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Made available in DSpace on 2016-04-29T14:27:26Z (GMT). No. of bitstreams: 1 Marcio Dias de Oliveira.pdf: 836928 bytes, checksum: af4fbfab8053d718ed636a41eeadbeca (MD5) Previous issue date: 2014-12-16 / This research is based on Theological Anthropology and Sacred Escriture in order to show the incarnation of the Word as a source of ethical principles to the human body. For that took into account the attitudes of Jesus with those wounded in body integrity. The importance of this research is justified due to problems with the body piercing reflected in society through negligence in health, poverty, exploitation and other forms of non recognition of the human being in the physical. The human body is the place of manifestation of God who created it to prove; is the path, through its transcendence for man to go to God who came out to man through human flesh. By a result, the denial of bodily dimension restricts the revelation of God and reduces man to be simple without dignity and transcendence / A presente pesquisa fundamentou-se na Antropologia Teológica e na Sagrada Escritura com o intuito de mostrar a encarnação do Verbo como fonte de princípios éticos para o corpo humano. Para isso levou em consideração as atitudes de Jesus com as pessoas feridas na integridade corporal. A importância desta pesquisa se justifica devido aos problemas de desconsideração com o corpo refletidos na sociedade por meio de descasos na saúde, miséria, exploração ou outras formas de não reconhecimento do ser humano no físico. O corpo humano é o lugar da manifestação de Deus que o criou para nele se revelar; é o caminho, por meio de sua transcendência, para o homem ir à Deus que veio ao encontro do homem por meio da carne humana. Em virtude, disso a negação da dimensão corpórea restringe a revelação de Deus e reduz o homem a simples ser sem dignidade e transcendência

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Vatican II was one of the most seminal councils in Roman Catholic Church history, having far reaching effects on the universal institution.1 One of the most important outcomes of Vatican II was not the reforming of orthopraxy, but the dialogue that developed regarding three specific issues – the transforming of women’s roles in Church life, Catholic sexual ethics, and the Church’s relationship with LGBTQ+ individuals.2 The decades following Vatican II became a new era of religious dialogue among Catholic scholars and theologians, which established new discussions on women’s ordination, sexual ethics, and attitudes towards homosexuality in the contemporary world. This thesis examines dialogue concerning women’s ordination, as well as the dialogue that developed from Pope John Paul II’s teachings in his Theology of the Body regarding sexual ethics and the agency of queer persons in the Church. It explores the dialogue among scholars and theologians on the changing role and opinion of women in ministerial positions, the shifting understanding of sexual morality, and the changing attitudes towards queer individuals that developed because of Vatican II’s emphasis on discussion. Vatican II decisively changed the way the Church practices and performs its numerous responsibilities in our modern world. However, the result also included a deeper understanding of the individual needs, ideas, and beliefs of the laity. In 2014, the Vatican’s International Theological Commission referenced the importance of laity’s role as members of the universal Church: Putting faith into practice in the concrete reality of the existential situations in which he or she is placed by family, professional and cultural relations enriches the personal experience of the believer. It enables him or her to see more precisely the value and the limits of a given doctrine, and to propose ways of refining its formulation. That is why those who teach in the name of the Church should give full attention to the experience of believers, especially lay people, who strive to put the Church’s teaching into practice in the areas of their own specific experience and competence.3 In doing so, greater concern for discussion of these issues developed, which is documented in this thesis. 1 To maintain efficiency within the overall thesis, from this point the term “Roman Catholic Church” will be shortened to “the Church.” This in no way is meant to mean the Catholic Church is the only church but is a way to provide a shortened term for a longer name. It also is not meant to delineate the entirety of the Body of Christ within the religious tradition of Christianity to the Roman Catholic Church. 2 Orthopraxy in this case refers to the correct performance and practice of certain rituals and ritespredominantly found within the Roman Catholic Latin Rite Mass. 3 International Theological Commission, “Sensus Fidei in the Life of the Church,” (Vatican City, 2014).

This dissertation studies how Catholic schools in a post-feminist world approach the topic of educating women both with a professional mindset but also with a Catholic understanding of the importance of motherhood. The theoretical framework of the dissertation draws on second-wave feminism as well as Catholic scholars on feminism, with a special focus on scholars using Pope John Paul II’s Theology of the Body. The study aims to reveal specifically how four faithfully Catholic high schools in geographically different areas of the United States are united in a mission to educate students to live an integrated life, through a personal faith based on reason, virtue ethics, vocation, and exemplars. Through interviews with alumnae, teachers, and administrators, the study concludes that the schools’ vision of a fully integrated virtuous life is a prerequisite for the girls to peacefully make vocational decisions about balancing professional life and motherhood. The alumnae and the school administrators show that while the mission is clear, the execution of the mission in all four schools is fraught with tensions because of the conflicts between the integrated life view and mainstream cultural views regarding happiness and fulfillment.

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[pt] Esta pesquisa busca apresentar um panorama geral da maneira como o corpo está presente e é refletido na teologia da libertação latino-americana. Partimos da antropologia teológica desenvolvida neste continente, com o marco referencial metodológico da opção preferencial pelos pobres a partir da análise de conteúdo bibliográfico pertinente ao assunto. Para desenvolver o panorama deste tema, empreendemos numa jornada de contextualização da gênese desta teologia latino-americana desde a colonização, passando pelo Concílio Vaticano II, e chegando às formulações próprias da TdL, apontando para a presença do corpo e a luta pela justiça e dignidade. Em seguida, embarcamos num mergulho pelas ramificações consequentes desta TdL, demonstrando como o corpo é o fio condutor que diferencia estas teologias periféricas e é também o que justifica suas militâncias políticas e sociais, trazendo um enfoque especial sobre a teologia feminista que, com a presença do corpo da mulher na teologia, traz grandes contribuições para a teologia, a Igreja e a sociedade como um todo. Por último, fazendo uma colheita de toda esta caminhada, demonstramos a intrínseca relação entre corpo e espírito, pela chave de leitura da cristologia e da espiritualidade na TdL. Não esgotamos o assunto daquilo que poderia ser uma teologia do corpo latino-americana, mas esperamos com esta pesquisa apontar para o corpo como a espinha dorsal de nossa TdL que, ao se preocupar com a realidade concreta dos pobres, oprimidos, vulneráveis e injustiçados está, na verdade, se preocupando justamente com seus corpos que sofrem a pobreza, a opressão, a violência e as injustiças. / [en] This research seeks to present an overview of the way the body is present and reflected in Latin American liberation theology. We set from the theological anthropology developed on this continent, with the methodological reference of the preferential option for the poor based on the analysis of the bibliographic content relevant to the subject. To develop the overview of this theme, we have embarked on a journey of contextualization of the genesis of this Latin American theology since colonization, through the Second Vatican Council, and arriving at the formulations specific to Latin-American liberation theology, pointing to the presence of the body and struggle for justice and dignity. Then, we dive into the consequent ramifications of this liberation theology, demonstrating how the body is the guiding thread that differentiates these peripheral theologies and what justifies their political and social activism, bringing a special focus to feminist theology that, with women s body presence in theology, brings great contributions to theology, the Church and society as a whole. Finally, harvesting this entire journey, we demonstrate the intrinsic relationship between body and spirit, through the interpretation of Christology and spirituality in liberation theology. We have not exhausted the subject of what could be a Latin American theology of the body, but we hope to present the body as the backbone of our liberation theology which, when concerned with the concrete reality of the poor, oppressed, vulnerable and wronged people, is in fact worrying precisely about their bodies that suffer poverty, oppression, violence, and injustices.

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