Annotation: The thesis Roman Catholic Church and the ecumenical movement since the end of II. World War II until the end of the pontificate of John Paul II. discusses the efforts that were made in Roman Catholic Church toward the ecumenical movement after World War II. The content of this thesis describes different pontificates, characteristics of popes and their impact on ecumenism. It also gives the definition of the ecumenical movement and its development. In the third chapter, this thesis analyzes II. Vatican Council and its ecumenical approchement with the terms of the Roman Catholic Church with other Christian churches.

Made available in DSpace on 2016-04-04T18:35:14Z (GMT). No. of bitstreams: 1 Alexandre Boratti Favretto.pdf: 1462966 bytes, checksum: 2774d239d8fde01cc11abc3047907b7e (MD5) Previous issue date: 2015-12-16 / The Declaration Dignitatis humanae of Second Vatican Council doctrinally introduces the concept of religious freedom founded on the dignity of the human person. Stands out, in the interim, the anthropological foundation, which unfolds the theological and doctrinal, setting up religious freedom as the apogee of all freedoms. The goal of this work is develop the theme process of genesis, establish the conceptual definition and present the discussion about religious freedom. This, through a phenomenological analysis that ends at the historical and theological hermeneutic of the conciliar periods before Preparatory, Preparatory and of the four Sessions of Vatican II and the Magisterium of the documents of the nineteenth and twentieth centuries which treated theme. The text is structured in a systematic way in four chapters. The first constitutes status quaestionis by presenting the context of religious freedom theme of development in magisterial documents prior to Dignitatis humanae, as well as the positioning of the Magisterium ecclesiastic, that of religious intolerance, passes to tolerance and affirmation of the right to freedom religious. The second and third chapters cover the doctrinal content of this Declaration in their immediate environment, the Second Vatican Council. They present the process of genesis of religious conception of freedom expressed in the text of the Declaration Dignitatis humanae, exposing and already analyzing the several thematic stages and redaction until it reaches the final version of the Declaration and the conception of the right to religious freedom. The fourth chapter presents the legal ramifications, theological, anthropological and ethical prospective to Dignitatis humanae. Framework that enables our understanding of the phenomenon of religious plurality in terms of a possible horizon not only to theological reflection, but also to religious studies, to infer from the declaration concerning the situations design of a theology of religions and theology of religious pluralism; whose religious language provides contribution to constitution of the States of democratic rights, which in turn has the function of protecting and promote religious freedom. The theme of religious freedom gives new perspective to the free practice of religion and opens wide dialogic engagement between the Catholic Church, other Christian churches, other religions, people "without religion" and other "good will". / A Declara??o Dignitatis humanae do Conc?lio Vaticano II apresenta doutrinariamente a concep??o de liberdade religiosa fundamentada na dignidade da pessoa humana. Sobressai, neste ?nterim, o fundamento antropol?gico que se desdobra do teol?gico e doutrin?rio, configurando a liberdade religiosa como o apogeu de todas as liberdades. O objetivo desta disserta??o ? desenvolver o processo de g?nese deste tema, estabelecer a defini??o conceitual e apresentar o debate acerca da liberdade religiosa. Isto, mediante uma an?lise fenomenol?gica que desemboca na hermen?utica hist?rica e teol?gica dos per?odos conciliares Antepreparat?rio, Preparat?rio e das quatro Sess?es do Conc?lio Vaticano II, bem como de documentos do Magist?rio eclesi?stico dos s?culos XIX e XX que trataram do tema. O texto se estrutura de maneira sistem?tica em quatro cap?tulos. O primeiro deles se constitui em status quaestionis ao apresentar o contexto do desenvolvimento do tema da liberdade religiosa nos documentos magisteriais que antecedem a Dignitatis humanae, bem como o posicionamento do Magist?rio eclesi?stico, que da intoler?ncia religiosa, passa ? toler?ncia e afirma??o do direito ? liberdade religiosa. O segundo e terceiro cap?tulos abarcam o conte?do doutrinal dessa Declara??o em seu contexto pr?ximo, o do Conc?lio Vaticano II. Apresentam o processo de g?nese da concep??o de liberdade religiosa expressa no texto da Declara??o Dignitatis humanae expondo e, j? analisando, as diversas etapas tem?ticas e redacionais at? que se chegue ? vers?o definitiva da Declara??o e da concep??o de direito ? liberdade religiosa. O quarto cap?tulo apresenta os desdobramentos jur?dico, teol?gico, antropol?gico e ?tico prospectivos ? Dignitatis humanae. ?mbito que possibilita a compreens?o do fen?meno da pluralidade religiosa em termos de um horizonte poss?vel n?o somente ? reflex?o teol?gica, mas tamb?m ?s ci?ncias da religi?o, ao inferir da Declara??o as suscita??es concernentes ? concep??o de uma teologia das religi?es como teologia do pluralismo religioso; cuja linguagem religiosa oferece contributo ? constitui??o do Estado de direito democr?tico, que por sua vez, tem a fun??o de tutelar e promover a liberdade religiosa. O tema da liberdade religiosa proporciona nova perspectiva para a livre pr?tica da religi?o e inaugura amplo empenho dial?gico entre a Igreja Cat?lica, as outras Igrejas crist?s, as outras religi?es, as pessoas sem religi?o e outras de boa vontade .

PORTO, Márcio de Souza. Modernidade e Catolicismo: o episcopado de Dom José Medeiros Delgado no Ceará (1963-1973). 2014. 241f. – Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Sociologia, Fortaleza (CE), 2014. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-03-28T17:10:20Z No. of bitstreams: 1 2014-TESE-MSPORTO.pdf: 11996772 bytes, checksum: e34d8494b601d043ac74c63ec83a92a0 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2014-04-01T11:12:00Z (GMT) No. of bitstreams: 1 2014-TESE-MSPORTO.pdf: 11996772 bytes, checksum: e34d8494b601d043ac74c63ec83a92a0 (MD5) / Made available in DSpace on 2014-04-01T11:12:00Z (GMT). No. of bitstreams: 1 2014-TESE-MSPORTO.pdf: 11996772 bytes, checksum: e34d8494b601d043ac74c63ec83a92a0 (MD5) Previous issue date: 2014 / In Brazil, the modernizing impact of the 1950s and 1960s and the victory of the Cuban Revolution in 1959, has produced fears within the conservative sectors of Brazilian society, especially for the Catholic church. In these years, two perspectives of interpretation about those signs of modernity had been solidified and radicalized: one from liberal hue which argued that the Church should be open to new times; another, inherently conservative, was articulated in order to disqualifying efforts on update and insertion of the Church on problematic of Brazilian reality. The first stream, was named the "Catholic Left" for defending theses that could cause disruptions in the socioeconomic structure that kept the country in the list of underdeveloped nations and has its origin in movements led by bishops, priests and laity, especially from the Northeast, such as "Movement from Natal", the creation of the National Conference of Bishops of Brazil (CNBB) and the "Basic Education Movement". At that historical moment, the Second Vatican Council, convened by Pope John XXIII, assumes before the Catholic Church a position of openness, dialogue with the world and challenge of an aggiornamento, inspiring new designs to Catholicism, corroborating, somehow, some actions already developed by pastoral from Church in Brazil, especially in the Northeast. The main scope of this thesis is to narrate the major social, political and pastoral issues that marked the passing of Don Jose de Medeiros Delgado by Archbishop of Fortaleza, between the 1960s and 1970s decades. / No Brasil o impacto modernizador das décadas de 1950 e 1960 e a vitória da Revolução Cubana em 1959, produziram temores no seio dos setores conservadores da sociedade brasileira, em especial para a Igreja Católica. Nesses anos, solidificaram-se e radicalizaram-se duas perspectivas de interpretação daqueles sinais da modernidade: uma, de matiz liberal defendia que a Igreja deveria ser aberta aos novos tempos; outra, de natureza conservadora, articulava-se no sentido de desqualificar os esforços de atualização e de inserção da Igreja nas problemáticas da realidade brasileira. A primeira corrente, passou a ser denominada de “esquerda católica” por defender teses capazes de provocar rupturas na estrutura socioeconômica que mantinha o país no rol das nações subdesenvolvidas e tem sua origem em movimentos liderados por bispos, padres e leigos, principalmente da região Nordeste, tais como o Movimento de Natal, a criação da Conferência Nacional dos Bispos do Brasil (CNBB) e o Movimento de Educação de Base. Naquele momento histórico, o Concílio Vaticano II, convocado por João XXIII assume diante da Igreja uma posição de abertura, de diálogo com o mundo e de provocação de um aggiornamento, inspirando novos desenhos para o catolicismo, corroborando, de certa forma, algumas ações já desenvolvidas pelas pastorais da Igreja no Brasil, em especial a do Nordeste. O escopo principal desta tese é narrar as principais questões sociais, políticas e pastorais que marcaram a passagem de Dom José de Medeiros Delgado pelo arcebispado de Fortaleza, entre as décadas de1960 e 1970. Palavras-chave: Catolicismo brasileiro; Concílio Vaticano II; História da Igreja Católica.

The Catholic Church summoned ecumenical councils since the early days of Christianity. These assemblies bring together Christian bishops from around the world to discuss problematic issues for the institution. At the Second Vatican Ecumenical Council (1962- 1965), it officialized its change of position with regard to the questioning of the modern, increasingly urban, industrial and secularized society of the twentieth century, which progressively renounced living the moral of Judeo-Christian origin. In Brazil, and especially in Sergipe, we analyze the impact of the diffusion of these modern values throughout the first half of the twentieth century, stimulated by the mass media, such as radio. In this context, the Sergipe population received the announcement that Pope John XXIII would hold a new Ecumenical Council in the Vatican in Rome. The purpose of John XXIII was to promote a renewal (aggiornamento) in the Catholic Church through dialogue with modernity and also to seek a rapprochement with the dissident Christian groups of Roman Catholicism. The then priest Luciano José Cabral Duarte, although not yet a bishop, followed that event in his own way, as a reporter for the national circulation magazine, O Cruzeiro and the newspaper aracajuano, A Cruzada. Thus he described the main activities of the Council and through his texts a great number of Brazilians had access to the main discussions of the Second Vatican Council. In 1966, Luciano Duarte was appointed auxiliary bishop of the Archdiocese of Aracaju, in the administration of Dom José Távora. In fulfilling this function, it was also up to the then Don Luciano to help in the process of implementing the conciliar guidelines in Sergipe. Thus, the main objective of this research is to discuss the Second Vatican Council as a historical event of significant impact in the modern society of the Western world and specifically in Brazil during the twentieth century. In addition, to investigate the effects of the conciliar guidelines in / and for Sergipe, through the study of part of the life trajectory of Luciano Duarte, both as journalist correspondent during the Second Vatican Council (1962- 1965) and as auxiliary bishop of the archdiocese of Aracaju (1966-1971). / A Igreja Católica convoca concílios ecumênicos desde os primórdios do cristianismo. Essas assembleias reúnem os bispos cristãos de todo o mundo com o objetivo de deliberarem sobre aspectos problemáticos para a instituição. No Concílio Ecumênico Vaticano II (1962-1965), ela oficializou sua mudança de postura com relação aos questionamentos da sociedade moderna do século XX, cada vez mais urbana, industrial e secularizada, que progressivamente renunciava a vivência da moral de origem judaico-cristã. No Brasil e, principalmente, em Sergipe, analisamos o impacto da difusão desses valores modernos, ao longo da primeira metade do século XX, estimulados pelos meios de comunicação de massa, como o rádio. Nesse contexto, a população sergipana recebeu o anúncio de que o papa João XXIII realizaria um novo Concílio Ecumênico no Vaticano, em Roma. O objetivo de João XXIII era promover uma renovação (aggiornamento) na Igreja Católica através do diálogo com a modernidade e também buscar uma reaproximação com os grupos cristãos dissidentes do catolicismo romano. O então padre Luciano José Cabral Duarte, embora ainda não fosse bispo, acompanhou aquele evento a sua maneira, enquanto repórter da revista, de circulação nacional, O Cruzeiro e do jornal aracajuano, A Cruzada. Assim, ele descreveu as principais atividades conciliares e, através de seus textos, grande parte dos brasileiros tiveram acesso às principais discussões do Concílio Vaticano II. Em 1966, Luciano Duarte foi nomeado bispo auxiliar da Arquidiocese de Aracaju, na administração de Dom José Távora. Ao desempenhar esta função, também coube ao então Dom Luciano ajudar no processo de implantação das orientações conciliares em Sergipe. Dessa forma, o objetivo principal dessa pesquisa é discutir o Concílio Vaticano II, como um evento histórico de impacto significativo na sociedade moderna do mundo ocidental e, especificamente, no Brasil durante o século XX. Além disso, investigar os efeitos das orientações conciliares em/e para Sergipe, através do estudo de parte da trajetória de vida de Luciano Duarte, tanto como correspondente jornalístico durante o Concílio Vaticano II (1962-1965) e enquanto bispo auxiliar da arquidiocese de Aracaju (1966-1971).

Submitted by Marlene Santos (marlene.bc.ufg@gmail.com) on 2016-09-09T19:30:47Z No. of bitstreams: 2 Tese - Sérgio Ricardo Coutinho dos Santos - 2015.pdf: 2901472 bytes, checksum: f042c12a495f0d1510c81a9b983fac82 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-09-12T14:24:06Z (GMT) No. of bitstreams: 2 Tese - Sérgio Ricardo Coutinho dos Santos - 2015.pdf: 2901472 bytes, checksum: f042c12a495f0d1510c81a9b983fac82 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-09-12T14:24:06Z (GMT). No. of bitstreams: 2 Tese - Sérgio Ricardo Coutinho dos Santos - 2015.pdf: 2901472 bytes, checksum: f042c12a495f0d1510c81a9b983fac82 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2015-08-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This study look into the participation of the bishops of Maranhão in the Second Vatican Council (1959-1965) and how they did, along with other social and ecclesial actors, the reception of this ecclesial event in their “local Churches” (diocesis). This process, within a context of expansion of “economic frontier” and formation of a new oligarchic domination in the conduct of regional and local politics, led by José Sarney, between the years 1959 and 1979. The chronological marking will the convening of Vatican II until the holding of IIIª General Conference of Latin American Bishops in Puebla (Mexico). Our theoretical and methodological proposal revolves around the concepts of “frontier” (José de Souza Martins), of “historical consciousness” (Jörn Russen), of “historicity regime” (Reinhart Koselleck and François Hartog), and “communicative action” and “post-conventional moral conscience” (Jürgen Habermas and Lawrence Kohlberg). The "Vatican II" event and its reception by the subjects-agents (bishops, priests, religious, pastoral workers and lay people) of the local Churches (diocesis) in Maranhão, allowed greater reflective socialization within the lived world (“verbalization of the sacred”), relying on the resources of the discussion. And so, it made in the perspective of action oriented to mutual understanding, and hinged on two principles of ecclesiastical organization: the episcopal collegiality and the base of synodality. Thus, the Catholic Church in Maranhão took on a new historical consciousness: the post-conventional. / Este trabalho procurou se debruçar sobre a participação dos bispos do Maranhão no Concílio Vaticano II (1959-1965) e como fizeram, juntamente com outros atores sociais e eclesiais, a recepção deste evento eclesial em suas “Igrejas locais” (dioceses). Processo este, dentro de um contexto de expansão da “fronteira econômica” e de formação de uma nova dominação oligárquica na condução da política regional e local, liderado por José Sarney, entre os anos de 1959 e 1979. O balizamento cronológico vai da convocação do Concílio Vaticano II até a realização da IIIª Conferência Geral do Episcopado Latino-americano, em Puebla (México). Nossa proposta teórico-metodológica gira em torno dos conceitos de “fronteira” (José de Souza Martins), de “consciência histórica” (Jörn Rüssen), de “regime de historicidade” (Reinhart Koselleck e François Hartog), e de “ação comunicativa” e “consciência moral pós-convencional” (Jürgen Habermas e Lawrence Kohlberg). O evento “Vaticano II” e sua recepção pelos sujeitos-agentes (bispos, padres, religiosas, agentes de pastoral leigos e leigas) das Igrejas-locais (dioceses), no Maranhão, possibilitou uma maior socialização reflexiva no seio do mundo vivido (“verbalização do sagrado”), apoiando-se nos recursos da discussão. E desta forma, efetuou-se na perspectiva do agir orientado a intercompreensão, e articulados em dois princípios de organização eclesial: pela colegialidade episcopal e pela sinodalidade de base. Assim, a Igreja Católica no Maranhão assumiu uma nova consciência histórica: a pós-convencional.

9 Summary The SSPX is a society of Roman Catholic priests, who aren't organized in any religious order, however, it's organization is similar to many religious orders. As its mission the SSPX consider the defense of a catholic priesthood, the Tridentine Mass and the true doctrine of the Church against danger, which supposedly affected the Church after the Second Vatican Council. The SSPX was established in 1970 and its center became Ecône Seminary in Switzerland. Hereafter, a wider informal group of Catholics, who were unsatisfied with an evolution of the Church, formed around the Society. The members of this group attended masses, celebrated by SSPX priests. This group had united more after a breakup between the SSPX and superiors of the Catholic church, which was caused by an illicit ordinations of a priests and following excommunication of a founder, archbishop Marcel Lefebvre, and his nearest fellows in 1988. From that point, these believers are forming to some kind of congregations similar to parishes, but which are unofficial and improvised. These activities, as well as a sacraments celebrated by SSPX priests, are unacceptable in a catholic canon law system (however, these sacraments are valid, if they were already celebrated!). The ethos of this society is conservative - both in a relation to...

The SSPX is a community of non-monastic priests with a structure similar to that of many religious orders. It was founded in 1970 by Archbishop Marcel Lefebvre. Its pro- gram is to defend traditional Catholic values against the danger supposedly represented by the reforms initiated by the Second Vatican Council. A wider community of Catholics disagreeing with developments in the Church was formed around the SSPX. Following the breakup of the SSPX with the leadership of the Church in 1988, this community gained strength and a character of a certain denomination. The Second Vatican Council (1962-1965) carried out a lot of changes, many of which have not yet been fully implemented. They concern the liturgy, pastoral care, interpretation of Scripture, and theology studies, among other issues. The common denominator of the con- ciliar reforms was to make the proclamation of Christ more comprehensible to modern man and make many things in the church consistent with the spirit of the Gospel and early Chris- tian tradition. The most significant shifts, initiated by the council, were the new approaches to ecumenism, to principle of religious freedom and to interfaith dialogue. Many circles in the Church, however, considered these changes as grinding the truths of faith; these Cath- olics began to be...

This thesis deals with events during the Czech Catholic exile in Italy with a focus on the 1960's. It provides a closer look at the institutional and discursive changes that took place at the time of the Second Vatican Council (1962-1965) and the subsequent stay of Cardinal Josef Beran in Rome (1965-1969). The work focuses mainly on the development of the publishing house Christian Academy, the Velehrad Center and the Nepomucenum Papal College where the leading figures of Czech Catholic exile, mostly priests, worked. By using the method of historical discourse analysis the work studies how the pro-conciliary orientation which defined itself in opposition towards conservative tendency in the Church became increasingly predominant in the exile environment. Last but not least, the work also shows how the form of Catholic exile discourse in Italy was influenced by the changing relationship between papal diplomacy and Communist Czechoslovakia.

The Diploma thesis "Prophetic model of catechesis as a response to the questions of our time" examines the theme of the historical-prophetic model of catechesis. The study part of the work looks at the model in the context of the biblical concept of prophecy consummated in the personality of Jesus of Nazareth and as one of the manifestations of the participation of those baptised in Christ's prophetic office, realised in the evangelical mission of the Church. His sensitivity to social challenges, the emphasis laid on small Christian communities, and the entitlement to Christian engagement are viewed within the scope of the Social Doctrine of the Church and its development after the Second Vatican Council. The authorial part of the work presents original catechesis to the current social topic, read through the prism of gospel and Christian belief. The objective of the work is to show how the historical-prophetic model of catechesis can help adult believers understand the "signs of the times" and contribute to the growth of Christian community. The objective is to be achieved by submitting the topic to the members of two small communities and evaluating the results of the meeting.

[pt] Homem para os outros: a mística trinitária de Pedro Arrupe e seu impacto na renovação eclesial dos séculos XX e XXI propõe a ressignificação da mística para os dias de hoje a partir da sua vida e missão. Este jesuíta, assim como outros místicos contemporâneos – Simone Weil, Etty Hillesum, Thomas Merton e Christian de Chergé – deixaram sua marca no século passado e são ainda hoje testemunho real da possibilidade de instalação do Reino de Deus na história. Todos esses místicos contemporâneos e também outros, alimentados por uma profunda experiência do inefável, foram fonte de luz e esperança para o mundo, mesmo em condições extremas de sofrimento. Pedro Arrupe viveu em um momento conturbado na história, atravessado pelas duas Grandes Guerras e pela Guerra Fria. Em sua época, também a Igreja enfrentava tempos de tensão interna tentando se adequar às mudanças de aggiornamento propostas pelo Concílio Vaticano II. Como Superior Geral da Companhia de Jesus, alimentado por uma mística particular e profunda, entendeu como sua a tarefa de colaborar com a proposta conciliar de abertura ao mundo. Sua vida foi um exemplo de doação aos outros e, entre as frentes de luta que assumiu, estão o compromisso da fé com a justiça e o diálogo com a cultura e as demais religiões, com atenção especial à questão dos refugiados e migrantes. Arrupe é considerado por muitos um profeta, além de seu tempo, e como tal foi incompreendido. As sementes que plantou, no entanto, frutificaram e encontraram solo fértil em muitos que conviveram ou foram mobilizados por ele. Um exemplo, é o próprio papa Francisco, também jesuíta e formado na mesma espiritualidade, que a partir da mesma base bíblica tenta hoje implementar pautas que foram caras a seu antigo superior. / [en] A Man for Others: Pedro Arrupe s trinitarian mystic and its impact on the twentieth and twenty-first century ecclesial renewal proposes the resignification of mystic for today s world based on his life and mission. The Jesuit priest Arrupe, as many other contemporary mystics, such as Simone Weil, Etty Hillusum, Thomas Merton and Christian de Chergé – left their mark on the last century and, even today, bear real witness to the possibilities of the establishment of God’s Reign in history. Those contemporary mystics, among others, fed by a deep experience of the ineffable, were sources of light and hope for the world, even in conditions of extreme suffering. Pedro Arrupe lived through a troubled moment in history, marked by World War I and World War II and by the Cold War. During his lifetime, even the Church faced periods of internal tension trying to adapt itself to the aggiornamento changes brought about by the Second Vatican Council. While serving as the Superior General of the Society of Jesus, supported by his own deep and private mystic, he took upon himself the task to collaborate with the Second Vatican Council proposal to open the Church to the world. His life was an example of commitment to working for those in need, and, among many of the battle fronts he had to face, we can mention the promotion of faith with justice and the dialog with other cultures and religions, with special emphasis on the plight of refugees and migrants. Arrupe is considered by many as a prophet ahead of his time, and, as such, often misunderstood. However, the seeds he planted did bear fruit and found fertile soil in many people that knew him and those who were touched by him. Pope Francis is a good example. He is also a Jesuit who shares the same spirituality, and tries to implement, based on the same Biblical basis, the guidelines that were dear to his former Superior General.