This thesis was written with two purposes: first, to consider the practice of foot-washing as a sacrament/al; and, second, to apply what was learned in order to appropriate the practice of foot-washing for contemporary worship services. Several methodologies advanced the work. A theological approach enabled a comparison of the definitions of “sacrament,” “sacramental,” and “sacramentality,” which led to a demonstration of foot-washing as a “sacramental” insofar as it has the capacity to reveal the divine and possibly to be a means of grace. Historical and socio-contextual approaches undergirded the examination of three Christian traditions that regarded foot-washing as a sacrament or sacramental: the Johannine community of John 13; Ambrose of Milan’s community and its post-baptismal practice; and the Mennonites. With the tools of liturgical analysis, examination was made of foot-washing as it appears in liturgical texts for several current Christian denominations in the United States and Korea. The themes inherent in these newer uses of foot-washing were compared with those of the three historical Christian traditions. The research disclosed that, in terms of contemporary usage, foot-washing is primarily located in rites for Maundy Thursday, while marginalized or absent in other worship contexts. This limitation called for the development of a “sacramental” foot-washing rite for ordinary worship services. The proposed foot-washing rite not only provides an opportunity to meditate on Jesus’ death and sacrificial love in connection with the Triduum, but also accentuates themes such as Jesus’ humility, God’s reconciliation with humanity, forgiveness of sin, and the consolidation of the church community.

Emilio Carballido (1925-2008) es uno de los dramaturgos más destacados de México y de más prestigio del teatro occidental. Ha escrito una gran cantidad de obras teatrales, novelas, cuentos, obras infantiles y pedagógicas—dirigidas para docentes—, guiones teatrales y ha tanto formado como patrocinado una multitud de jóvenes dramaturgos en el país. Dos de sus primeras piezas, La zona intermedia: auto sacramental y La triple porfía, que datan de 1948, no han sido estudiadas con interés o en detalle por los críticos literarios, pese al prestigio con el que fueron recibidas en el momento de su presentación. L. Howard Quackenbush, uno de los pocos estudiosos sobre estos dos autos sacramentales, ha sostenido que son dos obras en una; la primera es el auto largo y la segunda es su loa, una es la continuación de la otra. Lo que se desarrolla en esta tesis es un análisis profundo de estos dos autos y su aplicación al género del auto, así como su aportación innovadora al mismo; se exponen la deshumanización de los personajes, así como la solución carballidesca para que los mismos recobren su humanismo o, al menos, trascienden a un nivel más allá de su desesperación existencialista. Se plantean las falacias socio-religiosas, así como las nuevas visiones—soluciones que aporta el autor y el impacto que transmite a su receptor, a través de la mirada cosmogónica del Nahual. Para fines del estudio de la tesis, emplearé fuentes como crítica literaria de L. Howard Quackenbush, Las razones del caos y Devotas irreverencias, diferentes estudios sobre existencialismo y Filosofía náhuatl, igualmente, me basaré de los estudios psicológicos de Sigmund Freud, Civilization and Its Discontents; por último, para estudios del Nahual, emplearé recopilaciones de relato oral que una profesora de la (UAT) México hizo, al igual que de algunos estudios históricos y literarios, básicamente. Se describen las aportaciones literarias, especialmente su aporte al teatro mexicano (y mundial) contemporáneo y culturales que proporcionan estas obras carballidescas para resaltar el porqué la crítica teatral debería darles más importancia, como muestra de la creatividad perenne de Carballido.

Si l'auto sacramental baroque du XVIIe siècle est aujourd'hui amplement étudié, moins fréquentes sont les études consacrées aux drames eucharistiques espagnols du XVIe siècle, et plus rares encore celles qui ont pris comme objet la théâtralité spécifique de ces modestes pièces de la Renaissance. Travailler sur les pièces eucharistiques du XVIe siècle demandait une réflexion préalable sur l'origine d'un genre dramatique qui s'est développé dans la péninsule ibérique tout au long de la Renaissance, époque à laquelle la question religieuse a fréquemment occupé le devant de la scène (crypto-judaïsme, Concile de Trente, Contreréforme, question des morisques). Toutefois, ce n'est pas seulement l'interrogation obsédante concernant l'origine des drames eucharistiques qui a guidé ces travaux, mais surtout le concept de théâtralité --on entend par là les signes inscrits dans le texte dramatique et possédant un potentiel de spectacularité--, afin de rechercher comment ce théâtre s'est progressivement doté des caractéristiques qui lui sont propres. C'est sur un corpus de trente-deux pièces d'origines et de style divers que nous avons construit une réflexion dont le premier point concerne l'espace dramatique et montre que les lieux infernaux et célestes acquièrent une importance croissante dans ce théâtre. L'analyse des dialogues et de leur enchaînement a permis ensuite de souligner la place prise par les figures d'"attaque" et de "mouvement-vers", suivant la terminologie vinaverienne. Par ailleurs, en nous inspirant de concepts sémiotiques relatifs aux structures "sémio-narratives de surface" comme le modèle actantiel de Greimas, nous avons montré les différentes stratégies discursives propres aux drames eucharistiques, afin de mieux pénétrer les mécanismes qui régissent les dialogues et caractérisent les liens entre les personnages de ce théâtre. L'évolution des éléments comiques a pu être mise en relief par une étude minutieuse des procédés langagiers, gestuels, ou encore des effets tirés de l'utilisation de personnages populaires. Enfin, une approche de l'allégorie (élément considéré comme fondamental dans l'auto sacramental), sous l'angle de la théâtralité, a souligné combien les développements successifs de cette figure dans le drame eucharistique du XVIe siècle l'ont doté d'une structure cohérente permettant des effets toujours plus spectaculaires.

Šių laikų šeimą veikia įvairiausi esminiai ir staigūs visuomeniniai bei kultūriniai pasikeitimai. Daugelis šeimų išgyvena šiuos pokyčius, būdamos ištikimos toms vertybėms, kurios sudaro šeimos institucijos pagrindą. Kiti, silpni ir pasimetę, kai kada suabejoja dėl savo uždavinių ir beveik nesuvokia svarbiausios santuokinio bei šeimos gyvenimo esmės – vienumo ir neišardomumo, neįvertina jo reikšmės. Bažnyčia, suprasdama, kad santuoka ir šeima yra vienas vertingiausių žmonijos gėrių, trokšta supažindinti su savo mokymu ir siūlo pagalbą tiems, kurie supranta, kokia svarbi vertybė yra santuoka ir šeima, ir stengiasi būti joms ištikimi, taip pat tiems, kurie abejodami ir nerimaudami ieško tiesos, ir tiems, kuriems tenka susidurti su neteisybe, įgyvendinant savo šeimos viziją. Palaikydama pirmuosius, apšviesdama antruosius ir paremdama tuos, kurie susiduria su kliūtimis, Bažnyčia trokšta tarnauti kiekvienam žmogui, nerimaujančiam dėl santuokos ir šeimos likimo. Nepaisant visko, Bažnyčia iki šiol gina savo principus: santuokos neišardomumo vertybę ir ypač dviejų pakrikštytųjų sudarytą ir įvykdytą sakramentinį santuokos ryšį kaip absoliutų neišardomumą. Į natūralią santuokos tikrovę atsižvelgiama Bažnyčios kanoninėje teisėje. Kanonų teisė iš esmės apibūdina pakrikštytųjų santuoką tiek in fieri – santuokos sudarymo momentu, tiek nuolatiniame būvyje, kur klostosi santuokiniai ir šeiminiai ryšiai. Šiuo požiūriu bažnytinė jurisdikcija santuokos klausimu yra nedviprasmiška ir gina... [toliau žr. visą tekstą] / Today‘s family is facing various fundamental and rapid changes of both social and cultural nature. Most families take challenge to survive these changes maintaining their faithfulness to the standards which frame basis for the family as an institution. Others, feeling lost and helpless, find themselves in deep doubt as far as their task in marriage is concerned. This category of people hardly realise the essence of life in marriage and family, which is unity and indissolubility. Nor do they realise the true value of such life. Bearing in mind that marriage and family are one of the good that the mankind possess, the Church is eager to acquaint people with its teaching and provide help for those who realise the significance of family and marriage and put effort to be faithful to them. The Church also tries to assist those who feel doubtful and worried, yet seek the truth, and those who encounter injustice in attempt to fulfill their vision of family. To support the former, bring light to the seeking truth and assist the latter, the Church is willing to serve every single person who is concerned about the fate of family and marriage. Despite any possible obstacles, the Church boldly defends its principles, that is the principle of indissolubility and particularly the principle of absolute indissolubility of sacramental bond of marriage which a couple of two baptised people commit themselves to. The Canon Law of Church considers the natural aspect of marriage. The Canon Law... [to full text]

Lietuvoje dominuojant nominaliajai, bet ne praktinei katalikybei, Katalikų Bažnyčia joje, kaip ir visame pasaulyje, privalo ieškoti kuo tinkamesnių katechezės būdų, įgalinančių pasiekti šiuolaikinį žmogų įvairiose sudėtingose jo gyvenimo situacijose ir siekia numatyti pagrindines efektyvios katechezės kryptis. Empirinio tyrimo tikslas: atskleisti teologinio-antropologinio katechezės matmens sustiprinimo poveikį Susitaikymo ir Eucharistijos katechezės veiksmingumui. Tyrimo objektas: sakramentams besiruošiančių vaikų ir jų tėvų tikėjimo praktikos ypatumai bei teologiškai-antropologiškai orientuotos katechezės sąlygota jų kaita. Pirmojoje darbo dalyje analizuojamos mokslinės literatūros ir šaltinių aptariamos Susitaikymo ir Eucharistijos katechezės galimybės vaikų, jų tėvų, katechetų ir bažnytinės bendruomenės tikėjimui stiprinti ir atnaujinti. Antrojoje – katechezės procesas nagrinėjamas teologinės antropologijos požiūriu: kaip pagalba asmens atsivėrimui jį perkeičiančiai Dievo malonei – t.y. kaip pagalba atsivertimui, tikėjimui, patyrimui bei bažnytiškumui ir galiausiai laisvam įsipareigojimui krikščioniškai gyventi. Trečiojoje – tęstiniu kiekybiniu empiriniu tyrimu atskleidžiami Pirmajai Išpažinčiai ir Komunijai ruoštis savo vaikus užregistravusių tėvų ir pačių vaikų tikėjimo bei praktikos ypatumai ir teologiškai-antropologiškai orientuotos katechezės sąlygota jų kaita. Remiantis tyrimo rezultatais, pateikiami pasiūlymai katechezei tobulinti. Pagrindinė darbo išvada:... [toliau žr. visą tekstą] / Lithuanian Catholicism is mainly nominal, so the Catholic Church here, as well as worldwide, is searching for effective ways of catechesis able to reach and to influence the people of today. Aim of empirical study: to reveal the positive effect of reinforced theological-anthropological dimension on the efficiency of preparatory catechesis for the sacraments of Reconciliation and Eucharist. Object of study: Characteristic features of the children‘s and their parents’ faith and its practice and their changes caused by theologicaly-anthropologicaly enriched sacramental catechesis. The first part of the paper analyzes the literature and sources concerning the trends of strengthening and reviving the children‘s and their parents’ faith in the course of sacramental catechesis, as well as the role of the parish community in the process. In the second part, the catechetical process is examined in terms of theological anthropology, e.i. the teaching of the Church about the unconditional worth of the human person stressed as effective help for believers to open themselves for the love of God and for one‘s neighbour. This leads to true conversion, to participation in the Church community and to Christian life in daily circumstances. In the third part, by way of continuous empirical study, some features of the children‘s and their parents’ faith before catechesis are being disclosed. Later, the positive development of these features is stated as a result of anthropologically directed... [to full text]

Dissertação (mestrado)—Universidade de Brasília, Instituto de Letras, Departamento de Teoria Literária e Literaturas, Programa de Pós-Graduação em Literatura, 2014. / Submitted by Flávia Renata Santos Gasparotto (flavia.gasparotto@gmail.com) on 2014-08-19T19:15:02Z No. of bitstreams: 1 2014_SimoneRebelloRochaMangueira.pdf: 1037736 bytes, checksum: f3666196c545d81f67e2b0d9d8616fd5 (MD5) / Approved for entry into archive by Guimaraes Jacqueline(jacqueline.guimaraes@bce.unb.br) on 2014-08-20T13:36:41Z (GMT) No. of bitstreams: 1 2014_SimoneRebelloRochaMangueira.pdf: 1037736 bytes, checksum: f3666196c545d81f67e2b0d9d8616fd5 (MD5) / Made available in DSpace on 2014-08-20T13:36:41Z (GMT). No. of bitstreams: 1 2014_SimoneRebelloRochaMangueira.pdf: 1037736 bytes, checksum: f3666196c545d81f67e2b0d9d8616fd5 (MD5) / A presente dissertação está direcionada à leitura e análise do auto sacramental El divino Narciso (1691) de sóror Juana Inés de la Cruz, uma das obras da literatura da língua espanhola no gênero das representações de Corpus Christi, dentro do processo de evolução do teatro. Para realizar tal tarefa, foram abordados conceitos estéticos do barroco, de gêneros como a loa e o auto sacramental, além de aspectos críticos, intertextuais, assim como vivenciais, históricos e sociais, que envolvem sua obra geral como poeta, dramaturga e mulher de vanguarda, considerada até mesmo uma precursora do feminismo em termos americanos. A pesquisa enfoca ainda, os temas contidos nesse auto, ligados à mitologia asteca e à clássica; ao mistério do dogma católico, à tentativa de evangelização, às alegorias, metáforas e outros recursos do barroco, presentes nesse texto teatral. Realizou-se a análise desse texto com o apoio teórico filosófico, dramático e poético de Walter Benjamin e de Jacques Derrida, numa reflexão moderna e contemporânea, respectivamente; do poeta Octavio Paz e do dramaturgo Guillermo Schmidhuber, nos contextos biográficos, líricos e teatrais. ______________________________________________________________________________ ABSTRACT / This dissertation presents the reading and analysis of the auto sacramental El Divine Narcissus (1691) of Sor Juana Inés de la Cruz, a play of the spanish literature drawn up for Corpus Christi, a Catholic celebration of great importance in the evolution of the theater. For this task, the aesthetics of the Baroque, from genres such as the loa and auto sacramental were covered, as well as critical and intertextual aspects, just as experiential, historical and social aspects, involving her general work as a poet, playwright and avant-garde woman. She is considered a precursor of american feminism, in a retrospective look with philosophical, poetic and dramatic theoretical support. The research also looks through the optics linked to Aztec and Classic mythologies; to Catholic dogma mystery, to tentativ evangelization, to allegories, to metaphors and others resources of the Baroque. The theory of the philosophers Jacques Derrida and Walter Benjamin, as well as the studies of the poet Octavio Paz and of playwright Guillermo Schmidhuber were used as study support.

The purpose of this dissertation is to construct a Korean socioecological ethics based on comparative studies of the Eastern indigenous ecological spirituality of Donghak and the Western creation consciousness of sacramental commons. As this thesis examines the significant similarity between Donghak (initiated by 수운 , Su-woon) and sacramental commons (elaborated by John Hart), it highlights their common socioecological understandings of "interrelatedness," "interdependence," "interaction," and "transformation." In the nineteenth century, before the intrusion of Western modernization into traditional Korean society, Donghak's revolutionary egalitarian thinking included liberating and empowering minjung, the common people. Donghak's radical ideas are precursors of socioecological concepts; its social consciousness has affected contemporary Korean ecological spirituality. By virtue of Donghak's spirituality and consciousness, Korean socioecological ethics might overcome the harm of Western anthropocentric influences. This project envisions a utopian socioecological community and a versatile pedagogical program as a socioecological project in Korean contexts. Although Koreans have experienced a conflict between traditional value systems and Western imported ideologies, eco-community movements have been developed that integrate them. These movements emphasize participation, solidarity, and responsibility for local communities, and aim to change daily life through a transformation of cultural consciousness and contextual conduct. The methodological significance of this dissertation lies in the interreligious and transcultural dialogue between Donghak and sacramental commons. Elements of comparative socioecological ethics--themes of "relational community," "relational consciousness," and "interconnectedness"--in both Donghak and sacramental commons reveal their shared, holistic understanding of a socio-ethical relationship among the divine Spirit, humans, and nature. These comparative constructs suggest how socioecological ethics can restore socioecological relationality to a dynamic unity of the divine and the earthly, the infinite and the finite, transcendence and immanence, universality and particularity, and individuality and diversity. Donghak and sacramental commons emphasize relational socioecological consciousness, the role of divine Spirit, and the importance of practice and projects based on this holistic understanding. Their common creation consciousness can provide a shared socioecological vision and have a transformative role in Korean contexts.

Loneliness is on the rise. Students in higher education report increased feelings of isolation, anxiety, and depression and the non-stop transactional culture rarely leaves time for quiet self-reflection or the cultivation of deep ties. Drawing connections between this spiritual impoverishment and the infantilization of Roman Catholic laity, this project engages a theopoetic of the Holy Trinity and feminist ecclesiology to argue for an expansion of sacramental consciousness. My strategic proposal for transformation rests in the design of a sacramental friendship program that nourishes a posture towards receptivity, innovation, just discipleship, and gratitude. This spacious scaffolding invites students to dig deep into their already holy lives, developing the skills of active listening and mindful presence to prioritize relationships over tasks.

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