Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934
Autor(a) principal: | |
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Data de Publicação: | 2024 |
Tipo de documento: | Tese |
Idioma: | por |
Título da fonte: | Biblioteca Digital de Teses e Dissertações da PUC_SP |
Texto Completo: | https://repositorio.pucsp.br/jspui/handle/handle/41433 |
Resumo: | The purpose of this thesis is to problematize the discussion on secularism in Brazil. Although the separation of the state has been reaffirmed in all republican constitutions, regardless of the political context, it remains, in its visceral reality, more of a generic intention than an in fact institutional reality. Religious freedom does not eliminate agreements, accommodations or arrangements with which power negotiates spaces in exchange for its political project. In fact, in each cycle, what is shown is that political power increasingly does without these arrangements. In Brazilian History, the Church has only been officially separated from the State, but not formally. The 1891 Constitution was a declaration of intent, but it did not achieve full emancipation from the religious regime, since during the First Republic (1889 - 1930) the Catholic Church began the process of regaining power, culminating in the 1934 Constitution, when it managed to incorporate into the constitutional text the religious amendments proposed by the episcopate and the lay apostolate represented by the Dom Vital Center and the Catholic Electoral League (LEC), that is, the indissolubility of marriage, religious assistance to the armed forces, hospitals and prisons, religious education, recognition of religious marriage with civil effect and the preamble with the name of God in the Constitution. These amendments were opposed by various movements, mainly Protestants, Spiritualists and Masons who, in 1931, organized themselves into a national institution, the National Coalition for the Lay State (CNPEL), which defended the secular state agenda in the May 1933 elections to elect the Constituent Congress of the second republican constitution. Despite its political failure, however, the movement reflected the demands of specific sectors of civil society who realized, at the time, that the route of convergence of Church-State interests, while not threatening to result in an official religion, could, on the other hand, postpone or attenuate the secularization of that same State which, in turn, is increasingly part of a post-modern and progressively secularized world. The debate on the secular state also reveals the existence of secularist thinking that began in the Empire and continues to the present in now days. However, the discussions proposed on the subject since the 19th century, or more specifically from the "Recife School", culminating in Methodio Maranhão, to the more recent days with Isso Chaitz Scherkerkewitz, have not been deepened due to the historical lapses that formed in the middle of this effort to systematize. And since part of these demands were taken up by CNPEL, it can be said that, from the point of view of organized civil society, the discussion is still open today |
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Londonõ, Fernando Torreshttp://lattes.cnpq.br/0707506010946254http://lattes.cnpq.br/7146356424550684Oliveira, Edson Douglas de2024-05-21T13:49:16Z2024-05-21T13:49:16Z2024-04-05Oliveira, Edson Douglas de. Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934. 2024. Tese (Doutorado em História) - Programa de Pós-Graduação em História da Pontifícia Universidade Católica de São Paulo, São Paulo, 2024.https://repositorio.pucsp.br/jspui/handle/handle/41433The purpose of this thesis is to problematize the discussion on secularism in Brazil. Although the separation of the state has been reaffirmed in all republican constitutions, regardless of the political context, it remains, in its visceral reality, more of a generic intention than an in fact institutional reality. Religious freedom does not eliminate agreements, accommodations or arrangements with which power negotiates spaces in exchange for its political project. In fact, in each cycle, what is shown is that political power increasingly does without these arrangements. In Brazilian History, the Church has only been officially separated from the State, but not formally. The 1891 Constitution was a declaration of intent, but it did not achieve full emancipation from the religious regime, since during the First Republic (1889 - 1930) the Catholic Church began the process of regaining power, culminating in the 1934 Constitution, when it managed to incorporate into the constitutional text the religious amendments proposed by the episcopate and the lay apostolate represented by the Dom Vital Center and the Catholic Electoral League (LEC), that is, the indissolubility of marriage, religious assistance to the armed forces, hospitals and prisons, religious education, recognition of religious marriage with civil effect and the preamble with the name of God in the Constitution. These amendments were opposed by various movements, mainly Protestants, Spiritualists and Masons who, in 1931, organized themselves into a national institution, the National Coalition for the Lay State (CNPEL), which defended the secular state agenda in the May 1933 elections to elect the Constituent Congress of the second republican constitution. Despite its political failure, however, the movement reflected the demands of specific sectors of civil society who realized, at the time, that the route of convergence of Church-State interests, while not threatening to result in an official religion, could, on the other hand, postpone or attenuate the secularization of that same State which, in turn, is increasingly part of a post-modern and progressively secularized world. The debate on the secular state also reveals the existence of secularist thinking that began in the Empire and continues to the present in now days. However, the discussions proposed on the subject since the 19th century, or more specifically from the "Recife School", culminating in Methodio Maranhão, to the more recent days with Isso Chaitz Scherkerkewitz, have not been deepened due to the historical lapses that formed in the middle of this effort to systematize. And since part of these demands were taken up by CNPEL, it can be said that, from the point of view of organized civil society, the discussion is still open todayA proposta dessa tese é problematizar a discussão sobre a laicidade no Brasil. Embora reafirmada a separação do Estado em todas as constituições republicanas, independentemente do contexto político, essa ainda permanece, em sua realidade visceral, mais uma intenção genérica do que uma realidade institucional de fato. A liberdade religiosa não elimina acordos, acomodações ou arranjos com os quais o poder negocia espaços em permuta de seu projeto político. Na verdade, em cada ciclo, o que se mostra é que o poder político cada vez mais depende desses arranjos. Na História Brasileira a Igreja só ficou separada do Estado de modo oficial, mas não formal. A Constituição de 1891 celebrou uma declaração de intenções, mas não conseguiu a plena emancipação do regime religioso já que no curso da Primeira República (1889 – 1930) a Igreja Católica inicia o processo de retomada do poder que culmina na Constituição de 1934, quando consegue incorporar no texto constitucional as emendas religiosas propostas pelo episcopado e apostolado leigo representado pelo Centro Dom Vital e Liga Eleitoral Católica (LEC), isto é, indissolubilidade do Matrimônio, assistência religiosa às forças armadas, hospitais e presídios, ensino religioso, reconhecimento do casamento religioso com efeito civil e o preâmbulo com o nome de Deus na Constituição. Contra essas emendas levantaram-se movimentos diversos, rincipalmente protestantes, espiritas e maçônicos que, em 1931, se organizaram numa instituição nacional, a Coligação Nacional Pró – Estado Leigo (CNPEL) que defendeu a pauta do Estado Laico nas eleições de maio de 1933 destinadas a eleger o Congresso Constituinte da segunda constituição republicana. A despeito do insucesso político, todavia, o movimento refletiu demandas de setores específicos da sociedade civil que perceberam, em seu momento histórico, que a rota de convergência de interesses Igreja – Estado se não ameaçava resultar numa religião oficial, poderia, por outro lado, adiar ou atenuar a laicização desse mesmo Estado, que, por sua vez, se insere cada vez mais em um mundo pós-moderno e progressivamente secularizado. O debate sobre o Estado Laico revela também a existência de um pensamento laicista que se forma no Império e chega aos dias recentes. Contudo, as discussões propostas sobre o tema desde o século XIX, ou mais especificamente desde a “Escola do Recife”, culminando em Methodio Maranhão, até os dias mais recentes com Isso Chaitz Scherkerkewitz, não foram aprofundadas devido aos lapsos históricos que se formaram em meio a esse esforço de sistematização. E como parte dessas demandas foi tomada pela Coligação Nacional Pró – Estado Leigo - CNPEL, pode se dizer que, do ponto de vista da sociedade civil organizada, a discussão permanece em aberto ainda hojeCoordenação de Aperfeiçoamento de Pessoal de Nível Superior – CAPESporPontifícia Universidade Católica de São PauloPrograma de Pós-Graduação em HistóriaPUC-SPBrasilFaculdade de Ciências SociaisCNPQ::CIENCIAS HUMANAS::HISTORIAEstado LaicoColigação Pró Estado LeigoAssembléia Nacional Constituinte de 1933 – 1934Laic StateCoalition Pro Lay StateNational Constituent Assembly of 1933 – 1934Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934info:eu-repo/semantics/publishedVersioninfo:eu-repo/semantics/doctoralThesisinfo:eu-repo/semantics/openAccessreponame:Biblioteca Digital de Teses e Dissertações da PUC_SPinstname:Pontifícia Universidade Católica de São Paulo (PUC-SP)instacron:PUC_SPORIGINALEDSON DOUGLAS DE OLIVEIRA.pdfapplication/pdf4224638https://repositorio.pucsp.br/xmlui/bitstream/handle/41433/1/EDSON%20DOUGLAS%20DE%20OLIVEIRA.pdf9fdb69a603626a20b0bd78c0ac857d26MD51TEXTEDSON DOUGLAS DE OLIVEIRA.pdf.txtEDSON DOUGLAS DE OLIVEIRA.pdf.txtExtracted texttext/plain810326https://repositorio.pucsp.br/xmlui/bitstream/handle/41433/2/EDSON%20DOUGLAS%20DE%20OLIVEIRA.pdf.txtd5fe8c4aef14de858acee4cce5a54759MD52THUMBNAILEDSON DOUGLAS DE OLIVEIRA.pdf.jpgEDSON DOUGLAS DE OLIVEIRA.pdf.jpgGenerated Thumbnailimage/jpeg1232https://repositorio.pucsp.br/xmlui/bitstream/handle/41433/3/EDSON%20DOUGLAS%20DE%20OLIVEIRA.pdf.jpg68d8ce8893f289e6bc4026112de20e21MD53handle/414332024-05-22 10:23:30.964oai:repositorio.pucsp.br:handle/41433Biblioteca Digital de Teses e Dissertaçõeshttps://sapientia.pucsp.br/https://sapientia.pucsp.br/oai/requestbngkatende@pucsp.br||rapassi@pucsp.bropendoar:2024-05-22T13:23:30Biblioteca Digital de Teses e Dissertações da PUC_SP - Pontifícia Universidade Católica de São Paulo (PUC-SP)false |
dc.title.pt_BR.fl_str_mv |
Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934 |
title |
Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934 |
spellingShingle |
Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934 Oliveira, Edson Douglas de CNPQ::CIENCIAS HUMANAS::HISTORIA Estado Laico Coligação Pró Estado Leigo Assembléia Nacional Constituinte de 1933 – 1934 Laic State Coalition Pro Lay State National Constituent Assembly of 1933 – 1934 |
title_short |
Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934 |
title_full |
Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934 |
title_fullStr |
Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934 |
title_full_unstemmed |
Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934 |
title_sort |
Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934 |
author |
Oliveira, Edson Douglas de |
author_facet |
Oliveira, Edson Douglas de |
author_role |
author |
dc.contributor.advisor1.fl_str_mv |
Londonõ, Fernando Torres |
dc.contributor.advisor1Lattes.fl_str_mv |
http://lattes.cnpq.br/0707506010946254 |
dc.contributor.authorLattes.fl_str_mv |
http://lattes.cnpq.br/7146356424550684 |
dc.contributor.author.fl_str_mv |
Oliveira, Edson Douglas de |
contributor_str_mv |
Londonõ, Fernando Torres |
dc.subject.cnpq.fl_str_mv |
CNPQ::CIENCIAS HUMANAS::HISTORIA |
topic |
CNPQ::CIENCIAS HUMANAS::HISTORIA Estado Laico Coligação Pró Estado Leigo Assembléia Nacional Constituinte de 1933 – 1934 Laic State Coalition Pro Lay State National Constituent Assembly of 1933 – 1934 |
dc.subject.por.fl_str_mv |
Estado Laico Coligação Pró Estado Leigo Assembléia Nacional Constituinte de 1933 – 1934 |
dc.subject.eng.fl_str_mv |
Laic State Coalition Pro Lay State National Constituent Assembly of 1933 – 1934 |
description |
The purpose of this thesis is to problematize the discussion on secularism in Brazil. Although the separation of the state has been reaffirmed in all republican constitutions, regardless of the political context, it remains, in its visceral reality, more of a generic intention than an in fact institutional reality. Religious freedom does not eliminate agreements, accommodations or arrangements with which power negotiates spaces in exchange for its political project. In fact, in each cycle, what is shown is that political power increasingly does without these arrangements. In Brazilian History, the Church has only been officially separated from the State, but not formally. The 1891 Constitution was a declaration of intent, but it did not achieve full emancipation from the religious regime, since during the First Republic (1889 - 1930) the Catholic Church began the process of regaining power, culminating in the 1934 Constitution, when it managed to incorporate into the constitutional text the religious amendments proposed by the episcopate and the lay apostolate represented by the Dom Vital Center and the Catholic Electoral League (LEC), that is, the indissolubility of marriage, religious assistance to the armed forces, hospitals and prisons, religious education, recognition of religious marriage with civil effect and the preamble with the name of God in the Constitution. These amendments were opposed by various movements, mainly Protestants, Spiritualists and Masons who, in 1931, organized themselves into a national institution, the National Coalition for the Lay State (CNPEL), which defended the secular state agenda in the May 1933 elections to elect the Constituent Congress of the second republican constitution. Despite its political failure, however, the movement reflected the demands of specific sectors of civil society who realized, at the time, that the route of convergence of Church-State interests, while not threatening to result in an official religion, could, on the other hand, postpone or attenuate the secularization of that same State which, in turn, is increasingly part of a post-modern and progressively secularized world. The debate on the secular state also reveals the existence of secularist thinking that began in the Empire and continues to the present in now days. However, the discussions proposed on the subject since the 19th century, or more specifically from the "Recife School", culminating in Methodio Maranhão, to the more recent days with Isso Chaitz Scherkerkewitz, have not been deepened due to the historical lapses that formed in the middle of this effort to systematize. And since part of these demands were taken up by CNPEL, it can be said that, from the point of view of organized civil society, the discussion is still open today |
publishDate |
2024 |
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2024-05-21T13:49:16Z |
dc.date.available.fl_str_mv |
2024-05-21T13:49:16Z |
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2024-04-05 |
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info:eu-repo/semantics/publishedVersion |
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info:eu-repo/semantics/doctoralThesis |
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doctoralThesis |
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Oliveira, Edson Douglas de. Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934. 2024. Tese (Doutorado em História) - Programa de Pós-Graduação em História da Pontifícia Universidade Católica de São Paulo, São Paulo, 2024. |
dc.identifier.uri.fl_str_mv |
https://repositorio.pucsp.br/jspui/handle/handle/41433 |
identifier_str_mv |
Oliveira, Edson Douglas de. Igreja livre no Estado livre: um estudo sobre a Coligação Nacional Pró Estado Leigo e os deputados laicistas na Assembléia Nacional Constituinte de 1933 – 1934. 2024. Tese (Doutorado em História) - Programa de Pós-Graduação em História da Pontifícia Universidade Católica de São Paulo, São Paulo, 2024. |
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