Dissertations / Theses on the topic 'Second Vatican Council (1962-1965)'

A descriptive analysis was given of the characteristics of the authors and citations of the articles in the journal Theological Studies from 1940-1995. Data was gathered on the institutional affiliation, geographic location, occupation, and gender and personal characteristics of the author. The citation characteristics were examined for the cited authors, date and age of the citations, format, language, place of publication, and journal titles. These characteristics were compared to the time-period before and after the Second Vatican Council in order to detect any changes that might have occurred in the characteristics after certain recommendations by the council were made to theologians. Subject dispersion of the literature was also analyzed. Lotka's Law of author productivity and Bradford's Law of title dispersion were also performed for this literature. The profile of the characteristics of the authors showed that the articles published by women and laypersons has increased since the recommendations of the council. The data had a good fit to Lotka's Law for the pre-Vatican II time period but not for the period after Vatican II. The data was a good fit to Bradford's Law for the predicted number of journals in the nucleus and Zone 2, but the observed number of journals in Zone 3 was higher than predicted for all time-periods. Subject dispersion of research from disciplines other than theology is low but citation to works from the fields of education, psychology, social sciences, and science has increased since Vatican II. The results of the analysis of the characteristics of the citations showed that there was no significant change in the age, format and languages used, or the geographic location of the publisher of the cited works after Vatican II. Citation characteristics showed that authors prefer research from monographs published in English and in U.S. locations for all time-periods. Research from the disciplines of education, psychology, science and the social sciences has increased, but authors preferred the use of theological sources for their research more than 70% of the time both before and after the council.

The Catholic Church summoned ecumenical councils since the early days of Christianity. These assemblies bring together Christian bishops from around the world to discuss problematic issues for the institution. At the Second Vatican Ecumenical Council (1962- 1965), it officialized its change of position with regard to the questioning of the modern, increasingly urban, industrial and secularized society of the twentieth century, which progressively renounced living the moral of Judeo-Christian origin. In Brazil, and especially in Sergipe, we analyze the impact of the diffusion of these modern values throughout the first half of the twentieth century, stimulated by the mass media, such as radio. In this context, the Sergipe population received the announcement that Pope John XXIII would hold a new Ecumenical Council in the Vatican in Rome. The purpose of John XXIII was to promote a renewal (aggiornamento) in the Catholic Church through dialogue with modernity and also to seek a rapprochement with the dissident Christian groups of Roman Catholicism. The then priest Luciano José Cabral Duarte, although not yet a bishop, followed that event in his own way, as a reporter for the national circulation magazine, O Cruzeiro and the newspaper aracajuano, A Cruzada. Thus he described the main activities of the Council and through his texts a great number of Brazilians had access to the main discussions of the Second Vatican Council. In 1966, Luciano Duarte was appointed auxiliary bishop of the Archdiocese of Aracaju, in the administration of Dom José Távora. In fulfilling this function, it was also up to the then Don Luciano to help in the process of implementing the conciliar guidelines in Sergipe. Thus, the main objective of this research is to discuss the Second Vatican Council as a historical event of significant impact in the modern society of the Western world and specifically in Brazil during the twentieth century. In addition, to investigate the effects of the conciliar guidelines in / and for Sergipe, through the study of part of the life trajectory of Luciano Duarte, both as journalist correspondent during the Second Vatican Council (1962- 1965) and as auxiliary bishop of the archdiocese of Aracaju (1966-1971).
A Igreja Católica convoca concílios ecumênicos desde os primórdios do cristianismo. Essas assembleias reúnem os bispos cristãos de todo o mundo com o objetivo de deliberarem sobre aspectos problemáticos para a instituição. No Concílio Ecumênico Vaticano II (1962-1965), ela oficializou sua mudança de postura com relação aos questionamentos da sociedade moderna do século XX, cada vez mais urbana, industrial e secularizada, que progressivamente renunciava a vivência da moral de origem judaico-cristã. No Brasil e, principalmente, em Sergipe, analisamos o impacto da difusão desses valores modernos, ao longo da primeira metade do século XX, estimulados pelos meios de comunicação de massa, como o rádio. Nesse contexto, a população sergipana recebeu o anúncio de que o papa João XXIII realizaria um novo Concílio Ecumênico no Vaticano, em Roma. O objetivo de João XXIII era promover uma renovação (aggiornamento) na Igreja Católica através do diálogo com a modernidade e também buscar uma reaproximação com os grupos cristãos dissidentes do catolicismo romano. O então padre Luciano José Cabral Duarte, embora ainda não fosse bispo, acompanhou aquele evento a sua maneira, enquanto repórter da revista, de circulação nacional, O Cruzeiro e do jornal aracajuano, A Cruzada. Assim, ele descreveu as principais atividades conciliares e, através de seus textos, grande parte dos brasileiros tiveram acesso às principais discussões do Concílio Vaticano II. Em 1966, Luciano Duarte foi nomeado bispo auxiliar da Arquidiocese de Aracaju, na administração de Dom José Távora. Ao desempenhar esta função, também coube ao então Dom Luciano ajudar no processo de implantação das orientações conciliares em Sergipe. Dessa forma, o objetivo principal dessa pesquisa é discutir o Concílio Vaticano II, como um evento histórico de impacto significativo na sociedade moderna do mundo ocidental e, especificamente, no Brasil durante o século XX. Além disso, investigar os efeitos das orientações conciliares em/e para Sergipe, através do estudo de parte da trajetória de vida de Luciano Duarte, tanto como correspondente jornalístico durante o Concílio Vaticano II (1962-1965) e enquanto bispo auxiliar da arquidiocese de Aracaju (1966-1971).

A travers une enquête prosopographique sur les 480 experts officiels (periti) du concile Vatican II, cette thèse interroge à nouveaux frais l’histoire des idées et des réseaux à l’intérieur du catholicisme au cours du second vingtième siècle. En s’intéressant aux acteurs et à leurs points de vue subjectifs, à leurs trajectoires mais également aux médiations institutionnelles et aux sociabilités dans lesquelles ils sont pris, on s’attache à inscrire cet « événement » et ses suites dans les conditions historiques et sociales de sa production. Structuré entre un pôle institutionnel (le gouvernement de l’Église, diocésain ou romain, mais aussi l’enseignement) et un pôle prophétique (les pionniers dans les mouvements d’Église et les chercheurs), le champ religieux, étudié au prisme du groupe des periti, apparaît comme un espace où les prises de position renvoient largement aux positions occupées. Or le concile, s’il ne transforme pas le champ étudié, perturbe un temps les mécanismes ordinaires de légitimation des discours de vérité, et modifie, pour certains experts, les positions dans ce champ. Les carrières postérieures de nombre d’entre eux confirment un réajustement relatif de leurs propres prises de position, comme de celles de l’institution, tout en consacrant les positions de pouvoir d’une nouvelle génération. Répercutés dans, et modifiés par la logique conciliaire, ces débats situent le concile dans une histoire plus longue du catholicisme. A son tour, la cartographie dynamique de l’espace théologique qui se dessine aide à placer la théologie dans une histoire internationale des circulations intellectuelles, celles des idées comme celles des hommes
Based on a prosopographic investigation of the 480 official experts (periti) at the Second Vatican Council, this thesis revisits the history of ideas and networks of twentieth century Catholicism. By focusing on individual protagonists, their points of view, their trajectories as well as the interpersonal relationships and institutional mediations they are involved in, this research aims to reposition this event and its aftermath in the life history of the Church as determined by its historical and social conditions of production. The Catholic field is structured by a tense relation between an institutional center (comprising the government of the Church, be it local – diocesan, or global – Roman, and the teaching institutions) and a prophetic pole (the Church movements’ pioneers and the researchers). Studying the periti group, it appears that intellectual or theological stances often relate to positions held in the field. Although it does not ultimately transform the field itself, the council temporarily disrupts the ordinary process through which truth speeches are legitimized inside the institution, and alters some of the experts’ position in the field. Research into the later careers of a few of them confirm the relative readjustment of their own stands, as well as of those of the whole institution, while consolidating the positions of power of a new generation in the Church administration. As they are echoed and modified by the conciliar logic, these debates place the council in a longer Catholic history. In return, this dynamic cartography of Catholic ideas contributes to a better understanding of the place of theology in a global history of the intellectual networks, involving ideas and people

This thesis aims to show that the Columban Society made definable and significant contributions to the Australian Catholic missionary movement. The scope of the thesis is an analysis of the work of the Missionary Society of St Columban (Columban Society) in Australia from 1920-2000. Rather than the Society’s foundation in Ireland or its overseas missionary work, the focus is the activity of the Columban Society in Australia. The thesis argues that the Columban Society helped advance the understanding and practice of overseas mission within the Australian Catholic Church in four major ways. Firstly, by organising support for its own missionary venture in China and elsewhere, it helped foster mission mindedness among Australian Catholics and established structures for the ongoing resourcing of missionary activity. Secondly, it set up seminaries to train missionary priests and later opened its reformed tertiary level missionary formation programs to all church personnel in Australia. Thirdly, it helped mould Catholic opinion through its commentary on such international issues as Australian relations with Asian peoples. Finally, it contributed to the development and dissemination of new Catholic theological teaching, particularly in relation to social justice and indigenous churches, religious dialogue and the connections between faith and ecology. The Columban Society carved out a position for itself in Australia through negotiating with the local Catholic Church. Starting as a group of diocesan priests and, from 1920 onwards, tapping into the numerous Irish church personnel in Australia, the Society grew to become a missionary arm of the local church. It created a network of financial support and influence at the grass roots level in parishes and schools through a system of regular visits, collections and a monthly magazine. As the world and church changed, it added mission education programs that fed back to Australian Catholics ideas and experiences coming from the new indigenous churches. The distinctive contribution of the Columban Society to the Australian Catholic Missionary Movement lies in its close relationship with diocesan based parish Catholics and the teaching role it developed about missionary experiences of overseas churches within the context of international affairs. The Society has a significant placewithin the social history of Australia because of the direct influence it had on the opinions of the more than a quarter of the Australian population who identified as Catholics. The history of the Society is also a case study in the application of the reforms of the Second Ecumenical Vatican Council of the Catholic Church 1962-1965 and the consequent redefinition of orthodox belief and practice.

Made available in DSpace on 2017-07-21T14:43:03Z (GMT). No. of bitstreams: 1 SiderleiNascimento.pdf: 1511048 bytes, checksum: 4e0d3a8cdb36ae16997bbbd3399459f3 (MD5) Previous issue date: 2012-09-21
The present study sought to understand the positioning of the Diocese of Ponta Grossa-PR before the changes provided by the Second Vatican Council, which discussed the integration of the Catholic Church to modernity, the appreciation of the particular churchand lay participation. In the city of Ponta Grossa-PR., Diocesan seat, there was the embodiment of the Pastoral Plan for the 1978/1979 biennium, aimed at the formation of Basic Ecclesial Communities, which undertook, with the evangelization liberating and transformative social structures. However, when oral narratives articulate individuals who experienced the historical period, in various social settings of the diocese, we measurethe constraints of the diocesan bishop with regard to the social movements of the church in relation to the participation of church members on issues of local politics , and the preferential option for the poor. From this discussion, we conclude that the materialization of this pastoral plan was effective, more as an instrument of legitimation of the power of the religious specialist, than to the Catholic church linked to social movements.
O presente trabalho buscou compreender o posicionamento da Diocese de Ponta Grossa-PR diante das transformações proporcionadas pelo Concílio Ecumênico Vaticano II, que discutiu a integração da igreja católica à modernidade, a valorização da igreja particular e a participação leiga. Na Cidade de Ponta Grossa-PR., sede diocesana, observou-se a materialização do Plano de Pastoral para o biênio de 1978/1979, que visava à formação de Comunidades Eclesiais de Base, as quais se comprometiam, com a evangelização libertadora e transformadora das estruturas sociais. Entretanto, ao se articular as narrativas orais de sujeitos históricos que vivenciaram o período, em diversos cenários sociais da diocese, aferimos as restrições do bispo diocesano em relação aos movimentos sociais da igreja, em relação à participação dos membros da igreja nos assuntos da política local, e na opção preferencial pelos pobres. De tal discussão, conclui-se que a materialização do referido plano de pastoral foi efetivada, mais como instrumento de legitimação do poder do especialista do campo religioso, do que para a igreja católica ligada aos movimentos sociais.

Que la question du développement soit une question qui intéresse la théologie est aujourd’hui une évidence pour les théologiens. Depuis le Concile Vatican II, à l’exception de Jean Paul I, les papes successifs ont consacré chacun une encyclique entière à la question du développement. Ces encycliques abordent le développement comme une question à la fois économique, politique, sociale et surtout théologique et morale. Notre thèse cherche à répondre à une question historique très pertinente pour la pensée théologique en ce qui concerne le développement : Comment le développement est-t-il devenu une question théologique ? Quel est le processus qui a permit au développement de prendre une place importante dans la théologie ? Nous avons fait une étude du document principal qui a permis à l'église d’entrer en dialogue avec le monde et ses problèmes : La Constitution pastorale sur l'église dans le monde de ce temps Gaudium et spes. Nous avons montré comment les Pères conciliaires ont pu, à partir de leur travail au Concile, mettre en marche une dynamique en faveur du développement et de là ont pu élaborer un enseignement théologique sur le développement. Le sujet qui a conditionné tout le débat sur le développement est l’homme et son bien-être, l’homme créé par Dieu et qui collabore avec Dieu pour achever sa création. Une approche à la fois historique et théologique nous a permis de donner à notre thème un contenu précis et à élaborer ce qu’on peut désigner comme une théologie du développement
For most theologians today, it goes without saying that development is a theological question. Since after the second Vatican Council, with the exception of Pope John-Paul I, all the other popes published an encyclical letter on development. Each of these encyclicals treats development as economic, political, social and especially theological question. Our research is an attempt to respond to a very important historical question for theological thought: How did development become a theological question? What processes led to its becoming a current and important theological issue? To respond to the above questions, we studied the principal document through which the Church entered into dialogue with the world during the second Vatican Council: The Pastoral Constitution on the Church in the modern world Gaudium et spes. The council Fathers, in the said documents, gave development an elaborate theological treatment. All the debate on development in the Council was dominated by the consideration for man and his well-being; man created by God and called by him to continue collaborating with him in his work of creation. By using a historical and theological approach, we were able to give to our theme a reasonable elucidation. This method also helped us to elaborate what could be designated as a theology of development

Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ?
As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-10-22T12:32:04Z No. of bitstreams: 1 Rodrigo Antonio da Silva.pdf: 763487 bytes, checksum: 6fbcd6c5dfe59659585620883c9ebf44 (MD5)
Made available in DSpace on 2018-10-22T12:32:04Z (GMT). No. of bitstreams: 1 Rodrigo Antonio da Silva.pdf: 763487 bytes, checksum: 6fbcd6c5dfe59659585620883c9ebf44 (MD5) Previous issue date: 2018-09-05
Hermetic definitions about the Church can not to express the fullness of her Mystery. Overcoming the vision of juridical emphasis, the ecclesiology developed from the Second Vatican Council takes the theological way of the first millennium and rescues aspects, images and notions that complement each other. The Church recognizes herself as being a mystery: desired by God, she has her foundation, life and destiny in the Trinity. Your life should express Trinitarian communion. It is the new People of God who walk in communion with each other and with God towards the heavenly homeland. Evidently, this vision rescued and renewed in the Council brings with it new ecclesial relations ad intra and ad extra. The Ecclesiology of Communion, along with other important images and definitions, still seems to lack more attention and also remains with an immense open field of practical applications in the ecclesial life. The present dissertative text intends to explore the foundations and relevance of this ecclesiology for the present time and the possible implications already observed in some scenarios of the Church. For this purpose, the author offers the results of the research in three moments: first, he presents the fundamental biblical concepts that relate to the ecclesiology of communion: community, communion and People of God. Next, the contrast between the juridical ecclesiology characteristic of the second millennium and the paradigm shift present in the Dogmatic Constitution Lumen Gentium, as well as some advances achieved in the trinitarian and ecclesiological theologies in the post-Council, is made. Finally, the focus is on some of the ecclesial articulations developed in recent years: the dialogue movement in the internal and external spheres of the Church, the reception in Latin America, as well as the perspectives opened from the pontificate of Pope Francis
Definições herméticas a respeito da Igreja não conseguem expressar a totalidade do seu Mistério. Superando a visão de ênfase jurídica, a eclesiologia desenvolvida a partir do Concílio Vaticano II se coloca na via teológica do primeiro milênio e resgata aspectos, imagens e noções que se complementam. A Igreja se reconhece como sendo mistério: desejada por Deus, ela tem seu fundamento, vida e destino na Trindade. Sua vida deve expressar a comunhão trinitária. Trata-se do novo Povo de Deus que caminha em comunhão entre si e com Deus rumo à pátria celeste. Evidentemente, esta visão resgatada e renovada no Concílio traz consigo novas relações eclesiais ad intra e ad extra. A Eclesiologia de Comunhão, ao lado de outras importantes imagens e definições, ainda parece carecer de maior atenção e também permanece com um imenso campo aberto de aplicações práticas na vida eclesial. O presente texto dissertativo pretende explorar os fundamentos e a relevância desta eclesiologia para a atual época e as possíveis implicações já observadas em alguns cenários da Igreja. Para tal intento, o autor dispõe o resultado da pesquisa em três momentos: primeiramente, apresenta os conceitos bíblicos fundamentais que se relacionam com a eclesiologia de comunhão: comunidade, comunhão e Povo de Deus. Em seguida, é feito o contraste entre a eclesiologia jurídica característica do segundo milênio e a mudança de paradigma presente na Constituição Dogmática Lumen Gentium, além de alguns avanços alcançados nas teologias trinitária e eclesiológicas no pós-Concílio. Por fim, o olhar é voltado para algumas das articulações eclesiais desenvolvidas nos últimos anos: o movimento de diálogo nos âmbitos interno e externo da Igreja, a recepção na América Latina, bem como as perspectivas abertas a partir do pontificado do Papa Francisco

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-04-24T12:28:55Z No. of bitstreams: 1 Mariane de Almeida Silva.pdf: 1085880 bytes, checksum: bae4fadc0ee60d2abaa3ab662306f514 (MD5)
Made available in DSpace on 2018-04-24T12:28:55Z (GMT). No. of bitstreams: 1 Mariane de Almeida Silva.pdf: 1085880 bytes, checksum: bae4fadc0ee60d2abaa3ab662306f514 (MD5) Previous issue date: 2018-03-12
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Pope Francis has been surprising the world since his arrival at the Vatican's most important balcony on March 13, 2013, when he was elected Supreme Pontiff of the Catholic Church. There, already in those brief minutes of his appearance, he draws attention by his gestures, by the way of his speaking, actig and mainly, by the way of being close to people. Still on that memorable day, Francis points to an way that, although not explicitly, becomes central in his ministry: Collegiality. This is noticeable at the moment when he calls himself bishop of Rome and calls the cardinals of brothers. Francis's words point to Collegiality. However, only a deeper inquiry is able to discover whether, in fact, Francis is a pope who lives the collegial spirit in his family and ministerial base. The present dissertation sought to know the theoretical and theological bases of Jorge Mario Bergoglio, the ecclesiological paths covered by him, regarding Collegiality. This work had, among other things, the intention of discovering if the experiences of Jorge Mario Bergoglio before the election contributed to the collegial tone present in the documents of Francis. For this, the research sought to show the roots of Collegiality present not only in the moment of the Second Vatican Council, but also the aspects of its reception in the different continents, particulary in Latin American soil, of which Bergoglio is a beloved son. It was too important to know the biographical-existential roots of the future archbishop of Buenos Aires. Recognizing such aspects of Bergoglio, it will be easier to discover who, in fact, is Francis and what his thoughts are for the Church and her mission
O papa Francisco vem surpreendendo o mundo desde sua chegada à sacada mais importante do Vaticano naquele 13 de março de 2013, quando fora eleito Sumo Pontífice da Igreja Católica. Ali, já naqueles breves minutos de sua aparição, chama a atenção seja pelos gestos, pela maneira de falar e agir e, principalmente, pela maneira de se fazer próximo às pessoas. Ainda naquele dia memorável, Francisco aponta para um eixo que, embora não explicitamente, passa a ser central em seu ministério: a Colegialidade. Isso é perceptível já no momento em que ele se denomina como bispo de Roma e chama os cardeais de irmãos. As palavras de Francisco apontam para a Colegialidade. Entretanto, somente uma averiguação mais profunda é capaz de descobrir se, de fato, Francisco é um papa que vive o espírito colegial desde sua base familiar e ministerial. A presente dissertação buscou conhecer as bases teóricas e teológicas de Jorge Mario Bergoglio, os caminhos eclesiológicos percorridos por ele, no que tange a Colegialidade. Esse trabalho teve, dentre outras coisas, o intuito de descobrir se as experiências de Jorge Mario Bergoglio anteriores à eleição contribuíram para a tônica colegial presente nos documentos de Francisco. Para tanto a pesquisa procurou mostrar as raízes da Colegialidade presentes não só no momento do Concílio Vaticano II, como os aspectos de sua recepção nos diferentes continentes, particularmente em solo latino-americano, do qual Bergoglio é um dileto filho. Demasiado importante se mostrou o conhecimento das raízes biográfico-existenciais do futuro arcebispo de Buenos Aires. Reconhecendo tais aspectos de Bergoglio, com mais facilidade se descobrirá quem, de fato é Francisco e quais são seus pensamentos para a Igreja e sua missão

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-21T08:58:32Z No. of bitstreams: 1 Célia Maria Ribeiro.pdf: 1742445 bytes, checksum: a8dea33a0619c23b8118adceaf216235 (MD5)
Made available in DSpace on 2018-11-21T08:58:32Z (GMT). No. of bitstreams: 1 Célia Maria Ribeiro.pdf: 1742445 bytes, checksum: a8dea33a0619c23b8118adceaf216235 (MD5) Previous issue date: 2018-09-28
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This work introduces Pope Francis ministry in a different light, an approach which has not been usually adopted, so far: Ignatian spirituality. From the start, it narrates Jorge Mario Bergoglio’s spiritual and intellectual backgrounds, which were firstly incorporated from his own family and further developed when he joined in the Society of Jesus. His trajectory as a clergyman highlights his struggles with his fellow brothers in his religious congregation, where he experienced both setbacks and advancements, especially, when we consider the Latin America historical context at the time, during which Argentina, where he was born and raised, was under a military dictatorship. Nevertheless, in spite of all the political tensions, his decisions always go in the direction of pastoral work and spiritual discernment. Following that, this work highlights the Second Vatican Council major influence over the Church new policies in our contemporary cultural scenario, a context full of challenges which were long felt in the successive Church crisis. This was an important aspect for Pope Benedict XVI resignation, which is also assessed in this work, a resignation that was followed by the conclave ending up in the election of the first Jesuit Pope. The circumstances for his choice and the facts triggered by the new Bishop of Rome, beginning with his decision to be called “Francis” and advancing to the traits of his Petrine ministry, are taken into account, especially in the light of Ignatian spirituality, when references to time, places and people are underlined. Nevertheless, it is a work that introduces Pope Francis inner language in the context of his outspoken life
Este trabalho apresenta o ministério do Papa Francisco sob um enfoque com poucos precedentes, até então: a espiritualidade inaciana. De início, narra a formação espiritual e intelectual de Jorge Mario Bergoglio, obtida a partir de sua própria família e desenvolvimento na Companhia de Jesus. Em sua trajetória, destacam-se as nuances e os reveses da convivência na congregação religiosa, sobretudo, no contexto latino-americano, em decorrência da ditadura militar na Argentina, país de sua origem e crescimento pessoal e eclesial; assim como as tensões para a tomada de decisão, porém sempre baseada no discernimento espiritual e pastoral. A seguir, sinaliza para a influência do Concílio Ecumênico Vaticano II na reorientação da Igreja e na relação com a cultura contemporânea, repleta de desafios, os quais foram sentidos na longa crise da instituição milenar. Este, um aspecto considerado relevante na renúncia do Papa Bento XVI, também abordado na pesquisa, seguido do conclave que culminou na eleição do primeiro Papa jesuíta. As circunstâncias de sua escolha e os fatos desencadeados pelo novo Bispo de Roma, desde a opção por chamar-se “Francisco” às características próprias do seu ministério petrino, são levados em consideração, especialmente à luz da espiritualidade inaciana, quando se assinalam as referências aos tempos, lugares e pessoas. Contudo, trata-se de um trabalho que analisa a linguagem interior do Papa Francisco baseada na exterioridade de sua vida

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-02-16T19:28:23Z No. of bitstreams: 1 Tiago Tadeu Contiero.pdf: 1635805 bytes, checksum: 5ee55c0a96f91ed23fcb72a7f2a62445 (MD5)
Made available in DSpace on 2018-02-16T19:28:23Z (GMT). No. of bitstreams: 1 Tiago Tadeu Contiero.pdf: 1635805 bytes, checksum: 5ee55c0a96f91ed23fcb72a7f2a62445 (MD5) Previous issue date: 2018-02-05
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Fundação São Paulo - FUNDASP
This thesis aims at the Pastoral Constitution Gaudium et spes and seeks to understand how it contributed to the internal secularization of Catholicism, changing the way the Catholic Church relates to the modern world. The subject is shown relevant in so far as the document has recently completed its fifty years and is still little studied even by the Catholic hierarchy. At the same time, it is important to try to understand not only the acceptance of secularization but also how the tumultuous relationship between Church and modernity has taken place. We proceed from the hypothesis that every condemnation made by the ecclesiastical magisterium against the modern world loses its relevance with Gaudium et spes, since it brings within it the acceptance of modernity as being positive even for the Catholic Church. The research consists of a bibliographical analysis based not only on the prominent authors who have already worked on the theme, but also on primary sources such as diaries of Conciliar Fathers and the Constitution itself, which makes a greater contribution to the studies on the Council and the Pastoral Constitution. With the development of the research, we believe that Gaudium et spes followed in the opposite direction to the teaching that preceded it and, therefore, was responsible for the establishment of a new, essentially secular, Catholic imaginary
A presente tese tem como objeto a Constituição Pastoral Gaudium et spes e busca compreender como a mesma contribuiu para a secularização interna do catolicismo, alterando o modo como a Igreja Católica se relaciona com o mundo moderno. O tema se mostra bastante relevante na medida em que o documento completou recentemente seus cinquenta anos e ainda é pouco estudado até mesmo pela hierarquia católica. Ao mesmo tempo, mostra-se importante por tentar compreender não apenas a aceitação da secularização, mas também como se deu a tumultuada relação entre Igreja-modernidade. Partimos da hipótese de que toda condenação feita pelo magistério eclesiástico contra o mundo moderno perde sua relevância com a Gaudium et spes uma vez que essa trás em seu interior a aceitação da modernidade como sendo positiva até mesmo para a Igreja Católica. A pesquisa consiste em uma análise bibliográfica fundamentada não apenas nos autores de destaque que já trabalharam com o tema, mas também com fontes primárias, como diários de Padres Conciliares e a própria Constituição o que confere uma contribuição maior para os estudos sobre o Concílio e a Constituição Pastoral. Com o desenvolvimento da pesquisa, acreditamos comprovar que a Gaudium et spes seguiu na direção contrária ao magistério que a antecedeu e, com isso, foi responsável pelo estabelecimento de um novo imaginário católico, fundamentalmente secular

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-12-04T11:48:16Z No. of bitstreams: 1 João Paulo Cardoso.pdf: 911847 bytes, checksum: fc606a4d430e6ee06ed627e9e27826bf (MD5)
Made available in DSpace on 2018-12-04T11:48:16Z (GMT). No. of bitstreams: 1 João Paulo Cardoso.pdf: 911847 bytes, checksum: fc606a4d430e6ee06ed627e9e27826bf (MD5) Previous issue date: 2018-10-11
According to Sacrosanctum Concilium 13, pious exercises should be recommended, but with determination that there should be harmonization with the liturgy. The Popular Piety can not substitut, in any way, the official liturgical practices of the Church. In this study we make analysis of the current reality, which will be based on ‗Liquid Modernity‘, expression of the Polish Sociologist Zygmunt Bauman. With this expression, Bauman identify the moment we are living, in which everything is predicted to be fleeting, including the human relations. In this context, the harmonization between Liturgy and Popular Piety is impaired, causing a mismatch between liturgical practices, with their stable norms, and popular devotions, prone to change more easily. However, pious exercises should be encouraged, even with the variants of the present time. For this analysis, the theoretical foundations are sought in the Directory on Popular Piety and the Liturgy, documents of the Popes, in the set of works written by Bauman and many others that help in understanding of the relation between the Popular Piety and the Liturgy in this period of history which Bauman classifies as ‗Liquid Modernity
De acordo com a Sacrosanctum Concilium 13, os exercícios piedosos devem ser recomendados, porém com a determinação de que de haja harmonização com a Liturgia. A Piedade Popular não pode substituir, de forma alguma, as práticas litúrgicas oficiais da Igreja. Nesse estudo fazemos uma análise da realidade atual, que será pautada pela ‗Modernidade Líquida‘, expressão do sociólogo polonês Zygmunt Bauman. Com esta expressão, Bauman identifica o momento que estamos vivendo, em que tudo está previsto para ser passageiro e fugaz, inclusive as relações humanas. Neste contexto, a harmonização entre Liturgia e Piedade Popular fica prejudicada, causando um descompasso entre as práticas litúrgicas, com suas normas estáveis, e as devoções populares, propensas a se alterarem mais facilmente. Contudo, os piedosos exercícios devem ser incentivados, mesmo com as variantes do tempo atual. Para esta análise, os fundamentos teóricos são buscados no Diretório sobre a Piedade Popular e a Liturgia, documentos dos papas, no conjunto de obras escritas por Bauman e tantas outras que auxiliam na compreensão da relação entre a Piedade Popular e a Liturgia neste período da história que Bauman classifica como ‗Modernidade Líquida

Made available in DSpace on 2016-04-25T19:20:12Z (GMT). No. of bitstreams: 1 Tiago Tadeu Contiero.pdf: 1264924 bytes, checksum: 77c95124e142deda2bdcaf857fa6315e (MD5) Previous issue date: 2011-04-27
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This paper will examine the formation Catholic sacerdotal comparing the period that preceding and following the Second Vatican Council, specifically the effects of changes in the educational process for the Congregation of the Missionary Sons of the Immaculate Heart Mary, known as Claretianos Missionaries. The Council of Trent, held in the sixteenth century, built an ideal-type of priest that lasted unchanged over nearly four hundred years. During this long period, the priests were trained in seminaries closed and they did not have contacts with the "secular world". Now with the Vatican II the model is broken in favor of another kind of idea, where the elders should work closer to their faithful. The formative system is transformed and the close ancients institutions in open seminaries where the future priests have freedom to work together to community. Rather than analyze these two formatives patterns, we arise historical line of the foundation of the Claretianas Congregation and how it has adapted over the years to change the seminars as well as the positive and negative consequences from this reformed process. Having conscience that we will comment a subject that is the backbone of the Catholic Church, we will use theoretical reference of the sociology and history to obtain better comprehension of the delicate and controversial formative process inside of the seminaries
Essa dissertação examina a formação sacerdotal católica, comparando o período anterior e posterior ao Concílio Vaticano II, analisando especificamente os efeitos das transformações no processo formativo para a Congregação dos Missionários Filhos do Imaculado Coração Maria, conhecidos como Missionários Claretianos. O Concílio de Trento, ocorrido no século XVI construiu um tipo-ideal de sacerdote que perdurou praticamente sem alterações ao longo de quase quatrocentos anos. Durante este longo período, os sacerdotes eram formados em Seminários fechados, com quase nenhum acesso ao mundo secular . Com o Vaticano II esse modelo é desfeito em prol da construção de outro, onde os presbíteros deveriam atuar de maneira mais próxima a seus fiéis. O sistema formativo é transformado e as antigas instituições fechadas dão lugar a Seminários abertos onde os futuros sacerdotes possuem liberdades para trabalhar junto à comunidade. Mais do que analisar esses dois modelos formativos, levantaremos traços históricos da fundação da Congregação Claretiana e como a mesma se adaptou ao longo dos anos às transformações dos Seminários, bem como as consequencias positivas e negativas oriundas desses processos reformadores. Tendo a consciência de que abordaremos um objeto que faz parte da espinha dorsal da religião católica, utilizaremos referenciais teóricos da sociologia e história para obter uma melhor compreensão do delicado e controverso processo formativo no interior dos Seminários

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-12-12T09:29:48Z No. of bitstreams: 1 Glair Alonso Arruda.pdf: 1114868 bytes, checksum: b7bbed1eae0e04309a12255e24b67440 (MD5)
Made available in DSpace on 2018-12-12T09:29:48Z (GMT). No. of bitstreams: 1 Glair Alonso Arruda.pdf: 1114868 bytes, checksum: b7bbed1eae0e04309a12255e24b67440 (MD5) Previous issue date: 2018-11-14
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The purpose of this study was to analyze two official documents of Christianity promulgated in the 1960s and 1970s, namely the Pastoral Constitution Gaudium et Spes in Catholicism and the Lausanne Covennant in Protestantism, with a focus on poverty in Latin America, using a bibliographical and documentary research methodology. Main theoretical references included the sociology of Max Weber in analyzing the motivations behind the documents, and the missiology of David Bosch to study the historical and theological contexts. The dissertation is structured in three chapters. In the first, we analyse the context that defines the conception of Christianity regarding the mission of the church in the nineteenth century, as well as the way in which the two Christian perspectives viewed the question of poverty. The second chapter analyzes the two documents and their social, political, and economic context of the mid-twentieth century and identifies the conception of poverty within the mission context in a new paradigm, missio Dei, which classifies poverty as an institutional and structural problem in both Christian perspectives. In the third chapter, we analyze the theoretical implications and the contradictions that the new paradigm brings to the question of the poverty of the Latin American populations, the practical repercussions with the organization of the Ecclesial Base Communities, Liberation Theology and Theology of the Integral Mission
O presente estudo teve como objetivo realizar uma análise de dois documentos oficiais do cristianismo promulgados nas décadas de 1960-1970, a saber, a Constituição Pastoral Gaudium et Spes no catolicismo, e o Pacto de Lausanne, no protestantismo, tendo como eixo a questão da pobreza na América Latina, pela metodologia da pesquisa bibliográfica e documental. Utilizou-se como referenciais teóricos principais a sociologia de Max Weber para análise das motivações por trás dos documentos e a missiologia de David Bosch que orientaram o estudo dos contextos históricos e teológicos. A dissertação foi estruturada em três capítulos. No primeiro, foram verificados os contextos que definiram a concepção do cristianismo quanto à missão da Igreja no século XIX, e analisada a maneira como as duas vertentes cristãs se posicionavam quanto à questão da pobreza. O segundo capítulo analisa os dois documentos e seu contexto social, político, econômico de meados do século XX e identifica a concepção de pobreza dentro do contexto de missão em novo paradigma, a missio Dei, para ambas as vertentes cristãs, identificando a pobreza como um problema institucional e estrutural. No terceiro capítulo, são analisadas as implicações teóricas e as contradições que o novo paradigma acarreta para a questão da pobreza das populações latino-americanas, as repercussões práticas com a organização das Comunidades Eclesiais de Base, da Teologia da Libertação e da Teologia da Missão Integral

碩士
國立清華大學
歷史研究所
104
When Pope John XXIII held the Second Vatican Council in 1962, the most renowned religious event of the Twentieth century, Cardinal Thomas Tien Ken-Sin held the first China Bishops Rome Convention (CBRC) at Headquarter Society of Divine Word (SVD), Rome on the second day of the Council. This study focuses on the significant role the high orders of office play in the motivation of specific events, precisely the China Bishops Rome Convention. I will touch upon two specific areas of historical study. The first focuses on a specific aspect of the CBRC — the engagement of the diasporic bishops of China and the bishops of Taiwan, Hong Kong, and Macau during the period of the Second Vatican Council. Through positioning this history in larger historical contexts, I will make clear the smaller narrative of the bishops of diaspora and the influences of schism, specifically the historic moment characterized by controversy of schism and its veiled secrets. The second traces the influence of the Second Vatican Council on various operations in the local Catholic churches. I center my discussion on the organization of the Chinese Bishops' Conference after the declaration of the Constitutio dogmatica De Ecclesia Lumen Gentium (LG) and its placement in the historical context of the First Vatican Council and Second Vatican Council in addition to the global wave of National Bishops Conferences. This uncovers and brings into public light various invaluable primary sources concerning these unfamiliar histories. As a researcher, I hope that reconstruction and weaving together these narrative threads will produce a more vivid pattern of this historic fabric and in doing so help pave way for future historians and myself to explore and provide a more accurate map of this new terrain.

No digital copy at the request of the author - refer to citation field for details of published version.
The style of language at Vatican II made a break with the then-current scholastic language of Catholic theology. Less concerned to define, in scholastic mode, the language of Vatican II was more concerned to persuade, in a rhetorical mode that was identified as 'pastoral' at the time. This book takes the central word 'dialogue' as the important interface between these two modes of language, because 'dialogue' had a history in scholastic theology as the finding-the-end-result dialectic of Thomism, yet 'dialogue' in twentieth-century philosophical thought had acquired the Buberian sense of an ongoing relationship that did not lend itself to once-and-for-all definitions. Some of the difficulties that have arisen in implementing the teaching of Vatican II are shown to result from these two different understandings of dialogue, compounded for English-speaking readers by the fact that two different Latin words in the original documents were commonly translated as 'dialogue' in the five major English translations.

This thesis deals with events during the Czech Catholic exile in Italy with a focus on the 1960's. It provides a closer look at the institutional and discursive changes that took place at the time of the Second Vatican Council (1962-1965) and the subsequent stay of Cardinal Josef Beran in Rome (1965-1969). The work focuses mainly on the development of the publishing house Christian Academy, the Velehrad Center and the Nepomucenum Papal College where the leading figures of Czech Catholic exile, mostly priests, worked. By using the method of historical discourse analysis the work studies how the pro-conciliary orientation which defined itself in opposition towards conservative tendency in the Church became increasingly predominant in the exile environment. Last but not least, the work also shows how the form of Catholic exile discourse in Italy was influenced by the changing relationship between papal diplomacy and Communist Czechoslovakia.

O aparecimento do Movimento Ecuménico em 1910, em meio protestante, é fruto do desejo de unidade entre cristãos de várias Confissões, nos finais do século XIX e princípios do século XX. A divisão dos cristãos, escândalo para o mundo que compromete a credibilidade da mensagem evangélica, despertou neles a urgência do diálogo para derrubarem as barreiras da divisão, de modo a concentrarem-se no anúncio do único e mesmo Senhor Jesus Cristo. A Igreja católica apresentou algumas dificuldades em reconhecer o Movimento Ecuménico Moderno e, por isso, inicialmente teve uma atitude oficial de resistência. Paulatinamente, foi percorrendo um caminho de abertura, ainda que lentamente, ao longo dos vários pontificados. Porém, surgiram no seio da Igreja católica algumas personalidades que foram pioneiras na causa ecuménica, que perceberam a urgência do ecumenismo e, neste sentido, desenvolveram iniciativas particulares que contribuíram para a construção e consolidação das bases ecuménicas dentro do catolicismo. Só a partir do II Concílio do Vaticano, nomeadamente com o Decreto Unitatis Redintegratio, é que a Igreja católica mostrou uma nova atitude perante o Movimento Ecuménico Moderno e procurou, num espírito de renovação, uma nova fundamentação relativamente à práctica do ecumenismo.
The arising of the Ecumenical Movement in 1910 in the midst of protestant Christianity is the fruit of a desire of unity between Christians from different denominations, which rose in the end of the XIXth and beginning of XXth century. The division of Christianity, seen as a scandal to the world for compromising the credibility of the message of the Gospel, awoke the urgency of dialogue as a way to overturn the barriers that caused division, so as Christians would focus on proclaiming one and the same Lord Jesus Christ. The Catholic Church initially resisted in recognizing the Modern Ecumenical Movement due to some issues it apparently presented. Nevertheless, progressively she slowly walked towards an acceptance of it, throughout the succeeding pontificates, having pioneer figures in the cause that understood the urgency of the matter. Some initiatives contributed to the building and consolidation of this ecumenical basis within Catholicism. It was only with the Second Vatican Council, specifically with the decree Unitatis Redintegratio that the Catholic Church officially showed a new attitude towards the Modern Ecumenical Movement and sought new grounds for ecumenical practices.

It was certainly a primary concern of the Second Vatican Council, facing the Third World in a post-colonial era, to show a maximum respect for humanity's invincible cultural pluralism (GS, 44, 58). Hence the emphasis on the primordial and unique missionary principle of incarnation, is derived directly from the scandalous belief that God became one of us in everything except sin (cf Heb. 2:14-18; 4:15). The Christian understanding of the relationship between God and humankind is dominated by this incarnationcd theme, which takes seriously the meaning of finitude, flesh and history. The incarnational self-donation, through which humanity is embraced from within, involved an incomprehensible self-emptying (cf. Phil 2:6-8). In giving himself to us in this intrinsic manner the divine Logos discounts his divinity and humbles himself that he might become truly one of us. Jesus of Nazareth is not a disguise used by God, not a human outer garment covering the divinity, not something foreign to what we are.
Systematic Theology
M.Th. (Systematic Theology)

The present study explores how the guiding principles and aspirations of the II Vatican Council concerning the theological status and significance of the laity and their involvement in the apostolic mission of God come to fruition in the `movement church' within the Roman Catholic Church of Hungary. The restoration of the lay status and function, distorted through the centuries in the Roman Catholic Church worldwide, is a crucial and indispensable task of the Roman Catholic Church if she wants to fulfil her prophetic, pastoral and holistic mission. This is indispensable for the Church to become what she really is, the eschatological people of God. Two revival movements in the Roman Catholic Church in Hungary are studied: the Bokor Movement and the Roman Catholic Charismatic Movement from the perspective of the role of the laity.
Christian Spirituality, Church History and Missiology
M.Th. (Missiology)