Journal articles on the topic 'Diocese of Tarentais (France)'

Based on Florian Mazel’s book L’évêque et le territoire. L’invention médiévale de l’espace (ve–xiiie siècle), this article seeks to revisit the spatial turn that has marked medieval studies in France over the last thirty years. Historians of dominium in the feudal period draw on the phenomena of incastellamento or inecclesiamento to suggest a territorial anchoring of populations around the “poles” or “cells” of domination represented by the castle, the church, the cemetery, and the parish. Mazel, however, offers a reflection on another scale. He sees territory as a space for the expression of political sovereignty, with the Church and its establishment of a new form of spatiality—the diocese—preceding the state as an institution realized via a territorial construction. Through its focus on the diocese, this analysis concentrates on a scale which makes sense within a general hierarchical dynamic of ecclesial spatialization, from top to bottom, from local to universal. But it also and above all enables an interrogation of how the territorial practices of the medieval Church made possible the transition to space in the modern, homogeneous and isotropic, sense.

This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.

This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.

While Christianity in France continues to decline overall, the Roman Catholic Diocese of Paris seems to be experiencing a small-scale revival among a “creative minority” of often younger Christians. Rooted in the vision and leadership of Jean-Marie Cardinal Lustiger, these pockets of vitality exhibit several common themes, among them intentional formation, rootedness in prayer, the importance of beauty, pilgrimage, and the influence of monastic or neo-monastic movements. Despite many French cultural distinctives, some of the emphases of these flourishing communities and initiatives might be useful as American Episcopalians attempt to reshape ministry and community life for an increasingly post-Christian culture.

This paper reexamines the reform of the cathedral chapter of Sées in 1131. It does so by looking primarily, though not exclusively, at the almost 400 acta – that is, the charters and documents –issued by the bishops of the diocese in the period up to 1220. It shows that this underused material has the potential better to contextualise this key event in the ecclesiastical history of medieval France and radically to improve our understanding of its wider effects. It also looks in detail at the careers of the bishops during this period and shows that these prelates, contrary to popular belief, were often supportive not only of the reform established within their cathedral, but also of the wider Augustinian movement. It concludes by briefly considering what the example of Sées can tell us about the regularisation of cathedral chapters in the Middle Ages.

Abstract Just before 1261 the Dominican inquisitor Stephen of Bourbon (d.1261) visited an area of south-eastern France known as the Dombes, in the diocese of Lyons and there found that women were venerating a certain St Guinefort as a healer of children. He was extremely pleased to hear this, until he discovered that St Guinefort was not a holy man, but a greyhound. Furthermore, he discovered that the women of the Dombes were involved in a rite which allowed for the death of sickly babies. The medieval Church was unwavering in its condemnation of infanticide. Yet Stephen of Bourbon chose to shut down the rite, rather than impose more severe penalties, suggesting that he did not suspect ritual murder. The Church’s censure was not just a ban on a non-orthodox cult, or a theological statement that animals could not be saints, or a crackdown on magical and heretical practices – although it was all these things. It was also the condemnation of a healing cult that had got badly out of hand. The legend of St Guinefort the Holy Greyhound reveals the medieval Church engaged in a familiar struggle: to balance popular piety with orthodox teaching.

Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.

In April 1799 Francis Wollaston, rector of Chislehurst, published a pamphlet warning his parishioners and the public at large of the activities of certain seditious societies whose purpose was that of disseminating Jacobin principles; ideas already responsible for plunging France into chaos. His enquiries, he announced, had confirmed his worst suspicions: The parties who so kindly, and out of pretended benevolence undertake to instruct my people for me, are members of a society, calling itself the Union Society of Greenwich: the same, as I am informed, which under the name of an Itinerant Society, had been driven from a public-house in that neighbourhood some little time since.Wollaston’s message, an ecclesiastical variant of the more general concern to engage in active defence of the established order, received its definitive form the following year at the hands of Bishop Samuel Horsley. In an important passage in his second visitation charge to the clergy of Rochester diocese the bishop referred to the emergence of an ecclesiastical subculture consisting of religious conventicles, Sunday schools and itinerant preachers. In Horsley’s eyes these ecclesiastical excrescences were merely the outward manifestations of a more sinister and worrying development, the appearance of associations designed to defray the costs of the current spate of unauthorized ‘religious’ activity.

When the ultramontane bishop of Saint-Hyacinthe in Canada invited the French Dominicans to his diocese, he requested help from their leader, another French-speaking ultramontane, Reverend Father Henri-Dominique Lacordaire, O.P., who restored the Dominican Order in France after a long ban on religious orders. However, there seemed to have been a paradox at the heart of this invitation. Lacordaire was an extremely controversial figure in both secular and Catholic French circles, mostly due to his rocky relationships with the French episcopacy, his unconventional preaching style and especially his political opinions, including his admiration for republicanism and the Anglo-American political system. Theoretically, all this would put him at odds with Canadian ultramontanes. They were rather opposed to the growing politically liberal forces in Canada specifically and to the Anglo-American politico-philosophical system in general. So why would Canadian ultramontanes ask help from a man so seemingly different from them politically? Our hypothesis is that what united Lacordaire and Canadian ultramontanes was more significant than what divided them - notably, both parties were concerned about opposition to Catholicism coming from State officials, as well as about the menace of irreligion among the growing bourgeois class. Therefore, both were keenly interested in advancing the cause of Catholic education to combat these worries. To prove our hypothesis we would employ methodology based on personal writings and biographical accounts of actors involved in the arrival of Dominicans to Canada, as well as on historical analysis effectuated on connected topics, like the ultramontane scene in Canada, French missionary activity in North America, etc.

Genoud, bishop in Guadeloupe from 1912 to 1945, became an unquestioning partisan of the new regime when, in 1940, Marshal Pétain established the government of the National Revolution. Bishop Gay become Genoud's coadjutor in 1943 ; he eventually succeeded him at the head of the diocese. He arrived in Guadeloupe a little after the joining of the island to De Gaulle ’s France. Because of Genoud's well-known unquestioning petainism one may wonder if Jean Gay did not owe his position to a religious purge. According to documents issued by the Minister’s office in charge of the colonies at that time, such a conclusion has to be disproved. In fact, Bishop Genoud was surrounded by government officials that the Vichy regime in Guadeloupe quickly got rid of. The latter opened negotiations with the highest religious authorities to flank Genoud with a coadjutor sympathetic to the National Revolution : Jean Gay. At the same time the regime continued to assure the bishops of its official aid. But the war delayed the new coadjutor’s trip. Ready to leave in the early months of 1943, the German and later the Italian authorities gave him permission to leave for Rome. He was then taken to Spain and Portugal. It is at that time that Admiral Robert, high commissioner to the French Caribbean, realized he had no alternative but to give up to obey Vichy. It appears that Gay was contacted in Lisbon by the Free French whose government was in Algiers. He had to continue his journey with the Allied Forces. Portuguese Guinea, Liberia, Brazil, the Guianas and Trinidad followed one another until the plane landed in Martinique. After a few hesitations, the Gaullist authorities accepted to let him go to Guadeloupe where he landed on August 10, 1943. But what were the real reasons for such an interest in a religious leader by the colonial authorities ? This was probably linked to the picture the ruling circles had of the Church, circles that considered the latter, rightly or wrongly, as a way to maintain power at a time when theology of liberation was unheard of.

In the summer of 1543 King Henry VIII promised that he would send 40,000 ducats, the equivalent of £10,000, to Ferdinand, king of the Romans and of Hungary, archduke of Austria, to help his brother, Emperor Charles V, in his defence of Christendom against the Turk. Europe witnessed a strange alliance between Henry, himself a schismatic monarch, and Charles, who had effectively blocked Henry's attempts to have the pope annul his first marriage. The coalition of opposing forces was equally remarkable, comprising the Most Christian King of France and his non-Christian ally, the Turk. Francis's support for the Turks was contrasted by some with the king's attitude to Protestant reform. Francis seems to have regretted the presence in 1543–4 of a Turkish colony at Toulon, which appears to have possessed a slave market and mosque. The alliance between Charles V and Henry VIII attests to the persistence of the medieval concept of Christendom (Christianitas), groups of nations which shared basic religious and cultural values despite the religious divides being caused by the Reformation.Henry made elaborate plans to furnish Charles with the promised £10,000 to support military action on the continent. The money, available either as cash or as bills of exchange, was released in two halves, the first on 16 August 1543 and the second on 18 September. In his usual way, the imperial ambassador in England, Eustace Chapuys, made things worse by harrying the Privy Council for speedy payment of the funds. The crown, none the less, hit on an interesting solution to the problem of recovering its money. Henry issued an appeal to every diocese in England to organise voluntary contributions from parishioners to recover the amount of money he disbursed abroad. Working from the financial returns among the exchequer subsidy rolls at the Public Record Office, Dr Kitching has calculated that such collections raised no more than £1,903 8s. 3d., less than a fifth of the money advanced to Charles V. The English parishes reimbursed the crown in late 1543 and early 1544.As Dr Kitching himself has indicated, the background to the whole episode is poorly documented. Previously unknown to historians, however, important material concerning the king's plan survives in the diocesan archives of London and Westminster. The episcopal registers of Edmund Bonner, bishop of London, and Thomas Thirlby, bishop of the short-lived see of Westminster, both shed valuable light on this scheme. Diocesan bishops recorded their formal administrative acts in registers, the compilation of which was supervised by the diocesan registrar. Unfortunately, the archiepiscopal archives at Lambeth are silent on the collections of 1543. The registers for the dioceses of London and Westminster, however, are particularly informative for the opening years of the Reformation. It is my purpose to consider the nature of the new evidence and to offer a transcript of the more important documents.

Lietuvos nacionalinė Martyno Mažvydo bibliotekaGedimino pr. 51, LT-01504 Vilnius, LietuvaEl. paštas: viktorija.vait@gmail.comStraipsnyje nagrinėjami Lietuvos nacionalinės Martyno Mažvydo bibliotekos Retų knygų ir rankraščių skyriaus paleotipai: jų leidimo vieta, spaustuvininkai, tematika bei proveniencijos, dėmesį telkiant į retesnius, Lietuvos knygos kultūrai svarbesnius leidinius. Iš šiame skyriuje saugomų daugiau kaip 800 paleotipų analizuojama tik dalis jų, nes daugiau negu 200 knygų teturi kortelinį bibliografinį aprašą ir išsamiai juos ištirti šiuo metu neįmanoma. Dalies šių paleotipų analizė papildo jau esamus tyrimus, praplečia senosios knygos kultūros vaizdą.Reikšminiai žodžiai: knygotyra, paleotipai, retos knygos, spaustuvininkai, proveniencijos.THE COLLECTION OF POST-INCUNABULA IN THE MARTYNAS MAŽVYDAS NATIONAL LIBRARY OF LITHUANIAViktorija VAITKEVIČIŪTĖ AbstractPost-incunabula or the books printed in the first half of the 16th century (from January 1, 1501 to January 1, 1551), along with incunabula, are considered to be the oldest and most valuable publications in the world. Due to their likeness to incunabula and publishing specifics, post-incunabula are considered to be historical treasures and monuments of culture. The Rare Book and Manuscript Department of the National Library of Lithuania has in its holdings more than 800 post-incunabula, not including the ones kept at the Department of the National Archival Fund of Published Documents. The exact number is still unknown, since not all the books have been included into the electronic catalogue: more than 200 of them have only a card catalogue description and are awaiting a more detailed study. This article analyses specific features of part of the post-incunabula collection in the NLL Rare Book and Manuscript Department: their place of publication, publishers, thematics and provenances. Principal attention is accorded to the books that are rarer, more interesting and more important for Lithuania’s culture and book culture in general.The most of the post-incunabula kept in the Rare Book and Manuscript Department were published in Germany, many in Switzerland, France and Italy. There also is a small number of post-incunabula published in Poland (Cracow). Of the publications produced by Cracow’s printers, the article discusses those by Jan Haller (ca. 1467–1525), Hieronim Wietor (ca. 1480–1546) and Florian Ungler (d. 1536). It is necessary to mention Aldines – the publications by one of themost famous European printers, Aldo Manuzio (Lat. Aldus Manutius; ca. 1450–1515) and by his descendants. The article also touches upon the work of such acclaimed French publishers as Henri Estienne (lat. Henricus Stephanus, ca. 1460–1520), founder of the famous dinasty of printers, and the Lyonese printer Sébastien Gryphius (ca. 1493–1556). The Rare Book and Manuscript Department also keeps quite a few post-incunabula published by Johannes Frobenof Basel (1460–1537).As to the content aspect, the collection of post-incunabula in the department is versatile. For the most part, it is made up by religious literature: sermons, bibles, theological treatises, Church Fathers’ writings. There are many works by and commentaries on classical authors, of whom Cicero, at the time of the Renaissance viewed as the greatest authority on rhetoric, is the most famous one. The post-incunabula collection illuminates the emergence of the Reformations and the related spread of new ideas in the first half of the XVIth century. The Rare Book and Manuscript Department boasts a number of works by the founder of Protestantism, Martin Luther (1483–1546) and by the most acclaimed humanist of the times, Desiderius Erasmus (1469–1536).The provenances in the post-incunabula (manuscript inscriptions, stamps, bookplates) provide much interesting information. Most often found are ownership marks of the establishments that since the olden times had been preserving books: various monasteries, churches and priest seminaries,. The notable representative of the post-incunabulum culture is the Bernardine Order. According to the electronic catalogue, the Rare Book and Manuscript Departmenthas in its holdings 21 post-incunabula formerly kept by the library of the Tytuvėnai Bernardine Monastery. Most provenance inscriptions are from Kaunas Priest Seminary, the library of the Samogitian Priest Seminary, the library of the Vilnius Seminary and Kražiai College. Of the XIXth century personal libraries,particularly noteworthy are the collections of Jonas Krizostomas Gintila (1788–1857), XIXth-century bibliophile, hebraist and administrator of the Samogitian Diocese, and of Friedrich August Gotthold (1778–1858), educator and music theorist. A separate, rather abundant group of provenance inscriptions consists of the books that formerly belonged to Königsberg University. An in-depth study of all the post-incunabula kept in the NLL would significantly add to the existing research and broaden the understanding of old book culture.

If Antoine-Marie Garin is remembered today, it’s likely to be in Nelson, where he was Roman Catholic parish priest for very nearly forty years (1850-89). Born in eastern France, near Lyon, in 1810 to a comfortable middle-class family, Garin trained as a priest for his local diocese but after ordination and three years of parish work he joined the new missionary order, the Society of Mary. Marist priests and brothers had already accompanied Bishop Jean-Baptiste Pompallier to Aotearoa in 1838; Garin was one of a number who arrived early in 1841. In late 1843 Garin went to Mangakāhia, to run the Kaipara mission, and it is his time there which is the subject of this book. It is worth noting here that Garin is one of a significant number of Frenchmen and Frenchwomen from around Lyon who were influential in New Zealand Catholicism, from Pompallier himself to Suzanne Aubert, and, indirectly, the founder of the Society of Mary, Jean-Claude Colin. Garin, therefore, dedicated his Mangakāhia mission to St Irenaeus, Hato Irene, as well as to the Holy Rosary, for St Ireneaus was an early second-century bishop of Lyon.

I Jornada José Comblin PUC/SP & UNICAP O presente volume é fruto da I Jornada José Comblin, realizada em junho de 2019 na Pontifícia Universidade Católica de São Paulo – PUC/SP, em parceria com a Universidade Católica de Pernambuco (UNICAP). Organizada pelos líderes dos Grupos de Pesquisa José Comblin (GPJC), Prof. Dr. Edelcio Ottaviani e Profª. Drª. Alzirinha Rocha de Souza, da PUC/SP e UNICAP respectivamente, a I Jornada não seria efetivada sem a valiosa contribuição dos membros do GPJC da PUC-SP, que estudam, aprofundam e difundem a produção do teólogo belga radicado no Brasil. Os Profs. Dr. Paulo Cappelletti (UMESP), Dr. Valter Luiz Lara (UNISAL), Ma. Mariane de Almeida Silva (Faculdade Católica de São José dos Campos) e Ma. Benedita Izabel Rosa (Escola Catequética Diocesana de São José Dos Campos) coordenaram as comunicações; os mestrandos Anderson Frezzato, Edi Gomes Ferreira, Fábio de Oliveira dos Santos Junior, Lucy Mariotti, Pedro Luiz Amorim Pereira, Samuel Sanches e o estudante de Iniciação Científica Wagner Rafael Rodrigues se ocuparam de toda a infraestrutura e dos materiais de divulgação e certificação. A Jornada teve início na noite do dia 05 com uma palavra de acolhida pelo mestrando Pedro Luiz Amorim e o líder do GPJC da PUC/SP, seguida da conferência intitulada “Comblin, um leitor dos Sinais dos Tempos (ST) e uma leitura dos ST para hoje”, proferida pelo Prof. Dr. Jung Mo Sung (UMESP). No dia 06, a Jornada foi precedida por um momento de oração, enriquecida pela assinatura do convênio entre os Programas de Estudos Pós-Graduados (PEPGs) em Teologia da UNICAP e PUC/SP e continuada com a segunda conferência, proferida pela Profª. Drª. Alzirinha de Rocha Souza. Logo após, foi realizada a mesa temática intitulada: “Ideologias e Teologias”, composta pelos Profs. Drs. Drance Elias da Silva (UNICAP), Edelcio Ottaviani e Paulo Cappelletti, tendo por mediador o Prof. Me. Domingos Zamagna. À tarde, foram realizadas as comunicações dos alunos pós-graduandos nas áreas de Teologias Bíblica e Sistemática (Grupo 1) e Teologia Prática e Análise Conjuntural (Grupos 2A e 2B). A conferência de encerramento foi realizada pelo Prof. Dr. Flávio Fernando de Souza (Grupo Marista, PR). O evento contou com a presença de vários pesquisadores de outros Estados e de Municípios próximos à cidade de São Paulo, estudantes de teologia e agentes de pastoral interessados no pensamento de José Comblin e nos desafios da Pastoral Urbana. Dentre os ouvintes, contamos com a presença da querida Profª. Drª. Ana Flora Anderson, biblista e revisora exegética da Bíblia de Jerusalém traduzida para o português, contemporânea e amiga do nosso querido teólogo.Há mais de 61 anos, José Comblin partia com um espírito missionário ao encontro das terras brasileiras. O jovem doutor em teologia, finalmente, acalmava seu coração que, havia anos, batia ansiosamente por levar a boa notícia de Jesus aos mais distantes rincões. O propósito do apóstolo Paulo de disseminar práticas e valores pautados no modo de ser de Jesus, ele o faria seu. Finalmente, depois de muita insistência, seu desejo de se tornar missionário estava se realizando. Por duas vezes, em 1955 e em 1957, expusera a seu Cardeal Joseph Ernest van Roey a vontade de partir em missão. Certamente, sua inteligência e capacidade teológica retardaram o assentimento do Cardeal. Talvez S. Emcia. tivesse outros planos para ele no interior da Igreja de seu país ou mesmo na famosa Universidade Católica de Lovaina, que apresentava ao jovem teólogo a possibilidade de uma carreira promissora. Os apelos de Pio XII, na Encíclica Fidei Donum, de abril de 1957, deu o impulso necessário à realização de seus apelos. Comblin partiu para o Brasil em 29 de junho de 1958, passando pelos Aeroportos de Recife, Rio de Janeiro e São Paulo. No dia 30, foi direto para Campinas, onde viveria e, por aproximadamente quatro anos, lecionaria na recém-fundada Universidade Católica. Em 1962, Comblin partiria para o Chile onde permaneceria até 1965. Convidado por D. Hélder Câmara, que o conhecera durante o Concílio Vaticano II, por intermédio de D. Manoel Larraín, bispo de Talca e presidente do Conselho Episcopal Latino-americano (CELAM), passa a viver em Pernambuco, sendo um dos fundadores do Instituto de Teologia do Recife (ITER). Perseguido pelos militares e expulso do país em 1972, por causa de suas análises críticas a respeito das conjunturas intra e extra eclesiais, passa a viver no Chile até 1980. Nesse mesmo ano, a mão forte e tirânica de Pinochet, a exemplo dos algozes da ditadura brasileira, expulsa-o também do país de Allende. De retorno ao Brasil, passa a viver como turista itinerante até receber de novo, pelo empenho da Comissão de Justiça e Paz de São Paulo e de D. Paulo Evaristo Arns, seu visto de permanência no país. Radicado na Paraíba, sob os auspícios de D. José Maria Pires nos anos noventa, passa seus últimos dias na diocese de Barra (BA), junto àquele que julgava um profeta dos tempos atuais, D. Luiz Flávio Cappio. Comblin tem uma vasta produção teológica (mais de setenta livros publicados e quinhentos artigos escritos em várias línguas). Destaca-se por aquela que ele julgava sua maior contribuição à teologia latino-americana, a Pneumatologia, e por ter sido um dos primeiros teólogos a refletir e a escrever sobre a Pastoral Urbana. Este dossiê traz à luz elementos de seu pensamento em diálogo com diferentes áreas da teologia e de outros saberes, tais como as ciências sociais, a filosofia e a história. Na conferência transformada em artigo, intitulada “As transformações do cristianismo na América Latina: contribuições de José Comblin”, a doutora em Teologia pela Université Catholique de Louvain, Alzirinha Souza, traz à tona parte de sua pesquisa pós-doutoral que reflete, entre outras coisas, sobre o futuro do Cristianismo e da Religião no mundo atual; apresenta as reflexões de Comblin a respeito do assunto, desenvolvidas por ele numa série de artigos publicados sobretudo em espanhol; fala da impossibilidade de a Igreja voltar ao projeto de Cristandade, muito embora haja um desejo entre os novos movimentos e comunidades de restabelecê-lo; e defende que o futuro do Cristianismo está entre os leigos e na fidelidade ao Evangelho, muito mais do que na profusão de normas e de dogmas promulgados pelo poder clerical. O segundo artigo, que tem por título “Pautas para a Evangelização da cidade, hoje”, é de autoria de Flávio Fernando de Souza, doutor em Teologia pela Pontifícia Universidade Católica do Paraná (PUC/PR) e mestre em Educação pela Universidade Tuiuti do Paraná (UTP). Ele aprofunda a Conferência de encerramento da I Jornada. Em seu texto, Flávio parte das preocupações de José Comblin e estabelece um diálogo com diferentes autores que se dedicaram a analisar o fenômeno urbano, para pensar o modo mais eficaz de anunciar o Evangelho nos espaços e temporalidades próprios aos contextos contemporâneos. Toma a realidade dos sujeitos interlocutores e as subjetividades urbanas como pontos de partida dos processos de evangelização das cidades e as alinha à representação de uma “Igreja em saída rumo às periferias existenciais”, como tem apontado insistentemente o Papa Francisco em sua Exortação Apostólica Evangelii Gaudium (2013). Como aprofundamento da mesa temática “Ideologias e Teologias”, o terceiro artigo, de autoria do Prof. Dr. Drance Elias da Silva, doutor em Sociologia pela Universidade Federal de Pernambuco (UFPE), procura explicitar os interesses sociais que condicionam o fazer teológico de José Comblin e o papel que a suspeita ideológica tem em seu modo de fazer teologia. Ressalta também a importância das ciências, em particular das ciências sociais (sociologia, economia, ciências políticas e antropologia) no pensamento do autor, para analisar a libertação da fome, da opressão e da exclusão social que constituem um dos maiores desafios para a Evangelização da América Latina e dos países abaixo da linha do Equador. O quarto artigo, de minha autoria, apresenta a busca pela verdade, em contraposição às ideologias religiosas, políticas e econômicas no acontecimento José Comblin. Ao analisar as ideologias que permearam três momentos significativos de sua vida (vinda à América Latina como padre Fidei Donum, expulsão do Brasil e do Chile em nome da Ideologia da Segurança Nacional, globalização do neoliberalismo), procuro mostrar a fidelidade de Comblin à verdade que brota do Evangelho, testemunhado no modo libertador de Jesus contra toda forma de dominação, tornando-se, ele mesmo, um acontecimento. Os três artigos que compõem a terceira e última parte do dossiê, dizem respeito a temas ligados, direta ou indiretamente, ao nosso autor. O artigo “Pensar com Francisco Taborda: hacia una teología fundamental de los Sacramentos en nuestros dias” – de autoria do Prof. Dr. Pedro Rubens Ferreira Oliveira, doutor em Teologia pelo Centre Sèvres de Theologie, Facultés Jésuites de Paris (France) e Reitor da UNICAP – propõe uma releitura do clássico da teologia latino-americana, “Sacramentos, práxis e festa”, de Francisco Taborda, no contexto atual, bem diferente daquele em que foi escrito (anos 80). Pedro Rubens atesta que o epíteto “clássico” se deve ao fato de ser “un libro que las personas no suelen decir que están leyendo, sino que siempre lo están releyendo”. Segundo o autor, o livro de Taborda se configura como “teologia fundamental dos sacramentos que reponde aos desafios de uma questão epocal latino-americana, segundo a orientação do Concílio Vaticano II de perscrutar os sinais dos tempos”. A releitura estabelece um vínculo com José Comblin, na medida em que os temas abordados refletem o modo de fazer teologia de nosso autor, partindo da realidade e estabelecendo modos de agir que têm como parâmetro os valores do Evangelho (metodologia do ver, julgar e agir). Taborda relaciona a categoria de “sociedade líquida”, elaborada por Zigmut Bauman, às exigências de uma Igreja em saída pensada pelo Papa Francisco, para repensar a ação evangelizadora a partir de feitos concretos que o papa Francisco valoriza. “Com gestos simbólicos que ele multiplica, ao orientar para uma comunhão da Humanidade com as grandes causas, seu pontificado entra em sintonia com a estrutura de reflexão de Taborda, segundo uma relação dialética entre o feito valorado, gesto simbólico e intercomunhão solidária”. À luz de Taborda, Pedro Rubens se pergunta até que ponto o novo interesse pela “ortodoxia” das liturgias romanas é uma expressão de verdadeira unidade com a Igreja Universal ou uma reação injustificada que afronta o laborioso esforço iniciado pelo Concílio Vaticano II. O segundo artigo dessa série, “A cidadania romana na Epístola aos Filipenses:um diálogo com José Comblin”, aponta para a perspectiva tão cara ao pensamento combliniano, ou seja, o olhar a realidade a partir de uma leitura atenta das Sagradas Escrituras, em especial dos escritos neotestamentários. O Prof. Dr. Valter Lara, doutor em Ciências da Religião pela Universidade Metodista de São Paulo (UMESP), estabelece um diálogo com Comblin, partindo do comentário à carta de São Paulo aos Filipenses, publicado por nosso autor em 1985. Valter alega que “a situação imediata de Paulo prisioneiro é, sem dúvida, motivação importante de um dos três bilhetes que compõem o conjunto da Epístola. Entretanto, a realidade de conflito social, vivida pela comunidade ao enfrentar o modelo sociocultural de desigualdade dominante, explica o caráter da exortação ética em torno da unidade (Fl 2,1-5) e o modelo cristológico apresentado como critério para viver o exemplo de Jesus que se fez escravo (Fl 2,6-11)”. Por fim, o artigo do Prof. Dr. Flávio Lyra de Andrade, doutor em Sociologia pela Universidade Federal da Paraíba (UFPB), intitulado “Igreja no Nordeste, pastorais sociais e cristianismo da libertação: Assembleia Popular nos anos 2005-2010”, encerra o dossiê. Segundo as palavras do próprio autor, o texto é um “recorte da pesquisa sobre a construção de identidade coletiva dos cristãos na Assembleia Popular, no qual são abordados pastorais e movimentos sociais nos Estados de Pernambuco e Paraíba, situando-os no contexto do Regional da CNBB NE2, no período de 2005 a 2010”. Ao refletir a partir do campo da sociologia da religião em diálogo com a teologia, enfatiza o modo como o cristianismo da libertação se expressa em iniciativa das pastorais sociais, na articulação da Assembleia Popular, constituindo-se como uma tradição político-cultural. Problematiza o trânsito entre os campos político e religioso dos cristãos e dos participantes dessa experiência e traz questões de cunho eclesiológico e político-pastoral, sobre o peculiar contexto das Igrejas Católicas de Olinda-Recife e João Pessoa naquele período. O vínculo com o pensamento de Comblin se dá justamente na análise das Assembleias Populares e da difusão das Comunidades Eclesiais de Base no Nordeste, como um novo modo de ser Igreja, aplicado à relidade latino-americana e alinhado à noção Povo de Deus, expressa no segundo capítulo da Constituição Dogmáticasobre a Igreja (Lumen Gentium).Eis aqui o fruto de um trabalho coletivo visando o aprofundamento e a difusão do pensamento e da vida do téologo José Comblin, expoente de uma teologia genuína que nasce a partir do solo e dos povos latino-americanos. Aproveito a ocasião para agradecer, em nome de todos os integrantes dos dois grupos de pesquisa José Comblin (PUC/SP e UNICAP), ao coordenador do Programa de Estudos Pós-graduados em Teologia da PUC/SP, Prof. Dr. Matthias Grenzer, e ao editor da Revista “Cultura Teológica”, Prof. Dr. Donizete José Xavier, pelo apoio recebido para a publicação deste dossiê associado ao segundo número da Revista neste ano de 2019.Agradeço também, de antemão, a todos que se dispuserem a pousar seus olhos sobre essas páginas, na esperança de que o mesmo Espírito, que animou os passos, os ditos e escritos de José Comblin, anime seus passos também. Boa leitura! Prof. Dr. Edelcio OttavianiEditor científico ad hoc