It was never good world sence minister must have wyves”: clerical celibacy, clerical marriage, and anticlericalism in Reformation England

The impact of the Reformation was felt strongly in the nature and character of the priesthood, and in the function and reputation of the priest. A shift in the understanding of the priesthood was one of the most tangible manifestations of doctrinal change, evident in the physical arrangement of the church, in the language of the liturgy, and in the relaxation of the discipline of celibacy, which had for centuries bound priests in the Latin tradition to a life of perpetual continence. Clerical celibacy, and accusations of clerical incontinence, featured prominently in evangelical criticisms of the Catholic church and priesthood, which made a good deal of polemical capital out of the perceived relationship of the priest and the efficacy of his sacred function. Citing St Paul, Protestant polemicists presented clerical marriage as the only, and appropriate remedy, for priestly immorality. But did the advent of a married priesthood create more problems than it solved? The polemical certainties that informed evangelical writing on sacerdotal celibacy did not guarantee the immediate acceptance of a married priesthood, and the vocabulary that had been used to denounce clergy who failed in their obligation to celibacy was all too readily turned against the married clergy. The anti-clerical lexicon, and its usage, remained remarkably static despite the substantial doctrinal and practical challenges posed to the traditional model of priesthood by the Protestant Reformation.

Fri vilja eller tradition? : Prästrespektive i den prästerliga kulturen

The purpose of the study was to investigate, using data from the sacerdotal culture, t h espouses of five priests. The main questions were: How does the priestly calling affect thespouse? Do the spouses involve themselves with voluntary work? Do the spouses feel thecongregation have expectations? Do the female and male answers differ?The sacerdotal culture has consisted of several elements. The main element is the priest’scalling for his work. As far as the spouse is concerned within the congregation, the spouseshave been seen as necessary for voluntary work. The congregation has also expected thespouse to act in a certain way and to undertake certain tasks.How the five informants feel about and react to the sacerdotal culture is focus for this study.The study shows that the sacerdotal culture is still strong today and it is something that thespouses take into account. They can choose not to participate but that might involve, forinstance, having to live somewhere else. The study found that the calling affects the femaleinformants, but not so much the males. The amount of participation varies from spouse tospouse and is a matter of their own choice. Expectations can also vary and participation inthe congregation can create higher expectations.

Fyra röster om människan vid dopet : Fyra representanter från Svenska kyrkan och Pingstkyrkan om människosynen i doptraditionen

The purpose of this study was to investigate what view of humans that emerges when priests/reverends talk about man in relation to baptism. The study consists of qualitative interviews with four priests/reverends. There were two representatives from the church of Sweden, and two from the Pentecostal church. The aim and questions in the study focus on what view of humans that emerges. Will there be similarities and differences in the view of humans, and is it possible to refer the result to the respective church. The theory that is being used focusses on so called components of how humans are viewed and these components can be seen as building blocks in how a view of humans is formed. The background comes from the varying view of the baptism tradition that exists in Christianity. The church of Sweden mainly baptizes children, whereas the Pentecostal church practices believer´s baptism. The result demonstrates that the reflected view of humans in different ways can prove what each church of the interviewee represents.

Atribuição de causalidade e de controle a loucura por diversos profissionais e por religiosos

O presente trabalho objetivou conhecer a percepção de profissionais de nível superior e religiosos sobre as causas e o controle da doença mental. Levantou-se opiniões de 360 profissionais (psicólogos, médicos e médicos psiquiatras, enfermeiros e enfermeiros psiquiatras, assistentes sociais, sociólogos, técnicos de administração, economistas e engenheiro s) e 60 religiosos (padres e freiras). Foram utilizadas duas escalas em forma de questionário: a Mental Health of Locus of Origin (MHLO) e a Mental Health Locus of Control (MHLC). Foi feita a distribuição dos sujeitos de acordo com os pontos obtidos em cada escala; discriminou-se o número de sujeitos que acreditam mais nas causas orgânicas da doença mental e o número de sujeitos que acreditam nas causas ambientais, segundo cada item da MHLO. Também discriminou-se quantos sujeitos acreditam que o sucesso da psicoterapia depende mais do comportamento do cliente e os que acreditam que tal sucesso depende mais da capacidade do terapeuta, segundo cada item da MHLC. Caluulou-se o coeficiente de correlação entre locus de origem e locus de controle da doença mental, e coeficiente de confiabilidade das duas escalas. As principais conclusões indicam que os psicólogos, assistentes sociais e ·sociólogos acreditam mais que os médicos e enfermeiros e estes mais do que os religiosos e os tecnólogos que a doença mental e causada por fatores ambientais e que o seu controle depende mais do comportamento do cliente do que d a capacidade do terapeuta.

Nego veio é um sofrer : uma etnografia da subalternidade e do subalterno numa irmandade do Rosário

The object of this work is a fellowship of São Sebastião e Nossa Senhora do Rosário in the city of Jardim do Seridó (RN), that is, a black catholic fellowship on the sertão potiguar. The devotion to Nossa Senhora do Rosário, in colonial Brazil, organizes itself through black catholic men as fellowships. They blossomed in Brazil until the abolition, getting support from the Catholic church, from owners of slaves and from the population in general − unlike others afro-Brazilian religious expression. Today, these fellowships remain active, against the sentimental pessimism of the folklore studies, and they also have a highlight position in the calendar of many cities in Brazil, and in particular in Seridó. The research s foothold is the apparent valorization of the fellowship by the local elite, attitude that hides asymmetric relationships between the group of negros do Rosário and the local authorities, having as its consequence that the members occupy a subaltern position inside their own fellowship. This subalternity take place, mainly, in the public area, where the negros do Rosário cannot represent themselves neither political nor discursively. To discuss this idea, it s done a brief historical of these catholic institutions as well as a description of the relationship between the negros do Rosário and the elites of the city. Then, the phenomenon is analyzed as folklore and/or religion , under the perspective of many agents that participate in this process. In other moment, it is going to be presented how the group formulates their own representation of the history, of the devotional forms and of their own political-religious experiences. In this sense, an ethnography of the subalternity is understood as an analysis of the process that leads the negros do Rosário to become a subaltern group. It s also outlined the perception that the group has of its own position, through an ethnography essay of the subaltern subject. The research, focused in the group of Rosário, was done between August 2010 and January 2012 and includes other agents (like treasurers, priests and intellectuals). Besides that, as a methodological complement, there are documental research, photography, as well as shoots of the party days and public presentation

A Formação de Padres no Nordeste do Brasil (1894-1933)

The Nossa Senhora da Conceição Seminary, installed in 1894, by Dom Adauto Aurélio de Miranda Henriques, first Paraíba Bishop, and the Episcopal Seminary of the Sagrado Coração de Jesus, implanted in 1913, by Dom José 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 João 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 Sé), 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 Concílio 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 José 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

Estudo psicossocial de um seminário teológico: a formação do clero católico em análise

Este artigo apresenta dados preliminares e discussões de uma investigação em psicologia social sobre a produção da subjetividade eclesiástica. Utilizando o instrumental teórico da análise institucional, estudamos o dispositivo pedagógico seminário. Nosso campo de pesquisa é um seminário católico de teologia, onde vivem 50 seminaristas em regime de internato, na etapa final de preparação para o sacerdócio, os quais, uma vez ordenados, passarão a ocupar posições de relevância que consistem na coordenação de comunidades paroquiais amplas. Os dados foram obtidos por meio da observação do cotidiano institucional. Apresentamos algumas conclusões preliminares. Encontramos fortes contradições entre os discursos oficiais e as práticas cotidianas no seminário teológico.

História e arte sacra do Conjunto Carmelita de Santos

Pós-graduação em Artes - IA

Tradição e modernidade em O Senhor dos Anéis

Pós-graduação em Ciências Sociais - FFC

Um legislador nas Gerais: vida e obra do Cônego Hermógenes Casimiro de Araújo Brunswik (1783-1861)

Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)

O despojamento em São Bernardo de Claraval e São Francisco de Assis (séculos XII e XIII)

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Veritatis Splendor e Evangelium Vitae (1993-1995): arcabouços do pontificado de João Paulo II

Pós-graduação em História - FCLAS

Pescadores de homens: a produção da subjetividade no contexto institucional de um seminário católico

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

Rememoração e renembrança: a revisão de perspectivas históricas em Beloved (1987), de Toni Morrison, e Desmundo (1996), de Ana Miranda

Pós-graduação em Letras - IBILCE

O expansionismo católico na Bembalândia, 1891-1937: as práticas religiosas dos Missionários da África desenvolvidas no Vicariato Apostólico do Niassa

Pós-graduação em Ciências Sociais - FFC