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Jean-Paul II a été favorable à une bonne utilisation des moyens de communication sociale pour renforcer les activités missionnaires de l'Église catholique dans un monde davantage sécularisé. Plusieurs autres auteurs qui seront mentionnés dans ce mémoire célèbrent ce rapport positif que le pape entretient avec les médias et les professionnels des médias. Toutefois une relecture des textes de Jean-Paul II permet de conclure que ce rapport aux médias prend en compte les problèmes associés aux effets négatifs des médias. Certes, son usage et sa compréhension des médias se trouvaient motivés largement par les avantages certains qu'ils offrent, dont il se servira avec habileté, mais aussi par les effets débilitants sur l’annonce de l'Évangile dans le monde actuel qu'ils provoquent. Ambivalent, ce pape réussira tout de même à tirer son épingle du jeu et tentera par tous les moyens de convaincre les Catholiques de l'importance des médias, toutes les formes de médias. Dans le but d'éclaircir ce rapport ambivalent, le mémoire formule deux questions sur lesquelles les analyses sont centrées : 1. Quels sont les enjeux problématiques des médias sous-entendus dans les réflexions de Jean-Paul II en matière de communication sociale ? 2. Quelles approches a-t-il utilisées en réponse à ces enjeux ? En définitive, ces questions permettent, du moins nous semble-t-il, de saisir des aspects fondamentaux concernant les apports de Jean-Paul II en communication sociale. / John Paul II promoted the good use of the means of social communication to support the Catholic Church’s missionary activities in a rapidly secularizing world. Several authors that will be mentioned in this essay celebrate the positive relationship the Pope fostered with media and media professionals. A re-reading of John Paul II’s texts leads us to the conclusion that he was concerned with the problems that the media entails. His use and understanding of the media were motivated largely by the obvious benefits they offered, which he employed to great advantage, but also by their harmful effects on the spread of the Gospel. Ambivalent, the Pope knows how to draw on the best practices and attempts to convince Catholics of the importance of all forms of media. In the hope of clarifying this ambivalent relationship, this essay presents two questions to guide its analysis: 1. What are the problematic issues associated with the media implied in John Paul II’s reflections on the means of social communication? 2. What approaches did he use in response to these issues? In short, these questions allow us, at the very least, to examine some fundamental aspects of John Paul II’s views on social communications.

Made available in DSpace on 2016-04-29T14:27:20Z (GMT). No. of bitstreams: 1 Eduardo Malaspina.pdf: 1994330 bytes, checksum: d860fc294df66ef6a36b32728f2df77b (MD5) Previous issue date: 2012-04-10 / Such an essay proposes an angle for reflection upon Catholic Church documents about ecclesiastic life and communication. The theme brings out a reflection moment from the Tridentin Period (Post-Reform and Against-Reform) and goes through the Conciliar period (Vatican II Ecclesial Council) and directly influences upon Latin American and Caribbean Church with CELAM documents about communication. Through a critical historic analysis based on interdisciplinary interaction main modern and post-modern cultural aspects could be pictured, and thus enlighten a smoother path which led to a better understanding on the existing disruption and continuity expressions before theological and ecclesiastic questionings in the scope of communication. Modern times and post-modernity both have caused enormous changes in people's way of thinking, acting and living, in social groups as well as in Church. In a fast changing world, communication ways also do change so rapidly and influence forming a rather complex global society. In the evangelization process, communication is surely a big concern, especially in the aspect of striving to look for means to keep providing people with the right feedback within such a challenging 'theological place' which is nowadays media society / Esta dissertação apresenta uma reflexão à luz dos documentos da Igreja Católica sobre vida eclesial e comunicação. O trabalho resgata, à largas pincelas, uma linha de reflexão que parte do período Tridentino (Pós-Reforma e Contra-Reforma), invade a época Conciliar (Concilio Vaticano II) e repercute na Igreja da América Latina e Caribe na forma dos documentos do CELAM ao apresentar a temática sobre comunicação. Através de uma análise históricocrítica, servindo-se da interação dialógica interdisciplinar, colhe e destaca os principais traços característicos da cultura moderna e pós-moderna e oferece chaves de maior compreensão das expressões de ruptura e continuidade diante das indagações teológicas e eclesiológicas no âmbito comunicacional. Tanto a modernidade, como a pós-modernidade acarretaram grandes transformações na forma de pensar, agir e viver das pessoas, dos grupos sociais e da Igreja. Em um mundo em transformação, mudam as formas de comunicação e a sua influência na complexa sociedade globalizada. Na agenda das questões a cerca da evangelização, a temática da comunicação ocupa um lugar substancioso, sobretudo como maneira de encontrar respostas pastorais por parte da Igreja, dentro desse lugar teológico que é a sociedade midiática

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

Jean-Paul II a été favorable à une bonne utilisation des moyens de communication sociale pour renforcer les activités missionnaires de l'Église catholique dans un monde davantage sécularisé. Plusieurs autres auteurs qui seront mentionnés dans ce mémoire célèbrent ce rapport positif que le pape entretient avec les médias et les professionnels des médias. Toutefois une relecture des textes de Jean-Paul II permet de conclure que ce rapport aux médias prend en compte les problèmes associés aux effets négatifs des médias. Certes, son usage et sa compréhension des médias se trouvaient motivés largement par les avantages certains qu'ils offrent, dont il se servira avec habileté, mais aussi par les effets débilitants sur l’annonce de l'Évangile dans le monde actuel qu'ils provoquent. Ambivalent, ce pape réussira tout de même à tirer son épingle du jeu et tentera par tous les moyens de convaincre les Catholiques de l'importance des médias, toutes les formes de médias. Dans le but d'éclaircir ce rapport ambivalent, le mémoire formule deux questions sur lesquelles les analyses sont centrées : 1. Quels sont les enjeux problématiques des médias sous-entendus dans les réflexions de Jean-Paul II en matière de communication sociale ? 2. Quelles approches a-t-il utilisées en réponse à ces enjeux ? En définitive, ces questions permettent, du moins nous semble-t-il, de saisir des aspects fondamentaux concernant les apports de Jean-Paul II en communication sociale. / John Paul II promoted the good use of the means of social communication to support the Catholic Church’s missionary activities in a rapidly secularizing world. Several authors that will be mentioned in this essay celebrate the positive relationship the Pope fostered with media and media professionals. A re-reading of John Paul II’s texts leads us to the conclusion that he was concerned with the problems that the media entails. His use and understanding of the media were motivated largely by the obvious benefits they offered, which he employed to great advantage, but also by their harmful effects on the spread of the Gospel. Ambivalent, the Pope knows how to draw on the best practices and attempts to convince Catholics of the importance of all forms of media. In the hope of clarifying this ambivalent relationship, this essay presents two questions to guide its analysis: 1. What are the problematic issues associated with the media implied in John Paul II’s reflections on the means of social communication? 2. What approaches did he use in response to these issues? In short, these questions allow us, at the very least, to examine some fundamental aspects of John Paul II’s views on social communications.

[pt] O presente estudo discute um problema teológico: Deus é ou não é silencioso? Depois da encarnação em Jesus Cristo, não se pode mais julgar Deus de omisso ou silencioso. Na segunda pessoa da Trindade, Ele se revela solidário ao homem, caminha junto, sofre junto, é presente na sua forma kenótica. Isso nos é revelado por Jesus em sua vida e missão. A pesquisa chega assim a primeira questão: o que aconteceu com o humano que se distanciou deste ponto de referência? Jesus, Deus encarnado, traz a esperança que nos afirma que hoje, como sempre, ainda se pode crer que a paz e o bem são possíveis porque o mal não é mais forte que o bem. Ainda é possível falar de um Deus que se faz cercar e preceder da presença da paz e da justiça e cujo outro nome é Amor. O Crucificado não é a sacralização do absurdo do mal e da violência, mas a mais completa expressão da definição joanina: Deus é amor! E por isso a fonte de toda esperança. Mas se Deus é amor, perguntar-se pelo silencio de Deus é inerente ao homem que olha ao seu redor. Questiona-se sobre o mal, pergunta-se pela finitude não aceita, pela morte indesejada e, apesar disso, acontecida, pelo absurdo da morte do inocente, do sofrimento do justo, dos acidentes inexplicáveis, das doenças degenerativas, das violências vivenciadas em cada dia... O presente trabalho fundamentará seu estudo e buscará algumas respostas na obra O Deus Crucificado de J. Moltmann e no livro Jesus libertador de Jon Sobrino. / [en] This study discusses a theological problem: Is GOD silent or not? After the reincarnation of Jesus Christ, we can no longer judge GOD absent or silent. In the second person of the Trinity, He reveals himself with solidarity to men, walks alongside them, suffers with them, and is present in his kenotic form. This is revealed to us by Jesus Christ in his life and mission. This research brings to life the first question: What happens with the person who distances himself from this reference point? Jesus, GOD reincarnated, brings hope that tell us that today, as always, we can still believe that the peace and goodness are possible because evil is not stronger than good. It is still possible to speak of a GOD that it is surrounded and preceded by the presence of peace and justice and whose other name is LOVE. The crucified is not the sacralisation of the absurdity of evil and violence, but the most complete expression of the John definition: GOD IS LOVE! And so the source of all hope. But if GOD is love, to question Jesus Christ silence, is inherent to the men looking around themselves. Questions about evil, the end not welcomed, the unwanted death, and nevertheless, taking place, the absurd death of the innocent, the suffering of the just, the inexplicable accidents, the degenerative diseases, violence experienced every day… This work reasons for the study and will seek for some answers in the works of The Crucified God by J. Moltmann and Christ, the Liberator by Jon Sobrino.

[pt] A partir do Concílio Vaticano II e, particularmente, a partir do decreto Optatam Totius, foi pedida uma renovação da Teologia Moral segundo três orientações fundamentais: o resgate da tradição bíblica, o acento na História da Salvação e o vínculo com a Liturgia. Tal renovação se faz urgente e necessária face aos inúmeros desafios para se tratar teologicamente do tema da sexualidade na pós-modernidade. É por essa razão, que a mistagogia da Iniciação Cristã apresenta-se como uma maneira de, simultaneamente, atender aos apelos do Concílio Vaticano II e falar uma linguagem acessível ao ser humano pós-moderno. É, com efeito, a partir de uma aproximação mistágógica ao Ritual de Iniciação Cristã de Adultos que se descortinam uma série de implicações para a ética da sexualidade tais como a comunicabilidade, a relacionalidade, a criatividade, a fecundidade, a ludicidade, a responsabilidade, a esponsabilidade, etc. Tais implicações ampliam o horizonte de possibilidade para se tratar do tema da ética da sexualidade na pós-modernidade, ao mesmo tempo que reorientam essa disciplina teológica à centralidade do mistério pascal de Cristo. / [en] From the Second Vatican Council and particularly from the decree Optatam Totius, a renewal of Moral Theology was requested in three basic guidelines: the rescue of the biblical tradition, the accent in the Salvation History and the link with the Liturgy. Such renewal is urgent and necessary in meeting the many challenges to talk theologically about the sexuality in post-modernity. Because of that, the mystagogy of Christian Initiation is presented as a way to simultaneously meet the Second Vatican Council appeals and speak a language accessible to postmodern human being. It is, in effect, from a mystagogical approach to the Rite of Christian Initiation of Adults that several implications for the ethics of sexuality such as communicability, relationality, creativity, fertility, playfulness, responsibility, nuptiality, etc., are revealed. Such implications extend the horizon of possibility to address the ethics of sexuality theme in post-modernity, while redirect this theological discipline to the centrality of the Paschal Mystery of Christ.

Nella prima parte del presente lavoro si indaga l’attività del Centro Culturale Charles Péguy di Milano dalla fondazione nel 1964 alla contestazione nel 1968. Il Centro era nato da giovani laureati che avevano fatto parte di Gioventù Studentesca. Alcuni di essi nel 1966 fondarono anche la casa editrice Jaca Book, a cui è dedicata la seconda parte dell’elaborato. Attraverso l’analisi dell’attività culturale del Centro Péguy e delle pubblicazioni firmate da alcuni dei membri dello stesso si ricostruisce l’approccio tenuto nei confronti di alcuni dei temi più problematici degli anni immediatamente precedenti il Sessantotto come il rapporto con i comunisti, l’interpretazione del Concilio e la recezione della cultura neo-marxista. Attraverso l’analisi del catalogo di Jaca Book si è potuto analizzare l’evolversi di questi temi negli anni della contestazione e il loro progressivo sviluppo nell’ambito della politica, dell’economia e della teologia. / The first part of this work investigates the activity of the Charles Péguy Cultural Center in Milan from its foundation in 1964 to the 1968 protests. That center was established by some young people at the end of their university path that during the Fifties and the Sixties participated to Gioventù Studentesca. In 1966 some of the members of the center Charles Péguy begun a publishing house called Jaca Book to whom is dedicated the second part of the thesis. Through the analysis of the cultural activity of Péguy Cultural Center and the articles published by its members on some periodicals this work retraces the approach they had to some of the most problematic themes of the years that prepared the Sixty-eight as the relationship with the communists, the interpretation of the Vatican II and the reception of the neo-marxist culture. Inspecting the Jaca Book catalog was possible to analyze the evolution of that themes during the years of the student protests until 1975 and their progressive development in politics, economics and theology.

La thèse porte sur la réflexion de Ratzinger sur la "raison". La critique de la raison moderne, ainsi que l'éléboration d'un modèle alternatif de raison, permet de cerner les enjeux de la théologie de Ratzinger et de saisir le fil conducteur de ses nombreuses batailles. / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

La notion, le statut et la question revisitée de la dispense canonique dans la tradition de l’Église latine, tels sont les trois temps que composent les réflexions proposées dans cette étude doctorale. Ces trois axes de recherche forment ce que nous appelons : la tradition canonique de la dispense dans l’Église catholique latine. Le premier temps de réflexion est celui sur la notion de dispensatio et d’οίκονομία. Cette réflexion explore la question des genèses de ces concepts qui, déjà au IIe siècle, sont employés par les pères de l’Église, Grecs et Latins, dans le contexte des communautés ecclésiales naissantes. Ces réflexions s’intéressent en même temps au domaine des premières doctrines autour de la pratique d’adoucissement de la rigueur des règles qui régissaient l’Église en ses débuts ; pratique à la fois spirituelle et pastorale. Le deuxième temps que propose cette dissertation doctorale s’inscrit dans l’apport scientifique et canonistique des collections canoniques du XIIe au XIVe siècle, celles notamment de Gratien et du ius novum après Gratien. À partir de XIIe siècle, le concept de dispense bénéfice d’une canonicité qui lui confère un statut canonique. Elle devient ainsi une institution du droit latin encore en gestation au milieu du Moyen-âge. La dispense est comprise dans un troisième temps comme une question revisitée au second concile du Vatican et par la codification contemporaine de 1983. Dans le cadre de l’aggiornamento proposé par Vatican II et dans une atmosphère apaisée, l’institution de la dispense retrouve l’idée originale d’une aide philanthropique, d’un acte de charité, d’une indulgence, d’une miséricorde. Elle est, pour les canonistes et pour les autorités ecclésiastiques, une institution de la guérison et du salut. / The notion, the status and the ‘revisited question’ of the canonical dispensation in the tradition of the Latin Church are the three axes of reflection proposed in this doctoral study. These three axes of research form what we call: the canonical tradition of dispensation in the Latin Catholic Church. The first period of reflection touches the notions of dispensatio and οίκονομία, and explores the question of the genesis of these concepts which were already in use in the second century by the Greek and Latin Fathers of the Church, in the context of the emerging ecclesial communities. These axes of reflection also concern the elaboration of the first doctrines relative to the practice of relaxing the rigor of the rules which governed the primitive Church both on a spiritual and pastoral level. The second axis of this doctoral dissertation focuses upon the scientific and canonistic contribution of canonical collections from the 12th to the 14th centuries, particularly those of Gratian and ius novum after Gratian. From the 12th century onwards, the concept of dispensation benefited from a “canonicity” that confers a canonical status. It thus becomes an institution of Latin Canonical law which was still being elaborated in the height of the Middle Ages. The question of dispensation is included in a third axis of reflection as ‘revisited’ during the second Vatican Council and by the contemporary codification of 1983. Within the framework of the aggiornamento proposed by Vatican II and in a calm atmosphere, the institution of dispensation finds once again it’s original meaning as a philanthropic aid, an act of charity, an indulgence, or a mercy. Indeed for canonists and for ecclesiastical authorities alike the dispensation is considered to be an institution of healing and of salvation.