Esta tese tem como objetivo entender o significado de se autodeclarar sem religião no Brasil. Longe da aparente uniformidade apresentada pelos recenseamentos, os sem religião se confirmam como uma categoria residual heterogênea, composta por tipos distintos que refletem algumas das principais tendências da atualidade. É um grupo multifacetado onde estão, de um lado, ateus e agnósticos, aparentemente secularizados; de outro, indivíduos que misturam vários modelos de religiosidade. Essa categoria expressa o afastamento das instituições religiosas do domínio privado, onde as individualidades se manifestam das mais variadas formas, em pleno exercício de suas autonomias. Nesse estado, aproximar-se ou afastar-se do transcendente torna-se uma questão de foro íntimo, cuja decisão cabe a cada individuo na sua intimidade. A modernidade que acompanha o processo de secularização, parece ter aberto espaço nas sociedades ocidentais contemporâneas, entre outros aspectos, para a instalação de uma crise do pertencimento, através da reavaliação dos laços tradicionais. / The purpose of this thesis is to understand what does it mean when someone is declared as without religion in Brazil. Far from the superficial standardization presented by the national census, the category of without religion confirms itself as an heterogeneous residual group, composed by distinct types of people which reflect some of the main tendencies of the present times. This is a multiform group that can be subdivided into two. While the first one consists of atheists and agnostics apparently secularized; the second is made up from individuals that mix up many models of religiousness. It points out the distance of the religious institutions from the private sphere, where the individualities express themselves in different ways, exercising their autonomies. In such atmosphere, getting closer or moving away from the transcendent becomes a matter of private choice, a decision of each individual in its intimacy. Thus, the modernity that comes together with the secularization in the contemporary occidental societies seems to have open the door to the installation of a crisis of affiliation stimulated by the revaluation of the tradition laces.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Este trabalho é fruto de pesquisas sobre as relações entre Igreja e Estado no Brasil do século XIX. O objetivo é apresentar um panorama dos debates políticos em torno da Questão Religiosa - principal evento no Segundo Reinado (1842-1889) envolvendo, o clero e a política imperial -, cujas discussões percorreram o Senado, a Câmara dos Deputados, o Conselho de Estado, o poder judiciário, e a sociedade como um todo, sobretudo nos jornais, entre 1872 e 1875. O conflito aconteceu a partir da tentativa de dois Bispos de separar o culto católico das práticas maçônicas. A Questão Religiosa revela-se no Brasil como um verdadeiro embate, entre a defesa e o prolongamento dos princípios liberais da Constituição Imperial de 1824, e, o movimento mundial da Igreja católica de reação ao liberalismo, emplacado no Syllabus um documento lançado em 1864 pelo Papa Pio IX listando os 80 erros da sociedade moderna. Nessa perspectiva a dissertação divide-se em duas partes. A primeira trata do conceito de secularização e o quadro político frente à religião católica na Europa. E a segunda lida com a Questão Religiosa no Brasil e com quatro posicionamentos diferentes, sobre as relações entre os poderes político e religioso, que foram expressos na década de 1870. / This work is the result of a research about the relationship between the church and the state in Brazil during the nineteenth-century. The aim is to present an overview of the political debates around the Religious Question, which was the main event in the Brasilian Second Empire (1842-1889) when part of the clergy acted against the Brasilian imperial policy, whose discussions went through the Senate, the House of Representatives, the State Council, the Judiciary, and a society as a whole, especially in newspapers, between 1872 and 1875. The conflict arose from the attempt to bishops lined up with the ultramontanism who wanted to separate Catholic worship from Freemasonry practices. The Religious Question in Brazil actually is a real clash between the defense and extension of liberal principles of the Imperial Constitution of 1824 versus the global movement of the Catholic Church to condemn the liberalism, as prescribed in the Syllabus - a document released in 1864 by the Pope Pius IX with a list of 80 errors of the modern society. In this perspective the dissertation is divided into two parts. The first one deals with the concept of secularization and the policy framework across the Catholic religion in Europe. And the second is about the Religious Question in Brazil and four different positions on the relationship between political and religious power, which were expressed in the 1870s.

O Encontro para a Nova Consciência ocorre em Campina Grande (Paraíba Nordeste do Brasil), desde 1992, durante o período de carnaval, tornando-se palco de um atrativo e intrigante acontecimento, não tão facilmente visto em outras partes do mundo, atualmente. Ao observarmos as particularidades marcantes desta experiência religiosa, em tamanha diversidade, somos capazes de caracterizá-lo como sendo um fenômeno religioso pós-moderno. Estudando os elementos relevantes que se observam neste Movimento, a partir das contribuições de teóricos contemporâneos que refletem sobre o fenômeno religioso, buscaremos apresentar esta experiência como um espaço significativo da vivência religiosa dentro da cultura pós-moderna. Se a secularização e pluralismo religioso conferem indicações sobre o comportamento religioso na Modernidade, as características do Encontro para a Nova Consciência, marcados pela subjetividade que confere identidades flutuantes, permitem-nos apreciar indícios de uma religiosidade que se configura na Pós-modernidade / The Convention for New Conscience occurs, during carnival period, in Campina Grande City (Paraíba - Brazil Northeast), since 1992, having become an attractive and intriguing event field, event that cannot be, currently, seen, found, easely, anywhere in the world. As we can observe this religious experience remarkable particularities, in such a great diversity, we are, therefore, enable to characterize it i.e. the abovementioned event as a kind, a sort of postmodern religious phenomenon. Studying the outstanding elements that are observed in this Movement, departing from the contemporaneous theorical contributions that reflect on the religious phenomenon, we will seek to present this experience as a religious liveliness meaningful space, within postmodern culture. If secularization and religious pluralism bestow some indications upon religious comportment in Modernity, the Convention for New Conscience characteristics, marked by the subjectivity that brings forth floating identities, they the event characteristics allow us evaluating a certain religiosity signs that take a plain shape in Post-modernity

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Esta tese tem como objetivo entender o significado de se autodeclarar sem religião no Brasil. Longe da aparente uniformidade apresentada pelos recenseamentos, os sem religião se confirmam como uma categoria residual heterogênea, composta por tipos distintos que refletem algumas das principais tendências da atualidade. É um grupo multifacetado onde estão, de um lado, ateus e agnósticos, aparentemente secularizados; de outro, indivíduos que misturam vários modelos de religiosidade. Essa categoria expressa o afastamento das instituições religiosas do domínio privado, onde as individualidades se manifestam das mais variadas formas, em pleno exercício de suas autonomias. Nesse estado, aproximar-se ou afastar-se do transcendente torna-se uma questão de foro íntimo, cuja decisão cabe a cada individuo na sua intimidade. A modernidade que acompanha o processo de secularização, parece ter aberto espaço nas sociedades ocidentais contemporâneas, entre outros aspectos, para a instalação de uma crise do pertencimento, através da reavaliação dos laços tradicionais. / The purpose of this thesis is to understand what does it mean when someone is declared as without religion in Brazil. Far from the superficial standardization presented by the national census, the category of without religion confirms itself as an heterogeneous residual group, composed by distinct types of people which reflect some of the main tendencies of the present times. This is a multiform group that can be subdivided into two. While the first one consists of atheists and agnostics apparently secularized; the second is made up from individuals that mix up many models of religiousness. It points out the distance of the religious institutions from the private sphere, where the individualities express themselves in different ways, exercising their autonomies. In such atmosphere, getting closer or moving away from the transcendent becomes a matter of private choice, a decision of each individual in its intimacy. Thus, the modernity that comes together with the secularization in the contemporary occidental societies seems to have open the door to the installation of a crisis of affiliation stimulated by the revaluation of the tradition laces.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Este trabalho é fruto de pesquisas sobre as relações entre Igreja e Estado no Brasil do século XIX. O objetivo é apresentar um panorama dos debates políticos em torno da Questão Religiosa - principal evento no Segundo Reinado (1842-1889) envolvendo, o clero e a política imperial -, cujas discussões percorreram o Senado, a Câmara dos Deputados, o Conselho de Estado, o poder judiciário, e a sociedade como um todo, sobretudo nos jornais, entre 1872 e 1875. O conflito aconteceu a partir da tentativa de dois Bispos de separar o culto católico das práticas maçônicas. A Questão Religiosa revela-se no Brasil como um verdadeiro embate, entre a defesa e o prolongamento dos princípios liberais da Constituição Imperial de 1824, e, o movimento mundial da Igreja católica de reação ao liberalismo, emplacado no Syllabus um documento lançado em 1864 pelo Papa Pio IX listando os 80 erros da sociedade moderna. Nessa perspectiva a dissertação divide-se em duas partes. A primeira trata do conceito de secularização e o quadro político frente à religião católica na Europa. E a segunda lida com a Questão Religiosa no Brasil e com quatro posicionamentos diferentes, sobre as relações entre os poderes político e religioso, que foram expressos na década de 1870. / This work is the result of a research about the relationship between the church and the state in Brazil during the nineteenth-century. The aim is to present an overview of the political debates around the Religious Question, which was the main event in the Brasilian Second Empire (1842-1889) when part of the clergy acted against the Brasilian imperial policy, whose discussions went through the Senate, the House of Representatives, the State Council, the Judiciary, and a society as a whole, especially in newspapers, between 1872 and 1875. The conflict arose from the attempt to bishops lined up with the ultramontanism who wanted to separate Catholic worship from Freemasonry practices. The Religious Question in Brazil actually is a real clash between the defense and extension of liberal principles of the Imperial Constitution of 1824 versus the global movement of the Catholic Church to condemn the liberalism, as prescribed in the Syllabus - a document released in 1864 by the Pope Pius IX with a list of 80 errors of the modern society. In this perspective the dissertation is divided into two parts. The first one deals with the concept of secularization and the policy framework across the Catholic religion in Europe. And the second is about the Religious Question in Brazil and four different positions on the relationship between political and religious power, which were expressed in the 1870s.

The main focus of this master?s thesis is to bring forward and describe the scope of options of how, with the help of fine arts and implementation of experiential pedagogy, young people are creatively aided in processing and grasping variety of topics of the motivational educational program VYTAX, that has as its primary goal to stimulate youth to active involvement in the church. In the theoretical section of this work, the author has attempted to explain the terms relevant to the program itself as they relate to the church and subsequently to clarify the basic ideological direction of the given program in the context of today?s postmodern era. The author places emphasis not only on the program and techniques, but most of all on the pivotal value and impact of quality pedagogical leadership of given collective of young people. In the practical section, the author proposes concrete treatment of 10 topics of the VYTAX program. The scope of topics regarded range from themes of personal spirituality to subjects that not only apply to integration to the church community, but also describe the course of implementation of motivational appeals that will lead participants to an active, creative integration into the church family.

La laïcité est, en principe, intrinsèquement liée d’une part, à la sécularisation des esprits et des attitudes, des institutions et des gouvernements, des lois et du droit, et d’autre part, au pluralisme démocratique et à un Etat garant des libertés et des droits de l’Homme. Quelle attitude l’islam contemporain a-t-il face à la séparation du religieux et du politique ? Nous nous proposons à travers cette recherche de nous situer un peu plus en amont de la pensée islamique savante et des doctrines fondamentalistes, en relation avec l’esprit critique et les enjeux de la modernité, de la laïcité et de la sécularisation. Bien au-delà de la pensée réformiste contemporaine, qui s’emploie à une relecture des Textes Fondateurs visant à remodeler la jurisprudence de manière à jeter la passerelle entre Tradition et société moderne, bien au-delà des émergences de laïcité de la pensée soufie plus orientée vers la liberté intérieure, la fraternité, l’accueil de la différence et l’amour, bien au-delà aussi de l’exégèse des sources scripturaires de l’orthodoxie musulmane, nous jugeons nécessaire de remonter le temps de l’Islam de manière à voir comment est interrogé l’héritage arabo-musulman afin d’en dégager l’authenticité, ou du moins « l’historiographiquement correct » dans l’ensemble des stéréotypes, des caricatures et des déformations séculaires : soit en nous plaçant sans complexe entre « l’écriture et l’histoire » comme Alfred Louis de Prémare, de manière à en mesurer les écarts, les interstices où naissent les distorsions vu que la modernité, c’est à dire l’innovation, le changement cumulatif et auto-généré, est déterminée par l’initiative historique ; soit en revoyant la position de certains penseurs musulmans contemporains face à la question des fondements de l’Islam ou du fait coranique, comme Arkoun, Jabri, Ramadan dont le travail varie, selon qu’il se donne comme objectif de déconstruire la croyance religieuse, position la plus radicale, ou de s’intéresser aux catégories utilisées par l’exégèse coranique dont « al-nāsiḫ » et « al-mansūḫ », ou enfin de procéder à une réélaboration du fiqh. La déconstruction sera donc antérieure, externe et totale ou bien interne et partielle selon que l’on procède à un travail de ruine ou à une simple analyse. L’exigence d’historicité et de rationalité est telle que quelque « significatif que soit l’échantillon des interprétations anciennes ou modernes, des textes coraniques de référence sur les questions importantes qui travaillent les sociétés actuelles, pour extrêmement répétitives d’un auteur à l’autre à travers les siècles, que soit la Tradition théologico-juridique dominante, dont on a tiré les commentaires du Coran », elle requiert un effort constant « devant la redoutable responsabilité qui oblige à penser tout autrement la vie et à prendre des décisions dans l’épreuve de l’indécidable en inventant de nouvelles lumières dans des conditions politiques et techniques entièrement renouvelées », pour reprendre Marc Goldschmit dans sa définition de la déconstruction. / Secularism should, intrinsically, be linked on one hand, to the Secularization of minds and attitudes, institutions and Governments, laws and law, and on the other hand, democratic pluralism and a State guarantee of freedoms and human rights. How does contemporary Islam face the separation of religion and politics? I set out through this research to put myself a little bit upstream of scholarly Islamic thought and fundamentalist doctrines, in relation with critical thinking and the stakes of modernity, secularism and secularization. Well beyond the contemporary reformist thinking, which apply to a rereading of Islam’s founding texts to reshape the jurisprudence in order to create a link between tradition and modern society, well beyond the emergence of the Sufi thought secularity, more oriented towards interior freedom, fraternity, accepting difference and love, also beyond the exegesis of the scriptural sources of Muslim orthodoxy, it’s necessary to go back in Islamic time in order to see how the Arab-Muslim heritage is examined to identify the authenticity or at least “the historiographically correct” in all stereotypes, caricatures and secular distortion : either by analyzing how some historians have interfered, without any inhibitions, in “writing and history” like Alfred-Louis de Prémare, so as to measure the gaps where you can find distortions because modernity, which means innovation or cumulative change self-generated, is determined by the historical initiative. Or by reviewing the position of some contemporary Muslim thinkers faced with the question about the foundations of Islam or the Quranic exegesis “al-nāsiḫ” and “al mansūḫ”, or finally by reelaborating the fiqh. Deconstruction will be previous, complete and external, or internal and partial, depending on whether one ruins or performs a simple analysis. The requirement of historicity and rationality is such as "however significant the sample of interpretations ancient or modern is, reference Koranic texts about the important issues found in today’s society, extremely repetitive from one author to another through the centuries, whether it be the dominant theological-legal Tradition, from which we extract the Koran comments", it requires a constant effort "in front of a formidable responsibility that requires thinking about life differently and make decisions despite of the undecidable by inventing new lights in political and technical conditions fully renewed ", to quote Marc Goldschmit in his definition of deconstruction.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-03-22T20:06:33Z No. of bitstreams: 1 fabiohenriquedeabreu.pdf: 2241050 bytes, checksum: 0d7233c25318ec9b3671e0faad5bdbcf (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-24T11:58:40Z (GMT) No. of bitstreams: 1 fabiohenriquedeabreu.pdf: 2241050 bytes, checksum: 0d7233c25318ec9b3671e0faad5bdbcf (MD5) / Made available in DSpace on 2017-03-24T11:58:40Z (GMT). No. of bitstreams: 1 fabiohenriquedeabreu.pdf: 2241050 bytes, checksum: 0d7233c25318ec9b3671e0faad5bdbcf (MD5) Previous issue date: 2010-10-03 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente pesquisa tem por objetivo analisar o movimento de renovação teológica que deu origem, em 1974, ao Centro Ecumênico de Documentação e Informação (CEDI). A partir da contextualização do desenvolvimento da reflexão teológica ecumênica latino-americana e brasileira, liderada por setores do protestantismo histórico de missão, este trabalho pretende analisar as razões que proporcionaram o nascimento de uma nova linguagem teológica protestante na América Latina, responsável por impulsionar setores do protestantismo à afirmação de um projeto político-religioso alternativo, voltado para a tarefa libertária de humanização da vida. Nesta tarefa analítica, especial atenção é dada à teologia de Richard Shaull. Esta linguagem teológica, construída a partir da contextualização das discussões em torno à temática da responsabilidade social promovidas pelo Conselho Mundial de Igrejas (CMI), ensejou uma nova forma de relacionamento entre religião e sociedade, fé e política. A história do CEDI, conseqüência direta desse movimento de renovação teológica, representa uma práxis ecumênica ampla, comprometida com os desafios da sociedade e com a tarefa de construção democrática do Brasil. Esta pesquisa, ao resgatar sua história, constitui uma análise da práxis ecumênica brasileira e dos elementos teológicos que a fundamentam. / This essay aims to analyze the movement of theological renewal that gave rise, in 1974, to the Ecumenical Centre for Documentation and Information (CEDI). From the context of the development of Latin-American and Brazilian ecumenical reflection, led by sectors of historical Protestantism of mission, this paper discusses the reasons that gave rise to a new Protestant theological language in Latin America, responsible for driving sectors of Protestantism to the assertion of an alternative political-religious project, facing the liberating task of humanization of life. In this analytical task, special attention is given to Richard Shaull’s theology. This theological language, built from the contextualization of discussions around the theme of social responsibility promoted by the World Council of Churches (WCC), led to a new form of relationship between religion and society, faith and politics. The history of CEDI, a direct consequence of this movement of theological renewal, represents a broad ecumenical praxis, committed to the challenges of society and to the task of building democracy in Brazil. This research, drawing on its history, constitutes an analysis of Brazilian ecumenical praxis and of theological elements that underlie it.

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