This study in Contextual Missiology has been motivated by seeming inadequacies and hazy pictures of the training of lay people for evangelization in Zimbabwe. It therefore seeks to identify ways in which Pastoral Training Centres can train lay leaders to animate local communities, take up lay ministries satisfactorily and move the agenda of the local Church forward. Ways were sought through engaging in a critical hermeneutical method of understanding and interpreting praxis, so that the meeting of praxis with faith leads to new practice in an on-going hermeneutical spiral. The task involved is to listen to those who evangelise and those evangelised to get a deeper understanding of the mission of the Church. This is a method employed by S Bate and F. J. Verstraelen. The research findings were that Pastoral Training Centres were established and started training laypeople over thirty years ago and yet the training seems inadequate and unsatisfactory. People from an African background in Zimbabwe have been converted to Christianity over a century ago and yet they seem to adhere to their traditional religious rituals along side the Christian belief. The Catholic Church in Zimbabwe has accepted small Christian communities as the locus of evangelization and yet on the ground what are operational are prayer groups. Lay leaders have taken up and exercise lay ministries and yet some communities seem not satisfied with the quality of services rendered by some of them. There is collaboration in the parishes between parish priests and laypeople especially in the work done by parish councils and lay associations and yet there seems to be some reluctance in giving laypeople key-decision making posts in the Church. The findings revealed a gap between the lived experiences of people and the critical reflections on those experiences. Narrative Theology was adopted to try to bridge the gap. It was within Narrative Theology that a theological model of training laypeople was developed. It is a proposal to start all pastoral situations, which include, lay leader training courses, seminars, discussions, homilies, catechetical instructions and Bible sharing, from either events experienced, proverbs, sayings or stories. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

O Concílio do Vaticano II, realizado entre 1962 e 1965, balizou a renovação das práticas pastorais da Igreja. O Padre José Edwaldo Gomes assumiu a Paróquia da Casa Forte, na cidade do Recife, em 1970, e nela inseriu novas perspectivas. Suas atividades foram situadas em dois períodos bastante significativos: no âmbito externo à Igreja, na política nacional, os militares mergulharam o Brasil em forte ditadura, entre 1964 e 1985. No âmbito interno, elegemos o período de 1985 a 1990, que compreende os primeiros cinco anos após a substituição de Dom Helder Camara à frente da Arquidiocese de Olinda e Recife. Os acontecimentos dos dois períodos se refletiram na atuação da Paróquia da Casa Forte. Observamos as características dessa incidência no fenômeno religioso analisado a prática pastoral. Compartilhando as novas tendências pautadas nos desdobramentos do Concílio referido, Padre Edwaldo procurou construir suas atividades de forma a envolver um maior número de paroquianos, buscando implementar uma mentalidade mais participativa no planejamento e na execução das práticas pastorais, que passaram a ser mais diversificadas. Apoiados na escassa documentação disponível e nos depoimentos gravados, analisamos as tendências e os movimentos eclesiais de todo o período estudado (1970 a 1990), referenciando-as a elaborações formuladas por cientistas da religião e de áreas auxiliares / The Council of Vatican II, conducted between the years 1962 and 1965, guided the renovation of pastoral practices of the Church. Father José Edwaldo Gomes became responsible for the Parish of Casa Forte, in the city of Recife in 1970 and began to implant the new orientations. His activities were situated in two very distinctive moments: in the external context of the Church and national politics, the military submerged Brasil in a stern dictatorship in the years 1964 1985. In the internal context, we select the period from 1985 to 1990, which coves the first five years after the substitution of Dom Helder Camara as the Archbishop of the Archdiocese of Olinda and Recife. The events of these two periods reflect the activity of the Parish of Casa Forte. We observe the characteristics of the events in the religious phenomena analyzed the pastoral activities. Using the new orientations developed during Vatican II, Father Edwaldo sought to implement a mentality more participative in the planning and execution of pastoral activities which became ever more diverse. Based on the somewhat limited documentation available and recorded interviews, we analyze the tendencies and ecclesiastical movements of the entire period studied (1970 - 1990), utilizing concepts formulated by researchers in the sciences of religion and related topics

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-02-16T19:28:23Z No. of bitstreams: 1 Tiago Tadeu Contiero.pdf: 1635805 bytes, checksum: 5ee55c0a96f91ed23fcb72a7f2a62445 (MD5) / Made available in DSpace on 2018-02-16T19:28:23Z (GMT). No. of bitstreams: 1 Tiago Tadeu Contiero.pdf: 1635805 bytes, checksum: 5ee55c0a96f91ed23fcb72a7f2a62445 (MD5) Previous issue date: 2018-02-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / This thesis aims at the Pastoral Constitution Gaudium et spes and seeks to understand how it contributed to the internal secularization of Catholicism, changing the way the Catholic Church relates to the modern world. The subject is shown relevant in so far as the document has recently completed its fifty years and is still little studied even by the Catholic hierarchy. At the same time, it is important to try to understand not only the acceptance of secularization but also how the tumultuous relationship between Church and modernity has taken place. We proceed from the hypothesis that every condemnation made by the ecclesiastical magisterium against the modern world loses its relevance with Gaudium et spes, since it brings within it the acceptance of modernity as being positive even for the Catholic Church. The research consists of a bibliographical analysis based not only on the prominent authors who have already worked on the theme, but also on primary sources such as diaries of Conciliar Fathers and the Constitution itself, which makes a greater contribution to the studies on the Council and the Pastoral Constitution. With the development of the research, we believe that Gaudium et spes followed in the opposite direction to the teaching that preceded it and, therefore, was responsible for the establishment of a new, essentially secular, Catholic imaginary / A presente tese tem como objeto a Constituição Pastoral Gaudium et spes e busca compreender como a mesma contribuiu para a secularização interna do catolicismo, alterando o modo como a Igreja Católica se relaciona com o mundo moderno. O tema se mostra bastante relevante na medida em que o documento completou recentemente seus cinquenta anos e ainda é pouco estudado até mesmo pela hierarquia católica. Ao mesmo tempo, mostra-se importante por tentar compreender não apenas a aceitação da secularização, mas também como se deu a tumultuada relação entre Igreja-modernidade. Partimos da hipótese de que toda condenação feita pelo magistério eclesiástico contra o mundo moderno perde sua relevância com a Gaudium et spes uma vez que essa trás em seu interior a aceitação da modernidade como sendo positiva até mesmo para a Igreja Católica. A pesquisa consiste em uma análise bibliográfica fundamentada não apenas nos autores de destaque que já trabalharam com o tema, mas também com fontes primárias, como diários de Padres Conciliares e a própria Constituição o que confere uma contribuição maior para os estudos sobre o Concílio e a Constituição Pastoral. Com o desenvolvimento da pesquisa, acreditamos comprovar que a Gaudium et spes seguiu na direção contrária ao magistério que a antecedeu e, com isso, foi responsável pelo estabelecimento de um novo imaginário católico, fundamentalmente secular

Funeral leaders share the ministry of comfort with others. They make a specific religious contribution towards restoring life or decontaminating from death, which affects the faith and hope of the bereaved. Their ministry responds to a need of the bereaved by affirming community in the face of death. It is based on spirituality and grounded in the biblical and apostolic tradition; it is carried out in a catholic contextualisation. The leaders' insertion into both the cultural background and the religious realm encourages contextualisation. Their verbal proclamation is done in various ways and is linked to ritual. It reflects the three dimensions of the model employed in pastoral theology by taking life seriously, interpreting it in the light of faith, and leading a celebration that opens up the future of the participants. The leaders' proclamation is sincere when they link cultural family-procedures and church rituals in a parallel way. Sincerity suffers when community leaders, used to provide a comprehensive service, cannot preside over the promised celebration of the Eucharist, which could be the culmination of the rite of passage. Their ministry remains incomplete because of factors beyond their control. It nevertheless contributes to justice in many ways, in particular by deploying local people. While the ministry is carried out independently, it depends on collaboration with the pastoral staff, in particular the priests. They safeguard the quality of ministry by formation and through supervision. The collaborative formation contributes to the cultural insertion of the local and expatriate staff and enhances their competence. This collaborative ministry serves the bereaved, the community of faith, and theology. It allows the development of a contextualised liturgy, and a local theology. It is a step forward on the road towards a genuine form of community ministry in this particular African context. It corresponds with contemporary secular approaches towards leadership and management. African approaches emphasise the need for contextualised management forms. They assume the compatibility of different practices employed in different contexts. The comprehensively grounded ministry seems to contribute to the avoidance or overcoming of some of the grave shortcomings of ministry as provided in the past. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Funeral leaders share the ministry of comfort with others. They make a specific religious contribution towards restoring life or decontaminating from death, which affects the faith and hope of the bereaved. Their ministry responds to a need of the bereaved by affirming community in the face of death. It is based on spirituality and grounded in the biblical and apostolic tradition; it is carried out in a catholic contextualisation. The leaders' insertion into both the cultural background and the religious realm encourages contextualisation. Their verbal proclamation is done in various ways and is linked to ritual. It reflects the three dimensions of the model employed in pastoral theology by taking life seriously, interpreting it in the light of faith, and leading a celebration that opens up the future of the participants. The leaders' proclamation is sincere when they link cultural family-procedures and church rituals in a parallel way. Sincerity suffers when community leaders, used to provide a comprehensive service, cannot preside over the promised celebration of the Eucharist, which could be the culmination of the rite of passage. Their ministry remains incomplete because of factors beyond their control. It nevertheless contributes to justice in many ways, in particular by deploying local people. While the ministry is carried out independently, it depends on collaboration with the pastoral staff, in particular the priests. They safeguard the quality of ministry by formation and through supervision. The collaborative formation contributes to the cultural insertion of the local and expatriate staff and enhances their competence. This collaborative ministry serves the bereaved, the community of faith, and theology. It allows the development of a contextualised liturgy, and a local theology. It is a step forward on the road towards a genuine form of community ministry in this particular African context. It corresponds with contemporary secular approaches towards leadership and management. African approaches emphasise the need for contextualised management forms. They assume the compatibility of different practices employed in different contexts. The comprehensively grounded ministry seems to contribute to the avoidance or overcoming of some of the grave shortcomings of ministry as provided in the past. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)