Dissertationen zum Thema „Congar, Yves“

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The pneumatology in the thought of Yves Congar is reflected and produced under the essential test of experience and communion. Through the God’s experience that humanity has developed its theological reflection and sensed the nuances of self-revelation of God to all his work created and could discern what paths to be followed in relation to God, the cosmos and the human being. It was by the God’s experience that humanity approached the sacred and had communion with him. It could recognize God in its divine persons and worship him through Church sprouted of the decisive event of the Incarnation of the Word and his resurrection, from which it was given to mankind the grace of the Holy Spirit. But it was already present with mankind since the creation of the lines of the story. The Holy Spirit is the love of God manifested as mother love, protects, nurtures, corrects, unites and strengthens with his gifts and charisms. He is one for which, in the exercise of his mission, Christ and the kingdom of God come into the world. Mission is fulfilled in and through the Church, the Mystical Body of Christ, being the Holy Spirit its foundation of communion, catholicity and holiness. The Holy Spirit was present in history, of humanity and of the Church in its great moments of transformation, conduting and inspiring his footsteps. However, the experience lacks interpretation, and in the historical process the communion was, sometimes, undone, and the Holy Spirit was also praised by some and forgotten by others, in this case the Church of Christ, was closed to the Holy Spirit. In the second Vatican Council happened the latest historical re-opening of the Church to the Holy Spirit. Overcoming hierarchism in it installed, says Congar
A pneumatologia no pensamento de Yves Congar é refletida e produzida sob o crivo indispensável da experiência e da comunhão. Através da experiência de Deus que a humanidade elaborou sua reflexão teológica e intuiu os nuances da auto-revelação de Deus a toda sua obra criada e pôde discernir quais os caminhos a serem seguidos na relação com Deus, com o cosmo e com o ser humano. Foi pela experiência de Deus que a humanidade aproximou-se do sagrado e teve comunhão com ele. Pôde reconhecer Deus em suas Pessoas Divinas e prestar culto a ele através da Igreja brotada do evento decisivo da Encarnação do Verbo e sua ressurreição, de onde foi dada à humanidade a graça do Espírito Santo. Mas ele já estava presente com a humanidade desde a criação nas entrelinhas da história. O Espírito Santo é o amor de Deus que se manifesta como amor de mãe, protege, nutre, corrige, une e fortalece com seus dons e carismas. Ele é aquele pelo qual, no exercício de sua missão, Cristo e o Reino de Deus chegam ao mundo. Missão que se cumpre na e pela Igreja, Corpo Místico de Cristo, sendo o Espírito Santo seu fundamento de comunhão, catolicidade e santidade. O Espírito Santo esteve presente na história, da humanidade e da Igreja, em seus grandes momentos de transformação, conduzindo e inspirando seus passos. Entretanto, a experiência carece de interpretação, e no processo histórico a comunhão foi por vezes desfeita, e o Espírito Santo foi exaltado por uns e também esquecido por outros, nestes casos a Igreja de Cristo, se fechou ao Espírito Santo. No Concílio Vaticano II houve a mais recente reabertura histórica da Igreja ao Espírito Santo. Superando o hierarquismo nela instalado, afirma Congar. Aberta ao Espírito Santo e sob sua inspiração, a Igreja pôde dar mais e novos frutos de diálogo, comunhão e santidade que favorecem o cumprimento de sua missão como Igreja evangelizadora e profética no mundo

PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
L’objet de cette recherche se situe dans la fondamentation, la caractérisation et dans le processus de l’Ecclésiologie de Communion dans la pensée de Yves Marie-Joseph Congar, dont la contribution théologique nous conduit à penser l’Église dans la dynamique de la Trinité, dans laquelle se trouve son origine, son modèle et son but. L’Église est annoncée et révélée comme communion. Il s’agira de penser cette ecclesiologie en l’articulant avec les intuitions et le “retournement” théologique opéré par le Concile Vatican II, dans le contexte de sa réception. Visant une large synthèse, l’auteur procède en trois étapes. La première est la caractérisation du fondement de base de l´ecclésiologie congarienne: toute christologie est pneumatologie et inversement. La seconde est l’articulation de la réception de Vatican II avec la pensée de Congar, en mettant en valeur les modeles d’Église, leurs notes et leurs propriétés. Dans la troisième étape, nous réfléchirons aux signes, aux dimensions et aux méthodes de l’Ecclesiologie de Communion chez Yves Congar et ses implications dans la dynamique ecclésiale.
O foco deste trabalho está na fundamentação, na caracterização e no processo da Eclesiologia de Comunhão no pensamento de Yves Marie-Joseph Congar, cuja contribuição teológica nos remete a refletir a Igreja na dinâmica da Trindade, onde reside sua origem, seu modelo e sua meta. A Igreja é anunciada e revelada como comunhão. Pretende-se refletir essa eclesiologia articulada com as intuições e a reviravolta teológica trazida pelo Concílio Ecumênico Vaticano II no contexto de sua recepção. Visando uma síntese mais abrangente que valorize tanto o Concílio quanto os estudos de nosso teólogo, o autor procede em três passos: primeiro, a caracterização do fundamento básico da eclesiologia congariana: toda cristologia é pneumatologia e vice-versa. Segundo, a articulação da recepção do Vaticano II com o pensamento de Congar, valorizando os modelos de Igreja, as suas notas e propriedades. No terceiro passo, refletiremos sobre os sinais, dimensões e procedimentos da Eclesiologia de Comunhão em Yves Congar e suas implicações na dinâmica eclesial.

L’affirmation de l’Église « Une » comme une réalité présente dans l’histoire fait partie de la tradition catholique. Après la naissance du mouvement œcuménique, Yves Congar (1904-1995) introduit dans la théologie catholique le principe ecclésiologique de l’œcuménisme. Il s’agit de penser la vie chrétienne des autres baptisés à partir de leurs Communions. Pour mettre en évidence ce principe herméneutique, cette thèse étudie sa portée théologique dans l’œuvre congarienne (1931 à 1954), se penche sur sa réception dans le décret sur l’œcuménisme Unitatis Redintegratio (1964), dans l’encyclique Ut Unum Sint (1995) et dans quelques documents récents, avant de proposer son inscription dans une théologie de l’ Église structurée à partir de l’institutionnalité de la grâce, située dans une perspective eschatologique
The assertion of the Church as “One” present throughout history is part of the Roman Catholic tradition. After the appearance of the ecumenical movement, Yves Congar (1904-1995) introduces the ecclesiological principle of ecumenism in catholic theology. The idea is to think of the Christian life of the other baptized based on their Communion. To emphasize this hermeneutics’ principle, this thesis studies its theological impact on the congarian work (1931-1954) and ponders over its reception within the decree on ecumenism Unitatis Redintegratio (1964), within the encyclical Ut Unum Sint (1995) as well as in recent documents. It will also lead on to suggesting its recording in one theology of the Church structured by the institutionalization of grace in an eschatological perspective

L’ecclésiologie trinitaire peut-elle nous préserver des tentations permanentes toujours renaissantes d’une conception sociétaire, juridique et hiérarchique de l’Eglise ? Autrement dit, comment envisager le renouveau des institutions ecclésiales à la lumière d’une théologie de l’Eglise nourrie des Ecritures saintes et fidèle à la foi des origines ? De R. Bellarmin (1542-1621) à Y. Congar (1904-1995), deux représentants de l’ecclésiologie moderne et contemporaine, nous les prenons pour références en vue de relire l’histoire dès la sortie de la grande réformation protestante jusqu’à Vatican II. Le concile a réalisé une révolution presque ‘copernicienne’ appelée à se poursuivre au sein des Eglises…Bien qu’il rattache l’Eglise au mystère trinitaire, Vatican II porte en lui les symptômes de crise. Il n’a pas su réaliser une véritable synthèse entre l’ecclésiologie sociétaire de R. Bellarmin et l’ecclésiologie de communion inaugurée par J. A. Möhler et Y. Congar. De plus, Vatican II, à cause de son orientation trinitaire et christocentrique, n’a pas su proposer à l’Eglise postconciliaire une ecclésiologie eucharistique inspirée des Ecritures saintes et des Pères de l’Eglise. Enfin, la désarticulation entre une dogmatique trinitaire contemporaine en pleine élaboration et une ecclésiologie enfermée dans l’ambiguïté du modèle sociétaire et du modèle communionnel, n’a pas permis à l’Eglise postconciliaire de promouvoir le renouveau des institutions ecclésiales, sur le plan pratique et œcuménique, reflétant l’esprit conciliaire et synodal. Voilà pourquoi notre recherche s’est voulue un espace d’ouverture et de dialogue en vue de comprendre l’origine, les causes de crises qui affectent l’Eglise aujourd’hui et de poursuivre la réflexion amorcée par Vatican II. En fait, l’action de l’Esprit Saint, semblerait conduire l’Eglise, vers une ecclésiologie eucharistique dans une perspective trinitaire et pneumatique. Seule une ecclésiologie eucharistique de communion trinitaire qui prendrait au sérieux le mystère de l’Incarnation rédemptrice à l’œuvre dans l’histoire des hommes et les cultures des peuples, pourrait redonner aux Eglises locales, régionales et continentales leur consistance propre et leur personnalité juridique. C’est pourquoi, dans notre contexte ultra moderne caractérisé par les phénomènes de la mondialisation – globalisation, la tâche de l’ecclésiologie eucharistique de communion trinitaire se veut triple : l’inculturation de l’évangile, la contexturation de la communion ecclésiale, la sanctification du monde
Can Trinitarian ecclesiology protect us from the ever present temptations of a societal, juridical and hierarchical conception of the Church ? In other words, how can we envisage renewal of the ecclesial institutions by using a theology which is guided by the Holy Scriptures and faithful to the original faith ? We take as our references R. Bellarmin (1542-1621) and Y. Congar (1904-1995), two representatives of modern and contemporary ecclesiology respectively, in view of rereading history from the end of the big Protestant Reformation to Vatican II. The latter Council has realised an almost « Copernican » ecclesiological revolution which must be pursued within the Churches. Although it links the Church to the Trinitarian mystery, Vatican II has within itself some symptoms of a crisis. It has not been able to create a real synthesis between the societal ecclesiology of R. Bellarmin and the communion ecclesiology first formulated by J. A. Möhler and Y. Congar. Moreover, because of its Trinatarian and Christocentric orientation, Vatican II has not been able to propose to the post-conciliar Church a Eucharistic ecclesiology inspired by the Holy Scriptures and the Fathers of the Church. Lastly, the dislocation between a contemporary Trinitarian dogmatic theology which is being developed and an ecclesiology embedded in the ambiguity of the societal and communion model, has not allowed the post-conciliar Church to promote the renewal of the ecclesial institutions which would reflect the conciliar and synodal spirit on the practical and ecumenical levels. That is why we would like our research to be a space of openness and dialogue in view of understanding the origin and causes of the crisis which are affecting the Church today and pursuing the reflection started by Vatican II. In fact, the action of the Holy Spirit would seem to lead the Church towards a Eucharistic ecclesiology in a Trinitarian and pneumatic perspective. Only a Eucharistic ecclesiology of Trinitarian communion which takes seriously the mystery of the redeeming Incarnation at work in the history of people and cultures could give back to the local, regional and continental Churches their own consistency and juridical personality. That is why in our ultra-modern context characterised by the phenomenon of globalisation, the task of Eucharistic ecclesiology of Trinitarian communion is threefold : 1. Inculturation of the Gospel 2. Contexturation of the ecclesial communion and 3. The sanctification of the world

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The objective of this thesis is to analyze the significance and the revival of the relation between Christology and Pneumatology in the theology of the 20th century in the works by Yves-Marie Congar (1905-1995) and Jon Sobrino (1938 - ). A review of the literature was carried out in order to show how both authors deal with this issue based on their necessity of providing answers to the different realities they are faced with. Congar, in the project of creating a new Ecclesiology, considers it necessary to approach the Pneumatology and its Christological foundation. Jon Sobrino, by suggesting the creation of a Christology originated in Latin America, considers Pneumatology as a guarantee of the creative continuous following of Jesus. Both authors have the same opinion about the necessity of the union of Pneumatology and Christology for the Christian attitude in the contemporary world full of unfair and diverse realities.
A pertinência e a retomada das relações Cristologia-Pneumatologia na teologia do século XX nas obras de Yves-Marie Congar (1905-1995) e Jon Sobrino (1938 - ) é o tema da presente dissertação. Através da análise bibliográfica, demonstra a forma como os dois autores trataram a questão partindo da necessidade de respostas às diferentes realidades que se lhes apresentaram. Congar, no projeto de construção de uma nova Eclesiologia, vê a necessidade de abordar a Pneumatologia e seu fundamento Cristológico. Jon Sobrino, propondo uma Cristologia a partir da América Latina, chega à Pneumatologia como garantia do “pro-seguimento” criativo de Jesus. Ambos convergem na necessidade de articulação entre Pneumatologia e Cristologia para o agir cristão diante da situação do mundo moderno, desigual e plural.

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A pertin?ncia e a retomada das rela??es Cristologia-Pneumatologia na teologia do s?culo XX nas obras de Yves-Marie Congar (1905-1995) e Jon Sobrino (1938 - ) ? o tema da presente disserta??o. Atrav?s da an?lise bibliogr?fica, demonstra a forma como os dois autores trataram a quest?o partindo da necessidade de respostas ?s diferentes realidades que se lhes apresentaram. Congar, no projeto de constru??o de uma nova Eclesiologia, v? a necessidade de abordar a Pneumatologia e seu fundamento Cristol?gico. Jon Sobrino, propondo uma Cristologia a partir da Am?rica Latina, chega ? Pneumatologia como garantia do pro-seguimento criativo de Jesus. Ambos convergem na necessidade de articula??o entre Pneumatologia e Cristologia para o agir crist?o diante da situa??o do mundo moderno, desigual e plural