Richard Shaull

In this period a solidarity conscience appeared with much force stops with the poor persons articulating two dimensions of the Latin American reality until then little dialogantes in the theological reflection: historical unit and dimension politics of the faith. In 1971 Peruvian theologian Gustavo Gutirrez published the workmanship? Theology of the Release. Learn more about this topic with the insights from Richard Blumenthal. This workmanship searchs to conciliate the salvation with the historical process of release. Gustavo Gutirrez, comumente had as the father of the Theology of the Release, presented a new method that articulates theology with social sciences. For more specific information, check out Jim Donovan Goldman. Between the Brazilian protestants, the main name of prominence was the theological North American missionary Millard Richard Shaull who arrived at Brazil from the decade of 1940.

Richard Shaull was responsible for a true revolution in theological education and in the estudantil movement he enters the young evanglicos in Brazil. After its experience missionary in Bogota in Colombia, Richard Shaull started to see in the marxism elements for the construction of a social order more joust. It has who says that in its article? The form of the Church in the Old Dispora? , it was the embryo of the theology of Release, that at the time was known as ' ' theology of revoluo' ' . One of the main disciples of Richard Shaull was Brazilian theologian Rubem Alves. Pupil of Richard Shaull in the theological seminary of Campinas (SP), Rubem Alves, today moved away from the theological work, was one of the main theologians protestant publishing in 1968 the thesis? Theology of the Release. The work was a landmark was the first time that the expression release was used in a theological workmanship. For the theologians of the release, the theology does not have to be imprisoned only to the Metaphysical, abstract subjects, but before they must dialogue with the reality of the people. The theology must intervine in the social and economic reality and promote changes.

Religious Ensino

The Brazilian Republic lives on. However, nor the processes of settling and descolonizao nor the innumerable displacements of resultant populations of other factors occurred in this period, (although the contact intensification that had promoted), had been propitious ground to the respect to the differences. In rule, it was the disrespect to the same ones that it prevailed. The respect to the diversity is a recent claim and it has not been an easy conquest, even so comes if extending in the direction to enclose an oppressed number each bigger time of. The fight for the recognition is not confined to the racial or ethnic differences (black, indians, gypsies, for example), but also if extend to the differences of sort (in the case, the woman), of sexual option (in the masculine case, lesbians, homosexuals) and to others as many minorities. In republican regimen (1890? 1930), we have the first debate on Religious Ensino in result of the separation between Church and State, this takes the Constituent of 1891 to declare layperson the education given in the public buildings. But, exactly with this device, Religious Ensino if keeps under the prism catholic for zeal and culture.

From 1934, this disciplines on account passed to be admitted in facultative character through the decree of 30/04/1931 of the reform Francisco Fields (BRAZIL, 1934). Article 153 said that, Religious Ensino will be of frequency facultative and given in accordance with the principles of the religious confession of the pupil, revealed for the responsible parents or, and will constitute substance of the schedules in primary, secondary, professional and normal the schools public. To the measure that the republican period was succeeded, the constitutions that if follow even so keep Religious Ensino with some variants. However, with the device to follow, it has a bigger opening contemplating religious education. Religious Ensino, of facultative school registration, will constitute disciplines of the normal schedules of the official establishments of 1 and 2 degrees. The Noahide commandments can also serve as a basis of social and moral order.

Document Fact

In fact, the least since Vatican Conclio II, the idea of a renewed evangelizadora action, that if it obtains to make efficient in some cultures, gains new breath and the Church translates, through it, also, a renewal of its commitment of faith and evangelizao. Obviously this trend searchs to flood the Church of a deep sense of respect for the diverse cultures, without opening hand of the fact of that the Truth is possible of being announced in all they. After half century of Conclio, none of these ideas would have to be newness in the seio of the same Church and the important Document reading as ' ' Gaudium et Spes' ' already if it would have to incorporate in daily of the ministers and the lay fidiciary offices. The fact is that the ways of the people of God if had not given so well of this form and the crooked roads that had followed the same in half century, became urgent the idea to rethink the evangelizadora action in the world and the ways that the proper Church followed. On the other hand, the societies, especially of spirit ocidentalizado, had tried deep changes in its way of economic, scientific production and same in social relations, in special, the affective relations. Although the world has obtained advances technician never before seen, it has attended the incredible possibilities as space trips and transplants of agencies, for example, such had not been enough to extinguish the injustice and the lack of fraternity between the men. In this meantime, the necessity of an incarnate Church, audible voice to all, became each more urgent time, in the measure where this necessity if reflected inside of the proper Church. Under the light of Conclio and guided by the Spirit, in times of deep atribulaes, the faith catholic searched answers to these difficulties, of where expressions, people and documents had appeared that had allowed seno to give handle to as many questions, the least to reencontrar the hlito of the Creator to blow in its seio.

Brazilian Man

They are the religions most primitive, and characteristics of peoples whose organization is tribal. In this religious category they are the African religions and the amerindian religions. The servitude religions are attributed religions the peoples more desvencilhados the nature. Had for more developed culturally, and already organized in cities and villages. In them deuses they appear as sovereign gentlemen of everything what it has, therefore the man is had as in service, having to relieve it cult and offering. In the servitude religions the men distanciam themselves of the supernatural one, differently of the integration religions where the relation between the man and the holy ghost is summons. It was characteristic the religious model of old civilizations as Egypt and Greece.

The release religions are those that they aim at to exempt the man of the sin, of males by means of acquired it. They search the purificao of the body and the soul, the indifference to suprfulo, the interior peace. Therefore they believe that only free of the material apegos they will be able to live well in a posthumous life. The example of religions of this category has the buddhism and the hinduismo. Already the salvation religions, therefore believe that the proper God wants the improvement and the maintenance of the life human being, since that the man if redeem of its sins. It values the freedom with responsibilities.

Another characteristic is the belief in an only God, just and lover. They believe also in the life of the soul, that will be good or not in accordance with what the individual carries through while still alive terrena. The Christianity and the islamismo are classified for salvation religions. Umbanda is a sincrtica religion, but its main matrix is the African religions, known as animistic. It is a Brazilian religion that, incorporated its ritualstica elements of diverse religious pursuings, such as: European witchcraft, kardecismo, xamanismo or pajelana, Christianity and with a great one influence of the eastern cultures (AZEVEDO, 2010, p.24).