Academic literature on the topic 'Redemptoris missio'

Since at least the 1990 encyclical Redemptoris Missio, Roman Catholic teaching has endorsed a multi-faceted mission platform, thus giving official recognition to the work of Catholic women missionaries, who were formerly referred to as “auxiliaries.” A look at women's experiences in two recent mission gatherings and examples from mission economics, companioning, and martyrdom illustrate both the contribution Catholic women made to a holistic approach to mission and the lingering nineteenth century themes of domesticity and “woman's work for women” as reshaped by U.S. Catholic women missionaries today.

Currently, 92 years have passed since the announcement of St. Teresa of the Child Jesus, patron of the mission. There are still questions about the legitimacy of this act made by Pope Pius XI. However, this article focuses primarily on the timeliness of this patronage, and not on the act itself and its legitimacy. First, it presents the missionary life of the Saint of Lisieux, which is a de facto missionary feature of her spirituality, and then the “missionary thought” of Saint. Teresa of the Infant Jesus is juxtaposed with the teaching of the Church, represented by Vatican II and Redemptoris Missio John Paul II.

The Poznań Foundation of Humanitarian Relief “Redemptoris Missio” originated twenty-five years ago. Its mission is to provide professional medical assistance to missionaries and mission centers. It is the first foundation which involved lay people in the missionary activity of the Catholic Church. It was also founded mostly by lay people and is still managed by them. Many lay volunteers are also engaged in its work. In this study the author describes the genesis of the Foundation and its goals in the context of the pastoral paradigm. The analytical-critical method of its functioning was analyzed, as well as analysis of the source documents of the foundation. On the basis of the foundation's activities an institutional model of secular involvement in the Church’s missionary activity is presented, which can be replicated in other pastoral centers.

The Second Vatican Council opened a new perspective for interreligious dialogue for the Church. Theological refl ection, including non-Christian religions, pointed out the elements of truth and holiness present in them and confi rmed their value as preparation for the Gospel. This positive image of religion does not confl ict with missionary activity. The conciliar and post-conciliar documents of the Church emphasize the constant validity of the missionary mission of Christians and indicate dialogue as one of the forms of mission. Signifi cantly, the topic of interreligious dialogue is primarily addressed in missionary documents that recognize it as an integral part of the preaching of the Gospel. The Council decree Ad gentes divinitus, the exhortation of Paul VI Evangelii nuntiandi, the encyclical of John Paul II Redemptoris missio are just some of the Church’s many missionary documents that develop the concept of interreligious dialogue.

Thesis advisor: O. Ernesto Valiente
Thesis advisor: Margaret E. Guider
Thesis (STL) — Boston College, 2016
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
O trabalho apresentado é um estudo sobre a atuação missionária da Congregação do Santíssimo Redentor no Brasil entre as décadas de 1890 e 1920, no contexto de romanização do catolicismo brasileiro. Propõe-se a entender como a religiosidade praticada no país foi compreendida e apropriada pelos redentoristas, que serviam a um determinado projeto da Igreja. Defende que, ao invés de proporem o silenciamento e/ou a completa anulação de práticas religiosas heterodoxas e exteriorizadas de vivência da fé, e a sua consequente substituição por um catolicismo com ampla valorização dos sacramentos e da ortodoxia católica, os redentoristas criaram códigos comunicativos que os permitiram dialogar tanto com o catolicismo ortodoxo quanto com as práticas exteriorizadas de manifestação da fé. As missões religiosas são aqui entendidas como movimentos extremamente plurais, nos quais diversas propostas de vivência religiosa se conectavam e se contaminavam, resultando em uma prática religiosa híbrida, que conjugava elementos da religiosidade popular com os da ortodoxia católica. Compreende os redentoristas como praticantes e proponentes de uma versão do ultramontanismo que deve ser interpretada de um modo mais plural, um processo que deixa margem para a sobrevivência de práticas religiosas populares na ortodoxia católica. O povo tem experiências e expectativas, e procura meios para implementá-las. Por mais que a Igreja e os redentoristas almejassem, com seu discurso, um catolicismo puramente sacramental, a prática deixava margem para apropriações variadas da ortodoxia, pois era vivida também pelo povo que a executava e imprimia nela grande parte dos seus anseios. A tese aqui demonstrada é que a atuação redentorista no Brasil envolvia expectativas tanto da Igreja quanto da Congregação, ambas com o mesmo grau de importância e relevância para o entendimento do evento. Os missionários tinham a compreensão de que serviam ao projeto romanizador do catolicismo brasileiro, mas interpretavam a missão do Brasil como um meio para exercerem atividades que não lhes era possível no continente europeu devido as políticas de Estado que limitavam a atuação missionária em suas regiões de origem. O Brasil era, para eles, a chance de viver uma religiosidade que não era possível de ser vivida por completa no Velho Mundo.
The work presented here is a study on the missionary activity of the Congregation of the Most Holy Redeemer in Brazil from the 1890s through the 1920s, in the context of the Romanization of Brazilian Catholicism. The intent is to understand how the religiosity practiced in this country was understood and appropriated by the Redemptorists, who served a particular project of the Church. It is argued that, instead of proposing the silencing and/or complete annulment of heterodox and externalized religious practices of living the faith, and its consequent replacement by a Catholicism with a strong emphasis on the sacraments and on Catholic orthodoxy, the Redemptorists created rhetorical devices that allowed them to dialogue both with orthodox Catholicism and with externalized practices of manifestation of the faith. The religious missions are understood here as extremely plural movements, in which diverse proposals of religious experience were inter-connected and cross-contaminated, resulting in a hybrid religious practice that combined elements of popular religiosity with those of Catholic orthodoxy. The Redemptorists are seen as practitioners and proponents of a version of ultramontanism that should be interpreted in a more pluralistic way, a process that leaves room for the survival of popular religious practices in Catholic orthodoxy. People have experiences and expectations, and look for ways to put them into practice. As much as the Church and the Redemptorists desired, with their discourse, a purely sacramental Catholicism, the practice left room for various appropriations of orthodoxy, for it was lived also by the people who carried it out, imprinting great part of their aspirations on it. The thesis demonstrated here is that Redemptorist activity in Brazil involved expectations of both the Church and the Congregation, both with the same degree of importance and relevance. While the missionaries supposedly served the Romanizing project of Brazilian Catholicism, they interpreted the Brazilian Mission as a means to carry out activities that were not possible for them on the European continent due to state policies that limited missionary activity in their regions of origin. Brazil was, for them, the chance to live a religiosity that could not be fully lived in the Old World.

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A presente tese tem como objetivo oferecer uma contribuição à história das missões redentoristas, durante os primeiros trinta anos de trabalho em Minas Gerais. A chegada dos Redentoristas holandeses ao Brasil ocorreu no domingo, 2 de julho de 1893. O campo religioso encontrado no Brasil era marcado pelo “Catolicismo Popular”, forma religiosa caracterizada pelo devocionismo leigo e social que tornou-se alvo de um movimento de reforma da Igreja no Brasil a que se convencionou chamar de “romanização”. Dentro desse espírito, a vinda de missionários europeus para o Brasil, naquele final de século, passou a ser vista pela Sociologia do Catolicismo Contemporâneo como uma missão comandada por Roma e eles, como “agentes de Roma”. Uma visão generalizante do conceito de “romanização” terminou por colocar as missões como mera cadeia de transmissão de um comando da Cúria Romana. Através de vários documentos e testemunhos da época pretende-se demonstrar que a vinda dos missionários Redentoristas não foi marcada por tal conotação e que, ao contrário, seu trabalho missionário foi permeado por hesitações, particularidades e dinâmica inspirada pelo carisma de seu fundador Afonso Maria de Ligório, bem como, pelos ideais e projetos da Congregação naqueles finais de século caracterizado pelo surto missionário. Outro aspecto relevante que pretende-se demonstrar é o fato de que as expressões religiosas populares não foram extirpadas pelo trabalho missionário cujo fim primordial era a doutrinação e renovação dos costumes. O confronto entre catolicismo popular e renovado não foi somente marcado por imposições e resistências mas, por uma flexibilização, porosidade e trocas mútuas. Na conclusão busca-se demonstrar que o trabalho missionário dos Redentoristas, naqueles primeiros trinta anos, deixou marcas importantes na reforma dos costumes e na formação de uma consciência social no Catolicismo do Brasil de então.
The aim of this thesis is to offer a contribution to the history of the Redemptorist missions, during the first thirty years of their work in Minas Gerais, Brazil. The Dutch Redemptorists Fathers arrived in Brazil on Sunday, the second of July eighteen ninety-three. The religious situation that they found in Brazil was marked by what usually called “popular Catholicism”, a religious trait noted by devotionalism laic and social , which becames target of a movement towards the reform of the Catholic Church in Brazil and came to be known as “Romanization”. In such a notion, the coming of the European missionaries to Brazil, in that end of the century, came to be regarded by the Sociology of Contemporary Catholicism as a mission led by Rome, the missionaries being “agents of Rome”. A generalization of the notion of “Romanization” placed the missions as a mere chain of transmission commanded by Romam Curia. Based on several documents and testimonials about that time, this thesis intends to demonstrate that the coming of the Redemptorist missionaries did not suggest that connotation and, on the contrary, their missionary work was permeated by hesitations, particularities and dynamics inspired by the charisma of their founder, Aphonhus Maria of Ligory, as well as by the ideals and projects of the Congregation, at that end of a century marked by the missionary expansion. Another relevant aspect to be highlighted is the fact that the popular religious expression was not extirpated by the missionary work, whose main purpose was the indoctrination and regeneration of the custums. The confrontation between popular and renovated Catholicism was not marked only by impositions and resistances but also, by flexibilization, porosity and mutual changes. In the Conclusion, the thesis tries to demonstrate that the missionary work of the Redemptorists, during those first thirty years, left important marks in the renewal of the custums and on the formation of a social conscience in the Brazilian Catholicism of those days.

This is a hermeneutical study of an attempt to inculturate a Redemptorist parish mission in a black township parish. The purpose of Redemptorist parish mission is conversion and renewal. This study is influenced by - - the spirit of St. Alphonsus Liguori (1696-1787) founder of the Redemptorists - Vatican II (1962-1965) and by - the African Synod (1994); and it uses the systemic stage model of Rambo and the spiral model of Costas, as a framework to understand conversion. The conversion experiences of ten parishioners of St. Peter's parish are used as data for the study. A theological reflection on the ten conversions confirmed the following: that cultural context is important for understanding conversion; that conversion is both a distinct moment and a continuous process; that it is imperative to understand conversion from the perspective of the convert him/herself. For 'mission preaching' to effect genuine conversion it must be inculturated.
Christian Spirituality, Church History and Missiology
Th. M. (Missiology)