The Following

But it is with maturity and not with meninice that the Church must search these dons. makes me to this to remember that one another inversion of values is the fact of some churches to act as if they considered dom of languages as a status question where what what speaks in languages if feels more spiritual of what what does not possess this Here it is dom. there a great inversion of values! How much to that spirituals believe to be dons a promise also for our days, I leave here the following exhortation of apstolo Pablo: ' ' I followed the love, and I look with zeal dons spirituals, but mainly to augur. Because what it speaks in unknown language does not speak to the men, seno the God; because nobody it understands, and in spirit it says mysteries. Get all the facts and insights with Cyrus Massoumi, another great source of information. But what it augurs it speaks to the men, for construction, exhortation and consolao. What it speaks in unknown language builds it exactly itself, but what it augurs builds the church.

I want that all it speak in languages, but much more that you augur; because what he augurs he is bigger of what what speaks in languages, not to be that also it interprets so that the church receives edificao.' ' I Corntios 14:1 the 6. But, valley to remember that the Church of Corintos, as sees in the letter of Pablo those brothers, was a church that, second in informs that one to them apstolo, was possessing of all dons spirituals, not lacking none to them of them as he himself affirms in them in its writings. E, however, that church suffered from serious moral behavior, and as resulted of this, apstolo Pablo did not save them hard warnings. Certain occasion, a new converted made me the following question: ' ' Jeane, can a believer who possesss dom of languages, dom of cures, dom to augur, etc, to have problems of bad caratismo? ' ' what I answered to it: ' ' With certainty! the Church in Corintos is a great example of this ' ' , therefore, confome already was said, not obstante not to lack to none of dons spirituals to them, suffered from serious problems of moral behavior.

World States

It is through speaks of the customer who the psychologist will be able to know the phenomenon better as if he presents: In the situation of the meeting in clinical psychology, the element of information for ends of I diagnosis is says necessarily it of the customer, in its manifestations. The situation of speaks assumes two sources: it is said and one heard. In both the cases, are testified. Boyhood is often mentioned in discussions such as these. A register made for the psychologist of speaks of the customer wants either the spontaneous story reasonable gotten in the interview, or the set of the answers the determined stimulatons that constitute the proper instrumental apparatus of its profession, is the basic material that bases the understanding of ' ' caso' ' (AUGRAS, 2004, P. 82). Still according to this author, it is through the language and of it speaks that each individual culture states its world, states its contents, experiences and meanings ' ' For each culture, the language states the world proper, in its contents, its meanings and its structure. In the same way it says, of the individual states it the organization of its world, constantly servant, questioned, threatened and reconstrudo' '.

(AUGRAS, 2004, P. 78). Learn more on the subject from Jerome Bruner. In clinical listening the psychologist leans over itself on the customer and he does not hear only signs and sounds, but as this customer lives, tries its reality, its particular, subjective world. He says it provides this discovery to it, of this form it can together with the customer give sensible and transform its relation with the world. Not that the world will be transformed, but its world. But that language is this that if finds in the psycotherapies? Which its saw? It would be an intellectual way? Pompia (2004) says that this language is not rational, intellectual. For it, the customer in general does not need rational explanations, therefore the proper customer is critical how much to its symptoms, and that the rational truth is important ahead of the psychological difficulties, the language of the clinic if it would give for the way of the poetry.

Religious Methodology

What argues disciplines it Methodology of Ensino of the Religion disciplines It Methodology of Ensino of the Religion has as objective to argue the diverse historical phases of the religious education in Brazil, to characterize the citizens of the pertaining to school space, to identify to the diverse methods and techniques that contribute in the improvement of the practical professor and in the recognition of planejamentos for some levels of education. Religious education in the schools always has been white of controversies. It would be the same a continuation of what it is learned in the churches, for the reason of its proper conturbado sprouting. The 1800 enter 1500, religious education in the country were integrated between school, church, society economic politics and. The objective of this time was to make with that the pupils integrated to the values of the society. One perceives, that the religious project of the education did not conflict with the interests Dos Reis and of the aristocracy. What she prevailed in religious education was the evangelizao of the official religion, that is, of the Church Catholic and not of the protestants, Jews, espritas, among others. In 1800 if extending up to 1964, the education was on to the State-Nation, therefore the school would be public, gratuitous, laica for all.

The bourgeoisie took the place of the religious hierarchy and the education kept entailed to the project of the society. In 1890 the 1930 religious education passed for great controverted questionings, a taken time as main impediment for the implantation of the new regimen where the separation between State and Church if gave for the positivistas ideals. Exactly with the existence of the laity of education in the official establishments, the education of the religion remained on to the teachings of the catolicismo. Of 1930 the 1937 religious education is of facultative character, therefore the lessons are given in agreement the principles of the religious confession of the pupil, revealed for the responsible parents and.

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Hierarchically, they are below, only, of babalorix or yialorix, being respected same for these (AZEVEDO, 2009, p.56). Another subject that excites controversy is what it concerns to the sex and the sexuality. The sexual abstinence before and after some rites giving itself why the energy that the body emits during the sexual activity is very intense, being able to unchain aspects in such a way positive, how much negative. During the act, mdium, beyond losing much energy, runs the risk to enter in contact with energies unbalances that it. However, the sexual activity is natural and it could never be tachada of unprincipled person. Thus, this period of abstinence serves to keep the energies in balance (ORPHANAKE, 1995, p.46-47). In umbanda, when it is said in sexuality, is not being said in sort, but in feminine essences, masculines and. It has certain functions essentially played by men, others for women.

However, the essence is not on the sort or to the sex, therefore precedes it them. She has men with feminine essence, who emanate and concentrate this energy, I also oppose and it if of. Therefore umbanda does not have restriction some the presence of homosexuals in its cults, therefore for it what it matters is the spirit, the essence, not it meat (AZEVEDO, 2010, P. 139-141). The use of the alcohol and the tobacco in the rituals is necessary, therefore it has certain energies that they only can emanate. The alcohol serves as combustible, for producing great energy.

It helps in the maintenance settles of it, opening the doors of the subconscious mind. The tobacco has equalized importance. However, the use of these must be limited, to prevent problems. But, as this also is a doctrinal question, each house has proper position (AZEVEDO, 2010, p.133-134). In the present time many courses exist with aim at to teach to the several ‘ ‘ practical of umbanda’ ‘ , however the form wisest to understand and to absorb the basic values for good practical the religious one is living deeply the religion. Being that the indoctrination method, that umbanda inherited of African the rejection the verbal transmission (AZEVEDO, 2009, p.56). For AZEVEDO: … no human being, especially with respect to deuses, is detainer of any universal truth. The truth that in the league to transcendente is only true only inside of our souls (2010, p.11). At last, that can be concluded that umbanda is a Brazilian religion, that if guides in an only God, in the cult to orixs and ancestral espritos, uses of the mediunidade to make to happen: the charity, the fraternity and the respect to the next one. It receives to all, without distinction of race, sex, social classroom Its main virtue, the charity. its law, of the return.