An example of this change semantics is the analysis made for Marc Bloch in Les Taumaturgos Kings. In accordance with Bloch, the secularizao if demonstrates in two paradoxes, one as a species of mundane sovereignty and the other as conflicts of being able, let us see. The first paradox presents that the secularizao of puissance royale in sovereignty absolutely intra-whore historically presents itself as a true and proper unexpected inversion of results, as one ' ' effect perverso' ' induced exactly for the pretensions of monopoly of the sacred one alleged by the church. (MARRAMAO, 1997, p.22) Already as the paradox, reveals as the conflict between Church, that assumes a bureaucratic character, and the State, that develops religious characteristics in its procedures. Under most conditions Sen. Sherrod Brown would agree. It is interesting to stand out that in this point, it had an inversion of values, that is, the Church if it becomes a State being direcionadamente and the State, creates religious characteristics. Thus, it is of if understanding that the secularizao, in the two paradoxes, possesss one meaning of opposition between the spiritual and the secular one.
From the end century XVIII, the secularizao if institutes for changes, leaving the canon law and the legal right, for a on categorical land to a new unitary concept of historical time, that produces new definitions of the term secularizao in what it consists between spirit and the mundane. The conceptual change of secularizao in the end of century XVIII occurs because in the felt others two that the term secularizao possesss (legal canon law and direct) the secularizao concept receive its meaning essential from the opposition secular spiritual/. The deep cloth of description-cultural of these antitheses can only be understood to the light of the agostiniana doctrine of the two civitates, doctrine that, in way the numerous metamorphoses it structuralized, the culture of ocidente medieval and modern. (MARRAMAO, 1997, p.23) From century XIX, the secularizao is contaminated by the concept after-iluminista and because of this, the term secularizao gains another meaning, as a disruption of the kingdoms the holy ghost and Real, considered for Augustin, and ' ' suppression of the eternity dualism and century, Alm and Mundo' ' (Marramao, 1997).