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Submitted by Lucienne Costa (lucienneferreira@ufcg.edu.br) on 2018-05-07T20:31:28Z No. of bitstreams: 1 ELIOENAI DE SOUZA FERREIRA – DISSERTAÇÃO (PPGH) 2016.pdf: 1057096 bytes, checksum: 7c8b6fa4986676d3dac67ce78b221a0f (MD5) / Made available in DSpace on 2018-05-07T20:31:28Z (GMT). No. of bitstreams: 1 ELIOENAI DE SOUZA FERREIRA – DISSERTAÇÃO (PPGH) 2016.pdf: 1057096 bytes, checksum: 7c8b6fa4986676d3dac67ce78b221a0f (MD5) Previous issue date: 2016-09-30 / O presente trabalho se debruça sobre o jornal O Mossoroense e suas representações sobre Maçonaria, ultramontanismo, República e protestantismo no contexto da Questão Religiosa entre os anos de 1872 e 1875, período durante o qual o jornal circulou e no qual a Questão Religiosa eclodiu e atingiu seu auge. A Questão foi um conflito ideológico e político entre a ala ultramontana da Igreja Católica e a Maçonaria, que envolveu também o governo imperial, visto que as interdições lançadas pelo bispo de Olinda, Dom Vital, às irmandades que não expulsaram do seu rol de membros os maçons, entraram em choque com a legislação civil do Império. Os protestantes também se envolveram, uma vez que na ocasião do conflito entre Estado e Igreja Católica, reivindicaram a separação entre ambos os poderes. Como fundamentação teórica, utilizamos o conceito de representações, conforme demonstrado por Chartier e por Santos. Como metodologia de pesquisa, fizemos uso da análise documental, procurando problematizar e interpretar os discursos do jornal na construção de suas representações. / The present work refers about the “O Mossoroense” newspaper and their representations about Masonry, Ultramontanism, Republic, and Protestantism in the context of the religious problem between the years of the 1872 and 1875, during period that the newspaper functioned and that the religious problem increased and came in its bigger level. The religious problem was an ideological and political conflict between the ultramontane wing from the Catholic and the Masonry Church, being that the interdictions inserted by the Bishop from Olinda, Don Vital, to the brotherhoods that do not expulsed of their member’s list the masonries, clashed with the empire civil legislation. The Protestants also entered into the conflict, when in the conflict occasion between the State and the Catholic Church claimed the separation between both powers. As theoretical support, we used to the representations concepts, according to Chartier and Santos. As research methodology, we used the documental analysis, aiming to problematize and to interpret the discourses of the newspaper in the construction of their representations.

Orientador: Eliane Moura da Silva / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-26T06:52:10Z (GMT). No. of bitstreams: 1 Pires_Tiago_M.pdf: 2713906 bytes, checksum: a93d6b6470091eb5a27be9dd9bb5e9da (MD5) Previous issue date: 2014 / Resumo: A presente pesquisa consiste na interpretação das práticas religiosas de fins do século XIX e início do XX na Arquidiocese de Mariana vinculadas à espiritualidade do bom pastor e à representação do sacerdote como um pastor das almas. Tal estudo foi perspectivado pela análise da trajetória eclesiástica do monsenhor José Silvério Horta (1859-1933) que, por meio de suas atuações e narrativas, foi construído como um modelo exemplar de pastor das almas em Minas Gerais. Em seus escritos (auto)biográficos, documentação central da nossa pesquisa, monsenhor Horta delineou um perfil religioso de fortalecimento da instituição e de atendimento às demandas socioculturais da população mineira. Para realizar nossa análise, nos embasamos em uma abordagem da história cultural das religiões, que visa compreender as práticas religiosas dentro de uma sociedade por meio de suas representações, mediações e apropriações / Abstract: This research consists in the interpretation of the religious practices of the late nineteenth and early twentieth centuries in the Archdiocese of Mariana linked to the spirituality of the Good Shepherd and the representation of the priest as a shepherd of souls. This study was conducted by analyzing the ecclesiastical trajectory of the Monsignor José Silvério Horta (1859-1933) that, through his performances and narratives, was built as an exemplary model of shepherd of souls in Minas Gerais. In his (auto) biographical writings, central documentation of our research, Monsignor Horta outlined a religious profile of the strengthening of the institution and incorporating the socio-cultural demands of the population. To execute our analysis, we rely on an approach of the cultural history of religions, which aims to understand the religious practices within a society through its representations, mediations and appropriations / Mestrado / Historia Cultural / Mestre em História

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2018-04-12T17:21:23Z No. of bitstreams: 1 LAIS DA SILVA LOUREN?O.pdf: 3680367 bytes, checksum: b27c93094653f6877ebbe136d185e51d (MD5) / Made available in DSpace on 2018-04-12T17:21:23Z (GMT). No. of bitstreams: 1 LAIS DA SILVA LOUREN?O.pdf: 3680367 bytes, checksum: b27c93094653f6877ebbe136d185e51d (MD5) Previous issue date: 2017-12-11 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / The present research, looks for analyze the trajectory of Jesuit clergy, settled down in Itu since the ?return? of the Order in 1856 to 1918, when themselves moved to S?o Paulo. Before, as one of the most important shelters of the regalist clergy formation ? like Diogo Ant?nio Feij? ? Itu, became one of the focal point of Jesuits? setting in the moment of the Order?s return to Brazil. This fact reveals itself inside the ultramontane revolts context, starting in 1844, when the priority guidelines was the normalization of clergy formation, the affirmation papal infallibility and the subordination of the church to Rome. Those remodels were realized through the actions from different people, including the laymen ? presents inside the Christian brotherhood ? and religious orders, that settled in Brazil since the second half of XIX century, as well. Between of them, the Jesuits had a remarkable role inside south of Brazil and then, in Itu small village, where it used to be the stage of ultramontane actions. Using the background of that moment, when happened the transition related of the mindset changing about the church and its relationship with the state ? process called ?Romanization? by historiography ? this research, attempts to understand which were the methods of Itu's Jesuits Clergy, figuring out the intern strategies suggested by them and between them which ones, the education and the media were the most fundamental ones. Through the analyze of the religious speech proposed by Orlandi (1983), it looks to comprehend the articulations between the fundamental elements of Order, the instructions from Rome (the dictates of Pope Pio IX, since the Encyclical Quanta Cura by the September convention od 1864, followed by Syllabus Errorum) and, the local contingencies of Itu?s society. It still aims observing the conflict of the dynamic between the representative of the Order and the power instances in local and provincial aspects, minding this action did not restrict only the religious field, ?cause this relation was determined also by the deep and complex relationship of religion and politics as Pierre Bourdieu alerts. In the same way, seeks to understand how the doctrine aspect, based in the order tradition, was modeled and influenced by new representative ideals in occidental modernity, as the progress, the science and the education. Therefore, this research shall collaborate with the comprehension of the assumed directions by ultramontanes reforms happened in Brazil during the XIX century, and the problematization of concepts solidified in historiography about the ?Romanization? process. / A presente pesquisa busca analisar a trajet?ria dos cl?rigos jesu?tas instalados em It?, desde o retorno da Ordem, em 1856, at? 1918, quando transferem-se para S?o Paulo. Antes um dos principais redutos da forma??o regalista de cl?rigos ? como de Diogo Antonio Feij? ?, It? tornou-se um dos locais de fixa??o dos jesu?tas no momento do retorno da Ordem ao Brasil. Tal fen?meno se insere no contexto das reformas ultramontanas, iniciadas em 1844, cujas principais diretrizes eram: a normatiza??o da forma??o clerical, a afirma??o da infalibilidade papal e a subordina??o da Igreja a Roma. Tais reformas foram realizadas atrav?s da a??o de diversos atores, n?o podendo dispensar a participa??o de leigos ? presentes nas irmandades ? e das Ordens Religiosas, as quais instauraram-se no Brasil a partir da segunda metade do s?culo XIX. Dentre estas, os jesu?tas exerceram papel marcante no sul do Brasil e na ent?o Vila de It?, local que se tornara palco da atua??o ultramontana. Tomando como pano de fundo o momento em que se verificava uma transi??o em rela??o ? orienta??o do modelo de Igreja Cat?lica proposto, bem como de seu relacionamento com o Estado - processo denominado pela historiografia como ?romaniza??o? -, a presente pesquisa buscar? compreender quais as estrat?gias de atua??o adotadas pelos cl?rigos jesu?tas instalados em It?, dentre as quais a imprensa e a educa??o demonstraram-se fundamentais. Atrav?s da an?lise do discurso religioso proposta por Orlandi (1983), buscou-se compreender as articula??es entre os princ?pios fundamentais da Ordem, as orienta??es provindas de Roma (os ditames do Papa Pio IX, a partir da enc?clica Quanta Cura de 8 de dezembro de 1864, seguida pelo Syllabus errorum) e as conting?ncias locais da sociedade ituana. Visa, ainda, observar a din?mica conflitiva entre os representantes da Ordem e as inst?ncias do poder local e provincial, compreendendo que sua a??o n?o se restringiu ao campo religioso, j? que tamb?m fora determinada pelas profundas e complexas rela??es entre este campo e o pol?tico, conforme alerta Pierre Bourdieu. Da mesma forma, visa compreender como o aspecto doutrin?rio, baseado na tradi??o da Ordem, fora moldado e influenciado pelos novos ideiais em voga representativos da modernidade ocidental, tais como o progresso, a ci?ncia e a educa??o. Dessa forma, a presente pesquisa busca colaborar na compreens?o dos rumos assumidos pelas reformas ultramontanas ocorridas no Brasil durante o s?culo XIX, bem como na problematiza??o de interpreta??es consagradas pela historiografia sobre o processo de ?romaniza??o?.

Made available in DSpace on 2014-06-11T19:26:33Z (GMT). No. of bitstreams: 0 Previous issue date: 2007-03-05Bitstream added on 2014-06-13T19:54:38Z : No. of bitstreams: 1 tavares_mr_me_fran.pdf: 439725 bytes, checksum: 55055e91c46bc7f4636bd725fea13587 (MD5) / Nos pontificados dos papas Pio IX (1846-1878) e Leão XIII (1878-1903), a Igreja Católica intensificou seu combate aos erros modernos, como o racionalismo, o liberalismo, a Maçonaria e as demais filosofias presentes no processo de secularização da sociedade ocidental. O objetivo dessa pesquisa é analisar o debate ocorrido entre representantes da Igreja Católica e maçons nos jornais de Franca, entre os anos de 1882 e 1901, considerando as origens, características, especificidades e desdobramentos desse debate. / During the papacies of Pope Pio IX (1846 - 1878) and Leo XIII (1878 - 1903), the Catholic Church has intensified its pursue against the so-called modern errors, such as rationalism, liberalism, freemasonry and other philosophies which were part of the process of secularization in the western society. The aim of this research is to analyze the debate which took place between representatives of the Catholic Church and members of freemasonry in the press media of Franca from 1882 to 1901, considering its origins, chacarteristics, specific details and how it unfolded through this period.

Orientador: Ivan Aparecido Manoel / Banca: Geraldo Inácio Filho / Banca: José Carlos Garcia de Freitas / Resumo: A Igreja Católica se posicionou contra o liberalismo desde seu surgimento no século XVIII. Ao longo do século XIX travou uma luta sem tréguas contra a ideologia liberalista. Os papas do século XIX condenaram o liberalismo de forma aberta e direta. A condenação recaiu sobre as mais diversificadas áreas de influencia liberal, com destaque para o laicismo e a democracia. Já no inicio do século XX o ocidente se encontrava na eminência de uma crise e toda a euforia anterior passou a ser superficial e ilusória. O primeiro resultado da crise foi a eclosão da Primeira Guerra Mundial (1914 a 1918). Com o findar da guerra diversas nações européias estavam enfraquecidas e destruídas. Outras humilhadas, traídas, culpadas. Esse clima de instabilidade política, social e econômica possibilitou a ascensão de governos totalitários e autoritários, tanto de direita com de esquerda em alguns países europeus. Os governos totalitários de direta se mantiveram no poder até o findar da Segunda Guerra Mundial e os de esquerda até a década de noventa do século XX. Em ambos houve perseguição, de forma declarada ou não, a Igreja e ao clero. Diante desse contexto de discórdia e desentendimento, de desrespeito e injustiça, a Igreja agiu a sua maneira. A Instituição católica não deixou de lado seus valores, princípios e não abriu não de seus dogmas, no entanto foi obrigada, em decorrência das necessidades do período a reavaliar seus posicionamentos e aconselhamentos para a sociedade civil. Em conjunto com o abuso e a decorrente falência dos governos totalitários, a Igreja aceitou, por meio do papa Pio XII em 1944, a democracia como a mais justa forma de governo, mesmo sendo a democracia um regime fruto do liberalismo / Abstract: The Catholic Church has spoken out against liberalism since its inception in the eighteenth century. Throughout the nineteenth century waged a relentless fight against the liberal ideology. The popes of the nineteenth century liberalism condemned in an open and direct. The condemnation fell on the most diverse areas of liberal influence, especially secularism and democracy. Since the beginning of the twentieth century the West was on the verge of a crisis and all the previous euphoria has become superficial and illusory. The first result of the crisis was the outbreak of World War (1914 to 1918). With the close of the war several European nations were weakened and destroyed. Other humiliated, betrayed, guilty. This climate of political instability, social and economic enabled the rise of authoritarian and totalitarian governments, both right to left in some European countries. The totalitarian governments of direct remained in power until the close of the Second World War and left until the nineties of the twentieth century. In both there was persecution, so declared or not, the Church and the clergy. Given this context of discord and misunderstanding, disrespect and injustice, the Church acted his way. The Catholic institution did not put aside their values, principles, and not opened not his dogmas, but was forced, due to the needs of the period to reassess their positions and advice for the society. In conjunction with the abuse and the resulting collapse of totalitarian governments, the Church accepted by Pope Pius XII in 1944, democracy as the fairest form of government, even though the fruit of democracy a system of liberalism / Mestre

Orientador: Ivan Aparecido Manoel / Banca: Júlio César Bentivoglio / Banca: Agnaldo de Sousa Barbosa / Resumo: Nos pontificados dos papas Pio IX (1846-1878) e Leão XIII (1878-1903), a Igreja Católica intensificou seu combate aos "erros modernos", como o racionalismo, o liberalismo, a Maçonaria e as demais filosofias presentes no processo de secularização da sociedade ocidental. O objetivo dessa pesquisa é analisar o debate ocorrido entre representantes da Igreja Católica e maçons nos jornais de Franca, entre os anos de 1882 e 1901, considerando as origens, características, especificidades e desdobramentos desse debate. / Abstract: During the papacies of Pope Pio IX (1846 - 1878) and Leo XIII (1878 - 1903), the Catholic Church has intensified its pursue against the so-called "modern errors", such as rationalism, liberalism, freemasonry and other philosophies which were part of the process of secularization in the western society. The aim of this research is to analyze the debate which took place between representatives of the Catholic Church and members of freemasonry in the press media of Franca from 1882 to 1901, considering its origins, chacarteristics, specific details and how it unfolded through this period. / Mestre

Submitted by Franciele Moreira (francielemoreyra@gmail.com) on 2018-08-14T15:14:45Z No. of bitstreams: 2 Dissertação - Germano Henrique Pereira Lopes - 2018.pdf: 4935798 bytes, checksum: 63fe5daf8b50f4043e5409bf1c1af4ef (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-08-16T11:33:46Z (GMT) No. of bitstreams: 2 Dissertação - Germano Henrique Pereira Lopes - 2018.pdf: 4935798 bytes, checksum: 63fe5daf8b50f4043e5409bf1c1af4ef (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-08-16T11:33:46Z (GMT). No. of bitstreams: 2 Dissertação - Germano Henrique Pereira Lopes - 2018.pdf: 4935798 bytes, checksum: 63fe5daf8b50f4043e5409bf1c1af4ef (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-04-07 / Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG / Aiming to draw a path of choral practice, under the interdisciplinary view between performance and musicology, in the historical Santa Clara School in the city of Goiânia, Goiás, this work is one of the fruits of the studies carried out by the research group Choral Singing in Goiânia, trajectories and perspectives, linked to the Laboratory of Musicology Brás Wilson Pompeu de Pina Filho, of the School of Music and Performing Arts at the Federal University of Goiás. This research, focused on the musical collection of the Santa Clara School. It begins with a historical context of the Congregation of Franciscan Sisters of Pastoral Action, responsible for this institution, which arrived in Campinas (now a suburb of Goiânia) in 1921 to meet the educational needs of the region. The school became a reference not only in the pedagogical field, but also in the artistic and cultural areas. Then, this paper deepens into aspects of Catholic music in the study time-frame, starting with Ultramontanism, followed by a transition period that ends after the Second Vatican Council. Representative works of these three mentioned periods were analyzed, having as one of the selection criteria that the scores had clear signs of handling, featuring their use in performance. Moreover, some of these works and others of the collection were performed in concert generated by this research, in order to realize through the musical practice all the necessary elements for a broader understanding of the choral activity of the institution. After crossing the results with documentary data of the collection, it is shown that the choir practice in the school had been very intense and always aligned with all the current changes in sacred music (liturgical or not) determined by the clergy. This all become a significant component of the historical-musical development of the city of Goiania during the period span covered by this research. / Visando traçar uma trajetória da prática coral, sob o viés interdisciplinar, entre performance e musicologia, no histórico Colégio Santa Clara, na cidade de Goiânia, Goiás, este trabalho é um dos frutos dos estudos efetuados pelo grupo de pesquisa O Canto Coral em Goiânia, trajetórias e perspectivas, vinculado ao Laboratório de Musicologia Brás Wilson Pompeu de Pina Filho, da Escola de Música e Artes Cênicas da Universidade Federal de Goiás. Esta pesquisa, centrada no acervo musical do colégio, que se encontra nesse laboratório, inicia-se com uma contextualização histórica da Congregação das Irmãs Franciscanas da Ação Pastoral, responsável pela referida instituição, que chegou a Campinas (hoje um bairro de Goiânia) em 1921, para atender às necessidades educacionais da região. O colégio tornou-se uma referência não só no campo pedagógico, mas também nas áreas artística e cultural. Em seguida, este trabalho mergulha em aspectos da música católica no recorte temporal triplo da pesquisa: iniciando pelo Ultramontanismo, seguido de um período de transição que desemboca no momento posterior ao Concílio Vaticano II. Foram analisadas obras representativas desses três períodos, tendo como um dos critérios de seleção que as partituras tivessem sinais claros de manuseio, caracterizando o seu uso em performance. Em acréscimo, algumas dessas obras enfocadas e outras do acervo foram executadas em concerto ao longo desta pesquisa, a fim de perceber na prática elementos necessários para uma compreensão mais ampla da atividade coral da instituição. Após o cruzamento dos resultados com os dados documentais do acervo, ficou demonstrado que a prática coral do colégio foi muito intensa e sempre esteve sintonizada com todas as mudanças na música sacra (litúrgica ou não) determinadas pelo clero, constituindo-se num importante componente do desenvolvimento histórico-musical da cidade de Goiânia no período abrangido pela pesquisa.

Orientador: Eliane Moura Silva / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-17T03:30:24Z (GMT). No. of bitstreams: 1 Oliveira_GustavodeSouza1985-_M.pdf: 1538613 bytes, checksum: 5fa4b582cfbeb33d587b3f67f7d85c49 (MD5) Previous issue date: 2010 / Resumo: O objetivo da dissertação é analisar o ultramontanismo a partir das práticas religiosas do referido bispo, compreendendo a reforma eclesiástica como criadora de um cotidiano específico e não como simplesmente um movimento transplantado da Europa para o Brasil. Para tanto, estudamos algumas ações de D. Antônio Ferreira Viçoso (1787-1875) durante seu bispado na Diocese de Mariana, Minas Gerais, entre os anos de 1844 e 1875. As medidas adotadas por ele tais como a reestruturação do seminário, as missões perpétuas e as visitas pastorais, somadas às ações dos padres e freiras, foram fundamentais para o entendimento do ultramontanismo como cultura religiosa. Diante de um clero que, apesar das tentativas de controle, continuava a viver da maneira que lhe convinha, a Igreja foi obrigada a alterar algumas de suas normas e se flexibilizar. Assim, a relação entre normas impostas e ações criadoras favoreceu uma reforma eclesiástica menos rigorosa. O movimento ultramontano, iniciado por D. Viçoso, em Minas Gerais, através de ações reformadoras, teve que enfrentar a grande dimensão da diocese, juntamente com a insuficiência numérica dos padres. O resultado foi uma reforma religiosa que tolerou um preparo mais rápido dos clérigos e a continuação no sacerdócio daqueles que possuíam histórico de escândalos / Abstract: The objective of this dissertation is to analyze ultramontanism from religious practices from the referred bishop, understanding ecclesiastic reform as the creator of a specific routine and not only as a movement transplanted from Europe to Brazil. Thus, we studied some actions by D. Antônio Ferreira Viçoso (1787-1875) during his bishopric in dioceses in Mariana, Minas Gerais, from 1844 to 1875. The measures adopted by him as restructuration of the seminar, perpetual missions and pastorals visits, added to actions by priests and nuns, and were very important for the understanding of ultramontanism as religious culture. Opposite to the clergy, who despite controlling attempts, continued to live as they wished, Church had to change some of its rules and to make itself more flexible. Therefore, the relationship among imposed rules and creative actions favored a less strict ecclesiastic reform. The ultramontane movement, started by D. Viçoso, in Minas Gerais, through reformatory actions, had to face the great dimension of the dioceses, together with a numerical insufficiency of priests. The result was a religious reform that tolerated a faster education of the clergy and the continuation in priesthood of those with a record of scandals / Mestrado / Historia Cultural / Mestre em História

Le 22 juin 1845, une curieuse procession religieuse se met en branle dans les rues de Montréal. Une « foule immense » est présente pour accompagner à travers la ville le corps d’un homme exhumé des catacombes romaines. Transportés à Montréal, ses ossements étaient contenus dans une figure en cire représentant un soldat romain. Présumé mort pour sa foi, ce martyr fut porté à bout de bras au milieu d’encens et de cantiques, à travers les rues. Étonnamment, cette procession n’est pas un cas isolé. Entre 1830 et 1930, les restes de dizaines de présumés martyrs chrétiens extraits des catacombes romaines sont envoyés au Canada. À Halifax, Rimouski, Joliette, Toronto et Windsor, ils attirent les fidèles et les curieux. Adoptés comme de puissants intercesseurs, ces saints étrangers façonneront les croyances, les représentations et l’identité de plusieurs générations de catholiques. Autour de leurs reliques se développera tout un univers dévotionnel aux relations complexes et nombreuses avec toutes les sphères de la société. Ces reliques constituent une véritable fenêtre sur la société canadienne du XIXe siècle. Cette thèse contribue de manière importante à l’historiographie en explorant pour la première fois en profondeur le champ des dévotions ultramontaines au Canada. Elle étudie le déploiement du culte des martyrs romains et de leurs reliques dans l’Église canadienne et reconstitue l’essor de cette dévotion dans une perspective d’histoire culturelle. Au moyen de documents d’archives provenant des deux côtés de l’Atlantique, elle se questionne sur les manières par lesquelles les Canadiens découvrent, recherchent et s’approprient cette dévotion étrangère. En effet, l’engouement pour les reliques romaines est avant tout un phénomène transnational qui s’inscrit dans les bouleversements que connaît l’Église catholique au XIXe siècle, poussés notamment par le mouvement ultramontain. Cette thèse veut donc replacer la présence des reliques catacombaires au Canada dans son contexte global tout en se penchant sur les particularités canadiennes. Elle s’appuie sur une documentation importante et largement inédite provenant de plus d’une trentaine de centres d’archives. Grâce à ces documents, elle se penche sur les différentes facettes que prendra cette dévotion, que ce soit en ville ou à la campagne, chez les anglophones ou les francophones, ou dans des milieux à majorité catholiques ou protestants. Le premier chapitre révèle la fascination pour la Rome chrétienne chez les Canadiens du XIXe siècle et l’importance que revêtent les catacombes et leurs martyrs dans l’imaginaire des fidèles catholiques. Le second chapitre identifie quant à lui les nombreux réseaux unissant l’Église canadienne à Rome, et plus largement à l’Europe, qui ouvraient la porte à l’obtention et à l’expédition de reliques au Canada. Il permet d’inscrire cette dévotion dans un cadre plus large en la liant aux autres traces de cette piété ailleurs dans le monde. Il porte une attention particulière à la circulation des biens entre la péninsule italienne et l’Amérique du Nord en étudiant les corridors commerciaux par lesquels circulent les marchandises. Les trois chapitres suivants sont consacrés à la présentation, la réception et l’adoption des reliques catacombaires au Canada. Ils examinent le processus de fabrication des corps en cire dans lesquels sont insérés les reliques et la symbolique que revêtent ces gisants-reliquaires, puis considèrent la cérémonie religieuse marquant l’arrivée d’un nouveau martyr. Finalement, cette thèse explore les traces témoignant de la piété des fidèles : les patronages, les prières, les indulgences et les récits de miracles. Elle examine l’attachement, mais aussi l’opposition et les tensions provoquées par les reliques romaines au sein de la société. Cette recherche permet de démontrer l’influence des dévotions étrangères sur la vie spirituelle des Canadiens et les nombreux liens unissant la société canadienne à l’Europe. Elle témoigne également de changements importants dans l’univers dévotionnel du XIXe siècle. Mais elle met surtout en lumière les transformations profondes de la culture et des mentalités, particulièrement des croyances, des sentiments et de l’idée de la mort. Cette étude contribue à mieux comprendre le passé religieux de plusieurs générations de Canadiens en étudiant une dévotion aujourd’hui complètement oubliée. / On 22 June 1845, a curious religious procession took place in the streets of Montreal. A “huge crowd” gathered to accompany through the city the body of a man exhumed from the Roman catacombs. His bones had been shipped to Montreal and placed in a wax figure representing a Roman soldier. Presumed to have died for his faith, this martyr was carried through the streets at arm’s length amid incense and hymns. Surprisingly, this procession was not an isolated one. From 1830 to 1930, the remains of dozens of presumed Christian martyrs extracted from the Roman catacombs were sent to Canada. In Halifax, Rimouski, Joliette, Toronto, and Windsor, they attracted the faithful and the curious. Adopted as powerful intercessors, these foreign saints would shape the beliefs, representations, and identity of generations of Catholics. Around their relics, a whole devotional universe would develop and maintain various and complex relations with society. These relics provide us with a unique window into nineteenth-century Canadian society. This thesis makes a significant contribution to historiography by exploring for the first time the topic of ultramontane devotions in Canada. It studies the deployment of the cult of Roman martyrs and their relics in the Canadian Church and reconstitutes the development of this devotion from a cultural history perspective. Using archival documents found on both sides of the Atlantic, this thesis examines how Canadians discovered, sought, and adopted this foreign devotion. In reality, this infatuation for Roman relics is primarily a transnational phenomenon that is part of the profound changes that the Catholic Church experienced in the nineteenth century, driven in particular by the Ultramontane movement. Therefore, it seeks to situate the presence of relics from the catacombs in Canada in its global context while considering its Canadian particularities. It rests on a considerable number of novel sources drawn from more than thirty archival centers. With the help of these documents, it examines the different facets that this devotion had, whether in cities or the countryside, among English-speaking or French-speaking communities or in predominantly Catholic or Protestant environments. The first chapter reveals the fascination with Christian Rome among nineteenth-century Canadians and the importance that the catacombs and their martyrs had in the minds of the Catholic faithful. The second chapter identifies the many networks uniting the Canadian Church with Rome, and more broadly with Europe, that allowed the acquisition and shipping of relics to Canada. It replaces this devotion in a larger framework by linking it to other manifestations of this expression of piety elsewhere in the world. It pays particular attention to the exchange of goods between the Italian peninsula and North America by studying the commercial routes that allowed the circulation of relics. The remaining three chapters are devoted to the presentation, the reception, and the adoption of catacomb saints in Canada. They examine the art of molding wax bodies containing relics and the symbolism of these recumbent-reliquaries, before describing the religious ceremony organized to mark the arrival of a new martyr. Finally, this thesis explores the faithful’s various expressions of piety: patronages, prayers, indulgences, and claims of miracles. It examines the attachment but also the opposition and the tensions provoked by Roman relics within society. This research demonstrates the influence that foreign religious devotions held in the spiritual lives of Canadians and the many connections uniting Canadian society with Europe. It also testifies to significant changes in the devotional universe of the nineteenth century. But above all, it highlights the profound transformations of both culture and mentalities and particularly of beliefs, emotions, and the idea of death. This study contributes to a better understanding of the religious past of several generations of Canadians by studying a devotion that has now completely been forgotten.