Les enquêtes religieuses réalisées après la Seconde Guerre mondiale soulignent le dynamisme du diocèse d’Annecy. Toutefois, aucune étude n’a été menée jusqu’à présent sur le sujet. C’est pourquoi il semble intéressant d’étudier son évolution entre la Séparation (1905) et le Concile Vatican II (1962) par une démarche monographique. Cette longue durée, couvrant intégralement trois épiscopats, permet ainsi une meilleure appréciation de l’évolution du diocèse dans sa pratique, mais également dans sa vitalité religieuse. La mise en place de la loi de Séparation pose un certain nombre de problèmes, mais donne également l’occasion de souligner le « catholicisme bleu » du diocèse. Les laïcs apparaissent alors sur le devant de la scène, favorisant ainsi l’éclosion des mouvements d’action catholique qui progressent tout au long de la période, et ce malgré les deux guerres mondiales. Ils contribuent ainsi à entretenir le dynamisme diocésain même si le rôle des évêques et du clergé ne doit pas être négligé. Cet élan ne doit toutefois pas faire oublier les tensions qui apparaissent autour d’un certain nombre de mouvements et des enjeux politiques. Entre 1939 et 1945, le diocèse se distingue par le rôle d’un certain nombre de ses prêtres qui apportent leur aide à la Résistance, tout comme les laïcs nombreux à rejoindre les rangs de l’armée des Ombres, mais également par l’assassinat de prêtres accusés de collaboration.Les vocations sont un centre d’intérêt constant tout au long de la période et les efforts menés dès le début de l’étude permettent au diocèse de ne pas connaître trop rapidement la crise du sacerdoce. Les années d’après-guerre sont tournées à la fois vers les vocations, l’école libre, qui reste un sujet de préoccupation, mais aussi vers les nouvelles formes de la pastorale. La mise en place de ces dernières sont concomitantes des enquêtes de sociologie et des missions régionales qui permettent d’obtenir une photographie du diocèse à la veille du Concile. / The religious surveys made after the Second World War stress the dynamism of the Diocese of Annecy. However this matter has not been examined until now. That is why it seems interesting to study its evolution between the separation of Church and State (1905) and Council Vatican II (1962) using a monographic approach.The enforcement of the Law of " Separation" raised some problems but also gave the opportunity to stress " The Blue Catholicism " of the diocese. As a consequence, Laymen appeared on the Front of the Stage, inducing the rising of Catholic movements which grew throughout this period inspire of the two World Wars. This helped to maintain the dynamism of the Diocese thought the part played by the bishops and the clergy must not be forgotten. However, inspire of the impulse, we can notice a tension between catholic movements and political stakes. Between 1939 and 1945, we must remember the part played by several priests who helped the French Resistance movement. Numerous laymen joined The " Army of the Shadows " and some priests suspected of being collaborationists were murdered. Throughout this period, the efforts made from the beginning of the study, allowed the diocese not to know too quickly the Crisis of priesthood related with calls to the Church. After the war, these were the main concerts as well as religious schools and the news forms of the Pastoral concomitant with sociological surveys and local missions which gives us a photography of the diocese on the eve of the Council.

Résumé : L’objectif de ce travail de est mieux cerner la réalité du missionnaire laïc au Québec, et de chercher ce qui le distingue du missionnaire religieux. Depuis Vatican II, nous assistons, à travers le monde, à une véritable mutation missionnaire. Il a fallu adapter les missions et les missionnaires aux sociétés nouvelles qui ont émergé des indépendances. Parce qu’il y a encore une église, il y a encore des missionnaires! Le deuxième Concile du Vatican a voulu renouveler la vie et l'activité de l'Église en fonction des besoins du monde contemporain et il en a souligné le caractère missionnaire. C’est à partir de cette époque que les laïcs ont commencé à prendre leur place et à participer à la Mission. Fondamentalement qu’est-ce qui différencie les missionnaires religieux des missionnaires laïcs? Nous croyons qu’au-delà de l’appartenance ou non à un ordre religieux, les missionnaires laïcs ont sensiblement le même concept de la mission, ont des motivations communes et vivent dans l’ensemble la même compréhension que les missionnaires religieux du missionariat laïc.//Abstract : The aim of this work is to better to improve the understanding of the reality of the secular missionary in Quebec, and to find what differentiates him from the religious missionary. Since Vatican II, we are the spectators of a missionary mutation around the globe. It became necessary to adapt the missions and the missionaries to the new civilizations that were born since the Independences. Because there is still a church, there still are missionaries! The second Council of Vatican wanted to renew the life and the activity of the Church according to the needs of the contemporary world and the Concile focused on the missionary character of the Church. Thus, the secular missionary started to replace them and to participate to the Mission. Basically, what are the distinctions between the religious missionaries and the secular missionaries? We believe that beyond belonging or not to a religious order, the secular missionaries share the same understanding of the mission, they have similar motivations to go on mission, and they share the same understanding of the secular mission as the religious missionaries.

Made available in DSpace on 2014-06-11T19:26:21Z (GMT). No. of bitstreams: 0 Previous issue date: 2012-06-21Bitstream added on 2014-06-13T19:13:32Z : No. of bitstreams: 1 paula_sp_me_fran.pdf: 3187830 bytes, checksum: efab1e75873431f0ffaf70ea670370f2 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A vinda dos frades da Ordem dos Agostinianos Recoletos para o Brasil enquadra-se dentro de um processo de reorganização institucional da Igreja Católica no país, fortemente marcada pela influência ultramontana. Os frades agostinianos recoletos que vieram para o Brasil em 1899, de origem espanhola, se espalharam por diversas regiões do país, principalmente norte (Pará e Amazonas) e Sudeste (Minas Gerais, São Paulo, Rio de Janeiro e Espírito Santo). Algumas dificuldades se apresentaram quanto ao trabalho junto à população nativa. Os frades lidavam melhor com os imigrantes ou seus descendentes. O trabalho pastoral exercido pelos frades na primeira metade do século XX seguiu as orientações da Igreja Católica, desde o seu nível de governo superior, a saber, Santa Sé, até o nível de Igreja local no Brasil. A tendência da orientação pastoral era de cunho conservador, ultramontano, enquadrando-se dentro do projeto de reorganização pastoral da Igreja Católica no Brasil, processo que vinha acontecendo desde meados do século XIX. A partir da década de 1940, os frades assumiram também trabalho na área da educação e algumas iniciativas pastorais de cunho social. Na década de 1950, um conflito se estabeleceu entre os frades, surgindo dois grupos, os “espanhóis” e os “brasileiros”. Em meio a este conflito, criou-se, em 1960 a Província de Santa Rita de Cássia. Dois anos depois, o Papa João XXIII abriu o Concílio Vaticano II, que provocou um forte impacto pastoral em toda igreja católica. As situações provocadoras do conflito interno na ordem no Brasil, as circunstâncias que levaram à criação da nova província “brasileira” e o impacto do Concílio no desenvolvimento desta nova província até o início da década de 1970 são abordados na pesquisa / The arrival of the friars of Augustinian Recollects Order to Brazil fits into a process of the Catholic Church institutional reorganization in the country, strongly marked by the influence ultramontane. The Augustinian Recollect friars who came to Brazil in 1899, of Spanish origin, spread to several regions of the country, mainly North (Pará and Amazonas) and Southeast (Minas Gerais, São Paulo, Rio de Janeiro and Espírito Santo). Some difficulties appeared related to work done with the native people. The friars dealt better with immigrants or their descendants. The pastoral care exercised by the friars in the first half of the twentieth century followed the guidelines of the Catholic Church, from its superior government level, namely, the Holy See, to the local Church level in Brazil. The orientation pastoral tendency was of conservative nature, ultramontane, fitting within the project of organization Pastoral of the Catholic Church in Brazil, a process that had been going on since the mid-nineteenth century. From the 1940s, the friars also took work in the education field and some pastoral initiatives of social nature. In the 1950s, two groups emerged from a conflict established between the friars, the Spanish and the Brazilians. Amidst this conflict, the Province of Santa Rita Cássia was created in 1960. Two years later, Pope John XXIII opened the Vatican Council II, which caused a strong pastoral care impact throughout the Catholic Church. Situations provoking internal conflict in the order in Brazil, the circumstances that led to the creation of new Brazilian province and the impact of the Council in the development of this new province until the beginning of the 1970s are approached in the survey

The thesis deals with the Czechoslovakia - Vatican relationships in the 1960's with an emphasis on the 1968 Prague Spring time. It summarises the importance of the 2nd Ecumenical Council of the Vatican and demonstrates the transformation of the papacy starting with early 1960's. The core of the thesis is an analysis of the political relations between Czechoslovakia and Vatican in 1968, and the attitude of Pope Saint Paul VI. (1963-1978) to the events in Czechoslovakia, with added emphasis on the personalities of Czech and Slovak bishops, negotiations between the Church and the state, as well as the metamorphoses of the Czechoslovakia-Vatican diplomatic contacts. The diplomatic negotiations present an interesting bonus primarily from the Radio Vaticana archive, which is available, in a digital version, at the Institute for the Study of Totalitarian Regimes website. Keywords Communism; Vatican II - Second Ecumenical Council of the Vatican; Pope St. Paul VI.; Catholic Church; Vatican.

Made available in DSpace on 2016-08-03T12:20:53Z (GMT). No. of bitstreams: 1 Ivenise.pdf: 727438 bytes, checksum: 3cc5a974615a37cf616454f4bcffc744 (MD5) Previous issue date: 2009-03-25 / A preocupação desta pesquisa surge pela necessidade de se estudar a condição das mulheres e a relevância dos seus trabalhos na Igreja Católica e na sociedade atual. Estudar os fatores que possam contribuir ou prejudicar os trabalhos das mulheres se torna de máxima importância para repensar paradigmas pastorais e institucionais discriminatórios, que não são apenas religiosos, mas também culturais. Como no catolicismo romano as ações pastorais são majoritariamente exercidas por mulheres e estas não podem participar da hierarquia religiosa, as nossas pesquisas foram feitas com o intuito de responder a seguinte pergunta: Por que as mulheres insistem em trabalhar na Igreja mesmo sabendo que não poderão participar plenamente dos espaços decisórios? Ficou evidente que não se deva responder a essa pergunta com uma única resposta elaborada por bases teóricas, muito menos por dados apenas quantitativos. O que se pressupõe é a existência de um poder a ser comprovado que é, porém, complexo de ser investigado, considerando-se o emaranhado de relações no qual está inserido. A pesquisa de campo foi realizada na Arquidiocese de Porto Velho-RO e aí percebemos uma dialética: as mulheres, mesmo excluídas de certos trabalhos e proibidas de conquistarem alguns espaços, realizam-se no exercício das suas atividades por conseguirem fazer o necessário para a sobrevivência daquilo que a instituição lhe oferece. Além dos documentos do magistério teológico utilizamos teorias sobre relações de poder, eclesiologia e gênero, principalmente de Elisabeth Schussler Fiorenza e Michael Foucault. Repensar cientificamente essa situação e relançar novas perspectivas diante das atuais circunstâncias eclesiais são partes das intenções deste trabalho, que também tem como objetivo buscar, através da hermenêutica de gênero, dados e fundamentos que ajudem a compreender essa situação, já reconhecida nos documentos oficiais da Igreja, mas ainda praticada de forma discriminatória. Portanto, este estudo propõe-se a: conhecer a Igreja Católica em Porto Velho-RO, tanto nos seus aspectos histórico-religiosos quanto nos sócio-culturais; demonstrar os dados e os levantamentos obtidos no campo; contribuir com os estudos sobre as influências históricas que prejudicaram a presença das mulheres no catolicismo; e repensar cientificamente as relações de poder no catolicismo propondo novos discursos e posturas pastorais. Concluindo apontaremos perspectivas que mostram o real poder das mulheres na Igreja, possibilitando a abertura de novos caminhos para as inter-relações e institucionalizações nas pastorais católicas. Enfim, este trabalho quer contribuir para a garantia da presença das mulheres nas esferas de decisão, tarefa de suma importância não só como direito delas nas instâncias religiosas, mas diante da sociedade como um todo. Por isso, com dados empíricos e bases teóricas objetiva-se com este trabalho possibilitar novas discussões sobre a situação das mulheres e a institucionalização do seu poder vigente e real, mas ainda informal e subjugado na Igreja Católica.(AU)

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Resumé In my thesis, I tried to focus on the most important aspects of the changes in the Canon law of the Catholic Church after the II Vatican Council. From the very beginning I tried to understand the historical background of the Catholic Church, foundations on which Legal system began to be build. The Canon law of the Catholic Church has changed many times in the history. I tried to follow those changes across the centuries to the beginning of 20th Century when the Canon law was codified. Pope Pius X ordered that work begin on reducing diverse documents into single code, presenting the normative portion in the form of systematic short canons shorn of the preliminary considerations and omitting those parts that had been superseded by later developments. The Code was promulgated in 1917 as Code of Canon law, by his successor, Pope Benedict XV. For the most part, it applied only to the Latin Church except when "it treats of things that, by their nature, apply to the Oriental". Wide reception of normative of Canon law was considered as a "masterpiece of legal work". Social, political and economical changes during 20th Century have had it's consequences also in the field of the Canon law. Some parts of the 1917 Code became obsolete under the new circumstances. In 1959, Pope John XXIII announced together with...

Keys to the Council identifies twenty key conciliar passages, central texts that help us appreciate the vision of the Second Vatican Council fathers. Each chapter places the given passage in its larger historical context, explores its fundamental meaning and significance, and finally considers its larger significance for the life of the church today. / Title supplied by cataloger.

This thesis examines the nature and extent of the participation of women in the Catholic Church and attitudes towards this, from the Second Vatican Council to the present day in the Anglosphere nations. The originality of this contribution to knowledge derives from the analysis of earlier survey data on the subject authorised by the Catholic Bishops’ Conferences in Australia, New Zealand, the USA, Canada, England & Wales, Ireland, and Scotland. A comparative study is made of these findings with those of a parallel qualitative and quantitative study undertaken in 2013 in Scotland. The findings evidence analogous themes running through both the earlier research data and that from 2013. The duty to appreciate the diversity of Catholic women is a key factor. The dangers of a culture of clericalism are evidenced as a serious barrier to any lay participation. The need for education and formation of the laity is identified as crucial, as is the importance of Catholic social teaching in providing a conduit for increased dialogue and respect between women and men. The Church’s emphasis on unity and continuity is acknowledged as both a barrier to, and yet potentially a positive means for, future collaboration between men and women. Proposals are made about how this research could underpin future development in the Catholic Church, particularly in Scotland. These include utilising an oblique methodology and the implementation of a receptive feminism. The facilitation of dialogue would ensure there is true gender equality, allowing the gifts of both women and men to be engaged in meeting the needs of the Church and the world.