[pt] A História da Igreja é marcada por homens e mulheres que assumiram de forma livre os conselhos evangélicos de castidade, pobreza e obediência, denominados, atualmente como vida consagrada. O Concílio Vaticano II, reconhecendo a necessidade de renovação para comunicar-se melhor com o mundo moderno, estabelece diretivas para todos os estados de vida reconhecidos pela Igreja. Para as pessoas consagradas, tais diretivas estão delineadas principalmente no capítulo VI da Constituição Dogmática Lumen Gentium, no decreto Perfectae Caritatis, dedicado aos religiosos, 33 a 35 do decreto Christus Dominus e 18 e 40 do decreto Ad gentes. Os Padres Conciliares procuraram destacar em tais documentos a essência da vida religiosa, mas, devido à má interpretação e recepção das orientações, algumas comunidades religiosas se viram desorientadas quanto a particular identidade e funcionalidade da vida consagrada para a Igreja. Os documentos pós-conciliares de Paulo VI a João Paulo II buscaram combater a hermenêutica da ruptura, focando no aspecto histórico, existencial e prático, principalmente através da Exortação Apostólica Pós-Sinodal Vita Consecrata. Bento XVI, ao adotar a hermenêutica da continuidade, seguindo a linha dos Padres Conciliares e de seus predecessores, trata do tema da vida consagrada em diversas homilias, mensagens e discursos. Através da análise de alguns de seus pronunciamentos, a pesquisa pretende sinalizar os pontos de continuidade e temas relevantes para os consagrados, destacando, desta forma, a sua contribuição para o entendimento e aprofundamento da identidade da vida especialmente consagrada. / [en] The History of the Church is marked by men and women who freely assumed the evangelical counsels of chastity, poverty and obedience, currently called consecrated life. The Vatican Council II, recognizing the need for renewal in order to better communicate with the modern world, establishes directives for all states of life recognized by the Church. For consecrated persons, such directives are outlined mainly in chapter VI of the Dogmatic Constitution Lumen Gentium, in the decree Perfectae Caritatis, dedicated to religious, 33 to 35 of the decree Christus Dominus and 18 and 40 of the decree Ad gentes. The council fathers sought to highlight in these documents the essence of religious life, but, due to the misinterpretation and reception of the guidelines, some religious communities found themselves disoriented as to the particular identity and functionality of the consecrated life for the Church . The post-conciliar documents from Paul VI to John Paul II sought to combat the hermeneutics of rupture, focusing on the historical, existential and practical aspects, mainly through the Post-Synodal Apostolic Exhortation Vita Consecrata. Benedict XVI, adopting the hermeneutic of continuity, the line of the council fathers and their predecessors, treats with the theme of consecrated life in several homilies, messages and speeches. Through analysis of some his pronouncements, the research intends to signal the points of continuity and relevant themes for the consecrated, detaching their contribution to understanding and deepening of the identity of the especially consecrated life.

[pt] A hermenêutica bíblico-teológica situada na metodologia teológica de Joseph Ratzinger, nomeada por ele hermenêutica da fé, é o tema principal dessa dissertação. Busca-se através desse aspecto do pensamento de Ratzinger encontrar perspectivas que proporcionem, no fazer teológico, uma relação saudável e frutífera entre Sagrada Escritura e teologia sistemática, tendo em vista o contexto da teologia contemporânea e os desafios hodiernos. Para analisar esse aspecto do pensamento de Ratzinger, foi necessário estudar e apresentar o que é o método histórico-crítico, pois a formulação da sua hermenêutica bíblico-teológica se deu no diálogo com ele. Posteriormente se analisou a importância da Constituição Dogmática Dei Verbum na sistematização da hermenêutica bíblico-teológica de Ratzinger. Buscando verificar esse aspecto de sua metodologia em uma área específica de sua teologia, optou-se pela cristologia, em especial no primeiro volume de sua obra Jesus de Nazaré. Nesse capítulo busca-se evidenciar a maneira como Ratzinger interpreta as Sagradas Escrituras no fazer teológico, com o objetivo de verificar se ele pratica sua hermenêutica bíblico-teológica. Também é dedicado um capítulo à apresentação das diversas análises feitas por alguns autores à proposta metodológica de Ratzinger para a composição do Jesus de Nazaré. Nessas análises, buscou-se focar a metodologia usada por Ratzinger. Foram apresentadas as recepções positivas, e também, algumas críticas. / [en] The main theme of this Master s Thesis is about biblical-theological hermeneutics based on Joseph Ratzinger s theological methodology, which he calls the hermeneutics of faith. Through this aspect of Ratzinger s thought, we seek to find perspectives in the theological making that provide a healthy and fruitful relationship between Sacred Scripture and Systematic Theology, which considers the context of contemporary theology and current challenges. Therefore, in order to analyze this aspect of Ratzinger s thought, it was necessary to study and present the meaning of historical-critical method, because the formulation of his biblicaltheological hermeneutics took place in the dialogue about this method. After this, the importance of Dogmatic Constitution Dei Verbum in the systematization of Ratzinger s biblical-theological hermeneutics was analyzed. In order to verify this aspect of his methodology in a specific area of his theology, Christology was chosen especially in the first volume of his book Jesus of Nazareth. In the first chapter, we try to highlight the way Ratzinger interprets the Holy Scriptures in his theological work. It has the aim of verifying if he practices his biblical-theological hermeneutics. There is also a chapter dedicated to present many analyzes made by some authors about the methodological proposal of Ratzinger to compose his book Jesus of Nazareth. In these analyzes, we sought to focus on the methodology used by Ratzinger. Positive receptions were presented, as well as some critical ones.

Le Catholicisme et l’Islam, les deux plus grandes religions du monde numériquement, connaissent des rapports oscillants entre dialogue et rivalités. Ces deux derniers se manifestent à travers une variété d’actions, nationales et internationales, ainsi que par des écrits et des déclarations. Du côté catholique, ce dynamisme est promu en particulier par la pensée du Pape Benoit XVI à l’égard du dialogue avec la religion musulmane, qui est centrée sur le respect des libertés religieuses loin de la violence, ainsi que la préservation de l’identité. Du côté musulman, il existe plusieurs acteurs soucieux de présenter une image paisible de leur religion. Leurs efforts prennent différentes formes de dialogue, dont certaines s’opèrent dans un contexte étatique où le politique prime sur le religieux, à l’image des démarches des royaumes saoudien et jordanien. À ces activités de nature plus étatique, s’ajoutent des activités académiques et théologiques d’intellectuels et de religieux musulmans, tels que le professeur sunnite tunisien Mohammed Talbi et l’Imam chiite libanais Muhammad Hussein Fadlullah. Ils soulèvent les mêmes craintes identitaires et prônent les mêmes revendications de liberté et de dialogue que le Pape Benoit XVI, à partir de leurs perspectives musulmanes. L’entente cordiale entre l’Islam et le Catholicisme est donc mêlée à des controverses et des points conflictuels qui soumettent le dialogue à des enjeux religieux, historiques et politiques propres au contexte de ses tenants. À travers toute cette subtilité et ces complications, le dialogue reste toujours un objectifde chacun des protagonistes. / Catholicism and Islam, the two largest religions numerically on earth, are known to entertain relations that oscillate between dialogue and rivalry. These are reflected in a variety of activities, statements and writings, at both national and international levels. On the Catholic side, this dynamic relationship is promoted in particular by Pope Benedict XVI who believes that religious freedom is one of the main issues in the dialogue with Muslims, alongside with safeguarding a Christian identity that is rooted in peaceful behavior. On the Muslim side, there are several actors striving to present a peaceful image of their religion. Their efforts take different forms of dialogue, some of which include specific state actors where politics dominates over religion, such as the case of the two kingdoms of Saudi Arabia and Jordan. In addition to these more state related activities, there are others of a more academic and theological nature, as those of the Tunisian Sunni professor Mohammed Talbi and the Lebanese Shiite Imam Muhammad Hussein Fadlullah. Both raise the same fears of identity and advocate the same claims for freedom and dialogue than does Pope Benedict XVI, from their own Muslim perspectives. The friendly relations between Islam and Catholicism are mixed with conflicts and controversies that influence the dialogue in terms of religious, historical, and politica l challenges unique to the context of each practitioner. Throughout these subtleties and complications, the dialogue remains a major objective for each one of the protagonists.

This thesis explores the extent to which eschatology shapes temporal existence. The interlocutors are Alexander Schmemann and Joseph Ratzinger. The first part of the thesis examines (1) Schmemann's account of eschatology, (2) how this shapes temporality, and (3) what it means to be a person in time. Schmemann's account is based upon a dualistic conception of temporality in which ‘this world', the ‘old' aeon, finds its meaning and life in the ‘new' aeon. Thus, meaning is found anagogically and teleologically, and human persons are called not only to ascend and leave the ‘old' aeon but, as priests, to instil meaning into the world by offering it to God. It is argued that although Schmemann's anthropology is Christocentric and relational, it remains, like his view of temporality, teleologically unidirectional. The second part of the thesis addresses the same questions as are raised in part one but of Ratzinger's theological approach. For Ratzinger eschatology is absorbed into Christology, and thus it is understood relationally as is also the case with his account of history. The Logos as dia-Logos works within history ‘wooing' humankind into relationship with the trinitarian God. As a result of Ratzinger's relation vision, history is undivided––there is no ‘old' and ‘new' aeon––and history succeeding Christ continues to be Advent history. As historical creatures, human persons are relational beings who must be understood as both ‘with' and ‘for' the other. Temporality as relational ‘space' is central to his account and interpreted as grounded in the eternal being of the relational God. The thesis concludes that for Ratzinger God's triune relationality shapes eschatology and what it means to be a person in time. Whereas, for Schmemann, the converse is the case: eschatology informs his conception of relationality, temporality, and personhood. As a result of the primacy of eschatology in Schmemann's theology human temporal existence is ultimately denigrated.

Le Catholicisme et l’Islam, les deux plus grandes religions du monde numériquement, connaissent des rapports oscillants entre dialogue et rivalités. Ces deux derniers se manifestent à travers une variété d’actions, nationales et internationales, ainsi que par des écrits et des déclarations. Du côté catholique, ce dynamisme est promu en particulier par la pensée du Pape Benoit XVI à l’égard du dialogue avec la religion musulmane, qui est centrée sur le respect des libertés religieuses loin de la violence, ainsi que la préservation de l’identité. Du côté musulman, il existe plusieurs acteurs soucieux de présenter une image paisible de leur religion. Leurs efforts prennent différentes formes de dialogue, dont certaines s’opèrent dans un contexte étatique où le politique prime sur le religieux, à l’image des démarches des royaumes saoudien et jordanien. À ces activités de nature plus étatique, s’ajoutent des activités académiques et théologiques d’intellectuels et de religieux musulmans, tels que le professeur sunnite tunisien Mohammed Talbi et l’Imam chiite libanais Muhammad Hussein Fadlullah. Ils soulèvent les mêmes craintes identitaires et prônent les mêmes revendications de liberté et de dialogue que le Pape Benoit XVI, à partir de leurs perspectives musulmanes. L’entente cordiale entre l’Islam et le Catholicisme est donc mêlée à des controverses et des points conflictuels qui soumettent le dialogue à des enjeux religieux, historiques et politiques propres au contexte de ses tenants. À travers toute cette subtilité et ces complications, le dialogue reste toujours un objectifde chacun des protagonistes. / Catholicism and Islam, the two largest religions numerically on earth, are known to entertain relations that oscillate between dialogue and rivalry. These are reflected in a variety of activities, statements and writings, at both national and international levels. On the Catholic side, this dynamic relationship is promoted in particular by Pope Benedict XVI who believes that religious freedom is one of the main issues in the dialogue with Muslims, alongside with safeguarding a Christian identity that is rooted in peaceful behavior. On the Muslim side, there are several actors striving to present a peaceful image of their religion. Their efforts take different forms of dialogue, some of which include specific state actors where politics dominates over religion, such as the case of the two kingdoms of Saudi Arabia and Jordan. In addition to these more state related activities, there are others of a more academic and theological nature, as those of the Tunisian Sunni professor Mohammed Talbi and the Lebanese Shiite Imam Muhammad Hussein Fadlullah. Both raise the same fears of identity and advocate the same claims for freedom and dialogue than does Pope Benedict XVI, from their own Muslim perspectives. The friendly relations between Islam and Catholicism are mixed with conflicts and controversies that influence the dialogue in terms of religious, historical, and politica l challenges unique to the context of each practitioner. Throughout these subtleties and complications, the dialogue remains a major objective for each one of the protagonists.

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

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The purpose of this essay is to discuss what kind of normativity can be considered acceptable in academic theology today in Sweden. This I do by critically and comparatively analyze two debates. The first debate is from Sweden and has its origin in the book Den okände Jesus written by Cecilia Wassén och Tobias Hägerland. The second debate is an international debate about Joseph Ratzingers or Benedict XVI book Jesus of Nazareth. For the purpose of comparison I am working with three analytical questions. I am asking the different texts whether the author express any ontological assumptions or if he or she argumenting at a epistemological level, what enables intersubjective verifiability according to the author and what kind of methods does the author see as acceptable to reach historical knowledge? This questions works as a methodological cluster and the answers indicate what the authors think about acceptable normativity in academic theology. After that I identify similarities and divergences and I ́m comparing different positions and arguments. Finally I evaluate the reasonability of these positions and argument. The reader will be lead to the conclusion that intersubjective verifiability in academic theology and exegetic doesn ́t demand naturalistic or empirical points of departure but rather transparency and cognitive understandable argument which includes theological normative arguments and research. An attitude I name as methodological reciprocity.