With a mixed method we've performed a qualitative research to figure out how people reason regarding the subject and how the discourse forms by the active community. We have interviewed people who either teach yoga or performs yoga on a daily basis. We have also analyzed webpages belonging to yoga studios which are active in Stockholm. The central theories have been Durkheim’s theory about the holy and profane, also his theory about the ritual which has been reworked by Collins who added the theory about the symbol. McLeod’s theory about postcolonialism and Said’s theories about orientalism, exotification and the positioned superiority, has together with Askegaard and Eckhardt’s theory about the shapes of yoga also been important in this thesis. We have discovered that yoga has been shaped into two forms; a holiness which the yoga performers finds within themselves and the second form: a product of consumption which modifies to fit the market. / Syftet med att skriva denna uppsats är att ta reda på vad yoga har fått för form i Stockholm allteftersom sociala processer satt sin prägel. Vi har med blandad kvalitativ metod utfört en undersökning för att ta reda på hur centrala aktörer själva resonerar samt hur diskursen formas av aktörer. Vi har utfört intervjuer med personer som är aktiva som yogalärare alternativt utövar yoga på daglig basis. Vi har även utfört analyser av hemsidor tillhörande yogastudios som är verksamma i Stockholm. De teorier som varit centrala i arbetet är Durkheims teori om det heliga och det profana, samt hans teori om ritualen vilken utarbetats av Collins som även adderat teorin om symboler. Ytterligare teorier som varit centrala är McLeods beskrivning av den postkoloniala värld vi lever i, tillsammans med Saids teori om orientalism, exotifiering och den västerländska positionerade överlägsenheten. Slutligen har vi använt Askegaard och Eckhardts teorier om yogans skepnader. Vår studie resulterade i att vi identifierat två former yoga fått i Stockholm, ena formen är yoga som helighet utövare upplever inom sig och den andra formen är yoga som konsumtionsprodukt med exotiska inslag vilken anpassar sig efter marknaden.

This master thesis is focused on interpreting theological motives in the social theory of P. L. Berger and Ch. Taylor, particularly in relation to their interpretation of the concepts of secularization and secularity. The first objective of the thesis is to demonstrate whether these partial sociological concepts can be read as theologically conditioned. Consequently, to elucidate how the dependence of these concepts on their theological origins influences the explanation of the pertinence of Christianity in the contemporary world. The second aim of this thesis is to testify the inner connection between the ideas of both authors; in order to explain how and for what reason the concepts of secularization and secularity acquire the same or different expressions. This thesis is organized into four sections, the first section defines the framework of the secularization debate in which the topic of this work operates. The second and third sections provide an analysis of Berger and Taylor's sociological approach. The last section compares the concepts that prove to be essential for the interpretation of secularization and secularity in Berger and Taylor.

A presente dissertação de mestrado tem por finalidade examinar a questão do direito político de resistência elaborado por Théodore de Bèze em seu tratado Du Droit des Magistrats, de 1574, apontando a influência das fontes seculares, católicas, e a forma peculiar como Bèze dialoga com outros reformadores precedentes (Lutero, Calvino e Müntzer). Na análise da obra Du Droit des Magistrats, destacamos a recepção do argumento de resistência constitucional, preliminarmente elaborado pelos juristas da região de Hesse, por ocasião da crise vivida pelo luteranismo no raiar da década de 1530, e em larga medida desenvolvido e ampliado por Bèze, que lhe confere tom de universalidade. Por fim, apontaremos contribuições do pensamento político do reformador sucessor de Calvino em Genebra para os mecanismos de controle dos governantes na tradição do pensamento constitucionalista, como os que contemporaneamente denominamos de parlamentar e jurisdicional. / This study aims to analysis the political right of resistance developed by Théodore de Bèze in Du Droit des Magistrats, written on 1574, emphasizing the influence of secular and Catholic sources, and the particular way as Bèze communicates with another previous reformers (Lutero, Calvino e Müntzer). In the analysis of Du Droit des Magistrats, it will be highlighted the receipt of the constitutional argument of resistance, preliminarly drafted by jurists from Hesse when the Lutheranism felt in crisis, at 1530 decade, specially developed and broadened by Bèze. Finally, it will be pointed contributions from the political thought of the Reformer Calvinos sucessor in Geneva to the control mechanisms of the rulers in the tradition of constitutional thought, as the today considered parliamentary and judicial systems.

The Poetry of Religion and the Prose of Life: From Evangelicalism to Immanence in British Women's Writing, 1835-1925&" traces a tradition of religious women poets and women's poetic communities engaged in generic and theological exploration that I argue was intimately intertwined with their social activism. This project brings together recent debates about gender and secularization in sociology, social history, and anthropology of religion, contending that Victorian and early-twentieth-century women poets from a variety of religious affiliations offer an alternative path into modernity that embraces the public value of both poetry and religious discourse, thus questioning straightforward narratives of British secularization and poetic privatization during the nineteenth century. These writers, including contributors to The Christian Lady's Magazine, Grace Aguilar, Dora Greenwell, Alice Meynell, Eva Gore-Booth, and Evelyn Underhill, turned to social engagement and immanence, a theory of divinity within the world rather than above and apart from it, to bridge a widening gap between religious doctrine and poetic theory. Appropriating the growing interest in immanent theology within British Christianity allowed women to write about the small, the domestic, the human, and the everyday while exploring the divine presence in them, thus elevating and publicly revealing experiences traditionally allocated to women's private lives. Just as the women in this study questioned the distinction between the divine and the everyday, they also blurred the generic boundaries of poetry and theological prose. As lyric poetry was increasingly identified with private experience, they used literary experimentation across the genres of poetry and theological prose to engage public debates on a surprisingly large number of issues from factory reform, to mental disability, to urban poverty, to women's suffrage, to pacifism. This project includes four chapters, each of which examines a female poet or a poetic community of women connected through the publishing world. The first two chapters focus on tensions among commitments to poetry, religion, and social reform within Anglicanism. Trapped between the desire to encounter a transcendent God and the desire to celebrate earthly ephemera and improve earthly conditions, these poets demonstrate the tension from which a poetics of immanence arose. My third and fourth chapters follow the extension of immanence in late-nineteenth-century Catholic verse and early-twentieth-century mystical verse. These writers used a growing theological emphasis on immanence to justify poetry that relied on female experience, to suggest that the divine was at home in the constantly evolving natural and social worlds, and to illustrate God's equal proximity to the mundane and the marginalized, inspiring challenges to social and institutional hierarchies.

The object of this work is the denominationally neutral country. Work it occurs through "proper understanding" secularization, an understanding of the phe-nomenon of secularization as secularism world in its social structure and social relationships. In the first part follows the concept of the state as intended Swiss reformer John Calvin, while largely draws on the work of the American legal historian John Witte and the background of the Lutheran and Calvinist Refor-mation, mainly explores especially Calvin's understanding of the polity. The second part deals with the Czech environment and through the first Czechoslo-vak president and influential thinker and statesman of the 19th and 20th centu-ries, Tomas Garrigue Masaryk tries to map the transition from theocracy to democracy, or from an absolute to a democratic conception of the state. Secula-rization itself and denominationally neutral state this thesis deals in its third part, dedicated to the life and work mainly largest Czech Protestant philosopher Bozena Komárková when over her eye on civil society gets to the separation of church and state. In conclusion, offers possible solutions, how should the re-lationship of the state to the Church and the Church to the state look like and what should be their role. The target of this work gives to recognize...

This thesis examines whether American civil religion, in its enactment in daily American life, is cosmological. That is, it questions whether the sacred behind American civil religion is present in the physical-material realm and not in a transcendental principle or being. It is interested in why, seemingly, what is sacred in American culture is always what is happening here and now. This is evidenced by and manifested in multiple vehicles of the sacred in American culture. These vehicles include a range of institutions from economics to politics to religion to education. They also include entities such as the mass media, the arts, and various elements of popular culture, of which one of (if not the very most) prominent, large-scale, and widely accepted forms are sports. As such, this paper maintains that sports, as a vehicle for the sacred in American culture, reveal a cosmological dimension of American civil religion. The thesis' primary investigation seeks comprehension of what is sacred in America and how the culture mediates it.

Parishes of the Church of Sweden work under the influence of a religious and cultural tradition as well as a societal, individual and internal secularization (Chaves 1994). The organization therefore has to react to the requirements of change alongside the need to preserve its distinctive character. The aim of this thesis is to analyze experiences of how a secularized context and internal organizational requirements influence the parishes' organization of structure and activities, the role of the actors and the relations between them.  The data consists of two empirical studies. The first study (carried out in 2007) is based on semi-structured interviews with 26 diocese employees at twelve of Church of Sweden's diocese secretariats. The second study (carried out in 2009) is based on semi-structured interviews with vicars and focus group-interviews with members of the faith ministry, employees and volunteers in four different parishes, in total 77 informants. Three different analyses of the material have been carried out. The first analysis, guided by new institutional theory, focuses on the parish’s organization in relation to a secularized context. Results show that the majority of the parishes have accepted a “market adapted organization model” in order to compete on the religious market, or perhaps most importantly, to retain their current members. The study concludes that the major challenge for the Church of Sweden’s parishes today is to find a balance between preserving traditions and adapting the organization to the ambient society's requirements of market adaptation and rationalization, which can result in internal secularization.  The second analysis is guided by role theory and focuses on the actor´s (vicars, members of the faith ministry, employees and volunteers) different roles in the parishes, in the light of organizational change. Results show how the different roles are affected by the organizational structure as well as by the societal context. The study concludes that a role is not static; instead it is affected by ideas from society, the organization, and other actor’s expectations as well as the actor him/her self. The four investigated roles tend to be more and more complex and, despite role, intra- and inter- role conflicts seems to be common in the parishes. The third and last analysis is guided by network analysis and focuses on the relations between the four actor groups. The results show that the actors sometimes have difficulty in separating between formal and informal relations. The relations seem to overlap each other, be multiplex and have more than one content.  This can be related to the parish ambiguity as well as the actor´s many different roles within the organization.  The thesis concludes with a theoretical discussion there a modifying of the concept internal secularization is proposed.

This ethnographic study is on a sacred patrilineage, on the Ulusoy family members who are widely accepted by the Alevi Bektasi communities as the descendants of the eponymous founder of the Bektasi Order, Haci Bektas Veli. In line with the Shi&rsquo / ite tradition, it is claimed that Haci Bektas Veli inherited the batin, the esoteric aspect of the knowledge and the type of spirituality of this knowledge - walaya, by genealogical chain traced back to Ahl-al Bayt, and therefore undertook an initiating and supervisory role over his adherents. As the progeny of Haci Bektas Veli, the &Ccedil / elebis, namely the Ulusoy family, have also become the heirs of his sacred authority which was also inherited by their descendant through blood and transmigration. The Ulusoys have undertaken the role of spiritual guides and leaders of some other sacred dede (sacred guide) lineages called ocaks, as well as of the disciples of those ocaks, to regulate and supervise their life in accordance with the batin, divine knowledge. Thus, the purpose of this dissertation is to explore the maintenance and reproduction of the hereditary sanctity of the Ulusoy family during the Republican period during which, due to the secularization and modernization attempts of the Republic, the sanctity and sacred authority of the family has not been recognized as a social distinct category. To this end, I firstly examine the historical background of the family by situating the family in the Ottoman period. Having found out the continuities and ruptures in exercising of the sacred authority of the family over the disciples after the establishment of the Republic, I focus on the transformation of the sanctity and new forms of it by employing the concepts of space/place / kinship and, gender.

Religion in the Ranks offers insights into the role of religion in the modern bureaucratic institution of the Canadian Forces and the nature of religious identity among its personnel. This study of religion in a modern Canadian institution relies first on historical sociological analysis to identify the role that religion has traditionally played in the CF both in the institution of the chaplaincy and in the lives of individuals. However, given the broader social developments of the past century that have seen the authority of religious institutions wane in the face of individualism and secularization, this study goes further to examine the role religion plays in the lives of personnel in the Canadian Forces today. While traditionally religion in Canada was governed by religious authorities and institutions it now includes more diffuse, privatized, subjectivated and individualized forms that can only be studied by asking individuals about their beliefs. Consequently, this study also relies on field research in the form of in-depth interviews with both chaplains (those who represent traditional religious institutions) and personnel who may or may not affiliate with a religious tradition. This research provides three insights of particular relevance to understanding religion in late modernity. First, it demonstrates that religion persists in an individualized, subjectivated and diffuse state in the military (as it does in Canadian society) and even people who belong to traditional religious communities have to wrestle with the new social conditions that give rise to this new form of religious identity. Modern conditions make the rise of individualism and subjectivation of religion virtually inescapable, since even those who remain in traditional and authoritarian religious communities must now choose to do so. Second, it indicates a new religious pluralism stemming from individual interpretations of belief that produce new ways of being religious (e.g., Pagans) in addition to the pluralism that comes from integrating immigrants from minority religious traditions (e.g., Sikhs, Hindus, Buddhist, Muslims, etc). Third, it points to the continuing relevance of the chaplaincy, an institution inherited from Canada’s Christian past that has been able, more or less successfully, to adapt to these new conditions. These three observations demonstrate that despite important changes in the structure and culture of religious identity and practice, religion persists in this putatively secular social institution. Despite the obvious signs of secularization, my interviews showed that this new form of individualistic and subjective forms of religion served a variety of purposes for CF personnel. The personal religious beliefs of the people I interviewed offered them opportunities to examine the uncertain or unknowable aspects of life and death, morality and ethics, good and evil, as well as one’s purpose for existing. Moreover, for several of the participants in this study, religion played a mediating role between the alienating forces of modernity that effected people working in large bureaucratic modern institutions. This study also revealed the depth and breadth of the new religious pluralism that has marked Canadian society since the 1960s. This pluralism has several sources. First, Canadians raised in the Christian tradition have, thanks to the forces of individualism and subjectivation discussed above, adopted a variety of non-conformist religious perspectives, such as Wicca, neo-paganism, and other new religious movements as well as that diffuse form of religious identity called “spiritual but not religious.” Second, the rise of traditional Aboriginal spirituality among Aboriginal personnel has meant a “return” or conversion to Aboriginal spirituality for many CF personnel. Finally, immigration has resulted in an increase in religious diversity and the CF has had to deal with an increase in the numbers of its members who identify themselves as Muslims, Sikhs, Hindus, Buddhists or members of the world’s various religious traditions. Whereas traditional Christian worldviews prevailed in earlier times, religion in Canada today is marked by pluralism, individualism and rapid change. Finally, my study found that despite the challenges posed by secularization, the transformation of religious identity and belonging, and the new religious pluralism, CF personnel remained loyal to the military chaplaincy. The transformation of the chaplaincy to these new conditions illustrates the adaptability of religious institutions in the face of modern influences. Despite requirements to fit their religious vocations into a system based on reason, bureaucracy, and the requirement for “acceptable” credentials, chaplains have been able to retain and even expand their place within the military. They have done this by adapting to aspects of military society while remaining outside the formal structures that govern other military personnel. Moreover, they have modified their role to accommodate new religious realities by taking on duties such as pastoral care and “generic” ministry to all military members regardless of their faith tradition. While senior military officials see the chaplains’ presence as a means to ensuring “operational effectiveness” by keeping personnel fit for and effective in their duties, chaplains understand their role as being essential to helping personnel to order their experiences, providing comfort in the face of suffering, loneliness and fear, as well as interpreting some of the violence they see in their role. Furthermore, the transformation of the chaplaincy into a multifaith institution over the last fifty years has been remarkable. This transition has not been without its contradictions, conflicts and difficulties. While much work remains to be done, the chaplaincy has adapted to the challenges of pluralism with some degree of success. The evidence of the continuing significance of religion for individuals employed by a highly-bureaucratic organization such as the military indicates the continuing significance religion can have in a secular Canadian institution. It is a clear indication that despite secularizing trends that have resulted in the privatization and subjectivization of religion, religion persists in its significance, albeit in new forms, for many people. Further, indications that people turn to religious resources in times of hardship and stress suggests that religion and religious resources may retain their significance as a source of comfort and consolation despite a resistance to traditional organized forms of religion. Religion and religious diversity in Canadian society, despite their changing forms, will continue to be important social and cultural reference points for present and future generations.