[pt] O foco deste trabalho está na fundamentação, na caracterização e no processo da Eclesiologia de Comunhão no pensamento de Yves Marie-Joseph Congar, cuja contribuição teológica nos remete a refletir a Igreja na dinâmica da Trindade, onde reside sua origem, seu modelo e sua meta. A Igreja é anunciada e revelada como comunhão. Pretende-se refletir essa eclesiologia articulada com as intuições e a reviravolta teológica trazida pelo Concílio Ecumênico Vaticano II no contexto de sua recepção. Visando uma síntese mais abrangente que valorize tanto o Concílio quanto os estudos de nosso teólogo, o autor procede em três passos: primeiro, a caracterização do fundamento básico da eclesiologia congariana: toda cristologia é pneumatologia e vice-versa. Segundo, a articulação da recepção do Vaticano II com o pensamento de Congar, valorizando os modelos de Igreja, as suas notas e propriedades. No terceiro passo, refletiremos sobre os sinais, dimensões e procedimentos da Eclesiologia de Comunhão em Yves Congar e suas implicações na dinâmica eclesial. / [fr] L’objet de cette recherche se situe dans la fondamentation, la caractérisation et dans le processus de l’Ecclésiologie de Communion dans la pensée de Yves Marie-Joseph Congar, dont la contribution théologique nous conduit à penser l’Église dans la dynamique de la Trinité, dans laquelle se trouve son origine, son modèle et son but. L’Église est annoncée et révélée comme communion. Il s’agira de penser cette ecclesiologie en l’articulant avec les intuitions et le “retournement” théologique opéré par le Concile Vatican II, dans le contexte de sa réception. Visant une large synthèse, l’auteur procède en trois étapes. La première est la caractérisation du fondement de base de l´ecclésiologie congarienne: toute christologie est pneumatologie et inversement. La seconde est l’articulation de la réception de Vatican II avec la pensée de Congar, en mettant en valeur les modeles d’Église, leurs notes et leurs propriétés. Dans la troisième étape, nous réfléchirons aux signes, aux dimensions et aux méthodes de l’Ecclesiologie de Communion chez Yves Congar et ses implications dans la dynamique ecclésiale.

Ma thèse de doctorat examine les réactions du Saint-Siège et, à travers une approche comparative, des catholiques français et italiens aux événements survenus au Viêtnam entre la seconde moitié de 1963 et le premier semestre de 1966. Dans cette période une série d'événements attirerait de nouveau l'attention internationale sur le Viêtnam, alors que Paul VI reprenait les travaux du concile Vatican II et les menait à terme. En même temps, le système international et les sociétés de l'Europe occidentale connaissaient des transformations majeures dans leurs structures profondes. Entre 1963 et 1966 le Viêtnam semble avoir été perçu par l'Église comme le théâtre de trois formes différentes de conflit : une guerre de religion (1963, « crise bouddhiste »), une éventuelle troisième guerre mondiale atomique (1964-1965, crise du golfe du Tonkin et intervention armée des États-Unis contre le FLN et le Viêtnam du Nord), une guerre demi-conventionnelle asymétrique qui provoqua une urgence humanitaire (1965-1966, intense escalade). Chacune de ces formes souleva des questions spécifiques et délicates aux yeux de l'Église conciliaire, dont la plupart intéressaient les rapports entre religion et politique. Les questions les plus pressantes concernaient la légitimité de la « guerre juste » à l'âge atomique, la nécessité d'une action concrète de l'Église en faveur de la paix, la primauté de la conscience. Engagée dans une dialectique interne complexe et souvent contradictoire, l'Église semble avoir été divisée entre l'esprit de « l'aggiornamento » de Vatican II, introduit par le magistère de Jean XXIII, et son lien traditionnel avec l'Occident, marqué par le rigide anticommunisme du pontificat de Pie XII des années Cinquante. / My PhD dissertation analyzes the reactions of the Holy See as well as of French and Italian Catholics, through a comparative approach, to the events in Vietnam between the second half of 1963 and the first half of 1966. Within this time frame, a series of events would bring the international attention back on Vietnam, while Paul VI would resume the work of the Second Vatican council and lead it to a conclusion, and while both the international system and Western European societies would go through major transformations in their deep structures. Based on my study, I argue that between 1963 and 1966 Vietnam would have been perceived as the scene of three different forms of conflict in the eyes of the Church. A religious war (1963, ‘Buddhist crisis’), a potential atomic third world war (1964-1965, Gulf of Tonkin crisis and U.S. full military intervention in Vietnam), and an asymmetric, semi-conventional war that would cause a humanitarian emergency (1965-1966, intense escalation of the war). Each of these forms of conflict would raise specific and delicate issues for the conciliar Church, most of which regarding the relationship between religion and politics. The most pressing of these issues would come to be the legitimacy of the “Just War” doctrine in the atomic age, the need for concrete action in favor of peace on behalf of the whole Church, and primacy of conscience amongst the Catholics. Engaged in a complex and often contradictory internal dialectic, the Church appears to have been divided between the spirit of Vatican II’s ‘aggiornamento’, introduced by John XXIII’s magisterium, and the its traditional connection with the West, marked by Pius XII’s rigid anticommunism of the Fifties.

Made available in DSpace on 2016-07-27T13:47:55Z (GMT). No. of bitstreams: 1 EDSON BENTO DOS SANTOS.pdf: 468001 bytes, checksum: f2ef6a844018da5b85345b4ba3d199a5 (MD5) Previous issue date: 2011-03-14 / In this research, we attempted to analyze the formation of catechists in the Archdiocese of Goiânia, in the period 1992 to 2009, considered the period after the promulgation of the Catechism and the documents guiding the catechism of the Catholic Church. Divided into three chapters, this work shows the first chapter, a historical overview of the Archdiocese of Goiânia and their bishops, from the legislative history of the Archdiocese since its founding and the presence of the three bishops. In the second, catechesis and community, the formation of catechists and the mission of those in the church, the Vatican II council and the General Directory for Catechesis, the theoretical framework using the pedagogies of Paulo Freire, worth of classics of the sociology of religion, particularly Max Weber. In the third chapter, it is of particular pedagogical practices applied in the formation of catechists in the Archdiocese of Goiânia. Finally we tried to prove the hypothesis presented in the initial design. And considering the circumstances and historicalcultural church of the Archdiocese of Goiânia influencing the formation and maintenance of the catechism of Goiânia. / Neste trabalho de pesquisa, buscou-se analisar a formação de catequistas na Arquidiocese de Goiânia, no período de 1992 a 2009, considerado período pós promulgação do Catecismo e dos documentos orientadores da catequese da Igreja Católica. Dividida em três capítulos, esta dissertação traz no primeiro capítulo, uma síntese histórica da arquidiocese de Goiânia e seus Bispos, partindo dos elementos históricos da Arquidiocese desde sua fundação e a presença de seus três bispos. No segundo, a catequese e a comunidade, a formação de catequistas e a missão dos mesmos na Igreja, o Concílio Vaticano II e o Diretório Geral para a Catequese, além do referencial teórico, utilizando as pedagogias de Paulo Freire, valendo-se de clássicos da sociologia da religião particularmente Max Weber. No terceiro capítulo, trata-se das determinadas ações pedagógicas aplicadas na formação de catequistas na arquidiocese de Goiânia. Por fim, procurou-se comprovar a hipótese apresentada no projeto inicial. E foram consideradas as circunstâncias históricocultural e eclesial da Arquidiocese de Goiânia que influenciaram na formação e na manutenção da catequese de Goiânia.

Vatican II was one of the most seminal councils in Roman Catholic Church history, having far reaching effects on the universal institution.1 One of the most important outcomes of Vatican II was not the reforming of orthopraxy, but the dialogue that developed regarding three specific issues – the transforming of women’s roles in Church life, Catholic sexual ethics, and the Church’s relationship with LGBTQ+ individuals.2 The decades following Vatican II became a new era of religious dialogue among Catholic scholars and theologians, which established new discussions on women’s ordination, sexual ethics, and attitudes towards homosexuality in the contemporary world. This thesis examines dialogue concerning women’s ordination, as well as the dialogue that developed from Pope John Paul II’s teachings in his Theology of the Body regarding sexual ethics and the agency of queer persons in the Church. It explores the dialogue among scholars and theologians on the changing role and opinion of women in ministerial positions, the shifting understanding of sexual morality, and the changing attitudes towards queer individuals that developed because of Vatican II’s emphasis on discussion. Vatican II decisively changed the way the Church practices and performs its numerous responsibilities in our modern world. However, the result also included a deeper understanding of the individual needs, ideas, and beliefs of the laity. In 2014, the Vatican’s International Theological Commission referenced the importance of laity’s role as members of the universal Church: Putting faith into practice in the concrete reality of the existential situations in which he or she is placed by family, professional and cultural relations enriches the personal experience of the believer. It enables him or her to see more precisely the value and the limits of a given doctrine, and to propose ways of refining its formulation. That is why those who teach in the name of the Church should give full attention to the experience of believers, especially lay people, who strive to put the Church’s teaching into practice in the areas of their own specific experience and competence.3 In doing so, greater concern for discussion of these issues developed, which is documented in this thesis. 1 To maintain efficiency within the overall thesis, from this point the term “Roman Catholic Church” will be shortened to “the Church.” This in no way is meant to mean the Catholic Church is the only church but is a way to provide a shortened term for a longer name. It also is not meant to delineate the entirety of the Body of Christ within the religious tradition of Christianity to the Roman Catholic Church. 2 Orthopraxy in this case refers to the correct performance and practice of certain rituals and ritespredominantly found within the Roman Catholic Latin Rite Mass. 3 International Theological Commission, “Sensus Fidei in the Life of the Church,” (Vatican City, 2014).

[pt] Esta dissertação busca fazer uma leitura da nova consciência eclesial numa mudança de época na reflexão teológica do Magistério da Igreja, especificamente nos capítulos I e II da Lumen Gentium e de alguns teólogos que se ocupam do assunto. Nestas fontes, encontra-se grande parte da reflexão sobre a eclesiologia do Vaticano II. Elas podem oferecer elementos para superar alguns obstáculos que dificultam uma nova consciência eclesial para os tempos atuais. A pesquisa desenvolveu-se pelo método analítico das fontes. O Concílio Vaticano II propiciou uma virada eclesiológica. Ele é Considerado o Concílio da Igreja, pois sua intenção era de preparar a Igreja para os tempos modernos. Pensar uma Igreja inserida na atualidade. O que foi fundamental para a eclesiologia aparece no capítulo II da Lumen Gentium, o Povo de Deus que antecede o capítulo que fala da Hierarquia. A comunhão que une a todos numa mesma vocação cristã. Todos os batizados fazem parte igualmente do povo de Deus. Continuar com o ensino do Concílio Vaticano II e a reflexão teológica que se sucedeu logo após o concílio nos ajudará a aprofundar a nova consciência necessária para hoje. / [en] This dissertation has the intention as a reading of the new ecclesial awareness in a changing of times in theological reflection of the Church s Magisterium, particularly in Chapters I and II of Lumen Gentium and in some theologians that deal with the subject. In these sources we can find most of the reflection about the ecclesiology of Vatican II. They can offer elements to overcome some obstacles to a new ecclesial awareness for the current times. The research was developed by the analytical method of the sources. The council Vatican II provided an ecclesiological transformation. It s considered The Council of the Church because its intention was to prepare the Church for modern times, and to think a Church integrated at the present. The key to ecclesiology appears in Chapter II of Lumen Gentium, the People of God that precedes the chapter about the Hierarchy. It s the communion that brings together everyone in the same Christian vocation. All the baptized are equally part of People of God. To continue with the teaching of Vatican II and theological reflection that followed the council, will help us deepen the new awareness required for today.

Partant de l’apparent conflit entre le geste rituel et l’acte musical dans la liturgie catholique, la thèse se propose de faire l’étude du munus ministeriale de la musique sacrée tel qu’il apparaît dans la constitution conciliaire de Vatican II sur la liturgie (SC 112). Le syntagme, un hapax dans l’ensemble du Concile, jamais encore appliqué à la musique et n’ayant à ce jour fait l’objet d’une étude approfondie, interroge. Il convient donc d’en explorer les éventuels antécédents historiques, d’en saisir le contexte pour mieux en appréhender la signification. La démarche proposée, à la fois proprement d’investigation historique et de réflexion théologique, suit celle de Sacrosanctum Concilium en questionnant tour à tour les Pères de l’Eglise et l’enseignement des pontifes, au rang desquels Pie X tient une place déterminante, avant de scruter l’élaboration du texte conciliaire lui-même. L’étude s’intéresse en outre à l’emploi et à la portée des munus et ministeriale dans l’ensemble des documents de Vatican II afin d’en dégager l’implication théologique pour la musique sacrée. Il apparaît que cette dernière acquiert le statut de lieu théologique fondé sur la notion de médiation et enraciné dans une succession de médiations. Par son munus ministeriale qui en fait dès lors sa spécificité, la musique sacrée participe bien d’un ordre sacramentel, à la fois expression de sa fonction mais aussi de sa charge programmatique dans le culte divin. / Starting from the apparent conflict between the ritual move and the musical act in Catholic liturgy, this thesis sets out to study the munus ministeriale of sacred music as it appears in the conciliar constitution of Vatican II (SC112). This phrase, a hapax legomenon in the whole council, which was never applied to music until then and hasn't been thoroughly studied up to now, is worth considering. That's why it would be appropriate to search for its possible historical antecedents, to grasp its context so as to better apprehend its meaning. The processes suggested here, not only a pure matter of historical investigation but also a piece of theological reflection, follow that of Sacrosanctum Concilium by questioning in turn the Church Fathers, the teaching of the Popes, among whom Pius X holds a fundamental position, before examining the elaboration of the conciliar text itself. Moreover, this study focuses on the use and import of the munus and ministeriale in all the documents from Vatican II so as to bring out their theological significance for sacred music. It appears that the latter gets the status of theological place founded on the notion of mediation, and rooted in a succession of mediations. Through its munus ministeriale which then makes it specific, sacred music really is part of a sacramental order, which expresses its function but also its programmatic role in divine cult.

In light of women’s marginal status in church governance and ministry through most of recorded history, feminist trinitarian ecclesiology is needed to transform the church’s institutional and spiritual life. While Vatican II provided the paradigm shift and promising anthropology essential for an egalitarian church, feminist ecclesiology prompts a radical transformation of its hierarchical and patriarchal structures and practices so that it may truly embody the Trinity. Trinitarian life provides practical and radical consequences for Christian life, and provides a model of church marked by relationships of equality, mutuality, unity and reciprocity. It also provides a strong ecclesiological argument for reform of the juridical Catholic nullity of marriage process, which may pave a pathway for the civilly remarried to receive the sacraments of Reconciliation and Holy Eucharist.

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This dissertation provides an analysis of the attempts by John Henry Newman to account for the historical reality of doctrinal change within Christianity in the light of his lasting conviction that the idea of Christianity is fixed by reference to the dogmatic content of the deposit of faith. The existing literature on Newman is enormous and wide-ranging but this present work fills a notable gap by treating Newman at any particular point in the account as a person with an open future, where his present acts are not determined by later events, and where any apologetic intent has to be identified and accounted for by reference to the immediate matter under consideration and the contemporaneous evidence. The argument of the thesis is that Newman proposed a series of hypotheses to account for the apparent contradiction between change and continuity, that this series begins much earlier than is generally recognised and that the final hypothesis he was to propose, contained in An Essay on the Development of Christian Doctrine, (‘Essay’), provided a methodology of lasting theological value. The introduction establishes the centrality of the problem of change and continuity to Newman's theological work as an Anglican, its part in his conversion to Roman Catholicism and its contemporary relevance to Roman Catholic theology. It also surveys the major secondary literature relating to the question, with particular reference to those works published within the last fifty years. In the first main chapter, covering the period to the publication of his first major work, The Arians of the Fourth Century, in 1833, Newman's earliest awareness of the problem and first attempts to solve it are considered. The growing confidence of Newman's Tractarian period and his development of the notion of the Via Media form the second chapter and the collapse of that confidence, the subject matter of the third. The fourth chapter is concerned with the emergence of the theory of development and the writing and content of the Essay. The conclusion considers the legacy of the Essay as a tool in Newman’s theology and in the work of later theologians, finally suggesting that it may offer a useful methodological contribution to the contemporary Roman Catholic debate about hermeneutical approaches to the Second Vatican Council.