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.

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Submitted by Marlene Aparecida de Souza Cardozo (mcardozo@pucsp.br) on 2016-10-28T09:26:05Z No. of bitstreams: 1 Angelina Carr Ribeiro Martins.pdf: 1874710 bytes, checksum: 57d8896e351eca1b65411ea2c061800e (MD5) / Made available in DSpace on 2016-10-28T09:26:05Z (GMT). No. of bitstreams: 1 Angelina Carr Ribeiro Martins.pdf: 1874710 bytes, checksum: 57d8896e351eca1b65411ea2c061800e (MD5) Previous issue date: 2016-06-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The Declaration Nostra Aetate was a document that marked the opening and to the Church for interreligious dialogue, and was the turning point in relations with Jews and Judaism. It was developed in the Vatican II, and in the words of Pope John XXIII, the time was the aggiornamento or Church reform. In this process, understanding the concept of dialogue, to the Vatican, also underwent an evolution that was considered a key element in inter-religious relations of the twentieth century. Therefore, due to the Council, the Catholic Church broke with the theological paradigm supersessionism, there was a change Replacement Model for model Complementation in a new, more liberal and flexible attitude. Thus opened the way for the Christian Theology of Religions. However, the development of the content of Nostra Aetate was the result of research, publications and conferences even before the Council, both of representatives of Judaism, as for Christians, Catholics and Protestants. In this sense, the context of World War II, the Shoah and the creation of the State of Israel was decisive for the subject of the Jews were inserted in the Vatican. The most defended argument referred to the issue of teaching of contempt, led by the French Jewish historian Jules Isaac, by which the Church had to deal with religious anti-Semitism present for centuries in its liturgy. Until its enactment was an intense work in the Council backstage, both by those who opposed the theme of the Jews, as the conservative wing and the Eastern Catholic Churches, who raised political issues involving the State of Israel, as the commitment of priests, as Agostinho Bea, John Oesterreicher e Gregory Baum, with renovator spirit whose work involved skill, knowledge, diplomacy and perseverance until the Council's more political text was completed and approved, the Nostra Aetate / No percurso histórico, as primeiras iniciativas em direção ao diálogo ocorreram no Parlamento Mundial das Religiões, passaram pela Shoah, até o Concílio Vaticano II. A Declaração Nostra Aetate foi um documento que marcou a abertura e a disposição da Igreja para o diálogo inter-religioso, e foi o ponto de virada na relação com os judeus e o Judaísmo. Foi elaborada no Vaticano II, e nas palavras do Papa João XXIII, chegara o momento do aggiornamento, a reforma da Igreja. Neste processo, a compreensão do conceito de diálogo, até o Vaticano II, também passou por uma evolução para que fosse considerado um elemento fundamental nas relações inter-religiosas do século XX. Por conseguinte, em decorrência do Concílio, a Igreja Católica rompeu com o paradigma teológico supersessionista, ou seja, houve uma mudança do Modelo de Substituição para o Modelo de Complementação, em uma nova postura mais liberal e flexível, porém, com seus limites. Assim, abriu-se o caminho para a Teologia Cristã das Religiões. No entanto, a elaboração do conteúdo da Nostra Aetate foi fruto de pesquisas, publicações e conferências realizadas mesmo antes do Concílio, tanto por representantes do Judaísmo, quanto por cristãos, católicos e protestantes. Neste sentido, o contexto da Segunda Guerra Mundial, da Shoah e da criação do Estado de Israel foi decisivo para que o tema sobre os judeus fosse inserido no Vaticano II. O argumento mais defendido referiu-se à questão do ensino de desprezo, liderado pelo historiador judeu francês Jules Isaac, em que a Igreja teve que lidar com o antissemitismo religioso presente há séculos em sua liturgia. Até sua promulgação houve um intenso trabalho desenvolvido nos bastidores do Concílio, tanto pelos que se opuseram ao tema sobre os judeus, como a ala conservadora e as Igrejas católicas orientais, que levantaram questões políticas envolvendo o Estado de Israel, quanto o empenho de sacerdotes, como Agostinho Bea, John Oesterreicher e Gregory Baum, com espírito renovador, cujo trabalho envolveu habilidade, conhecimento, diplomacia e perseverança, até que o texto mais político do Concílio fosse concluído e aprovado, a Nostra Aetate

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)

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)

Submitted by Maicon Juliano Schmidt (maicons) on 2015-06-09T19:06:16Z No. of bitstreams: 1 Antônio Pimentel Pontes Filho.pdf: 6033045 bytes, checksum: 896f99309186a6b2c4aeaa057efb83ac (MD5) / Made available in DSpace on 2015-06-09T19:06:16Z (GMT). No. of bitstreams: 1 Antônio Pimentel Pontes Filho.pdf: 6033045 bytes, checksum: 896f99309186a6b2c4aeaa057efb83ac (MD5) Previous issue date: 2015-03-27 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente estudo expõe acondição em que se encontra, na contemporaneidade, um dos estados da vida cristã católica: a vida religiosa consagrada. Tal exposição se dá tanto pelo lado da vida das pessoas que se fazem religiosas ao entrarem em uma determinada congregação, quanto pelo lado das instituições religiosas que as acolhem, partindo do encontro de projetos de vida traçados por indivíduos e ordens religiosas. Estes projetos de vida religiosa, os quais se fundem em um único projeto comunitário, se estabelecem a partir da abertura de ambas as partes em serem recíprocos mutuamente, permitindo o arranjo e rearranjo para a construção de um projeto comum a todos os envolvidos, ao longo da efemeridade da vida das pessoas e a quase perenidade das instituições. Como marco temporal do estudo, estabeleceu-se o Concílio Vaticano II (1962-1965) até o presente momento. Contudo, para maior clareza, fez-se uma pequena regressão temporal até o Concílio Vaticano I (1869-1870) e os episódios eclesiais e seculares mais significativos do período, pano de fundo sobre o qual se construiu o Vaticano II e a vida religiosa consagrada posterior, com suas transformações significativas: términos, abandonos, novas ordens, reformas, diminuição no número dos religiosos e etc. / This study sets forth the condition as it is constituted, at the contemporary times, one of the states of the Catholic Christian life: the consecrated religious life. Such exposure happens both from the side of people who become religious people by taking part of a specific congregation and the side of the religous institutions that receive them, starting from the combination of life projects traced by individuals and religious orders. These religious life projects, the ones that merge into an only community project, take root from the openness of both parts in being mutually reciprocal, making possible the arrengement and rearrengement to the construction of a common project to all the people involved, along the people’s lives ephemerality and the institution continuity. As a time frame for the study, it was established the Second Vatican Council (1962-1965) untill this point in time. However, for greater clarity, it was taken a slight return in time until the First Vatican Council (1869-1870) and the the most meaningful ecclesiastic and secular happenings of the period, which were the background where the Second Vatican Council was created as well as the posterior consecrated religious life, with its meaningful changings: endings, abandonments, new orders, reformations, the decrease of the number of religious people, etc. / Este estudio expone la condición en que se encuentra, en la actualidad, uno de los estados de la vida católica cristiana: la vida religiosa consagrada. Dicha exposición se lleva a cabo tanto en las vidas de las personas que se hacen religiosas cuando entran en una congregación en particular, y por el lado de las instituiciones religiosas que les acogen, a partir del encuentro de los proyectos de vida descritos por los indivíduos y las órdenes religiosas. Estos proyectos de la vida religiosa, que se funden en un solo proyecto de la comunidad, se establecen a partir de la apertura de ambas partes mutuamente recíproca, lo que permite la disposición y reordenamiento para la construcción de un proyecto común para todos los involucrados, a lo largo la fugacidad de la vida de las personas y casi la continuidad de las instituciones. Cómo marco temporal del estudio, se estableció el Concilio Vaticano II (1962-1965) hasta la fecha. Sin embargo, para mayor claridad, había una pequeña regresión temporal con el Concilio Vaticano I (1869-1870) y episódios eclesiales y seculares más importantes de la Iglesia de la época, el fondo sobre el que se construyó el Concilio Vaticano II y la vida consagrada religiosa más tarde, con sus transformaciones significativas: las terminaciones, abandonos, los nuevos órdenes, reformas, disminución del número de religiosos y etc.

Univ., Diss.--Trier, 2003. / Literaturverz. S. 177 - 190.

The diploma thesis consists of three parts. The first one describes the historical role of psalms during masses from their origin until presence. It illuminates the new role of psalms in the Cathlolic liturgy after the second Vatican council and outlines how these liturgical changes projected into Czech Catholic enviroments. The second part introduces significant Czech psalters and their authors. The psalters were created for liturgical needs and in reaction to the conclusions of the 2VC for liturgical needs. The third, main part of the thesis consists of detailed analysis of 1992 Karel Sklenička's psalter Responsoriální žalmy pro neděle a významné dny liturgického roku. The analysis of harmonic and melodic procedures of individual tones serves as a basis for the practival part of the thesis which is an extension of existing Sklenička's psalter to all days of liturgical year. The new psalter preserves the music component composed by Karel Sklenička and also preserves the way of work with the liturgical text in new psalms following the pattern of Karel Sklenička. The new psalter keeps strictly to the liturgically prescribed texts for individual liturgical occasions like the psalter from 1992.

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.

Submitted by Angela Maria de Oliveira (amolivei@uepg.br) on 2018-06-11T13:47:12Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Guedes, Edson.pdf: 5459690 bytes, checksum: 513dfe3b873b4dd331245e84d40918a0 (MD5) / Made available in DSpace on 2018-06-11T13:47:12Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Guedes, Edson.pdf: 5459690 bytes, checksum: 513dfe3b873b4dd331245e84d40918a0 (MD5) Previous issue date: 2018-03-27 / O objetivo desta pesquisa é analisar de que maneira as tensões cotidianas no Seminário Seráfico Santa Maria, localizado em Irati, sudoeste do Paraná, expressam as dificuldades na reformulação das identidades sacerdotal e franciscana, proposta pelo Concílio Vaticano II (1962-1965). As disputas em torno das referidas identidades geraram discussões e debates na Igreja Católica, presentes nos documentos conciliares e numa extensa produção bibliográfica, e que se desdobraram em instituições como a Ordem dos Frades Menores Capuchinhos, mantenedora do Seminário Santa Maria. A partir da análise dos documentos do Concílio Vaticano II, da Ordem dos Frades Menores Capuchinhos, do Seminário Santa Maria, do estudo bibliográfico, bem como de entrevistas e fotografias, é possível perceber as competições, usos, consumos e práticas dos discursos produzidos pela hierarquia católica entre os sujeitos sociais envolvidos. Resultados revelam que as identidades não são reformuladas por decreto e que mesmo em ambientes onde prevalece a posição hierárquica, elas são ressignificadas de forma constante nos embates do cotidiano. / The objective of this research is to analyze how the daily tensions in the Santa Maria Seraphic Seminary, located in Irati, southwestern Paraná, express difficulties in the reformulation of priestly and Franciscan identities proposed by the Second Vatican Council (1962- 1965). The disputes over these identities generated discussions and debates in the Catholic Church, present in the conciliar documents and in an extensive bibliographical production, and which were deployed in institutions such as the Capuchin Order of Friars Minor, maintainer of the Santa Maria Seminary. From the analysis of the documents of the Second Vatican Council, the Order of the Capuchin Friars Minor, the Santa Maria Seminary, the bibliographic study, as well as interviews and photographs, it is possible to perceive the competitions, uses, consumptions and practices of the discourses produced by the hierarchy among the social subjects involved. Results reveal that identities are not reformulated by decree and that even in environments where the hierarchical position prevails, they are constantly re-signified in the everyday struggles.