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[pt] A partir do diálogo promovido pelo Movimento Litúrgico e pelo Concílio Vaticano II, entre a exegese, a patrística e a teologia dogmática, tem sido possível redescobrir um conceito mais bíblico, eclesial e profético dos sacramentos celebrados pela Igreja. Os sacramentos, à luz do pensamento conciliar, têm sido abordados pela teologia como atos do próprio Cristo, que se prolongam na vida de sua Igreja. O fio condutor de nossa pesquisa é a relação profunda que existe entre a teologia das ações simbólicas dos profetas e as de Jesus, as quais se prolongam nas celebrações litúrgicas da comunidade cristã e no testemunho vivencial dos batizados. Por meio dessas celebrações, os que creem são inseridos na vida do Ressuscitado e chamados a prolongar em suas vidas as palavras e ações de Cristo. Desse modo, os fiéis tomam consciência de exercerem o ministério profético que lhes foi confiado no batismo. A compreensão dos sacramentos como ações proféticas é capaz de revelar à própria Igreja a missão profética que é chamada a exercer no mundo de hoje, bem como a sua condição de sacramento de Cristo em prol da salvação de todos os homens. / [en] It has been possible to rediscover a more biblical, ecclesial and prophetic concept of the sacraments celebrated by the Church through the dialogue promoted by the Liturgical Movement and the Second Vatican Council, between exegesis, patristics and dogmatic theology. The sacraments, in light of the conciliar thought, have been approached by theology as acts of Christ himself, and they have continued in the life of his Church. The guiding thread of our research is the deep relationship that exists between the theology of prophets symbolic actions and those of Jesus, which are extended to the liturgical celebrations of the Christian community and in the lived witness of the baptized. Through these celebrations, those who believe are inserted into the life of the Risen One and they are called to prolong in their own lives the words and actions of Christ. In this way, the ones who have faith become aware of exercising the prophetic ministry entrusted to them by baptism. The understanding of the sacraments as prophetic actions is able to revealing to the Church the prophetic mission that it is called to practice in the world of today, as well as its condition as the sacrament of Christ for the salvation of all men.

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.

[pt] A presente tese tem como objetivo principal contribuir para um renovado conceito dos sacramentos da Igreja, a partir da teologia litúrgica das ações simbólicas dos profetas de Israel e de Jesus. Com o avanço das pesquisas na área bíblica, patrística e dogmática, tem sido possível explorar um conceito mais bíblico e eclesial dos sacramentos celebrados pela Igreja. À luz do Concílio Vaticano II é traçada a natureza litúrgica dos atos proféticos realizados pelos profetas e por Jesus. Como sinais do poder Deus, inseridos na história da salvação, estes atos hoje são prolongados no mundo por meio da liturgia da Igreja. Inseridos na última etapa da historia salutis, os sacramentos são atos divinos que revelam a presença salvífica de Cristo no mundo e antecipam o cumprimento escatológico do reino de Deus. Sendo assim, os sacramentos como atos proféticos da Igreja querem provocar uma expressão renovada dos atos litúrgicos da Igreja. As ações simbólicas provocam uma reposta, fazendo com que o cristão participe ativamente do mistério e compreenda que os sacramentos são atos que possuem uma força transformadora na própria vida, na Igreja e em todo o mundo. / [en] The main purpose of this thesis is to contribute to a renewed concept of the sacraments of the Church, starting from the liturgical theology of the symbolic actions of the prophets of Israel and Jesus. With the advance of biblical research, patristic and dogmatic, it has been possible to explore a more biblical and ecclesial concept of the sacraments celebrated by the Church. In the light of the Second Vatican Council, the liturgical nature of the prophetic acts performed by the prophets and by Jesus is outlined. As signs of God s power, inserted in salvation history, these acts are prolonged in the world today through the liturgy of the Church. Inserted in the last stage of the historia salutis, the sacraments are divine acts that reveal Christ s saving presence in the world and anticipate the eschatological fulfillment of the kingdom of God. Therefore, the sacraments as prophetic acts of the Church want to bring about a renewed expression of the liturgical acts of the Church. The symbolic actions cause a response, making the Christian participate actively in the mystery and understand that the sacraments are acts that have a transforming force in their own life, in the Church, and in the whole world.

[pt] O presente trabalho retoma de forma sistemática, o percurso que marcou a caminhada do Povo de Deus nas Arquidioceses de Mariana e de Montes Claros, com ênfase no período pós-conciliar. A partir deste objetivo, revisitamos a história da formação do catolicismo nestas duas Igrejas locais do estado de Minas Gerais, o que nos permite perceber como a Igreja Católica se consolidou na região mineradora e no Norte de Minas. De posse destes dados históricos lidos á luz da teologia da recepção, voltamos o nosso olhar sobre Segundo Sínodo de Mariana e para a Terceira Assembleia diocesana de Pastoral de Montes Claros. A partir destes eventos diocesanos podemos verificar como o Vaticano II foi recebido por estas dioceses cerca de vinte e cinco anos depois da promulgação dos textos do Concílio. / [en] The present work systematically takes up the path that marked the journey of the People of God in the Archdioceses of Mariana and Montes Claros, with emphasis on the post-conciliar period. From this objective, we revisit the history of the formation of Catholicism in these two local Churches of the State of Minas Gerais, which allows us to perceive how the Catholic Church consolidated in the mining region and in the north of Minas. With this historical data read in the light of theology of reception, we turn our gaze to the Second Synod of Mariana and to the Third Diocesan Pastoral Assembly of Montes Claros. From these diocesan events we can see how Vatican II was received by these dioceses about twenty-five years after the promulgation of the texts of the Council.

The thesis "Sacraments in the documents of the second Vatican council" deals with selected articles of the individual constitutions, documents and decrees of the council, which concern sacraments in the theological context. The articles are selected from the constitution on the Sacred Liturgy Sacrosanctum concilium, constitution on the Church Lumen gentium, pastoral constitution Gaudium et spes, document about the Apostolate of the Laity Apostolicam actuositatem, decree on Ecumenism Unitatis redintegratio and the decree on the life and service of priests Presbyterorum ordinis. The thesis is based on the acts of council and it maps the progress of creating the articles. A brief summary of history of the formation of individual constitutions, documents and decrees is mentioned before the analysis of the articles. The chapters are divided by the documents. At the end of the thesis is a chapter containing important themes concerning the Sacraments that came up from the mapping of the article.

[pt] A comparação da eclesiologia de Irineu de Lião com a Lumen gentium surge no contexto do movimento de retorno às fontes cristãs nos séculos XIX e XX. O Concílio Vaticano II foi influenciado por este movimento no seu processo de aggiornamento da Igreja no mundo moderno. A nova perspectiva teológica, ainda em construção, influenciou o Concílio Vaticano II e as discussões eclesiológicas, tanto no que se referia à compreensão sobre Igreja quanto à sua atuação e presença no mundo. Tudo isso ficou mais notório com a elaboração da Constituição Dogmática Lumen gentium. De modo especial, Irineu de Lião, bispo e mártir do século II, surge como uma das fontes para este retorno na Lumem gentium que atesta duas citações diretas entre as cinco referências feitas ao texto dele em todo texto conciliar. O bispo de Lião não se incumbe de escrever um tratado teológico, na Adversus haereses e na Epideixis, mas se dedica a defender a fé cristã, que estava se emancipando das comunidades judaicas e ganhando sua autonomia de doutrina, de ensinamento e de culto. Paralelamente a este processo de emancipação crescem outras doutrinas diferentes no seio do cristianismo como foi o caso das doutrinas gnósticas. Para Irineu o conhecimento da verdade é a doutrina que a Igreja recebeu e ensina. Portanto, a agregação a Cristo necessita do conhecimento claro do que é a regula fidei, que norteará a compreensão das Sagradas Escrituras, ordenará o verdadeiro culto a Deus e conduzirá o fiel a testemunhar a presença de Cristo no mundo. A teologia sobre a Igreja em Irineu de Lião não se encontra sistematizada em seus livros, mas aparece em várias partes dos seus escritos enquanto formula suas denúncias e refutações. No entanto, para o bispo de Lião, a Igreja é obra de Deus, que criou o ser humano no seu amor de Pai, e como este se perdeu, enviou o seu Filho para recapitular toda a criação e reunir um novo povo, que ouvisse a sua voz e se voltasse para ele. O ressourcement, por mais que utilizasse de novas metodologias para a construção do pensamento teológico e o ensino de teologia, muitos dos padres conciliares ainda carregavam um modelo manualístico e indireto de abordagem teológica. Portanto, ao comparar o pensamento eclesiológico de Irineu com o desenvolvido na Lumen gentium, busca-se tanto as referências que estão no texto conciliar quanto as múltiplas concepções de Igreja que surjam por uma análise comparativa, para assim perceber como o modelo eclesiológico do início do cristianismo possibilita uma compreensão maior e mais profunda de um texto contemporâneo. / [en] The comparison of the Irenaeus of Lyon s ecclesiology with the Lumen gentium arises in the context of the return to the Christian Sources in the nineteenth and twentieth centuries. This move had a capital influence in the Second Vatican Council concerning the process of aggiornamento of the Church in the modern world. In this regard, the fresh theological perspective, that was still growing, had an impact both in the ecclesiological discussions and the comprehension about the presence and action of the Church in the world. Furthermore, this whole set has increased in importance through the devising of the Dogmatic Constitution Lumen gentium. Particularly, Irenaeus, bishop of Lyon and martyr of the second century, emerges as a central source for the Lumen gentium since the Constitution includes five references of his writings, two of which are direct quotes. Both in Adversus haereses and Epideixis, the bishop of Lyon doesn t aim to write a theological treatise. Instead of that, his target is to defend the Christian faith, which was emancipating from the Jewish communities and achieving autonomy in the doctrine, the teachings, and the way of cult. In parallel with this emancipation process, different doctrines gain ground within Christianity, as, for example, the gnostic ones. However, according to Irenaeus, the only knowledge of the truth comes from the doctrine which the Church holds and teaches. As a result, for someone to belong to Christ it is mandatory to clearly know the regula fidei, which instructs about the comprehension of the Holy Scriptures, organizes the real God s cult, and guides the devotee to testify Christ s presence in the world. There isn t a systematic Theology about the Church in Irenaeus of Lyon‘s works, but this matter is recorded in many of his complaints and denials. It can be noticed by the fact that, to him, the Church is God s work. As the human being got apart from the Father s love, God has sent his own Son to recapitulate the whole creation and gather a New People, that could hear his voice and turn back towards him. Despite the ressourcement has applied new methodologies to build up theological thinking and to teach Theology, many Council Fathers were still used to an indirect theological approach, based on the use of handbooks. Therefore, comparing the Irenaeus ecclesiology to the one developed in Lumen gentium is an assignment that requires research both in the references of the conciliar text and the multiple conceptions of Church collected through analysis. Thus, it is possible to develop a deeper knowledge of a contemporary text in light of an ecclesiological model from the beginning of Christianity.

[pt] A vida de Jesus de Nazaré é um mistério, desde a concepção até a sua ascensão. Na sua paixão, morte, ressurreição e glorificação o mistério de Jesus Cristo é clarificado e torna-se o núcleo central da fé cristã. No mistério pascal o desígnio salvífico de Deus se realizou uma vez por todas com a morte redentora do seu Filho, Jesus Cristo. Jesus venceu o sofrimento, o pecado, a morte e abriu um caminho de vida plena para homens. Primeiramente no Antigo Testamento temos o termo pesah, (passagem) para a festa da páscoa e depois no Novo Testamento as comunidades cristãs do século I a III, passaram a entender páscoa como o mistério de Cristo. Este mistério compreende toda a história da salvação, que tem seu ápice em Jesus Cristo, sua encarnação, sua morte, sua ressurreição gloriosa e depois, na espera feliz de seu retorno. As comunidades faziam memória da imolação de Jesus na cruz, o ato salvífico primordial. A crucificação de Cristo era entendida, pelos primeiros cristãos, como início da sua glorificação. Esta linha histórica, contínua e progressiva do desígnio de Deus para a humanidade e o fundamento bíblico de mistério, são as bases nas quais se elabora o conceito de mistério pascal, no século II. A teologia patrística, entre os séculos III a IV, reflete o mistério pascal de Cristo com foco nas dimensões: história salvífica, eclesial e sacramental. Anos mais tarde, um movimento litúrgico retoma a teologia com base nas fontes bíblico-patrísticas e proporciona vigor fontal à liturgia. Pio XII lentamente incorpora a teologia do mistério, pensada pelo movimento litúrgico, aos documentos pré-conciliares. Neste movimento progressivo, a teologia litúrgica do mistério pascal se concretiza na constituição dogmática Sacrosanctum Concilium que estabelece o mistério pascal como cume e fonte da liturgia. / [en] The life of Jesus of Nazareth is a mystery, from conception to his ascension. In his passion, death, resurrection and glorification, the mystery of Jesus Christ is clarified and becomes the central core of the Christian faith. In the paschal mystery, the salvific plan of God was fulfilled once and for all with the redeeming death of his Son, Jesus Christ. Jesus conquered suffering, sin, and death and opened a path of full life for men. First, in the Old Testament, we have the term pesah (passage) for the Easter feast, and then in the New Testament the Christian communities from the 1st to the 3rd century came to understand Easter as the mystery of Christ. This mystery includes all of salvation history, which has its culmination in JesusChrist, his incarnation, his death, his glorious resurrection and then in the joyful waiting for his return. The communities remembered the immolation of Jesus on the cross, the primordial saving act. The crucifixion of Christ was understood, by the first Christians, as the beginning of his glorification. This continuous and progressive historical line of God s plan for humanity and the biblical foundation of mystery are the bases on which the concept of the Paschal Mystery was elaborated in the second century. Patristic theology, between the 3rd and 4th centuries, reflects the paschal mystery of Christ with a focus on the dimensions: salvific, ecclesial and sacramental history. Years later, a liturgical movement takes up the theology based on the biblical-patristic sources and gives fontal vigor to the liturgy. Pius XII slowly incorporates the theology of mystery, thought up by the liturgical movement, into pre-conciliar documents. In this progressive movement, the liturgical theology of the paschal mystery is concretized in the dogmatic constitution Sacrosanctum Concilium, which establishes the paschal mystery as the summit and source of the liturgy.

The Prefecture of Pella bought Heirachabis in 1895 and occupied it in 1898. This marked the beginning of the Mission in the South. The Oblates of Mary Immaculate officially started on 8 December 1896. They were allowed to minister among the Europeans and among Africans, not ministered to by a Protestant Mission. The first expansion was at Klein Windhoek, and at Swakopmund being the gateway to the Protectorate. The Tswana invited the Mission to help them after they had arrived from the Cape. Aminuis and Epukiro were founded. After 1905 the Mission was allowed to open stations among the Herera and Damara. Doebra, Gobabis, Usakos, Omaruru, and Okombahe were the result. Seven expeditions were undertaken to reach Kavango. After many failures the first mission became a reality at Nyangana in 1910. Just before the war the expansion reached Grootfontein, Tsumeb and Kokasib. In the South missions were opened at Warmbad, Gabis, Keetmanshoop, Luederitz and Gibeon. World War I scattered the African population of the towns which disturbed the missionary work. The S. A. Administration allowed most missionaries to stay. After the Peace Conference S. W. A. became a Mandate of S. A. In 1924 permission was granted to enter Owambo. The first station was opened in Ukuambi, later followed by Ombalantu and Okatana. In 1926 the Prefecture of Lower Cimbebasia was elevated to the Vicariate of Windhoek, while the Prefecture of Great Namaqualand became the Vicariate of Keetmanshoop in 1930. World War II left the missionary activities undisturbed. In 1943 Magistrate Trollop in Caprivi invited the Catholic Mission in 1943 to come and open educational and health facilities. The South expanded into Stampriet, Witkrans, Aroab, Mariental. The election victory in 1948 in South Africa of the Afrikaner Parties with the resulting apartheid legislation negatively affected the missions in S. W. A. After 1965 the influence of Vatican II became noticeable, while the pressure of the United Nations Organisation moved the territory towards independence. While initially the Catholic Church had been very cautious, in the ?O's and 80's she took a very definite stand in favour of human rights. She also became a full member of the CCN. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)