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Journal articles on the topic 'Redemptoris missio'

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Published: 4 June 2021
Last updated: 11 February 2022

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1

KLUJ, WOJCIECH. "Duchowość misyjna. Między „Ad gentes" a „Redemptoris missio"." Annales Missiologici Posnanienses, no. 15 (January 15, 2007): 19–36. http://dx.doi.org/10.14746/amp.2006.15.02.

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2

Rzepkowski svd, Horst. "„Religionen, Religiosität und christlicher Glaube" und „Redemptoris Missio"." Evangelische Theologie 52, no. 3 (May 1, 1992): 262–76. http://dx.doi.org/10.14315/evth-1992-0306.

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3

Dries, Angelyn. "U.S. Catholic Women and Mission: Integral or Auxiliary?" Missiology: An International Review 33, no. 3 (July 2005): 301–11. http://dx.doi.org/10.1177/009182960503300304.

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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.
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4

Zofia Kaczmarek. "Misyjny wymiar duchowości Świętej Teresy od Dzieciątka Jezus." Annales Missiologici Posnanienses 24 (December 31, 2019): 75–83. http://dx.doi.org/10.14746/amp.2019.24.5.

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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.
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5

Wrzos, Marcin. "Modele pomocy misjom na podstawie działalności Fundacji Pomocy Humanitarnej „Redemptoris Missio” w perspektywie 25 lat (1992-2017) w świetle dokumentacji źródłowej oraz jej periodyków." Annales Missiologici Posnanienses, no. 22 (January 4, 2018): 135–54. http://dx.doi.org/10.14746/amp.2017.22.10.

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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.
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6

Schroeder, Roger. "Book Review: Redemption and Dialogue: Reading Redemptoris Missio and Dialogue and Proclamation." Missiology: An International Review 23, no. 4 (October 1995): 480. http://dx.doi.org/10.1177/009182969502300409.

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7

Haight, Roger. "Book Review: Redemption and Dialogue: Reading Redemptoris Missio and Dialogue and Proclamation." International Bulletin of Missionary Research 19, no. 2 (April 1995): 91. http://dx.doi.org/10.1177/239693939501900220.

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8

Borucka, Monika. "Działalność Fundacji Pomocy Humanitarnej „Redemptoris Missio” odpowiedzią na wyzwania encykliki Jana Pawła II." Annales Missiologici Posnanienses, no. 18 (January 1, 2012): 187. http://dx.doi.org/10.14746/amp.2012.18.9.

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9

Magdalena Rzym. "Dialog czy misja? Dokumenty misyjne Kościoła wobec dialogu międzyreligijnego." Annales Missiologici Posnanienses 24 (December 31, 2019): 101–18. http://dx.doi.org/10.14746/amp.2019.24.7.

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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.
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10

Paul, John. "Encyclical Letter Redemptoris Missio: On the Permanent Validity of the Church's Missionary Mandate (Excerpts)." International Bulletin of Missionary Research 15, no. 2 (April 1991): 50–52. http://dx.doi.org/10.1177/239693939101500201.

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11

Lima, Luiz Alves de. "Introdução ao Novo Diretório Geral para a Catequese." Revista Eclesiástica Brasileira 59, no. 234 (June 30, 1999): 281–312. http://dx.doi.org/10.29386/reb.v59i234.2302.

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Para compreender o significado e alcance do novo Diretório Geral para a Catequese (= DGC) publicado em português no ano passado, é necessário situá-lo dentro da vida da Igreja nestes últimos anos, particularmente dentro do movimento catequético. Na verdade, ele é uma revisão e atualização do Diretório Catequético Geral de 1971 que deu um grande impulso à catequese pós-conciliar. E necessário também ter em consideração três documentos pontifícios dos quais depende explicitamente: as exortações apostólicas Evangelii nuntiandi de Paulo VI e Catechesi tradendae de João Paulo II e a encíclica Redemptoris missio sobre a validade permanente do mandato missionário. Neste artigo, teremos em conside¬ração particularmente o movimento catequético a partir da ótica da Amé¬rica Latina, começando justamente do primeiro Diretório de 1971.
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12

GERRETH, KAROLINA. "Opieka stomatologiczna oraz problemy zdrowia jamy ustnej u pacjentów w Ośrodku Rehabilitacji i Leczenia Trądu w Puri (Indie) - doświadczenia własne*." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 151–56. http://dx.doi.org/10.14746/amp.2010.17.11.

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Most people in developing countries have little or no access to organized oral health care or to basic emergency dental treatment. The main reasons are lack of dentists and poor socio-economic status. Particularly access to dental health is characteristic of isolated groups such as, e.g., lepers’ colonies. The author presents her own observations gathered during two medical missions organized by the Redemptoris Missio Humanitarian Aid Foundation to the Karunalaya Leprosy Care Center in Puri, in 2001 and 2003. The paper describes the problems resulting from health status, methods of dental treatment and ways of teeth cleaning. The author’s experience shows that even if dental aid is rendered at irregular intervals it allows to treat successfully a relatively high number of patients. The poor appreciate any dental help, which, in turn, encourages the dentist to continue his/her efforts in the future.
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13

Kopiec, Maksym Adam. "La missionarietà della Chiesa nell’enciclica Redemptoris missio di Giovanni Paolo II di fronte alle voci del Sinodo Amazzonico." Teologia w Polsce 14, no. 1 (September 25, 2020): 103–42. http://dx.doi.org/10.31743/twp.2020.14.1.06.

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Oggetto di questo studio è la questione della natura missionaria della Chiesa, prospettata e rinnovata con più profonda e convincente impostazione come espresso nell’enciclica Redemptoris missio di san Giovanni Paolo II. Il XXX° anniversario della sua promulgazione (7 dicembre 1990) costituisce una ragione particolare per riprendere l’argomento e trattarlo nell’attuale contesto storico-ecclesiale. L’esposizione e l’approfondita ricerca dimostrano l’attualità dei contenuti presenti nel documento e la permanente validità del mandato di Gesù affidato agli apostoli e a tutta la Chiesa di andare nel mondo intero per annunciare il Vangelo e portare il battesimo della salvezza a tutti i popoli. La necessità di riportare all’attenzione questo tema è determinato anche dalla condizione interna della Chiesa stessa che sembra pian piano abbandonare o non considerare con la dovuta serietà il mandato di cui fu investita sin dalle sue origini. Di conseguenza, di fronte ad un indebolimento della consapevolezza missionaria all’interno della Chiesa, riportare e rievocare senza equivoci la questione del compito di evangelizzare appare un impegno necessario.
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14

Danielski, Gislene. "As juventudes como esperança eclesiológica." Pesquisas em Teologia 3, no. 5 (July 31, 2020): 87. http://dx.doi.org/10.46859/pucrio.acad.pqteo.2595-9409.2020v3n5p87.

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Conforme constata o documento final do Sínodo dos Jovens: “Os jovens, a fé e o discernimento vocacional”, a Igreja experimenta em nossos tempos a necessidade de repensar sua maneira de transmitir a fé às novas gerações. J. Moing nos diz que essa dificuldade é concreta e precisa ser superada, pois “a única tarefa que importa é deixar passar o Reino de Deus empurrado para frente pelo sopro do Evangelho”. Esse quadro preocupa a Igreja desde tempos anteriores, como poderemos perceber se recorrermos a textos de Paulo VI, como por exemplo, a Exortação Apostólica Evangelii Nutiandi, ou mesmo a Encíclica Redemptoris Missio de João Paulo II, dentre outros documentos do Magistério. Veremos neste artigo que também as conferências episcopais latino-americanas, posteriores ao Concílio Vaticano II, trouxeram os jovens para as suas discussões. O intuito central é mostrar como, através dos documentos de Medellín, Puebla e Santo Domingo, os jovens foram apontados como esperança da Igreja pós-conciliar e também como desafio para a evangelização.
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15

Kalbarczyk, Adam. "Recenzja książki Słowo, obraz, dźwięk w mszach świętych z udziałem dzieci pod red. Henryka Sławińskiego i Wiesława Przyczyny, Redemptoris Missio XXXIV, Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, Kraków 2019, ss. 232." Poznańskie Studia Teologiczne, no. 35 (September 5, 2020): 251–54. http://dx.doi.org/10.14746/pst.2019.35.15.

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16

Hamer, Dominic Savio. "The Impact of the Irish on the Missionary Activities of Dominic Barberi, 1840–1849." Recusant History 25, no. 4 (October 2001): 670–707. http://dx.doi.org/10.1017/s0034193200030545.

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Since the publication in 1964 of Conrad Charles’s article on the origins of parish missions and, in 1978, of Declan O’Sullivan’s list of Passionist missions in Staffordshire from 1842 to 1850, no historians have made a detailed study of the missionary activities of the Passionists in the mid-nineteenth century. Even Conrad Charles, within the parameters he had set himself, took only an overview of the parish missions given by the Passionists, while he also included material on the similar activities of the Rosminians and Redemptorists. The purpose of this present article is to analyse the nature and extent of the missionary apostolate of Dominic Barberi, the pioneer of the Passionist Mission to North West Europe, with particular reference to the impact of the Irish on his missionary activities in England.
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17

Grążawski, Kazimierz. "The attitude of the Church to the notion of crusades in the times of Christianization of the Old Prussians." Masuro-⁠Warmian Bulletin 293, no. 3 (November 23, 2016): 417–29. http://dx.doi.org/10.51974/kmw-135031.

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A theological-philosophical patron of crusades was St. Augustine of Hippo (354-430), one of the Fathers of Church, who in his The City of God (De Civitate Dei) assumed that the human mankind could be divided into two categories – the one constituting the civitas Dei, acting in the name of God, and civitas terrena, including disbelievers and Muslims. According to St. Augustine, the coming of Christ would put an end to the history of humanity – at that time believers would be rewarded with eternal happiness whereas disbelievers would be damned. Only when fighting in the name of God, in the defence of the Church, the knights could be useful for the society. This attitude was represented by Pope Gregory VII (1020-1085). A great propagator of the Augustinian doctrine was St. Bernard of Clairvaux (1090–1153) who reformed it for the sake of crusades. In his famous In Praise of the New Knighthood (De laude novae militae) he established the rule of the order of the Knights Templar. A motif of the martyr’s death could become a sufficient reason to undertake further actions of Christianisation, having the at the same time eschatological and practical dimension. In the context of an overall crusade movement, the martyrdom of St. Adalbert or Five Martyr Brothers as well as St. Bruno, seems to serve as a symbol and pretext for crusades being rather penitence pilgrimages of reconciliation with redemptory valor. There was nothing more convincing to undertake a military action than a penitential mission ensuring eternal salvation. It is presumed that even in the first period the missionary action might have been conducted by the Płock bishop Alexander of Malonne (1129-1156). On 3 March 1217 Pope Honorius III (1150–1227), presumably on the initiative of the then papal legate in Prussia, the Gniezno archbishop Henryk Kietlicz and bishop Chrystian (1180-1245), allowed the knights of Mazovia and Lesser Poland to organize an expedition to Prussia in return for participation in the Palestinian crusade. As the results of converting pagans by means of sword by Polish or Scandinavian expeditions were rather scarce, the orders were entrusted with a defence and development of the mission of Christianisation. They adopted a strategy to shatter the community of tribes – in Prussia by means of attracting the nobility, in Livonia by formenting discord among tribes.
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18

"Redemptoris Missio." International Bulletin of Missionary Research 15, no. 2 (April 1991): 49. http://dx.doi.org/10.1177/239693939101500235.

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19

"Errata." International Bulletin of Missionary Research 31, no. 3 (July 2007): 133. http://dx.doi.org/10.1177/239693930703100305.

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In Willi Henkel, O.M.I., “My Pilgrimage in Mission,” IBMR (April 2007), page 85, the year in which the Synod of Bishops considered the topic “Justice in the World” should have read 1971, not 1974. Also, page 86 should have shown 1990, not 1991, as the year in which John Paul II's Redemptoris missio was promulgated. The editors regret the errors.
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20

Kubacki, Zbigniew. "Wkład św. Jana Pawła II w dialog międzyreligijny w perspektywie teologii soborowej, a zwłaszcza deklaracji Nostra aetate. W 100 rocznicę urodzin Karola Wojtyły (1920-2005)." Studia Oecumenica 20 (December 23, 2020). http://dx.doi.org/10.25167/so.1621.

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W kontekście 100. rocznicy urodzin św. Jana Pawła II Autor podejmuje próbę oceny wkładu papieża w misję ewangelizacyjną Kościoła w duchu Soboru Watykańskiego II w aspekcie dialogu międzyreligijnego. Tezą, a zarazem punktem wyjścia artykułu jest przekonanie, że inspiracją dla podjętego przez Papieża-Polaka zaangażowania na rzecz dialogu międzyreligijnego było nauczanie deklaracji Nostra aetate, a jego celem budowanie pokoju i sprawiedliwości na świecie, w którego to procesie religie świata odgrywają i odgrywać powinny znaczną rolę. Autor uzasadnia swoją tezę odwołując się do nauczania papieskiego zawartego w encyklice Redemptoris missio oraz w licznych przemówieniach, homiliach i wystąpieniach do przedstawicieli judaizmu, islamu oraz religii Wschodu. Wbrew krytykom uważającym, że swoim nauczaniem i postępowaniem Jan Paweł II zerwał z Tradycją Kościoła, Autor dowodzi, iż był on twórczym jej kontynuatorem inspirowany nauczaniem Soboru Watykańskiego II.
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21

Kubacki, Zbigniew. "Wkład św. Jana Pawła II w dialog międzyreligijny w perspektywie teologii soborowej, a zwłaszcza deklaracji Nostra aetate. W 100 rocznicę urodzin Karola Wojtyły (1920-2005)." Studia Oecumenica 20 (December 23, 2020). http://dx.doi.org/10.25167/so.1621.

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W kontekście 100. rocznicy urodzin św. Jana Pawła II Autor podejmuje próbę oceny wkładu papieża w misję ewangelizacyjną Kościoła w duchu Soboru Watykańskiego II w aspekcie dialogu międzyreligijnego. Tezą, a zarazem punktem wyjścia artykułu jest przekonanie, że inspiracją dla podjętego przez Papieża-Polaka zaangażowania na rzecz dialogu międzyreligijnego było nauczanie deklaracji Nostra aetate, a jego celem budowanie pokoju i sprawiedliwości na świecie, w którego to procesie religie świata odgrywają i odgrywać powinny znaczną rolę. Autor uzasadnia swoją tezę odwołując się do nauczania papieskiego zawartego w encyklice Redemptoris missio oraz w licznych przemówieniach, homiliach i wystąpieniach do przedstawicieli judaizmu, islamu oraz religii Wschodu. Wbrew krytykom uważającym, że swoim nauczaniem i postępowaniem Jan Paweł II zerwał z Tradycją Kościoła, Autor dowodzi, iż był on twórczym jej kontynuatorem inspirowany nauczaniem Soboru Watykańskiego II.
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22

CLARA LUCCHETTI BINGEMER, MARIA. "OS DESAFIOS QUE OS MODERNOS AREÓPAGOS APRESENTAM PARA A EVANGELIZAÇÃO SEGUNDO A ENCÍCLICA REDEMPTORIS MISSIO DO PAPA JOÃO PAULO II." ATUALIDADE TEOLÓGICA 2011, no. 2 (September 20, 2012). http://dx.doi.org/10.17771/pucrio.ateo.20333.

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23

"William R. Burrows (ed.), Redemption and Dialogue. Reading 'Redemptoris Missio' and 'Dialogue and Proclamation', Maryknoll, Orbis Books, 1994, 244 pp. ISBN 0-88344-935-8 US$ 19.95." Exchange 23, no. 2 (1994): 187–89. http://dx.doi.org/10.1163/157254394x00325.

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24

Cruz, Pedro Cunha. "Quarenta anos da "Laborem Exercens". Uma releitura sobre o trabalho e a dignidade humana." Revista Encontros Teológicos 36, no. 1 (April 12, 2021). http://dx.doi.org/10.46525/ret.v36i1.1644.

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A boa nova de Jesus Cristo não se destina somente a cada pessoa, individualmente considerada, mas à sociedade e à criação inteira. O Evangelho é chamado a dar forma à vida social, ou seja, a forma do amor de Cristo. É à luz deste amor que se deve orientar os cristãos em sua missão de construir uma sociedade justa e solidária.A Doutrina Social da Igreja tem também uma dimensão pastoral, pois visa formar e acompanhar os cristãos nos vários âmbitos da sua existência, sobretudo no campo do trabalho e da política. Mesmo sabendo que hoje vivemos num contexto cultural de radical secularização, onde a Igreja já não teria mais o direito de fazer ouvir a sua voz. Por isso, o presente artigo visa contribuir com uma reflexão crítica mostrando que a Igreja não pode ser indiferente frente à dimensão humana e humanizadora da vida social, em especial no espaço laboral. Sua missão consiste em fecundar e fermentar a sociedade com o Evangelho (CDSI, 62). “O homem é o caminho primeiro e fundamental da Igreja (Redemptoris Hominis, 14). À luz da encíclica “Laborem Exercens”, que neste ano completa 40 anos de sua publicação, tentamos explorar a importância do trabalho para o homem a partir da centralidade da dignidade integral da pessoa humana, salvaguardando os seus direitos inalienáveis. O capital é o fruto do trabalho e a ele se destina. Portanto, o trabalho tem uma prioridade intrínseca em relação ao capital. Como bem lembra a encíclica: “o trabalho é a chave essencial de toda questão social” (LE, 3). O trabalho visto em chave personalista, como quis São João Paulo II, possui uma dupla dimensão, a objetiva, que se pauta na capacidade produtiva e transformadora do homem; e outra subjetiva, que é o próprio agir do homem e sua realização pessoal. Deve haver sempre uma complementariedade entre ambas. O trabalho procede da pessoa e se ordena a ela. Infelizmente, ainda hoje persiste o problema da “questão operária”, por conta das várias demandas ligadas à exploração dos trabalhadores e suas justas reivindicações. A lógica economicista, produtivista e mercadológica, sempre denunciada pelo Papa Francisco, contradiz a dignidade do trabalho perdendo de vista a centralidade da pessoa humana. A raiz de muitos problemas ligados ao mundo do trabalho decorre de uma crise antropológica profunda, fruto da negação da primazia do ser humano.
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