Dissertations / Theses on the topic 'New evangelization'

Thesis advisor: Margaret E. Guider
Thesis advisor: Thomas D. Stegman
The purpose of this thesis is to present the theme of the New Evangelization from an historical perspective and to propose the Apostle Peter is a good example for priests who are intent on advancing the New Evangelization. The thesis, whose primary audience is the priest, consists of three chapters. The first chapter, "Evolving Understanding of Mission: On the Way to the New Evangelization", focuses on the Church‘s development of understanding of mission and evangelization from the early 20th century to the early 21st century. It draws insights from three major periods in the life of the Church, including the pontificates of Pope Benedict XV, Pope Pius XI, Pope Pius XII, and Pope Saint John XXIII (1914-1963), the Second Vatican Council (1962-1965), and the pontificates of Pope Paul VI, Pope John Paul I and Pope Saint John Paul II (1963-2005). The second chapter, "New Times Call for New Approaches: The New Evangelization More Deeply Understood", continues by presenting insights about the New Evangelization as gained from Benedict XVI and the Synod for the New Evangelization for the Transmission of the Faith. The third and final chapter, "Peter the Apostle, Disciple and Evangelist: Revealed through Encounters with Christ" focuses on the specific theme of how the apostle Peter serves as an exemplary model for priests as disciples and evangelizers. This chapter analyzes five Scripture passages that describe Peter‘s encounters with Jesus Christ and his evolving self-understanding as disciple and evangelizer. It will also presents reflections on the implications of these passages for priests committed to the New Evangelization
Thesis (STL) — Boston College, 2014
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

Thesis advisor: David Hollenbach
Thesis advisor: Thomas D. Stegman
Thesis (STL) — Boston College, 2013
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

This study suggests the audience that needs to be reached in the Catholic Church and that audience’s characteristic behavior towards using the tools of the new media in relation to their attendance in and commitment to church activities.

Three hundred and two young Catholics ages 12 to 24 residing at the St. Cloud diocese, Minnesota, U.S.A. responded to the survey. An electronic non-random survey was carried out. The study asked what tools of the new media the Catholic youths use the most and how they use them.

The results revealed a strong involvement by the Catholic youths in the use of the Internet. Eighty-three percent of Catholic youths are likely to use the Internet on a daily basis. The results show that Catholic youths are more likely to be familiar with social network sites than with weblogs, and are likely to be found more on social network sites such as Facebook and YouTube. The most likely activity carried out by this group online is watching video webcast or clips. The results suggest loss of interest on religious issues by Catholic youths. The findings show that more Catholic youths are undecided if they will participate in activities organized online by the church.

This study concluded that although the results do not point to enthusiastic Catholic youths who are ready to participate in all kinds of activities organized by the church online, the findings of this study show that the church has ample opportunities to utilize this new means of social communications to appeal to its younger audience. Of particular interest will be the use of social network sites, especially those that provide visuals and motion.

Future studies may focus on the Church in developing countries to determine how the young are doing in their use of the Internet in an environment of slower technological advancement.

PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Neste momento que a humanidade atravessa uma mudança de época, diagnosticada de formas diferentes e até antagônicas, com diferentes cosmovisões que advogam sua verdade muitas vezes de forma absoluta, não raras vezes fundamentalista, as Igrejas Cristãs precisam responder ao desafio de falar de Deus, entendido esse falar de Deus , como anunciar o Deus revelado por Jesus Cristo, para o ser humano que vive em contexto urbano. A Pastoral Urbana é desafiadora na medida em que os agentes pastorais enfrentam uma diversidade cultural aguda. O confuso processo de globalização que procura produzir uma sociedade culturalmente homogênea, contraditoriamente tem produzido identidades múltiplas, com matrizes multiculturais. O horizonte cultural dos receptores da Palavra de Deus em ambiente urbano é cada vez mais complexo, afetado por um multiculturalismo agudo. Neste contexto urbano os agentes pastorais defrontam-se na contemporaneidade com pessoas vinculadas às tribos urbanas de rosto underground. O horizonte cultural destes receptores é a cultura underground. Anunciar a Boa Nova de Jesus Cristo para essas pessoas vinculadas às tribos urbanas de rosto underground implica que os agentes evangelizadores saibam distinguir claramente entre Fé e Cultura buscando discernir entre o que efetivamente pertence ao núcleo da Revelação e o que é marca histórico cultural. Sendo assim a questão de fundo desta tese está relacionada à sua proposta de construção de uma matriz evangelizadora de linha inculturada e a partir da mesma a construção de um projeto evangelístico-missionário para que as Igrejas Cristãs apresentem a Boa Nova de Jesus para a Cultura Underground. É fundamental que as Igrejas Cristãs abandonem a matriz evangelizadora de dominação e exclusão construída ao longo da história do Cristianismo. A organização da tese estruturou-se a partir de três capítulos. O primeiro capítulo, que corresponde ao enfoque sociocultural, propõe uma análise dos referenciais socioculturais com o auxílio multidisciplinar das Ciências Sociais. O segundo capítulo, correspondente ao enfoque teológico, analisa os referenciais teológicos em busca de uma elaboração dos conceitos de evangelização, missão e inculturação voltados para a construção de uma matriz evangelizadora inculturada. O terceiro capítulo refere-se ao enfoque pastoral. Propõe um projeto evangelístico-missionário junto às tribos urbanas de rosto underground.
At the moment that humanity is going through a change of time, diagnosed in different ways and even antagonistic, with different worldviews that advocate its truth often absolutely, not rarely fundamentalist, Christian churches must respond to the challenge of presenting God, revealed by Jesus Christ, to the human being who lives in the urban context. Urban Ministry is challenging because the pastoral workers face an acute cultural diversity. The confusing process of globalization that seeks to produce a culturally homogenous society, paradoxically has produced multiple identities, with multicultural aspects. The cultural horizon of receivers of the Word of God in the urban environment is increasingly complex, affected by a sharp multiculturalism. In this urban context the pastoral workers face in contemporary times with people linked to underground urban tribes. The cultural horizon of these receptors is the underground culture. Announce the Good News of Jesus Christ to those people linked to underground urban tribes implies that pastoral agents know how to distinguish clearly between Faith and Culture seeking to discern between what actually belongs to the core of the Revelation and it s historical cultural brand. So the bottom line of this thesis is related to its propose to construct a inculturated evangelistic matrix and based in this matrix offer an evangelistic project that enable Christian Churches to present the Good News of Jesus to the Underground Culture. It is essential that the Christian churches leave the evangelistic matrix of domination and exclusion built throughout the history of Christianity. The thesis organisation was built around three chapters. The first chapter, nominated as the social-cultural approach, proposes an analysis of the socio-cultural references with the aid of multidisciplinary social sciences. The second chapter, corresponding to the theological approach, analyses the theological references in search of an elaboration of the concepts of evangelism, mission and inculturation meant for the construction of an evangelistic inculturated matrix. The third chapter refers to the pastoral approach. Proposes an evangelistic-missionary project in underground urban environments.

This project in ministry concentrates on the new evangelization for pastoral workers in an increasingly secular environment. The new evangelization calls upon pastoral ministers to respond to signs of the times. The Church by its very nature is missionary, and the new evangelization brings to the forefront in the hearts and minds of ministers awareness of the on-going missionary activity of the Church. The spirit of the new evangelization calls for more creativity and renewed verve in promoting the Gospel to those who do not know Christ and to those who have separated themselves from the Church, and to exercise greater pastoral care to those who belong to the local worshipping community. This project concentrates on ministering proactively to couples desiring to have their child baptized in their local parish and for the parish staff to build a relationship with young families. My pastoral experience has shown that the vast majority of parents seeking the sacrament of Baptism have not been associated with a parish for a number of years.

I examine the foundational causes of the growing decline in organized religion in the United States. The extensive research of Dr. Linda A. Mecadante helps to explore the increasingly popular “I am spiritual but not religious” ethos. This project also provides detailed analysis of the growth of secularism in the West, in particular, the intellectual and spiritual contribution of Pope Benedict XVI.

Thesis advisor: Richard Lennan
Thesis advisor: Margaret E. Guider
As the Archdiocese of Boston continues to heal from the clergy sexual abuse crisis, it is engaged in a pastoral planning process designed to prepare parishes for the task of evangelization. According to the 2012 Synod of Bishops on the New Evangelization, the goal of evangelization is to “create the possibility” for an encounter and relationship with Jesus. To create the possibility for people to encounter Jesus Christ in faith, the implementation of the New Evangelization in the Archdiocese of Boston at this point in its history must focus on two aspects: healing the inner life of the Church, its communio, through a process of conversion and reconciliation and engaging the Church in the missio given it by Jesus by becoming a church of the poor. This paper begins with a presentation of the New Evangelization as described in papal and other ecclesial documents highlighting several principal themes: the context and content of the New Evangelization, the Church and the poor, Christian witness, conversion, reconciliation, Christian hope, and apologetics. Following a brief overview of the North American context in which evangelization must take place, the third chapter focuses on conversion as a response in love to God’s invitation to live in the love of the triune God and on reconciliation as the healing of relationships through celebrations of reconciliation and through the work of the church community. The fourth chapter presents the challenge of becoming a Church of the poor by which the Church comes into closer relationship with Jesus who is present in the suffering poor. Finally, the hope to which God calls us is eternal life in the loving communion of the Father, Son, and Spirit in the Kingdom of God. Christian hope is the virtue that sustains us on our way to the fulfillment of God’s Kingdom while in the midst of its non-fulfillment
Thesis (STL) — Boston College, 2015
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
Essa dissertação desenvolve uma reflexão sobre a possibilidade, ou não, do novo crente realizar uma verdadeira conversão cristã. Denominamos novo crente aqueles que transitam entre as igrejas, hoje, buscando desenvolver uma religiosidade com matizes próprios. A teologia cristã percebe que o homem pósmoderno pode encontrar-se numa situação de não-salvação devido às características de sua época, entre elas: individualismo, fechamento para a partilha dos dons e para a vida comunitária, egoísmo acentuado etc. A pesquisa evidencia a necessidade da vida comunitária no processo de verdadeira conversão cristã. Essa reflexão irá mostrar que tal situação de não salvação, atinge todo ser humano porque pecador. Mas mostrará que a proposta da salvação pela Graça de Deus mediante Jesus Cristo também é universal, e provoca uma mudança de comportamento e de atitudes conformadas com o Mestre por aqueles que se dispõem a segui-Lo. Essa questão encontra sua relevância à medida que interpela os cristãos, responsáveis pelo anúncio do Evangelho, a uma tomada de posição frente à mobilidade religiosa. A Igreja Católica deverá assumir a tarefa de rever sua linguagem teológica e sua pregação, bem como suas práticas pastorais, aceitando enfrentar os desafios que a mobilidade religiosa impõe à Igreja, a fim de acolher o novo crente numa atitude de autêntica conversão a Jesus Cristo.
The present dissertation develops a reflection about the possibility, or impossibility, for the new believer to accomplish a truly Christian conversion. We designate new believer those who pass through the churches, seeking to unfold religiousness with their own resources. The Christian theology perceives that the post-modern man can find himself in a non-salvation condition due to characteristics of his time, among them we find: individualism, unavailability to share gifts and to deal with communitarian life, significant selfishness etc. The research also shows the need for the communitarian life in the process of the actual Christian conversion. Our thoughts will indicate that this non-salvation condition reaches every human being as a sinner. However it will present that the proposal of salvation by means of God`s Grace through Jesus Christ is also universal and instigates a change of behavior and resigned attitudes towards the Master by those who make themselves attainable to follow Him. This matter achieves its relevance as it stimulates the Christians, responsible for the Gospel`s announcement, to position themselves regarding the religious mobility. The catholic church shall take on the task of revising its theological language and its preaching as well as its pastoral exercise, with the purpose of welcoming the new believer in a expression of authentic conversion to Jesus Christ.

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ADVENIAT
When we aim to present the two proposed dimensions given by the approaching theme from this work, we seek to highlight the New Evangelization and how it is inserted in the contemporaneity. On the other hand, knowing the secularization process, its distinct approaches and its unfolding in History and in the scientific thought, it allows us to see the evangelizing challenge of the Church with the right sobriety before the permanent and necessary witness which faith must present on the reasons that motivate it. Verifying these two worlds which are present at the same environment where life happens, it permits us to dialogue and even to realize, concerning to Christian Faith or to the secularization process the dimensions are converged into the same sense and how each of them provide concept borders. Besides the important approaches on the process of secularization and how the priest of the Synod reflected on the present of it in the Ecclesial environments, this work also aims to express a new comprehension of the evangelization concept and the new evangelization in this current proposed stage that is offered to the whole Church starting from the Synod of Bishops from 2012 which culminated in the Apostolic Exhortation of Pope Francis Evangelii Gaudium. We know that the result of this Apostolic Exhortation Evangelii Gaudium reunites on itself the Sentire cum Ecclesia not only from an institutional epicenter but an ecclesial feeling from the universality considering life, culture and each particular experience of the Church which is present in the world as a precious contribution to a whole Ecclesial tissue. The Document of Aparecida, as well as the V General Conference of the Latin American and Caribbean Episcopate were signs that led the Church to propose a new universal convocation to the New Evangelization not only continental but also through greater dimensions by having the Synod of 2012 as a reference. The conclusion I present is that we can go deeper in this new paradigm and in these new programmatic contents that convoke the Church to a permanent pastoral conversion. Learning how to discern the signs of the times and being present in History thought a fruitful attitude of reframing of all means and structures, such as customs and tendencies, so that the Church may see Herself less tied by secondary elements, expressing Her evangelic strength in the world, and being a eschatologic and historical signs of the Kingdom of Heavens among the contemporaries
Ao apresentarmos as duas dimensões propostas pelo tema de abordagem deste trabalho, buscamos dar um destaque a Nova Evangelização e como ela se coloca na contemporaneidade. Conhecer por outro lado o processo de secularização e suas distintas abordagens e desdobramento na história e no pensamento cientifico nos permite olhar para o desafio evangelizador da Igreja com a devida sobriedade frente ao necessário e permanente testemunho que a fé deve apresentar das razões que a animam. Fazer a verificação destes dois mundos presentes no mesmo ambiente em que a vida acontece permite-nos dialogar e até mesmo perceber, seja no que se refere à fé cristã, seja o que se refere ao processo de secularização as dimensões que convergem em um mesmo sentido e no que um coloca ao outro fronteiras conceituais. Procuramos neste trabalho além da importante abordagem do processo de secularização e o modo como os Padres sinodais refletiram sobre a presença do mesmo nos ambientes eclesiais, abordar também uma nova compreensão do conceito de evangelização e nova evangelização nesta atual etapa proposta e oferecida a toda a Igreja a partir do Sínodo dos Bispos de 2012, e que culminou na Exortação Apostólica Evangelii Gaudium do Papa Francisco. Sabemos que o resultado desta Exortação Apostólica Evangelii Gaudium, reuni em si o Sentire cum Eclesia , não apenas a partir de um epicentro institucional, mas um sentir eclesial a partir da universalidade considerando o particular de cada experiência, cultura e vida dos diferentes rostos da Igreja presente no mundo como um precioso contributo ao todo do tecido eclesial. O Documento de Aparecida, assim como a V Conferência Geral do Episcopado Latino-Americano e do Caribe foram sinais que levaram a Igreja a propor através de dimensões maiores e não somente continentais, uma nova convocação universal a Nova Evangelização tendo como referência o Sínodo de 2012. A conclusão que apresento é que podemos adentrar mais profundamente neste novo paradigma e nestes novos conteúdos programáticos que convocam a Igreja a uma permanente conversão pastoral. Aprender a discernir os sinais dos tempos e se fazer presente na história através de uma frutuosa atitude de resignificação de todos os meios e estruturas, como de costumes ou tendências, para que a Igreja se veja menos atada por elementos secundários, expressando sua força evangélica no mundo, e sendo um sinal escatológico e histórico do Reino dos Céus em meio aos seus contemporâneos

The New Evangelization (NE) is a recent development in the Catholic Church. It seeks to preserve, restore, and re-invigorate Catholic religious identity in the face of what it perceives to be a dominance of secular values. This proselytization program instigates personal religiosity among adherents in the hopes of forming an evangelical Catholic identity. However, little is known of the processes and discourses of Catholic evangelization, especially among young people in Canada. This thesis responds to the main question: How are young people engaging and interpreting evangelical modes of religious and socio-political identity, and integrating or negotiating this worldview within a pluralist Canadian society? This research, therefore, focuses on an annual summer Catholic youth conference called Journey to the Father as a case study that sheds light on the dissemination of Catholic perspectives, the development of a personal and charismatic religious experience, and the instigation of an evangelical impetus in young Catholic participants. Using participant observation and semi-structured interviews with both the adult organizers (ages 18 and older) and young participants (ages 13–18) in Journey to the Father, this research examines the processes of identity formation through affective and experiential religiosity, and the formulation of a minority identity politics among young Catholics within a diverse Canada. It also takes into account the correlation between an evangelical Catholic worldview and young people, spelling out different reflections on religion and society, experience and agency. This research emphasizes how young people negotiate (i.e. appropriate or negate) evangelical Catholic values and charismatic religious experience when forming their social, political, and religious identities, in order to gain an understanding of their socio-political position within a diverse Canadian society.

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This study aims to point out the fundamental elements of the theology of the laity present in the documents of the Magisterium of the Church, in a special way in the apostolic exhortation Christifideles Laici, from the blessed John Paul II. It is known that many of these elements had already been listed by renowned theologians way before the Second Vatican Council. However, it was with the Vatican II that the theology of the laity was consolidated and the laymen began to demand a greater participation in the organization and mission in the Church. In the first chapter we see that this council has established important concepts for understanding the theology of the laity: as 'people of God', 'participation', 'communion', 'common priesthood'. Through baptism all believers are co-responsible in the Church's evangelizing mission. Through this baptism all the faithful are co-responsable in the threefold mission of the church. By this sacrament the laymen faithful become participants of the triple munus of Christ. It is from this participation that spring the fundamental elements that characterize the theology of the laity: leadership, holiness, secular mission, ministries, offices, roles, charisms. The laymen faithful, in communion with the Church, working in the temporal reality and take the Good News of Jesus. In the second chapter we point out the essential elements of the theology of the laity present at apostolic exhortation Christifideles Laici. This post-synodal exhortation stated that the saving mission of the Church is held in the world by all baptized christians. The fundamental new of this exhortation is the act of the laymen in the Church and in the world. The lay aggregation and ecclesial criteria for these forms of associations constitute the heart of Christifideles Laici. In the third chapter we understand that the elements of the theology of the laity, well founded, would be useful not only to substantiate the sacrament of baptism and to solve the pastoral problems of the parishes, but also they would help to clarify the relationship between clergy and laymen, the various ministries and charisms, the various vocations and the sanctification of the laymen in the Church and the world. Finally, we saw the effort that the Church must still be taken in applying the theology of the laity, to be a more effective tool used in the dissemination of Gospel in the world. Much remains to be done for the recognition of the lay ministries and the work together with ordained ministers, however, Christifideles Laici pointed the baptism as a starting for a common mission, since all are members of one body whose head is Christ, into the New Evangelization
Este estudo pretende apontar os elementos fundamentais da teologia do laicato presentes nos documentos do Magistério da Igreja, de forma especial na exortação apostólica Christifideles Laici, do beato João Paulo II. Sabemos que muitos desses elementos já haviam sido elencados por renomados teólogos bem antes do concílio Vaticano II. Porém, foi com o Vaticano II que a teologia do laicato foi consolidada e os leigos começaram a exigir uma maior participação na organização e na missão na Igreja. No primeiro capítulo percebemos que este concílio firmou conceitos importantes para a compreensão da teologia do laicato; como povo de Deus , participação , comunhão , sacerdócio comum . Através do batismo todos os fiéis são corresponsáveis na missão evangelizadora da Igreja. Por este sacramento os fiéis leigos se tornam participantes do tríplice múnus de Cristo. É desta participação que brotam os elementos fundamentais que caracterizam a teologia do laicato: protagonismo, santidade, missão secular, ministérios, ofícios, funções, carismas. Os fiéis leigos, em comunhão com a Igreja, atuam na realidade temporal e levam a Boa-Nova de Jesus. No segundo capítulo expomos os elementos essenciais da teologia do laicato presentes na exortação apostólica Christifideles Laici. Esta exortação pós-sinodal declarou que a missão salvífica da Igreja é realizada no mundo por todos os cristãos batizados. A novidade fundamental desta exortação está no agir dos leigos na Igreja e no mundo. As agregações laicais e os critérios de eclesialidade para essas formas agregativas constituem o coração da Christifideles Laici. No terceiro capítulo entendemos que os elementos da teologia do laicato, bem fundamentados, seriam úteis não apenas para fundamentar o sacramento do batismo e resolver os problemas pastorais das paróquias, mas ajudariam a esclarecer a relação entre clérigos e leigos, os diversos ministérios e carismas, as variadas vocações e a santificação dos leigos na Igreja e no mundo. Por fim, evidenciamos o esforço que a Igreja ainda deve empreender na aplicação da teologia do laicato, para ser um instrumento mais eficaz na divulgação do Evangelho no mundo. Falta muito a ser feito para o reconhecimento dos ministérios laicais e o trabalho conjunto com os ministros ordenados, porém, a Christifideles Laici apontou o batismo como um ponto de partida para uma missão comum, pois todos são membros de um só corpo cuja cabeça é Cristo, rumo à Nova Evangelização

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This study aims to analyze the dialogue between Urban Culture and Rural Culture and its consequences for pastoral action, in order to find out and to work the presence in the urban rural areas of the Archdiocese of Pouso Alegre. These elements reveal the challenges to evangelization, the proposed work and the necessity for a deeper understanding of reality. Considering the input these elements rural urban context arises to need to ask if it is possible to use these elements in pastoral work. For this study will need a secure knowledge of the reality of ecclesial division: their training, configuration, their context, their history and challenges. Furthermore it will be important to resort on theoretical literature knowledge to make conceptual understanding of certain elements, such as: rural, town, urban, new evangelization, knowledge of reality. All of this it will foster not only a perception of reality, but show that it is possible to make use of these elements of parish pastoral
Este estudo tem por objetivo analisar o diálogo entre Cultura Urbana e Cultura Rural e suas consequências para a ação pastoral, a fim de descobrir e trabalhar a presença do urbano no espaço rural da Arquidiocese de Pouso Alegre. Tais elementos revelam os desafios à evangelização, aos trabalhos propostos e a necessidade de um conhecimento mais aprofundado da realidade. Considerando a entrada destes elementos do contexto urbano na realidade rural surge a necessidade de perguntar se é possível utilizar tais elementos no trabalho pastoral. Para tanto será preciso um conhecimento seguro da realidade desta circunscrição eclesial: sua formação, configuração, seu contexto, sua história e desafios. Ademais, será importante lançar mão de conhecimento teórico-bibliográfico na busca de compreensão conceitual de certos elementos, tais como: rural, cidade, urbano, nova evangelização, conhecimento da realidade. Tudo isso favorecerá não apenas uma percepção da realidade, mas mostrará que é possível fazer uso desses elementos da pastoral paroquial

Cette thèse analyse le discours et les pratiques des Jésuites missionnaires au Casanare-Orénoque, territoire qui correspond actuellement aux régions des plaines orientales colombiennes et du cours bas et moyen de l’Orénoque (Colombie et Venezuela). Elle inscrit l’action jésuite dans ces territoires dans le contexte universel des missions catholiques en étudiant l’esprit de corps des missionnaires sous son aspect institutionnel et en tant que vocation ascétique. Elle présente aussi, à travers l’étude des vies missionnaires, des aspects historiques plus spécifiques du travail apostolique. Elle analyse également trois problématiques de l’action évangélique dans sa relation avec la colonisation : la conquête des Indiens, le degré d’autonomie ou de dépendance des villages-missions vis-à-vis du monde laïque, et le rôle politique et culturel de la mission comme marqueur d’une frontière territoriale. Elle étudie enfin les discours sur l’Indien et les pratiques pastorales
The thesis analyses the discourses and practices of Jesuit missionaries in the former Casanare-Orénoque region, which roughly covers the plains in today’s eastern Colombia as well as the lower part of the Orinoco river. The study describes the missionary work of the Jesuits in its universal context of catholic missions and focuses on the corps spirit of the missionaries in its institutional aspect and its ascetic vocation. Thus, by concentrating on missionary live cycles, more specific historical aspects of apostolic work are investigated. Three sets of questions about evangelical action in its relation to colonization are also raised: the conquest of the Indians, the missionary village’s degree of autonomy or dependence in relation to the laic world, and the political and cultural role of the missions in the establishment of a territorial frontier. Finally, the discourses about the Indians and the pastoral practices are studied

Cette thèse montre que l’ecclésiologie de l’Église-Famille de Dieu peut se construire en articulation avec la question de la protection sociale des prêtres, et que corrélativement la problématique de la protection sociale des ministres sacrés peut se penser par rapport à la théologie de l’Église-Famille de Dieu. Le repérage des failles dans les pratiques ecclésiales de protection sociale des prêtres en cours en Côte d’Ivoire et leur divergence avec les textes du magistère de l’Église m’amènent à considérer un principe : l’organisation d’une protection sociale des prêtres vise à libérer ces derniers des inquiétudes pour l’avenir, qui peuvent nuire à leur ministère et à leur disponibilité dans le temps présent. De plus, lorsqu’elles sont resituées dans le contexte théologique et pastoral de la nouvelle évangélisation, et qu’elles sont mises en dialogue entre elles, la problématique ecclésiologique de l’Église-Famille et celle de la protection sociale des prêtres évoquent l’enjeu majeur de l’engagement social des chrétiens. Si la réception d’une théologie de l’engagement contribue à l’émergence d’un engagement chrétien authentique, l’ecclésiologie entrepreneuriale propose l’entrepreneuriat pastoral comme une autre façon d’entreprendre en Église-Famille pour réussir le pari de la protection sociale des prêtres, conformément au vœu des Pères du Concile repris dans le Code de droit canonique de 1983
This thesis demonstrates that the ecclesiology of the Church-God’s family can be built in relation to the issue of the social welfare for the priests, and linked to that, the issue of the social welfare for the sacred ministers can be thought about with regard to the theology of the Church as Family of God. The finding of weaknesses in the ecclesial practices of the social welfare for the priests which exists in Côte d’Ivoire and their difference with the Church magisterium texts makes me consider a principle: the organization of a social welfare for priests aims at making them free from worries in the future, which can harm (endanger) their ministry and their availability in the present time. In addition, when they are restored in the pastoral and theological context of the new evangelization, and if they are in connection, the ecclesiological issue of the Church-Family and that of the social welfare for the priests evoke the major stake of the Christians’ social commitment. If the reception of a theology of commitment contributes to an emergence of an authentic Christian commitment, the entrepreneurial ecclesiology suggests the pastoral entrepreneurship as another way to undertake in Church-Family to make a success of the bet of the social welfare for the priests in accordance with the wish of the Council Fathers taken back in the Code of Canon law of 1983

Volume 1 : La Breve e Succinta Relatione del Viaggio nel Regno di Congo […] du prêtre capucin Girolamo Merolla da Sorrento, publiée en 1692, est un compte rendu d’une mission d’évangélisation accomplie dans des territoires peu explorés à l’époque comme le Royaume de Kongo, l’Angola et d’autres territoires environnants. La densité des sujets traités dans cet ouvrage et l’opacité de la langue et du style ont nécessité un travail d’édition critique afin de déblayer le terrain, pour un texte qui jusqu’à présent était demeuré presque inconnu et avait été mis en perspective de façon trop succincte. Cette tâche est précisément l’objet du volume 1. Volume 2 : Après avoir réalisé dans le volume 1, l’édition critique de la Breve e Succinta Relatione del Viaggio nel Regno di Congo […], ce volume 2 est l’occasion de contextualiser les éléments disparates et flous du récit afin de les mettre en lumière et de les classer par thèmes. De ce travail d’analyse du texte ressortent, après les mises en garde méthodologiques de circonstance, plusieurs points d’intérêts développés à travers six chapitres. La lecture de cet exposé permet de se familiariser avec l’expansion du christianisme en Afrique, avec la Missio Antiqua des Capucins dont Girolamo Merolla da Sorrento faisait partie et la Sacra Congregatio de Propaganda Fide, qui la propulsa. Elle permet également d’appréhender l’empire colonial lusitain, les dynasties du royaume de Kongo et les imbrications qui se mettent en place entre ces deux univers. Puis, est retracé le périple accompli par Merolla, par mer et par terre, depuis Naples en 1682, dans ses œuvres missionnaires en Afrique, jusqu’à son retour dans sa patrie en 1688 et son nouveau départ en mission. Un tel voyage donne lieu à des épisodes racontés de façon singulière et à la description ethnographique de catégories humaines, animalières et environnementales des plus variées. L’argumentaire traite de deux cultures diverses et d’ordres moraux antagonistes, dont la rencontre suscita troubles, incompréhensions et réactions culturocentristes. En dernier lieu est examiné le sombre tableau qui transparaît dans le récit, entre rejet de l’autre, exploitation coloniale des matières premières et traite transatlantique
Volume 1: Published in 1692, Breve e Succinta Relatione del Viaggio nel Regno di Congo […] by the Capuchin priest Girolamo Merolla da Sorrento is an account about a mission of evangelization that took place on the Kingdom of Kongo, Angola and other surrounding areas, which were almost unexplored during that time. The density of the topics the book deals with, as well as its linguistic and stylistic opacity required a philological and historical assessment to prepare the way to understand its content, which have remained almost unknown or succinctly analysed until today. Take into consideration the mentioned aspects, a critical edition will be the task of this first volume.Volume 2: After carrying out, in volume 1, the critical edition of Breve e Succinta Relatione del Viaggio nel Regno di Congo […]. This second volume pretends to contextualize the heterogeneous and confused elements within the account. Besides the methodological considerations, this research develops several points of interest through its six chapters. This dissertation introduces important information about the growth of Christianity in Africa by means of the Missio Antiqua of Capuchins, which was promoted by the Sacra Congregatio de Propaganda Fide. Subsequently, it helps to grasp the imbrications set up between the Lusitanian Colonial Empire and the dynasties of the Kingdom of Kongo. Successively, it recounts the journey, by see and by land, carried out by Merolla. The account relates his departure from Naples in 1682, the development of his mission in Africa, his return to his homeland and his second departure to Africa. His journey gave rise to the recounting of astonishing episodes, significant ethnographic descriptions of human categories, as well as explanations on the huge animal variety and environmental diversity. In addition, the reasoning goes toward the encounter of two different cultures and two opposing moral orders will provoke troubles, misunderstandings and culture-centric reactions. Finally, a sombre motif appears within the account: the rejection of the other, accompanied by the colonial exploitation of raw materials and the Atlantic Slave Trade

Cette thèse vise à analyser dans la contemporanéité (1980-2013) la trajectoire du catholicisme, dans le sillage de la microhistoire, par l’étude de ses acteurs, de ses territoires et de ses communautés, des modes de gouvernement ecclésial. Nous mettrons en lumière le paradoxe du tissu de l’Eglise locale qui se dilate et se morcelle, mais aussi se contracte et se polarise, obligeant l’Ordinaire, dans son gouvernement, à penser un changement de paradigme : passer du défi de la proximité à celui de l’unité, compte tenu de la pluralité des communautés et des territoires associés. Nous étudierons, pour appuyer nos analyses, les diocèses de Rennes, Autun et Fréjus-Toulon. Un glissement de la logique d’enclos à la dynamique de pôles centralisateurs sera appréhendé, parfois en tensions, par les acteurs d’Eglise, à la lumière de quatre enjeux structurant l’argumentation : le « biotope » (rural/urbain), la diversité communautaire, le militantisme et la question de l’identité (statuts des clercs, coresponsabilité, modalités de l’évangélisation, communautarisme…).L’histoire et la géographie sociale permettront de renouveler les problématiques de l’appartenance spatiale et religieuse en partant d’interrogations sur le territoire selon des indicateurs précis : réseaux de fidèles et des militants, apport des nouvelles communautés (effectifs, choix pastoraux, gouvernement), options épiscopales en faveur de tel territoire ou tel groupe ecclésial… Pour l’historien, l’espace peut être considéré comme un outil heuristique, dans lequel des changements d’échelle se sont imposés dans le temps court. En délimitant nos recherches (1980-2013), nous voulons nous attarder à l’intérieur d’espaces qui ne possèdent plus la relative homogénéité que l’histoire leur prêtait avant le XXème siècle.Nos recherches s’inscrivent dans une structure en trois parties. La première partie se veut avant tout contextuelle, à la lumière de la postmodernité et de la sécularisation qui modifient les modes d’appartenance à une religion déclarée par beaucoup en soins palliatifs. Nous analyserons les liens étroits entre le catholicisme et ses modes d’insertion territoriale (rural/urbain) à partir de nos diocèses de référence. Nous présenterons les dé/recompositions des formes de militantisme dans le diocèse de Rennes, terreau d’Action catholique de plus en plus stérile et laissant la place à une militance familialiste très urbaine.La seconde partie de la thèse abordera les enjeux de la gouvernance ecclésiale dans les trois diocèses d’étude. Nous étudierons, dans le temps court, l’évolution du « munus regendi » des évêques et des prêtres avec le croisement des générations, avec le principe de coresponsabilité et le développement différencié selon les diocèses du diaconat permanent et des laïcs en mission ecclésiale. Nous développerons tout particulièrement le cas toulonnais pour lequel peu d’études approfondies ont été réalisées.Enfin, la troisième partie mettra l’accent sur la problématique du développement croissant d’un catholicisme attestataire polarisé en quête de visibilité. Nous analyserons la genèse du Renouveau et sa trajectoire dans le diocèse de Rennes. Nous nous pencherons particulièrement sur la communauté de l’Emmanuel, sur sa promotion de la nouvelle évangélisation et l’intégralisme de ses modes pastoraux. Ensuite, fort d’une certaine fécondité sacerdotale et d’un dialogue chaotique avec Rome (Motu proprio en 1988 et 2007), la galaxie traditionaliste très hétéroclite reste le cadre de mutations contemporaines que nous étudierons dans les diocèses de Rennes et d’Autun. Enfin, nous changerons d’échelle en nous focalisant sur la ville-sanctuaire de Paray-le-Monial, pôle militant et laboratoire incubateur d’un « nouveau catholicisme », sur l’articulation entre les différents territoires (ville, sanctuaire, paroisse) et les acteurs en place
This thesis aims at analysing, in the contemporary world (1980-2013), the trajectory of catholicism, in the wake of microhistory, through the study of its actors, its territories and its communities, the modes of ecclesial government. We will highlight the paradox of the fabric of the local Church which expands and fragments, but also contracts and polarizes, forcing the Ordinary, in his government, to think of a paradigm shift: from the challenge of proximity to the one of unity, taking into account the plurality of communities and associated territories. To support our analyses, we will study the dioceses of Rennes, Autun and Frejus-Toulon. A shift from the logic of enclosures to the dynamics of a centralizing pole will be apprehended, sometimes in tension, by Church actors, in the light of four issues structuring the argument: « biotope » (rural/urban), community diversity, activism and the question of identity (status of clerics, co-responsibility, modalities of evangelization, communautarism...).History and social geography will enable us to renew the problems of spatial and religious belonging by starting from questions about the territory according to precise indicators: networks of the faithful and militants, the contribution of new communities (numbers, pastoral strategies, government), episcopal options in favour of a particular territory or ecclesial group... For the historian, space can be considered as a heuristic tool, in which changes of scale have been imposed in short time. By delimiting our research (1980-2013), we want to focus on the interior of aeras that no longer possess the relative homogeneity that history lent them before the 20th century.Our research are presented in a three-part structure. The first part is intended above all to be contextual, in the light of postmodernity and secularization, which modify the modes of belonging to a religion declared by many in palliative care. We will analyse the close links between Catholicism and its modes of territorial integration (rural/urban) from our dioceses of reference. We will present the recompositions of the forms of militancy in the diocese of Rennes, a breeding ground for Catholic Action that is increasingly sterile and leaving room for very urban familyist militancy.The second part of this thesis will address the issues of ecclesial governance in our three dioceses of study. We will study, in the short time, the evolution of the « munus regendi » of bishops and priests with the crossing of generations; with the principle of co-responsibility and the differentiated development according to the dioceses of the permanent diaconate and of the laity in ecclesial mission. We will particularly develop the Toulon case for which few in-depth studies have been carried out.Finally, the third part will focus on the problem of the growing development of a polarized Catholic witness in search of visibility. We will analyze the genesis of the Renewal and its trajectory in the diocese of Rennes. We will look particularly at the Emmanuel community, its promotion of the new evangelization and the fundamentalism of its pastoral modes. Then, with a certain priestly fruitfulness and a chaotic dialogue with Rome (Motu proprio in 1988 and 2007), the very heterogeneous traditionalist galaxy remains the framework of contemporary mutations that we will study in the dioceses of Rennes and Autun. Finally, we will change scale by focusing on the city-sanctuary of Paray-le-Monial, militant pole and laboratory incubator of a « new Catholicism », on the articulation between the various territories (city, sanctuary, parish) and the actors in place
La modernidad desafía "parroquia civilización". Los cambios en espacial e institucional llevada a cabo por la Iglesia católica, entre ellos diócesis, son simples adaptaciones renovadas o por el contrario, inauguran un proceso de desarrollo en el centro de nuevas áreas de distribución, en particular con el creciente impacto de los nuevos jugadores? Las iglesias se vacían todas partes en Francia, pero las comunidades y diócesis han recuperado algunos lugares para hacer los pilares de las nuevas formas de práctica religiosa, si es posible, la supervivencia no sólo de la institución, sino también la transmisión de la fe. ¿Cuál es el proceso? ¿Es sostenible en el tiempo? ¿Con qué herramientas?

The New Evangelism, a term popularized by Paul VI and a primary concern of John Paul II, articulates the Catholic Church's reply to the appeal of the Council Fathers for renewed gospel proclamation in the modern age. Theology observes copious permutations of the New Evangelism, and these competing narratives cover a variety of perspectives. My project explores the question of the New Evangelism's meaning within United States Catholicism amidst its various interpretations by applying Paul Ricoeur's theory of narrative to this multiplicity of configurations. Ricoeur's theory actually anticipated the contemporary situation: as new interpretations challenged sedimentation, multiple reconfigurations of the Church's call to proclaim were the inevitable result, in light of story's power upon human imagination. In the reciprocal dialectic between historical consciousness and personal identity, story informs each and is informed by each--an epistemological circle which allows for multiple reconfigurations when narratives engage imagination. My application of Ricoeur's theory will indicate that theology is not about the New Evangelism so much as it is about New Evangelisms, and that the Church may embrace a breathing room for multiple voices without losing herself to the vacuum of relativism nor to the suffocation of autocracy.
McAnulty College and Graduate School of Liberal Arts;
Theology
PhD;
Dissertation;

Evangelization is the most important mission and responsibility of the Church and the main characteristic of her very existence. The church evangelizes because it is her duty to proclaim and to testify for the Gospel. The new evangelization is necessary most of all in such places where the Christian tradition has lost its living sense of faith, where people have lost their feeling of being members of the Church, or they have retreated from Jesus Christ. This topic has proved to be very important and pressing. Since the times of the Second Vatican Council, the Popes, namely Paul VI, John Paul II, Benedict XVI, and Francis, have been expressing their opinions on this subject. They have been searching for new language, new ways, new forms of evangelization. This thesis aims to show that there is a noticeable development of approaches of individual pontiffs to evangelization. Keywords The new evangelization; The evangelization; John Paul II.; Benedikt XVI.; Francis; The church.

This diploma thesis called Internet and the Holy See deals with a specific question concerning relationship between the Catholic Church and media. It examines development of the attitude of the Holy See to the Internet in context of its attitude to mass media on the basis of exploration of ecclesiastical documents related to media and analysis of Internet and mass media use in practice. It takes the Internet as the latest fundamental milestone in development of human communication and probes how the Catholic Church represented by the Holy See deals with this phenomenon. Name of this thesis begins with the word Internet, to indicate perspective chosen on this topic. In the last chapter there are conclusions emerging from analysis of ecclesiastical documents compared with actual use of the Internet by the Holy See.

Christianity has been implanted in several countries of equatorial Africa since the nineteenth century. With the sacrifice of many missionaries, the Gospel has reached the most remote parts of this continent. In recent years, christian communities have been growing throughout the African continent. It is surprising how people from families who followed the traditional religion joined christian faith. This dissertation does not intend to examine the christianization of the whole African continent. Instead, it is sought to understand the reasons of the Beti people conversion to christianity. It is sought to indicate the factors that contributed in a decisive way so that this people joined to the christianity. Insofar as knowing the past we can better think the future, the present work intends to help to see how the new evangelization of the Beti people should be effected, one hundred and fifteen years after the first evangelization.
Desde o seculo XIX, o cristianismo implantou-se em vários países da África equatorial. Com o sacrifício de vários missionários, o Evangelho chegou aos lugares mais remoto deste continente. Nos últimos anos, as comunidades cristãs foram crescendo em todo o continente africano. É surpreendente como as pessoas provenientes das famílias que seguiam a religião tradicional aderem à fé cristã. Esta dissertação não pretende examinar a cristianização de todo o continente africano. Procura-se, antes, entender os motivos da conversão do povo Beti ao cristianismo. Trata-se de indicar aqueles fatores que contribuíram de modo determinante para que este povo aderisse ao cristianismo. Uma vez que conhecendo o passado se pode pensar melhor o futuro, o presente trabalho pretende ajudar a ver como se deve efetuar a nova evangelização do povo Beti, cento e quinze anos após a primeira evangelização.

Text in German
This thesis analyses the contextual concepts for Mission in Europe as developed by European churches between 1979 and 1992 by examining their interpretation of European culture and history (,,Europabild") and the corresponding understandings of mission. The main thrust of the Roman Catholic concept of the ,,New Evangelization of Europe" is to understand European-humanist culture as having grown out of christian (Roman Catholic) roots and to interpret the Church as Soul of Europe. Accordingly, New Evangelization means to call Europe back to the Church in order to keep its culture from ruin and to revitalize it. The European branch of the Lausanne Movement took some clues from the Roman Catholic concept, but interpreted them in its own way since 1984. Here European culture is understood in the basic theological tension between ,,bridge" and ,,barrier" for the Gospel in Europe. The aim of mission is the conversion of Europeans to the biblical and present Jesus Christ who is able to give new life and new hope for individual Europeans and European culture. The Conference of European Churches has coined and discussed the concept of ,,Mission of the Churches in a Secularized Europe" since 1986. The Protestant ,,wing" tends to be less critical towards secularized European culture than Orthodox theologians seem to be. Nevertheless both affirm an understanding of mission as encounter with present time European culture in which God is seen at work in various and mysterious ways. Finally the author formulates his conclusions and perspectives for a transforming (of) mission in Europe. The Body of Jesus Christ in Europe needs to be as deeply rooted in biblical revelation as in biblical spirituality in order to live as a missionary and alternative community in the middle of European culture, and in order to not repeat past european-christian inculturations, but to repent and invite Europeans to turn to Jesus Christ to explore fresh ways of life, hope and reconciliation in the middle of European diversity.
Diese Arbeit fragt nach den theologischen und historischen Grundlinien kontextueller Missionskonzepte filr Europa, wie sie zwischen 1979 und 1992 in den Kirchen Europas entwickelt wurden. In einer ein:f:Uhrenden Standortbestimmung werden zunachst Diskontinuitat und Kontinuitat eines auf Europa bezogenen Missionsverstandnisses in der Missions- und Kirchengeschichte dargestellt. Im Hauptteil der Arbeit werden in einem historisch-theologischen Untersuchungsgang die verschiedenen Missionskonzepte fUr Europa nach ihrem Europabild und dem korrespondierenden Missionsverstandnis befragt. Im romisch-katholischen Programm der ,,Neuevangelisierung Europas", das seit 1979 von Papst Johannes Paul II. inspiriert wird, geht es darum, die christliche (romisch-katholische) Kirche als Wurzel und Seele der europaisch-humanistischen Kultur zu erkennen und sich ihr neu zuzuwenden, um so die europaische Kultur vor dem Zerfall zu bewahren. Der europaische Zweig der evangelikalen Lausanner Bewegung hat Impulse aus der romischkatholischen Kirche aufgenommen und seit 1984 in einer Reihe von Konferenzen in eigener Weise fortgefuhrt. Hier wird die Kultur Europas in der Spannung zwischen Silnde und Erlosung und somit als Herausforderung und Chance fUr eine speziell auf die europaische Situation ausgerichtete Mission verstanden. Ziel der Mission ist es, die Europaer zur Umkehr zu Jesus Christus einzuladen, der alleine Grund fUr neues Leben und neue Hoffnung in der Kultur Europas sein konne. Die Konferenz der Europaischen Kirchen, der ein gro.Ber Teil der protestantischen und orthodoxen Kirchen Europas angehOrt, beschaftigt sich seit 1986 in einer Reihe von Studienkonsultationen mit der ,,Mission der Kirchen in einem sirkularisierten Europa". Die protestantischen Delegierten stehen der sirkularisierten Kultur Europas weniger kritisch gegeniiber als die orthodoxen Vertreter. Insgesamt versteht man Mission in Europa als Begegnung mit der europaischen Kultur der Gegenwart, in der man Gottes Wirken entdecken konne. Ausgehend von diesen Ergebnissen werden in einem Schlussteil Grundlinien fur ein erneuerte und erneuernde Mission in Europa formuliert. Die missionarische Gemeinde in Europa heute braucht die Verwurzelung in der biblischen Offenbarung und in biblischer Spiritualitat, um als Mit-, Gegenund Fur-Kultur inmitten von Europa nicht zu einer Riickkehr zu vergangenen christlichen Inkulturationen, sondern zur Umkehr zum lebendigen Christus einzuladen, der neues Leben und neue Hoffnung schenkt und Versohnung inmitten aller europaischen Verschiedenheit moglich macht.
Christian Spirituality, Church History & Missiology
D.Th. (Missiology)

A dissertação presente, Nova Evangelização – Igreja Particular Bragança-Miranda, é um estímulo à mudança de mentalidade e de pastoral na Igreja Particular Bragança- Miranda, a começar na revisão de cada uma das paróquias e o contributo da instituição para a experiência de Deus por parte dos fiéis leigos. Fundamentada na sapiência dos últimos pontífices, traça-se um caminho pastoral de renovado entusiasmo para uma melhor vivência espiritual e comunitária nas paróquias. A exigência e o desafio da mudança, até às últimas consequências, é para nós a certeza de que a palavra de Deus é viva e eficaz e que se faz sentir em todos os tempos e em todas as culturas.
The present dissertation, New Evangelization – Particular Church of Bragança- Miranda, stands as an encouragement to changing mind and pastoral in the Particular Church of Bragança-Miranda, starting with the review of each parish as well as the institution’s contribution to the experience of God on behalf of the lay faithful. Based on the wisdom of the previous Pontiffs, a pastoral path of renewed enthusiasm is laid for a better spirituality and community life in the parishes. The demand and challenge of change, to the ultimate consequences, is for us the certainty that God’s word is alive and efficient and that it is experienced at all time and all cultures.

A nova evangelização é a ação de levar o Evangelho de Nosso Senhor Jesus Cristo de forma nova e renovada. Esta saída para anunciar o Evangelho de forma nova e renovada é fruto dum grande acontecimento na história do povo cristão, a que nós chamamos ressurreição. Sem a ressurreição de Jesus, a evangelização e tudo aquilo que nos motiva a sair seria em vão. Assim sendo, a nova evangelização é um levar o Evangelho sempre de forma nova e atualizada. Ela é também um compromisso a assumir com afinco e determinação. É também uma forma nova de estar na Igreja, usando novos métodos e novas formas de dizer e fazer as coisas. É nesta dinâmica que o tema da nova evangelização é vista na Evangelii gaudium (EG) de papa Francisco. O Papa Francisco trouxe com o seu gesto profético uma nova forma ousada de viver e levar o Evangelho. Esta forma de viver o Evangelho é fruto duma alegria que habita os corações daqueles que experimentaram a misericórdia de Deus. Por isso, o Papa Francisco desafia-nos a sair ao encontro das pessoas, conhecer suas histórias e partilhar com elas a experiência do amor de Deus em nós. A nova evangelização parte de Cristo e toda a realidade é lida a partir de Cristo. O cristão é chamado a fazer um discernimento e ler a realidade à luz do Evangelho e redescobrir e recuperar o frescor do Evangelho. Nesta leitura concluímos que a EG apresenta um caráter programático com consequências sérias para a reforma da Igreja na sua forma de fazer pastoral.
The new evangelization is to bring the Gospel of our Lord Jesus Christ in a new and renewed way. This way of proclaiming the Gospel in a new and renewed way is the fruit of a great event in the history of the Christian people, which we call the resurrection. Without Jesus' resurrection, evangelization and all that motivates us to go out would be in vain. Therefore, the new evangelization is to carry the Gospel always in a new and updated way. It is also a commitment to work hard and witch determination. It is also a new way of being in the Church, using new methods and new ways of saying and doing things. It is in this dynamic that the theme of the new evangelization is seen in Pope Francis' EG. Pope Francis brought with his prophetic gesture a bold new way of living and carrying out the Gospel. This way of living the Gospel is the fruit of the joy that lives in the hearts of those who have experienced God's mercy. This is why Pope Francis challenges us to go out to meet people, learn their stories and share with them the experience of God's love in us. The new evangelization comes from Christ and all reality is read from Christ. The Christian is called to discern, to read reality in the light of the Gospel and to rediscover and recover the freshness of the Gospel. In this reading we conclude that the EG has a programmatic character with serious consequences for the reform of the Church in the way she does pastoral work.

Nesta dissertação, revemos os últimos cem anos de pronunciamentos dos sucessores de Pedro, do Papa Leão XIII, ao Papa Bento XVI, atestando a atenção e interesse com que a igreja católica sempre olhou para as potencialidades oferecidas pelas novas tecnologias de informação e de comunicação. Olhamos de um ponto de vista comunicacional para a urgência da Nova Evangelização pronunciada pelo Papa João Paulo II, dando continuidade ao já expresso pelo Papa Paulo VI e pelo próprio II Concílio do Vaticano. Alicerçamos a nossa reflexão em autores selecionados entre uma variedade de outras possibilidades. Seguimos de modo mais estrutural as teorias de McQuail, Castells, Baudrillard, e McLuhan, e fazemos um percurso cronológico proporcionado pelos referidos autores: da Galáxia Gutenberg à Galáxia Internet, passando pela Galáxia McLuhaniana. Em síntese, exploramos a conclusão de que a rede da sociedade em rede em que vivemos, desta Galáxia Internet onde navegamos, é em boa parte a rede de sempre, onde o próprio Jesus de Nazaré nos desafia a acreditarmos numa pesca milagrosa… Lançai de novo as redes – assim fizemos.
In this dissertation, we revise the last hundred years of pronouncements by the successors of Peter, from Pope Leo XIII to Pope Benedict XVI, testifying the attention and interest with which the Catholic Church has always looked at the potential offered by new technologies of information and communication. From a communicational standpoint, we reaffirm the challenge of the urgency of New Evangelization put forward by Pope John Paul II, following the indications of Pope Paul VI and the Vatican Council II. We base our reflection on selected authors from a variety of possibilities, namely the theories of McQuail, Castells, Baudrillard and McLuhan. We present a chronological analysis of the matter, from the Gutenberg Galaxy to the Internet Galaxy. In summary, we explore the conclusion that points out that the net of the network society we live in nowadays, where we surf the galaxy of the Internet, is largely the same net in which we have always lived, where Jesus of Nazareth has challenged us to believe in a miraculous catch... so let us cast the nets again... and so we did.

O presente estudo aprofunda a relação existente entre a Mensagem de Fátima e a Nova Evangelização. Esta relação revela a importância e a atualidade da espiritualidade mariana que brota das revelações privadas de Fátima e explicita o seu extraordinário contributo para a renovação da vida cristã e eclesial. Depois de analisarmos pormenorizadamente a mensagem de Nossa Senhora aos três pastorinhos, o Imaculado Coração de Maria surge como elemento teológico aglutinador e capaz de purificar as diferentes práticas e devoções ligadas à piedade popular. Este facto, permitiu-nos redescobrir a teologia do coração que revela, por um lado, a íntima comunhão entre o coração de Jesus e o coração de Maria e, por outro, a relação entre Maria e a humanidade. É a partir deste encontro de corações que apontamos dois recursos pastorais muito relevantes: a consagração ao Imaculado Coração de Maria (que nos remete para a entrega total a Deus, já expressa na consagração batismal) e a devoção reparadora dos cinco primeiros sábados (que nos remete para o compromisso eclesial a partir da oração e da vivência dos sacramentos, em especial da Eucaristia e da Reconciliação).
In this dissertation the relationship between the Message of Fátima and the New Evangelization is explored. Besides its extraordinary contribution towards the renewal of Christian and Church life, this relationship also displays how critically important the Marian spirituality is for today's world, namely the specific spirituality that springs from the private revelations of Fatima. After a thorough examination our Lady's message to the three Little Shepherds, the Immaculate Heart of Mary stands out as a unifying theological motif to purify the various practices and devotions of popular piety. All this has enabled us to discover how a theology of the heart reveals the inner fellowship between the heart of Jesus and the heart of Mary, as well as the relationship of Mary with us. This shared life of two hearts allows for two very important pastoral resources: the consecration to the Immaculate Heart of Mary (which goes back to our total surrender to God, as expressed through the baptismal consecration) and the atoning devotion of the five first saturdays (which goes back to our commitment to the Church, as expressed though prayer and the life of sacraments, especially the Eucharist and Reconciliation).

In my dissertation, I inquire into the phenomenon of monastic architecture and its plastic decoration in 16th century New Spain. The aim of this work is to present Mexican monasteries and their artistic significance. In my analysis, I build on the interpretation of monastic architecture from the perspective of early colonial society, I also reflect on the individual level, assessing its impact on the conquest and colonization of America. The methodology of this research project combines analysis of historical (e.g. study of historical sources) and art historical processes (iconological analysis of E. Panofsky) with analysis of anthropological concepts (e.g. rituals of transition of A. van Gennep, thick description of Cl. Geertz, concepts of liminality, structure and communitas of V. Turner). During my PhD studies, I conducted a field trip in Central Mexico (2013), supported by a grant from the Government of Mexico. I visited and documented one hundred and sixteen monasteries and the photographic documentation is the main empirical source of my analysis which further draws from the study of historical sources and academic literature. My research primarily focuses on three aspects: 1. the monastic architecture and art; 2. the role of the monastery in the process of European conquest and colonization...

Polarisé par l’événement du jubilé de l’an 2000, Jean-Paul II, tout au long de son pontificat, achemine l’Église catholique dans un long pèlerinage vers le IIIe millénaire de l’humanité. À l’aube du XXIe siècle, avec le contenu théologique du concile Vatican II pour boussole fiable, le pape polonais arbore une vision pastorale originale marquée par l’expression « nouvelle évangélisation ». Reprise de l’épiscopat d’Amérique latine, cette expression devient ainsi son emblème et son fer de lance durant les quelque 27 années de son pontificat. Largement récupérée par maints milieux ecclésiaux, l’expression méritait qu’on en produise une étude systématique à la lumière de la théologie pastorale de celui qui en a été le divulgateur privilégié. Pour ce faire, nous avons choisi comme texte fondateur à notre étude sa lettre apostolique Tertio Millennio Adveniente publiée en 1994, en raison de la vision pastorale qui s’en dégage à l’aube de l’an 2000. Ce texte, qui couvre la période du concile Vatican II jusqu’à l’entrée de l’Église catholique dans le IIIe millénaire, définit le cadre temporel de notre recherche. Par ailleurs, il nous permet de retenir trois référents théologiques pour conduire notre étude. Nous les analysons et nous en conduisons une synthèse théologique à travers trois regards synoptiques qui acheminent progressivement la thèse vers sa conclusion. Le premier référent théologique retenu est l’exhortation apostolique Evangelii Nuntiandi du pape Paul VI ; le deuxième référent est l’ouvrage de Karol Wojtyla Aux sources du renouveau ; le troisième référent est l’exhortation postsynodale Ecclesia in America. Avec une démarche herméneutique justifiée, et par la synthèse de ces référents théologiques, trois aboutissants voient le jour. Le premier regarde l’application pastorale du concile Vatican II : dans un regard pastoral justifié par une anthropologie définie, le pasteur articule les constitutions Lumen Gentium et Gaudium et Spes pour proposer une praxis pastorale. Le second aboutissant parle alors de la notion de la créativité de la foi. Cette créativité de la foi se décline, elle, dans les médiations culturelles – troisième aboutissant – qui s’articulent elles-mêmes autour des concepts d’attitudes et de dialogue wojtylien. La critique proposée en conclusion de thèse porte directement sur l’anthropologie proposée par Jean-Paul II sous-jacente à chacun de ces trois aboutissants.
The entire pontificate of Pope John Paul II, polarized by the event of the Jubilee of the year 2000, can be summarized as a long pilgrimage of the Catholic Church towards the Third Millennium of humanity. At the dawn of the XXIst century, having as a sure guide the theological contents of Vatican Council II, the Polish Pope held up for all to see an original pastoral vision marked by the expression “new evangelization”. Borrowed from the Latin American Bishops this expression became his emblem and spearhead during nearly 27 years of pontificate. Since it has been largely appropriated by various ecclesial groups, a systematic study of the expression, in the light of the pastoral theology of its privileged discloser, had to be initiated. To do so we chose, as founding text of our study, the Apostolic Letter Tertio Millennio Adveniente, published in 1994, due to its pastoral vision at the dawn of the year 2000. This text, covering the period of the Vatican Council II up to the entry of the Roman Catholic Church in the Third Millennium, defined the temporal framework of our research and permitted us to retain three theological tenets. We analyzed them and produced a theological synthesis through three synoptic views which gradually led the thesis to its conclusion. The Apostolic Exhortation Evangelii Nuntiandi of Pope Paul VI was the starting point; the second theological tenet was the document of John Paul II entitled Sources of Renewal, and the final tenet was the Post Synodal Exhortation Ecclesia in America. By the analysis and the synthesis of these three tenets, with a justified hermeneutical initiative, three outcomes emerged. The first one looked at the pastoral application of the Vatican Council II: in a pastoral outlook justified by a defined anthropology, the minister articulated the Constitutions Lumen Gentium and Gaudium et Spes to suggest a pastoral praxis. The second outcome then developed the notion of the creativity of the faith. This creativity of the faith declined itself in the cultural mediations – third outcome – which articulate themselves around the concepts of attitudes and Wojtylien dialogue. The proposed critical conclusion of the thesis directly concerned the anthropology proposed by John Paul II underlying in each of these three outcomes.

Les écoles catholiques sont ordonnées à l’éducation chrétienne des jeunes, chrétiens ou non, qui leur sont confiés. En accueillant des élèves de toutes les confessions ou traditions religieuses, elles s’ouvrent en même temps à la diversité culturelle et religieuse. En tenant compte de celle-ci dans leur offre éducative, elles la valorisent. Cette valorisation signifie l’acceptation du pluralisme religieux en son sein. Comment ce fait est-il considéré dans l’éducation chrétienne des jeunes que donnent les collèges Bourget de Rigaud et Saint-Viateur de Ouagadougou ? Quels sont les enjeux et les perspectives théologiques d’une telle considération ? Puisque ces deux établissements appartiennent à la Congrégation des Clercs de Saint-Viateur, elles ont en plus des missions assignées à toute école celle d’évangéliser, donc d’annoncer Jésus Christ et son évangile, pour humaniser et donner du sens à l’existence humaine, pour faire naître de nouveaux chrétiens et susciter avec eux une communauté où la foi est vécue, approfondie et célébrée. Mais, dans un contexte de pluralisme religieux, comment évangéliser sans porter atteinte à la foi d’autrui ? Comment éduquer chrétiennement des jeunes non chrétiens et non croyants ? Quelle approche théologique adopter afin d’éduquer les jeunes en tenant compte du pluralisme religieux ? À la fin de cette étude, menée en suivant la démarche de la praxéologie pastorale, nous apportons des réponses à ces questions tout en proposant comme nouvelle façon d'évangéliser dans un tel contexte une approche éducative dite d'éducation des jeunes au pluralisme religieux.
Catholic schools are ordained to the Christian education of young Christians or non-Christians entrusted to them. By welcoming students of all faiths or religious traditions, they are at the same time open to cultural and religious diversity. By taking this into account in their educational offer, they enhance its value. This enhancement means the acceptance of religious pluralism within it. How is this fact considered in the Christian education of young people given by the Colleges of Bourget of Rigaud and Saint-Viator of Ouagadougou? What are the challenges and the theological perspectives of such a consideration? Since these two establishments belong to the Congregation of the Clerics of St. Viator, they also have missions assigned to every school: to evangelize, that is, to proclaim Jesus Christ and his Gospel, to humanize and give meaning to human existence, to bring new Christians into being and to foster with them a community where faith is lived, deepened and celebrated. But, in a context of religious pluralism, how can we evangelize without damaging the faith of others? What educational approach should be adopted to educate young people considering religious pluralism? How to educate young people of different religious and non-religious traditions in a Christian way? What theological approach is preferred in such an undertaking? At the end of this inductive research, carried out following the approach of pastoral praxeology, we provide answers to these questions while proposing as a new way of evangelizing in such a context an educational approach called the education of young people to religious pluralism.

The work is focused on a life and work of archbishop Fulton J. Sheen and it is divided into three parts. The first part is concerned in bishop's life events and partly in bishop's charakter description. It is completed with american bishop's canonization process report. Second part is decribing literary legacy of bishop Sheen, trying to grasp main emphases in his work, referring on topical komplexity of Sheen's books, depicting author's apologetic writing style. The topic is accomplished with Appendix I. to submit complete Sheen's biography list. The third part is more profound insight into Sheen's christocentric theology which is particularly concerned in Cross, and it also includes further theological insights, biblical quotations and reflexions by several significant theologians. In fact, this part is theological interpretation of Sheen's book Life of Christ.

O progresso tecnológico dos media e suas diversas valências, convenceram a Igreja a utilizá-los e a enquadrá-los na sua acção missionária, social e educativa. Esta abertura da Igreja aos MCS, consolidada com a definição de uma pastoral da comunicação durante o Concílio Vaticano II, sugeriu-nos um estudo sobre o contributo da Rádio Ecclesia (RE) na evangelização de Angola, através da produção noticiosa. A revisão da literatura concernente quer à relação entre a Igreja e os media; quer ao papel da rádio generalista no éter e na web, ajudaram-nos a construir uma base de reflexão sobre a pertinência da fundação de uma rádio católica para Angola, num contexto africano onde, em geral, o serviço público de radiodifusão visa, sobretudo, promover e conferir visibilidade mediática às actividades do poder político vigente. Da investigação levada adiante com base na análise de conteúdo de 10 radiojornais, em dois períodos diferentes, concluímos que, desde a sua fundação, a RE tem prestado um valioso contributo à Igreja de Angola: é uma emissora católica popular de serviço público, generalista e com vocação missionária e social. Fazendo recurso às fontes oficiais, ecclesiais e particulares, a RE adopta a reportagem mais como género jornalístico preferencial na descrição dos acontecimentos, mormente de âmbito nacional, apesar de circunscrita à região de Luanda. Numa dinâmica de jornalismo de proximidade, a programação noticiosa da RE concede espaço e prioridade às populações mais carenciadas, no contexto da sua missão como veículo e porta-voz da Igreja na sua missão de expandir o Evangelho. Para o cumprimento da sua missão, a RE tem procurado esforçar-se por observar os padrões da ética jornalística e as directrizes da Igreja atinentes à produção informativa. Entretanto, é necessário que na execução desta missão a RE invista mais na formação dos seus profissionais, aposte mais na restruturação da sua web-rádio e persista no diálogo contínuo com o governo, visando a expansão do seu sinal por todo o país.
The technological progress of the media and its various values convinced the Church to use them and to frame them in its missionary, social and educational activity. This openness of the Church to the social media consolidated with the definition of a pastoral for communications during the Second Vatican Council, suggested this a study on the contribution of the Radio Ecclesia (RE) in the evangelization of Angola, through the news production. The literature review concerning both the relationship between the Church and the media and the role of generalist radio in the ether and the web, helped us to build a basis for reflection on the pertinence of the founding of a catholic radio station in Angola in an African context where, in general, the public service of broadcasting aims, above all, to promote and give media visibility to the activities of the political power in force. From the research carried out based on the Content Analysis of 10 radio news, in two different periods, we conclude that since its foundation, the Angolan Catholic Radio has made a valuable contribution to the Church of Angola: is public service popular catholic radio station, generalist and has a missionary and social vocation. Using the official, ecclesial and private sources, the RE adopts the reportage as the preferred journalistic genre in the description of events, mainly of national scope, although circumscribed to the region of Luanda. In a dynamic of proximity journalism, the news program of the RE gives space and priority to the most deprived populations, in the context of its mission as a vehicle of the Church in its mission to spread the Gospel. For the fulfillment of its mission, the RE has sought to observe the standards of journalistic ethics and the Church's guidelines for information production. However, it is necessary that in the execution of this mission, RE invest more in the training of its professionals, bet more on the restructuring of its web radio and persist in the ongoing dialogue with the government, aiming to expand its signal throughout the country.