1 INTRODUCTION ' ' Secularizao' ' it is nothing more than a metafrico term, however, its meaning semantic passed for changes in elapsing of the centuries. For Marramao (1997) ' ' the impossibility to lead back this notion to a unitria conception does not depend mere, as in the case of other characteristic terms of modernity, of its polissemia or polyvalence semntica.' ' But it still needs before, in Marramao, of one ' ' structural ambivalence of meaning, which of the place the antithetic premises or diametrical inversas' '. The word ' ' secularizao' ' she is deriving of the Latin classic that means ' ' sculo' ' (saeculum), however, it could also be meant as, ' ' idade' ' , ' ' poca' '. With the time, its significao acquired other meanings as ' ' mundo' ' , ' ' the life of mundo' ' ' ' the spirit of mundo' '. For the ecclesiastics, the term was spread out as something mundane, hedonista.
It has divergences in what it refers to the initial use of the term. It is said that the word to secularizar was used first for Longueville, delegated French, in 1646. For it, to secularizar had meant as ' ' the expropriation of the ecclesiastical goods for the princes or of the national Churches reformadas' ' (Marramao, 1997), in this direction, to secularizar was implied in the politician-legal field. Capital offers on the topic.. Destarte, in the end of the century XVI, this same expression was referenciada of divergent form with the used term for Longueville. In the French canonic disputes it appears, the term ' ' secularizao' ' , as one transitus of regularis canonicus, that is, the ticket of religious ' ' regular' ' to the state ' ' secular' ' , or, in a more general way, as they register other studies, of ' ' reduction to the laica life of who received orders religious or lives according to conventual rule.