Pentecostalism has, in recent times, undeniably contributed towards the growth of the church as a whole. Public worship services inherently submit and contribute towards the meeting between man and God as well as fellowship between the people who form part of said service. Public services in honor of God speak to the purposes of God and man’s fundamental desire to meet with our Creator. Consequently, research into this phenomenon proves vital in determining and even extending the role of the Pentecostal ideology in correlation to the longevity of honorary public services. Chapters 2 through 4 shed light on some of the key concepts that clarifies the dynamic nature of these events, throughout the service wherein the radiant power of God touches the human heart in some astounding ways. Exegetic studies have been undertaken into 2 Chronicles 5-7 which examines these instances of divine meeting in the Old Testament while the second chapter of Acts deals with the event from a New Testament perspective. In addition to this, 1 Corinthians 11-14 was utilized to highlight the role of the Holy Ghost as the instigator for divine meeting. Specific issues addressed by the research include service preparation and the role of music and its contribution to ambience preceding a meeting between man and God. Moreover, a keen focus on the sermon and the delivery thereof as well as its progression leading up to the conclusion and summary in closing and prayer, are all dealt with as part of this study. This dynamic, in essence, becomes visible through the statement issued by the life of each disciple as a living testament to this consuming and changing event. Honorary public services fit the bill as an event to promote divine meeting. Chapter 5 delves into some of the auxiliary sciences i.e. sociology, communication science, psychology and the field of antropology. The principles in chapters 2 through 4 are affirmed by these aspects of science and provide perspective on the practical applications thereof. All these factors in relation to practice have also been scrutinized through empirical research. This research clearly places divine meeting as a central to and inseparable from perceiver experience. Chapter 7 provides practical guidelines to alternative approaches in practicum. The study proposes a model whereby certain aspects can be examined from a Pentecostal point of view in order to tailor services as a dais for divine meeting. Most importantly it should be evident in the life of the participant that they have truly encounter God. This meeting is the prime objective and at the heart of public service. It serves and should always serve as a doorway to Christian life. / PhD (Liturgics), North-West University, Potchefstroom Campus, 2014

L’objectif de ce mémoire est de comprendre comment une certaine vision du monde, basée sur des croyances théologiques, a contribué à la composition du concerto pour violon Offertorium de Sofia Gubaïdulina. C’est par le biais de cette œuvre qu’est explorée l’idée du dialogue musicothéologique, en proposant des façons par lesquelles la pièce musicale en question peut servir de porteuse ou d’interprète d’une pensée théologique. Afin d’appuyer cette idée, la démarche intertextuelle employée par Heidi Epstein est utilisée. Cette méthode permet de faciliter non seulement le travail interdisciplinaire, mais aussi la lecture théologique de l’œuvre musicale. Le premier chapitre explore les sources, les questions et la problématique qui entoure le dialogue musicothéologique. La conclusion tirée est que l’étude d’Offertorium nécessite une approche équilibrée. Nous entendons par cela, une approche qui prend en ligne de compte la réflexion théologique autant que la recherche musicologique tout en respectant les contributions théologiques que l’œuvre musicale peut apporter en soi. Dans le deuxième chapitre, une analyse thématique d’Offertorium a été tentée ainsi qu’une étude du discours théologique et spirituel de la compositrice. Il a été conclu que l’arrière-plan russe orthodoxe de Gubaidulina a beaucoup influencé sa vision du monde et son approche artistique. Le concerto est porteur d’idées et de symboles liturgiques ou théologiques de l’Orthodoxie dans sa structure et dans sa construction thématique. Le troisième chapitre explore les parallèles entre la pensée de Gubaidulina et les écritures de plusieurs théologiens russes orthodoxes du 20e siècle. La conclusion de ce chapitre démontre que, même s’il est improbable que la compositrice connaisse bien ces auteurs, sa compréhension théologique et spirituelle sort du climat religieux de l’Église Orthodoxe. Cette idée explique les complémentarités et les similarités entre son discours, son œuvre et les propos des théologiens discutés. Le quatrième chapitre évalue la validité d’Offertorium comme moyen d’expression théologique ainsi que de générateur de réflexion théologique. La conclusion de la recherche est qu’Offertorium peut bel et bien être un espace théologique. Ce qui veut dire que des idées théologiques peuvent être communiquées par le biais de l’expérience sonore que ce soit par la mélodie ou l’ambiance générale. Également, cela implique que la musique devient un partenaire égal, quoique différent des méthodes de réflexion traditionnelles au sein de la conversation théologique. / This paper explores the musico-theological dialogue through the study of Sofia Gubaidulina's violin concerto, Offertorium. Its aim is to understand how theological belief and worldview have influenced and contributed to Offertorium's composition, and in consequence, how the concerto serves as an interpretive conductor of theological thought. To support this idea, the intertextual method developed by Heidi Epstein is employed, which aids not only the interdisciplinary approach, but also a theological analysis of a musical work. Chapter One explores the sources, questions and problematic concerning musico-theological dialogues. It concludes that for studying Offertorium, a balanced approach was in order, one that took into consideration theological reflection as much as musicological research, and that respected the music's theological contributions in its own right. Chapter Two attempts an analysis of Offertorium and a study of the composer's discourse on matters of theology, religion and spirituality. It is concluded that Gubaidulina's background in Russian Orthodoxy has deeply influenced her worldview and artistic approach. Many Orthodox theological and liturgical themes and symbols are present structurally or thematically in the concerto. Chapter Three explores the parallels between the composer's ideas and the writings of several contemporary Russian Orthodox theologians. It concludes that while it is improbable that Gubaidulina is familiar with these writers, hers is a worldview that has emerged from the experience of a Russian Orthodox climate which explains the similarities and complementarities between her work and the work of the discussed authors. Chapter Four evaluates the validity of Offertorium as a means of theological expression, but also as the producer of original theological thought. It concludes that both are possible, rendering Offertorium its own theological ground. The conclusion of the study is that a musical work such as Offertorium can be a “theological ground”. This entails that theological ideas in this case are communicated through experience (experiencing sound, melody and musical ambiance) and not through traditional means of textbook or sermon. This also insinuates that music can be an equal, albeit entirely different, player in the theological dialogue.

Cette thèse montre que, dans les Sermones in Matthaeum, les interprétations scripturaires développées par Augustin d’Hippone ont fait l’objet d’un choix, que justifie une adaptation pastorale au double contexte historique et liturgique de la prédication. Établi à partir du classement thématique des Mauristes, le « corpus » regroupe des sermons prêchés en différents lieux, entre 393 et 430 ; il se prête donc à une évaluation de ces adaptations.Le chapitre 1 propose une synthèse critique des données contextuelles (historiques, géographiques, sociologiques et liturgiques) concernant ces sermons, comme autant de pierres d’attente à d’éventuelles adaptations ; le chapitre 2 montre que leur texte biblique, souvent vieux latin, a parfois un substrat africain. Les chapitres 3 à 6 analysent l’exégèse d’une vingtaine de sermons choisis pour leur dimension réflexive afin de questionner, de manière inductive, les motifs des adaptations exégétiques. Les études comparent les interprétations du texte commenté à celles présentes dans les autres œuvres augustiniennes et dans la tradition patristique, et intègrent une approche rhétorique. Homilétique, cette exégèse se situe, comme les sermons qui la développent, à l’intersection entre Parole de Dieu (chapitres 3 et 4) et réponses des hommes (chapitres 5 et 6). Elle assume la situation historique dans laquelle elle est élaborée pour, en s’insérant dans la dynamique de la liturgie dont elle reçoit la matière du commentaire et la finalité qui l’oriente, faire en sorte que la res qu’elle transmet de façon quasi sacramentelle par les uerba du prédicateur, fructifie chez les auditeurs.Cette thèse comprend aussi une bibliographie et quatre annexes : un fichier signalétique sur les Sermones in Matthaeum et son résumé, les relevés des occurrences augustiniennes des citations étudiées et la liste des lectures liturgiques de l’Évangile de Matthieu. / This doctoral thesis shows that in Sermones in Matthaeum the biblical interpretations developed by Augustine of Hippo were selected in order to comply with a pastoral adaptation to the double historical and liturgical preaching context. Established on the basis of the Maurists’ thematic classification, the corpus contains sermons preached in different places between 393 and 430; it is therefore suitable for evaluating these adaptations. Chapter 1 gives a critical survey of the contextual data (historical, geographical, sociological and liturgical) concerning these sermons, to be taken as potential, adaptable building blocks; chapter 2 shows that the biblical text, often in Old Latin forms, has an African substrate. Chapter 3 to 6 analyse the exegesis of about twenty sermons selected for their reflexive dimension, in order to inductively question the reasons for the exegetical adaptations. The analyses compare the interpretations of the commented text with those present in other Augustinian works and in the Patristic tradition, and integrate a rhetorical approach. Like the sermons which develop it, this homiletic exegesis lies at the intersection of God’s Word (chapter 3 and 4) and men’s answers (chapter 5 and 6). It assumes the historic context in which it is developed and penetrates the dynamic of the liturgy from which it gets the subject of its comment and the aim of its orientation, so that the res which it conveys in a quasi sacramental way through the uerba of the preacher bears fruit within the listeners. This doctoral thesis also includes a bibliography and four annexes: an identification file about the Sermones in Matthaeum and its summary, a summary table of Augustinian occurrences to be found in the analysed quotations and the list of the liturgical readings from Matthew’s Gospel.

[pt] Esta pesquisa tem por objetivo demonstrar que o Apocalipse oferece aos seus leitores uma densa cristologia desde o início do livro e propõe a certeza da realidade transcendente através de um oráculo que evoca e celebra a vinda da supremacia divina a partir da experiência histórica e trans-histórica do próprio Cristo, a fim de proporcionar encorajamento e esperança às comunidades do cristianismo originário que atravessavam seus próprios desafios. / [en] This research aims to demonstrate that the Revelation offers its readers a dense Christology since the beginning of the book and offers the assurance of the transcendent reality through an oracle that evokes and celebrates the coming of the divine supremacy from the historical and trans-historical experience of Christ himself, in order to provide encouragement and hope to communities of Early Christianity who faced their own challenges.

Made available in DSpace on 2016-04-29T14:27:19Z (GMT). No. of bitstreams: 1 Luciano dos Santos.pdf: 1159889 bytes, checksum: fb68a3bb20601f633debd31cdc4c675b (MD5) Previous issue date: 2011-08-15 / The National Conference of Bishops of Brazil, by means of Documents 43 and 52, inspires the ecclesial communities and guides their celebrations. It encourages communities to celebrate the Paschal Mystery of Christ that involves their lives, to celebrate the Passover of Christ along with the congregation Passover, through the Sunday Celebration of God´s Word conducted by laypeople. However, it is often noticed that there is a separation among personal, social life and religion, affecting the way communities celebrate, where people's lives are not tied to the liturgy and the latter, in turn, is not tied to people´s lives The believer´s life and the history of the humanity are not understood as Passover connected to the Passover of Jesus. Therefore, by analyzing documents 43 and 52 of the Brazilian Bishops and some elements of the liturgical tradition, as well as in the Church General Magisterium about life in the celebration, the aim of this paper is to highlight elements that encourage the integration between life and liturgy, especially regarding the Sunday Celebration of God´s Word. Such search will also verify that the liturgy celebrates the Passover happening in people's lives and history without making use of its authenticity and that the Sunday Celebration of God‟s Word authenticity resides in celebrating life as a Paschal process, as a passage from death to life, thanks to the liberating intervention of God. This paper also intends to state that the relation between liturgy and life helps the People of God, who participate in the celebrations, to existentially penetrate in the Mystery, manifesting it later on in their own lives‟ conducts / The National Conference of Bishops of Brazil, by means of Documents 43 and 52, inspires the ecclesial communities and guides their celebrations. It encourages communities to celebrate the Paschal Mystery of Christ that involves their lives, to celebrate the Passover of Christ along with the congregation Passover, through the Sunday Celebration of God´s Word conducted by laypeople. However, it is often noticed that there is a separation among personal, social life and religion, affecting the way communities celebrate, where people's lives are not tied to the liturgy and the latter, in turn, is not tied to people´s lives The believer´s life and the history of the humanity are not understood as Passover connected to the Passover of Jesus. Therefore, by analyzing documents 43 and 52 of the Brazilian Bishops and some elements of the liturgical tradition, as well as in the Church General Magisterium about life in the celebration, the aim of this paper is to highlight elements that encourage the integration between life and liturgy, especially regarding the Sunday Celebration of God´s Word. Such search will also verify that the liturgy celebrates the Passover happening in people's lives and history without making use of its authenticity and that the Sunday Celebration of God‟s Word authenticity resides in celebrating life as a Paschal process, as a passage from death to life, thanks to the liberating intervention of God. This paper also intends to state that the relation between liturgy and life helps the People of God, who participate in the celebrations, to existentially penetrate in the Mystery, manifesting it later on in their own lives‟ conducts / A Conferência Nacional dos Bispos do Brasil, por meio dos Documentos 43 e 52, anima as comunidades eclesiais e orienta suas celebrações. Incentiva as comunidades a celebrar o Mistério Pascal de Cristo que envolve as suas vidas, a celebrar a Páscoa dos fiéis na Páscoa de Cristo, através da Celebração Dominical da Palavra de Deus presidida por leigos e leigas. Porém, nota-se com frequência que há uma separação entre a vida pessoal, social e a religião, afetando o modo de celebrar de nossas comunidades, onde a vida das pessoas não incide na liturgia e esta, por sua vez, não incide na vida das pessoas. A vida do fiel e a história da humanidade não são compreendidos como Páscoa na Páscoa de Jesus. Por isso, ao analisar os Documentos 43 e 52 da CNBB e alguns elementos da tradição litúrgica e do magistério geral da Igreja sobre a vida na celebração, pretende-se destacar elementos que incentivem a integração entre vida e liturgia, especialmente no que diz respeito à Celebração Dominical da Palavra de Deus. Buscar-se-á, também, verificar que a liturgia celebra a Páscoa acontecendo na vida das pessoas e na história sem que seja instrumentalizada em sua autenticidade e que a própria autenticidade da Celebração Dominical da Palavra de Deus está em celebrar a vida como um processo pascal, como uma passagem da morte para vida, graças à libertadora intervenção de Deus. Deseja-se, ainda, apresentar que a relação entre liturgia e vida auxilia o povo de Deus, que participa das celebrações, a penetrar existencialmente no Mistério, manifestando-o depois na própria conduta de vida

Made available in DSpace on 2016-04-29T14:27:27Z (GMT). No. of bitstreams: 1 Genival Lima da Silva.pdf: 634648 bytes, checksum: 524a223964e37dd5f386e4077058d9d5 (MD5) Previous issue date: 2015-08-18 / "Relations between Liturgy and Popular Piety are old. Therefore, we must first and foremost arecognition although fast, of how such relationships were experienced over the centuries. There willcome, in many cases, inspiration and suggestions to address the issues raised in our time "(DPPL p. 31). From this finding is that we had the initiative for the preparation of this work on Liturgy and PopularPiety establishing the relationship between liturgy and the Novena to Our Lady of Perpetual Help inTocantinópolis Diocese. So remember that, "During the rite does not create social positions or leadingroles. When all play their roles with humility and competence, then the liturgy will be a true meeting ofsalvation "(Costa, Valeriano dos Santos theological notions of liturgy St. Paul: Editora Ave Maria, 2012, p.7).      This dissertation aims to deepen on this issue and suggest avenues for a balance in the novenacelebrations and mass, through theological research and experiences with the Novena to Our Lady of Perpetual Help in Tocantinópolis Diocese. It is certainly an experience that happens in other regions of Brazil and other countries, but particularly want to develop this work in Tocantinópolis Diocese.      The theoretical framework will help us in the proposed work by questioning: lack of depth and balance in the liturgical celebrations and the novena to Our Lady of Perpetual Help in some ordainedministers and lay in Tocantinópolis Diocese, as well as the progress in historical knowledge andtheological the two realities: Liturgy and Popular Piety, closely linked and different at the same time andthat have aroused interest by a number of scholars of liturgical theology, researchers of folk expressionsof popular piety, liturgists, anthropologists and also lay leaders who are engaged in liturgical celebrations and other pastoral activities in the Church. To illustrate this theoretical framework, we willhave as main base, the Directory on Popular Piety and the Liturgy with the help of course of severalresearchers of liturgical science and popular piety. Finally, we present perspectives for liturgical ministryin the Diocese of Tocantinópolis / As relações entre Liturgia e Piedade Popular são antigas. Portanto, é preciso antes de tudo um reconhecimento embora rápido, do modo como tais relações foram vivenciadas ao longo dos séculos. Daí provirão, em muitos casos, inspiração e sugestões para responder as questões suscitadas em nosso tempo (DPPL p. 31). A partir desta constatação é que tivemos a iniciativa para a elaboração desta dissertação sobre Liturgia e Piedade Popular estabelecendo a relação entre Liturgia e a Novena a Nossa Senhora do Perpétuo Socorro na Diocese de Tocantinópolis. Por isso, vale lembrar que, Durante o rito não se criam posições sociais nem papéis de destaque. Quando todos desempenham suas funções com humildade e competência, então a liturgia será um verdadeiro encontro de salvação (Costa, Valeriano dos Santos. Noções teológicas de liturgia. São Paulo: Editora Ave Maria, 2012, p.7). A presente dissertação objetiva aprofundar sobre este tema e sugerir pistas para um equilíbrio nas celebrações de novena e a missa, por meio de pesquisas teológicas e das experiências com a Novena a Nossa Senhora do Perpétuo Socorro na Diocese de Tocantinópolis. Certamente é uma experiência que acontece em outras regiões do Brasil e de outros países, mas, particularmente queremos desenvolver este trabalho na Diocese de Tocantinópolis. O referencial teórico nos ajudará na proposta de trabalhar mediante a problematização: falta de aprofundamento e equilíbrio nas celebrações litúrgicas e a novena a Nossa Senhora do Perpétuo Socorro em alguns ministros ordenados e leigos na Diocese de Tocantinópolis, como também o avanço no conhecimento histórico e teológico das duas realidades: Liturgia e Piedade Popular, intimamente ligadas e distintas ao mesmo tempo, e que têm despertado interesses por parte de um considerável número de estudiosos da teologia litúrgica, pesquisadores das expressões folclóricas, da piedade popular, liturgistas, antropólogos e também lideranças leigas que estão engajadas nas celebrações litúrgicas e outras atividades pastorais na Igreja. Para ilustrar este referencial teórico, teremos como base principal, o Diretório sobre Piedade Popular e Liturgia com a colaboração, claro, de vários pesquisadores da ciência litúrgica e a piedade popular. Por fim, apresentaremos perspectivas para a pastoral litúrgica na Diocese de Tocantinópolis

Made available in DSpace on 2016-04-29T14:27:29Z (GMT). No. of bitstreams: 1 Julio Eduardo dos Santos Ribeiro Simoes.pdf: 572619 bytes, checksum: 7c2e4225d64080687d6a231f0d969555 (MD5) Previous issue date: 2009-11-27 / This dissertation aims to investigate the mechanisms of liturgical adaptation happening on the Roman Catholic Church in Brazil using a punctual investigation of the Commentator (or Animator) liturgical function on the location of Juiz de Fora MG, inserted on the ecclesial context known as Renovação Carismática Católica (a local translation and adaptation of the American Charismatic Renewal) The prime hypothesis is that the historical development of Brazil as a State allowed the arising of a cultural expression common to this country and also the Cultural Subcontinent in which it is inserted, that is Latin and Caribbean America. Trying to confirm this hypothesis, Creoleness (or Creolization) theory, composed on Caribbean America, is used to enlighten the object (which is the Litugical Animator in charge of it s functions), expanding the creolization question far beyond from mere literary theory, reaching the ritual language level. The cited theory breaks with the illusions of purity when proposes a Latin American notion not as a chunking between cultural and ritual identities, but as a meeting of these formed from loans constituted over the centuries of coexistence between cultures on the cited subcontinent. This work is justified on the necessity of the Church s academic and pastoral environments to enplane what is Brazilian culture in a more valid manner, not resorting generalizing subterfuges, that have been producing a image and self-image of Brazilian church and culture as a relatively sealed values overlapping. The text was build from a deliberated option in favour of comparison between texts about Brazilian culture and the ones about cultural adaptation on Brazil, establishing similarities and disparities between both. On a second overview, there is a comparison between these and the directives on magisterial documents concerning adaptation. These texts, we suppose, guide the liturgical practice in Brazil, and at last overcomes a comparison between the proposed and delimited on the same texts and the practised by Comentator on concrete reality, using Renovação Carismática Católica as a model. Results suggest that the Comentator is correspondent to the cultural between existing between the winners rite (the white Christians) and the rites from the subdued peoples (the interbred mass), being the manifestation prime location of creoleness on Brazilian Catholic celebrations. Nevertheless, further research over the theme is necessary in order to confirm or refute this hypothesis. / Esta dissertação de Mestrado tem como objetivo investigar os mecanismos de adaptação litúrgica presentes na Igreja Católica Apostólica Romana no Brasil utilizando-se de uma investigação pontual do desempenho da função litúrgica de Comentarista (ou Animador) Litúrgico na localidade de Juiz de Fora MG, dentro do contexto eclesial da Renovação Carismática Católica. Parte-se da hipótese de que o desenrolar histórico da constituição do Brasil como estado possibilitou o aparecimento de uma expressão cultural comum ao país em questão e ao subcontinente cultural no qual se insere, que é a América Latina e Caribenha. Para a confirmação da hipótese, lança-se mão da teoria de Crioulização, oriunda da América caribenha para lançar luz sobre o objeto pesquisado (que é o Animador Litúrgico no desempenho de suas funções), ampliando a questão da crioulização para além da mera teoria literária, alcançando o nível de linguagem ritual. Rompe a citada teoria com as ilusões de pureza ao propor uma noção de latinoamericano não como confronto entre identidades culturais e rituais, mas como encontro das mesmas em uma identidade formada de empréstimos constituídos ao longo dos séculos de convivência entre as culturas no subcontinente em questão. Justifica-se o presente trabalho na necessidade dos ambientes acadêmicos e pastorais da citada Igreja em estabelecer o que seja a cultura brasileira de uma maneira plenamente válida, sem mais lançar mão de subterfúgios generalizantes, que têm produzido uma imagem e auto-imagem da igreja e da cultura brasileira como sobreposição de valores relativamente estanques. O texto foi construído a partir da escolha deliberada da comparação entre os textos sobre cultura brasileira e os sobre adaptação cultural no Brasil, estabelecendo as similaridades e disparidades entre os mesmos. Num segundo momento, há uma comparação entre estes conteúdos e as diretrizes presentes nos documentos magisteriais, que supostamente norteiam o desenrolas da prática litúrgica no Brasil, e por fim a comparação entre o proposto e delimitado nos mesmos textos e o praticado pelo Comentarista na realidade concreta, utilizando a Renovação Carismática Católica como modelo para tal. Os resultados sugerem que o comentarista corresponda ao entrelugar cultural entre o rito dos vencedores (os cristãos brancos) e os ritos dos povos vencidos (a massa miscigenada), sendo o lugar da primazia da manifestação da crioulização nas celebrações católicas no Brasil, certamente são necessários estudos posteriores para confirmar ou refutar esta mesma hipótese.

Made available in DSpace on 2016-04-29T14:27:30Z (GMT). No. of bitstreams: 1 Fabio de Souza Leao.pdf: 903622 bytes, checksum: 7b0d41966cb796d2892255d71df22db1 (MD5) Previous issue date: 2010-06-01 / ADVENIAT / This thesis written by Fabio de Souza Leão has as title: The liturgical formation in Brazil from Sacrosanctum Concilium. The main objective of this research is to analyze, although in general, why the catholic communities in Brazil did not find a satisfactory way in the liturgy, the source of their spirituality, even after the renewal of council with the promulgation of the constitution on the liturgy in 1963. This scientific research is justified by the deficiency of liturgical formation of the brazilian clergy even after the Second Vatican Council. The changes in the liturgy could not produce the expected results, in other words, a spiritual renovation of the liturgy in the minds and hearts of the priests. Many times they understood the liturgical constitution more like reform that renovation, a much more comprehensive aspect than reformer, because it requires a new style of liturgical life able to promote the active, full, conscious, fruitful and pious participation, which are requirements of own essence of liturgy. The primary hypothesis of this research indicates that the liturgical formation of clergy as vertex of problem in active participation in communities is deficient. His nonassimilation of the renewed liturgy affects communities, and this has direct involvement in the pastoral of the church.The theoretical research, a method followed in this work, comes to important results for the Church in Brazil: the priests are not yet imbued with the spirit and strength of the liturgy and its theological-liturgical training is weak, they had not caught the spirit of the liturgical renovation and many of them still remain on the periphery of the cult of the Christian mystery. They are bounded on liturgical rules, devotionals and celebrationshow; it misses initiation in the liturgical life and a better organization for an effective liturgical formation at the parish level / Esta dissertação, de autoria de Fábio de Souza Leão, traz como título: A formação litúrgica no Brasil a partir da Sacrosanctum Concilium. O principal objetivo da pesquisa é analisar, ainda que de modo geral, o porquê das comunidades católicas do Brasil não encontrarem, satisfatoriamente na liturgia, a fonte de sua espiritualidade, mesmo após a renovação conciliar com a promulgação da Constituição sobre Liturgia, em 1963. Esta investigação científica tem como justificativa a deficiente formação litúrgica do clero brasileiro, precisamente, após o Concílio Vaticano II. As mudanças na liturgia não conseguiram produzir os frutos esperados, isto é, uma renovação do espírito da liturgia na mente e no coração dos padres. Por vezes, entenderam a Constituição Litúrgica mais como reforma do que renovação, aspecto muito mais abrangente do que reforma, porque exige um novo estilo de vida litúrgica capaz de promover a participação ativa, plena, consciente, frutuosa e piedosa, exigências da própria natureza da liturgia. A hipótese primária desta pesquisa indica a deficiente formação litúrgica do clero como o vértice do problema da participação ativa das comunidades. A sua não assimilação da liturgia renovada atinge as comunidades; e isto tem implicâncias diretas na pastoral da Igreja. A pesquisa teórica, método seguido nesse trabalho, chega a resultados importantes para a Igreja do Brasil: os padres ainda não se encontram imbuídos do espírito e da força da liturgia e sua formação teológico-litúrgica é fraca; não captaram o espírito da renovação litúrgica e muitos ainda permanecem na periferia do culto do mistério cristão, presos a regras litúrgicas, devocionismos e a celebrações show; falta iniciação à vida litúrgica e uma melhor organização para uma formação litúrgica eficaz a nível paroquial

The aim of the thesis is to investigate theological understandings in conjunction with the baptism of children and to develop such of these understandings as can be seen to be “trovärdiga” (credible or trustworthy) in the contemporary context of Church of Sweden. The theoretical point of departure is taken in a hermeneutical theological method of correlation between interpretation of “Situation” and interpretation of “Tradition”. A trustworthy theology emerges in a critical and/or constructive encounter between the interpretation of Tradition and the interpretation of Situation. Such an encounter can be established within an area of problematics. Three problem areas are identified that are present in the Swedish context of baptizing children in Church of Sweden. A) The first problem area concerns the theological interpretation of the relationship between those baptized and those not in a pluralistic society. B) Theological interpretation of “destruction” and what the theological tradition names original sin. How can a trustworthy baptismal theology be developed that takes suffering, oppression, the ecological crisis, seriously in the present situation and at the same time handle or solve the problems related to the theological tradition of original sin? C) How can a trustworthy baptismal theology solve or handle the problems related to a dichotomous construct of the relationship between God and the world? Four types of material are analyzed: sociological and statistical material, ecumenical theological resources for interpreting baptism, two different orders of baptism at use in Church of Sweden and baptismal liturgies celebrated according to these orders of baptism, and primarily Oriental Orthodox traditions of the Baptism of Jesus. Several understandings are developed and among them three over-arching concepts found fruitful for solving or handling the problems concerned: the baptismal tradition connected to the Baptism of Jesus interpreted in the light of A Trinitarian Theology of Creation that understands baptism as an expression of The Mystery of Creation, The Sacrament of Creation . / Kolla att datum 16 oktober blev rätt!Kolla att de tre kursiveringarna på sista avsnittet i abstarct inte flyter samman till en enda (jfr pdf).Gordon Lathrop är professor emeritus från Lutheran Theological Seminary, Philadelphia, och Yale Divinity SchoolKirsten Busch Nielsen är professor i systematisk teologi vid Köpenhamns universitet (opponenten)

本論文探索從《道法海涵》中挑出的集中於王靈官道教醮抄本，兩抄本的書名皆是「靈官醮科」，一本源自於江西1861年或1921年，另一本源自於湖北木蘭1855年或1915年。江西的抄本是第一章節的中心點，進而追蹤抄本作者寫作參考的可能源始資料，包括道藏裡的節選；第二章節以兩抄本作為儀式內容與架構對比。本論文的目的是觀察以前沒研究的地方醮儀，因此擴展學術界對此在華人社會關鍵的儀式的概念。 關鍵字: 道教醮儀，靈官醮科，王靈官，江西，湖北，道法海涵 / This thesis explores two Daoist jiao ritual 道教醮儀 manuscripts from the Daofa haihan devoted to Numinous Officer Wang (Wang lingguan 王靈官). Both texts are titled “Jiao Liturgy for the Numinous Officer” (Lingguan jiaoke 靈官醮科), one originating in Jiangxi 江西 in 1861 or 1921 and the other from Mulan, Hubei 木蘭湖北 in 1855 or 1915. Chapter one focuses on the Jiangxi text and traces possible source material, including Daoist canonical selections, referenced to compose the ritual. Chapter two compares the ritual content and structure of the two ritual texts. The purpose of this thesis is to explore local jiao rituals in a setting previously unstudied, thus augmenting scholarly notions of this pivotal communal ritual Keywords: Daoist jiao rituals, “Jiao Liturgy for the Numinous Officer”, Numinous Officer Wang, Jiangxi, Hubei, Daofa haihan