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This research has been conducted against the backdrop of the Second Vatican Council's "People of God" motif. The term "ecclesial" in the title embraces both lay faithful and clergy, although the lens through which their views are gauged is that of the deacon. The empirical findings of the research have been derived from fifty-three deacons of Southwark Province who completed narrative questionnaires about their collective six hundred years of experience in ordained ministry. The research methodology was mainly qualitative, using an adapted grounded theory approach to explore the themes which emerged from the respondents' own testimonies. These included discernment of their vocations, their formation programmes, what helped or hindered them in their early days of ministry and how they were received by their parish priests and their communities. As a theological consideration of the permanent diaconate, the project points to : * a richer scriptural interpretation of diakonia than a simplistic reading of Acts 6 * an understanding of the episcopate as the "fullness of order" from which are extended the two "arms" of the bishop's pastoral oversight - diaconate and presbyterate * a praxis which reflects the diaconate as a unique and full order The chief findings of the research are as follows: * Whilst formation for deacons has become theologically more robust over the past decade, there remain gaps in ongoing formation, both theologically and pastorally and an underdeveloped structure for the deacon to be properly supervised in his ministry. * The pastoral role of the deacon's wife remains unclear. Although, in the main, she is an animator of her husband's witness and compensates for his lack of time with the family, there is little evidence that the concept of "diaconal marriage", as a basis for joint ministry, is devloping. * The discipline of celibacy for widower deacons reflects a limited and sacerdotal understanding of what it means to be a sacred minister in Holy Orders. Although dispensations for remarriage are possible, these exceptional concessions may restrict the theological unfolding of the concept of diaconal marriage. * The continued exclusion of women from ordained ministry remains problematical for some. However, Pope Benedict's recent moto proprio "Omnium in Mentem" may signal future opportunities for a more diverse ordained diaconal ministry.

[pt] Esta pesquisa reflete sobre a questão do fundamento - onto-teológico-político - do Estado em Edith Stein na contemporaneidade, sob a perspectiva da teologia latino-americana. Partindo do método fenomenológico-historiobiográfico, optamos por realizar uma pesquisa qualitativa de caráter bibliográfico, que reuniu a história pessoal e os escritos de Edith Stein, em diálogo com seus mestres e estudos histórico-críticos do Estado na contemporaneidade. Para tanto, ordenamos, comparamos e examinamos, com recurso à poética sertaneja. Para Edith Stein, a pessoa humana - o eu consciente e livre - é composta por um corpo vivente [Leibgestalt], uma psique [Seele] e um espírito [Geist]. No seio do mundo, o eu consciente e livre vive de modo particular, mas ligado a uma estrutura universal. Por meio do ato sui generis da entropatia [Einfuhlung], vivencia o eu, o tu - via de acesso ao ser eterno - e o nós. Na base do Estado, identificamos três modos de vida associativa: massa, sociedade [Gesellschaft] e comunidade [Gemeinschaft]. Na visão orgânica do Estado, deparamo-nos com os aspectos espiritual [soberania], psíquico [povo] e corpóreo [território], o que nos fez saber que o Estado necessita de um território do mesmo modo que a pessoa humana carece de um corpo para viver. Para fins do seu fundamento onto-teológico-político, o Estado reclama para si uma comunidade estatal, por ser o único modo de vida associativa capaz de abarcar a pessoa humana na sua totalidade existencial. Nos escritos de Edith Stein, a soberania - condicio sine qua non - está para o Estado assim como a liberdade está para a pessoa humana. Intersubjetivamente, a comunidade estatal insere-se na humanidade. Entropaticamente, a Igreja pretende ser a comunidade que abarca a comunidade estatal e toda a humanidade. / [en] This research reflects on the issue of the onto-theological-political foundation of the State in Edith Stein in contemporaneity, from the perspective of Latin American theology. Based on the phenomenological-historiobiographical method, we chose to conduct a qualitative bibliographical research that brought together Edith Stein s personal history and writings, in dialogue with her masters and historical-critical studies regarding the State in contemporaneity. For this purpose, we ordered, compared and examined, using poetry [poética sertaneja]. For Edith Stein, the human person - the conscious and free self - is composed of a living body [Leibgestalt], a psyche [Seele] and a spirit [Geist]. We exist in a particular way, but linked to a universal structure. Through the sui generis act of entropathy [Einfuhlung], you experience the self, the other - the access way to the eternal being - and the us. At the base of the State, we identify three associative ways of life: mass, society [Gesellschaft], and community [Gemeinschaft]. In the organic view of the State, we are faced with the following aspects: spiritual [sovereignty], psychic [people] and corporeal [territory], which made us know that the State needs a territory in the same way that the human person needs for itself a body to live. For the purposes of its onto-theological-political foundation, the State claims for itself a state community for having proved to be the only associative way of life capable of embracing the human person in its existential wholeness. In Edith Stein s writings, sovereignty - condicio sine qua non - is to the State as freedom is to the human person. Intersubjectively, the state community fits into humanity. Entropathically, the Church intends to be the community that embraces the state community and all humanity.

Made available in DSpace on 2016-04-25T19:21:01Z (GMT). No. of bitstreams: 1 Juarez Aparecido Costa.pdf: 1421866 bytes, checksum: b0655689add57bdda9449dc75d2a06f2 (MD5) Previous issue date: 2009-10-30 / Secretaria da Educação do Estado de São Paulo / This thesis shows that cultural changes provided by modernity enable the crisis of Christianity. It brings as fundamental essence the theologian Andrés Torres Queiruga, that uncovers in modernity a consequence of the main virtues of Christianity. It points horizons to the useful dialogue between Christianity and modernity and contributes to a modern reinterpretation of this religion to it can stand firm and contextualized in its proposal. So it brings a review and actualization of Christianity in the highly regarded categories enabling a modern rereading of the religion so traditional. We concluded that it is appropriate to science of the religion and o theology provides this role, searching for collaborate for that it can occur a new look and a new rethink of the Christianity in the modernity. Only in the view of a new paradigm, the Christianity will be in the dialogue with other religions / Esta tese mostra que as mudanças culturais proporcionadas pela Modernidade possibilitaram a crise do cristianismo. Traz como âmago fundamental o teólogo Andrés Torres Queiruga, que descortina na Modernidade uma conseqüência das principais virtudes do cristianismo. Ele indica horizontes para o diálogo profícuo entre cristianismo e Modernidade, e contribui para uma reinterpretação moderna dessa religião para que ela possa se manter firme e contextualizada na sua proposta. Assim traz uma revisão e atualização do cristianismo dentro de novas categorias conceituais possibilitando uma releitura moderna dessa religião tão tradicional. Concluímos que cabe também a Ciências da Religião e a Teologia propiciarem este papel, procurando colaborar para que possa ocorrer um novo olhar e um novo repensar do cristianismo na Modernidade. Somente dentro da perspectiva de um novo paradigma o cristianismo poderá se concretizar no diálogo com outras religiões