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La Reforma eclesiàstica i religiosa de les diòcesis de la Tarraconense al llarg de la Baixa Edat Mitjana (a través dels qüestionaris de visites pastorals)Monjas Manso, Luis 19 April 2005 (has links)
A través de la transcripción, edición y estudio exhaustivo de los cuestionarios de visita pastoral de Tortosa de 1314, de Gerona de 1329, del sínodo de Tarragona de 1372, de Valencia de 1383-1388, de Tortosa de 1409, de Jaume Marquilles (Barcelona) de 1413-1414, del "llibre de la cadena" (Barcelona) de 1425 y de Zaragoza de 1435, se pone de manifiesto la existencia de unas mismas directrices reformadoras de la iglesia y de la religión católica en todas las diócesis de la provincia eclesiàstica Tarraconense y de los antiguos reinos de la Corona de Aragón desde la celebración del IV Concilio de Letrán (1215) hasta el inicio del Concilio de Trento (1545). La reforma se concreta en los siguientes puntos de forma paralela en todas las diócesis de la Tarraconense, aunque podemos distinguir dos períodos claramente diferenciados: a) Desde el concilio de Lérida de 1229 hasta la vigilia del Cisma de Occidente: el esfuerzo reformador se centró en la moralidad del clero y su misión pastoral, y en la moralidad personal y social de los laicos, las visitas se asemejan a procesos eclesiásticos; b) Desde los inicios del Cisma de Occidente hasta la vigilia del concilio de Trento: el esfuerzo reformador se centró en los aspectos jurídicos y económicos de los beneficios, en la formación teológica sacramental de los curados y, muy especialmente, en la visitatio rerum, con la finalidad de implantar una política de la decoración que dirigía y promovía el incipiente culto eucarístico propio de las devociones populares del momento que, en muchos aspectos, se avanzó a la reforma del Concilio de Trento. No obstante, entre estos dos períodos y el que se inicia con el concilio de Trento, hay más continuidades que rupturas. / Through transcription, edition and exhaustive study of pastoral visits questionnaires of Tortosa in 1314, of Girona in 1329, of the synod of Tarragona in 1372, of Valencia from 1383 until 1388, of Tortosa in 1409, of Jaume Marquilles (Barcelona) from 1413 until 1414, of the "Llibre de la cadena" (Barcelona) in 1425 and of Zaragoza in 1435, the existence of the same church reformation directions and of the Catholic religion in all the diocese of the ecclesiastical province of Tarragona and of the ancient Kingdoms of the Crown of Aragon from the celebration of the Ivth Council of Letran (1215) until the begining of the Council of Trento (1545) is stated. The reformation is produced in a parallel way in all the diocese of Tarragona, although we can single out two clearly distinctive periods: a) From the Lleida Council in 1229 until the vigil of the western schism: the reformation effort was centered in the morality of the clergy and their pastoral mission, and in the social and personal morality of the laymen, the visits are similar to ecclesiastical processes; b) From the initial times of the western schism until the vigil of the Trento Council: the reformation effort was centered in the legal and economic sides of the benefits, in the theological and sacramental education of the priests and especially in the "visitatio rerum" with the intention of stating a decoration policy that was ruling and was promoting the incipient eucharistic cult typical from the popular devotions of the times, and in many ways, it was put forward to the reform of the Trento Council. There is more continuity rather than breaking.
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An incarnational Christology set in the context of narratives of Shona women in present day ZimbabweChimhanda, Francisca Hildegardis 30 June 2002 (has links)
Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is
the God who acts in human history and in the contemporaneity and particularity of our being.
The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to
expand the view and to bear the burdens of responsibility. A theanthropocosmic Christology that
captures the Shona holistic world-view is explored. The acme for a relational Christology is the
imago Dei/Christi and the baptismal indicative and imperative. God is revealed in various
manifestations of creation. Human identity and dignity is the flipside of God's attributes.
Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic
between the whole and its parts, the uniqueness of the individual, communal ontology and
epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and
soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation
rather than sex determination of Jesus as indicated by theologies of liberation and inculturation.
At the interface gender, ethnicity, class and creed, God transcends human limitedness and
artificial boundaries in creating catholic space and advocating all-embracing apostolic action.
Difference is appreciated for the richness it brings both to the individual and the community.
Hegemonic structures and borderless texts are view with suspicion as totalising grand~narratives
and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing
the moment to expand the view and to share the burdens, joys and responsibility in a community
of equal discipleship.
In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian
discipleship and of a Christology that culminates in liberative praxis. The Christology that
emerges from Shona women highlights a passionate appropriation that involves the head, gut,
womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality
and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological
designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures
the God-human-cosmos relationship that gives a Christology caught up in the rhythms,
dynamism and drama of life. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)
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[fr] CORPS E SACREMENT: L´IMPORTANCE DU CORPS POUR LA THÉOLOGIE SACRAMENTELLE. / [pt] CORPO E SACRAMENTO: A RELEVÂNCIA DO CORPO NA TEOLOGIA SACRAMENTALMARCELO CHELLES MORAES 25 August 2005 (has links)
[pt] Por forte influência filosófica do pensamento platônico,
não se pode
esconder que o desprezo do corpo assinalou uma parte do
pensamento cristão.
Esta mentalidade impregnou fortemente o passado, mas, até
os dias de hoje,
encontra ressonância em novas formas religiosas. No mundo
moderno, o dualismo
entre alma e corpo reencontrou a sua expressão mais clara
em Descartes, com o
cogito, ergo sum. Na pós-modernidade, o extremo oposto se
apresenta, com a
valorização inadequada do corpo, gerando um novo dualismo.
Dentro de nossa
pesquisa tratamos da sacramentalidade, com toda força de
sua expressão
simbólica que eficazmente comunica a graça, desgarrando-
nos de qualquer visão
extremista - seja aquela trazida pelo dualismo platônico,
que valoriza a alma e
despreza o corpo; seja a da pós-modernidade, que torna o
corpo objeto - Na
linguagem bíblica, o homem que sustentamos, criado por
Deus, não é um ser
dividido, esfacelado, dualista, mas é um ser completo, com
unidade indivisível de
corpo animado, de totalidade, em condição corpórea. Nosso
papel ao longo deste
trabalho foi exatamente estabelecer o lugar do corpo
dentro do contexto teológicosacramental.
Os sacramentos, que são realidades temporais e
espirituais, são sinais
visíveis da graça invisível. Portanto, o corpo guarda sua
validade para a teologia
sacramental e não pode ser desprezado, como propunha o
dualismo, nem
instrumentalizado -perdendo sua função simbólica- como
propõe a pósmodernidade.
Nesta dissertação, visamos resgatar e valorizar a
corporeidade
sacramental, para que ele - o corpo - seja visto na sua
linguagem simbólica e
comunicativa. O principal sistema que a justifica e é a
razão da corporeidade
sacramental é o próprio caminho utilizado por Deus: a
encarnação, que respeitou
nossa condição espiritual-corpórea. Jesus é o sacramento
do Pai, é a imagem
visível do Deus invisível; assim, através da corporeidade,
o Verbo, que assumiu a
nossa carne, nos falou no passado, e através da
visibilidade dos símbolos
sacramentais nos fala no presente. / [fr] On ne peut pas masquer qu`une partie de la pensée chrétienne, en vertu de
la forte influence philosophique de la pensée platonicienne, a été marquée par le
mépris du corps. Cette mentalité impregna fortemente le passé, mais, jusqu
aujourd hui, elle a des resonances dans les nouvelles expressions religieuses. Dans
le monde moderne, la dualité âme/corps a retrouvé chez Descartes son expression
la plus évidente, avec le cogito ergo sum. Dans la post-modernité l extrême
contraire se présente, avec la valorisation inadéquate du corps, ce qui engendre un
nouveau dualisme. Dans notre recherche, nous traitons la sacramentalité avec
toute la force de son expression symbolique, qui communique efficacement la
grâce, en nous écartant de toute conception extrême - soit celle née du dualisme
platonicien, qui valorise l`âme et méprise le corps; soit celle de la post-modernité,
qui fait du corps un objet. Dans le langage biblique, l`homme, selon notre thèse,
créé par Dieu, n est pas un être dépiécé, dualiste, mais complet possédant une
unité indivisible de corps animé, une totalité, dans une condition corporelle. Notre
fonction tout le long de ce travail a été précisément d établir le lieu du corps dans
le contexte théologico-sacramentel. Les sacrements, qui sont des réalités
temporelles et spirituelles, sont des signes visibles de la grâce invisible. Ainsi, le
corps garde sa validité par rapport à la théologie sacramentelle et il ne peut pas
être méprisé, comme proposait le dualisme, ni instrumentalisé - en perdant sa
fonction symbolique - comme veut la post-modernité. Dans cette dissertation,
nous avons eu comme but de racheter et valoriser la corporalité sacramentelle,
pour que le corps soit compris dans son langage symbolique et communicatif. Le
principal système qui justifie et qui est la raison même de la corporalité
sacramentelle, c`est la voie dont Dieu lui-même s`est servi: l`Incarnation, qui a
respecté notre condition spirituelle-corporelle. Jésus est le sacrément du Père, il
est l`image visible du Dieu invisible; par la corporalité donc, le Verbe, qui a pris
notre chair, nous a parlé dans le passé; et il nous parle encore aujourd hui par
l intermédiaire des symboles sacramentaux.
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An incarnational Christology set in the context of narratives of Shona women in present day ZimbabweChimhanda, Francisca Hildegardis 30 June 2002 (has links)
Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is
the God who acts in human history and in the contemporaneity and particularity of our being.
The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to
expand the view and to bear the burdens of responsibility. A theanthropocosmic Christology that
captures the Shona holistic world-view is explored. The acme for a relational Christology is the
imago Dei/Christi and the baptismal indicative and imperative. God is revealed in various
manifestations of creation. Human identity and dignity is the flipside of God's attributes.
Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic
between the whole and its parts, the uniqueness of the individual, communal ontology and
epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and
soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation
rather than sex determination of Jesus as indicated by theologies of liberation and inculturation.
At the interface gender, ethnicity, class and creed, God transcends human limitedness and
artificial boundaries in creating catholic space and advocating all-embracing apostolic action.
Difference is appreciated for the richness it brings both to the individual and the community.
Hegemonic structures and borderless texts are view with suspicion as totalising grand~narratives
and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing
the moment to expand the view and to share the burdens, joys and responsibility in a community
of equal discipleship.
In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian
discipleship and of a Christology that culminates in liberative praxis. The Christology that
emerges from Shona women highlights a passionate appropriation that involves the head, gut,
womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality
and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological
designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures
the God-human-cosmos relationship that gives a Christology caught up in the rhythms,
dynamism and drama of life. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)
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Le secret sacramentel à l'épreuve du durcissement de la répression de la pédophilie : proposition de réforme du droit québécois à la lumière du droit françaisNassarah, Eric Arnaud 04 1900 (has links)
Le rapport traditionnel entre responsabilité pénale et secret sacramentel a laissé place à un nouveau rapport controversé. La modernisation, la laïcisation des sociétés, la nécessité d’adapter la justice au besoin grandissant de la société en sécurité, les implications de membres du clergé dans les scandales de pédophilie, le silence longtemps gardé par l’Église sur ces implications et sa gestion à l’interne de ces scandales et enfin le pluralisme et l’intégrisme religieux sont autant de facteurs qui ont contribué à changer le discours du droit étatique sur le secret sacramentel. Autrefois la divulgation du secret sacramentel était sujette à la poursuite en justice. Aujourd’hui, c’est plutôt la rétention de l’information criminelle qui est susceptible d’engager la responsabilité pénale du confesseur. Ce nouveau rapport qui s’est établi entre la responsabilité pénale et le secret sacramentel ne s’accorde pas au discours de l’Église catholique pour qui le secret sacramentel doit demeurer un droit absolu, passible d’excommunication en cas de violation. Le conflit est évident et la recherche de solution impérieuse. Comment résoudre l’énigme du secret sacramentel dans une société à double vitesse qui cherche à concilier transparence absolue et dignité humaine : la première appelant à la divulgation de l’information au détriment de la dignité humaine et la seconde, sa rétention, au préjudice de la sécurité du citoyen? Le cas des agressions sexuelles commises sur mineurs est celui qui, actuellement, alarme au plus haut point la société. Cette problématique du secret sacramentel aux prises avec les nouvelles exigences légales de dénonciation est commune à plusieurs aires géographiques, mais les approches de solutions ne sont pas pareilles. La recherche d’un rapport plus conciliant entre ledit secret et la responsabilité pénale pourrait passer par la comparaison de plusieurs droits positifs. Le modèle de droit français paraît moins attentatoire au droit à la liberté de religion du pénitent et du prêtre catholique en l’occurrence. Et c’est à la lumière de celui-ci que nous proposons une réforme du modèle québécois dont le droit à la protection de la jeunesse pénalise le secret sacramentel. C’est sur les théories de « gouvernance conjointe » dont l’accommodement transformatif est le corollaire, de « relevance juridique » et de pluralisme de « coopération » développées respectivement par Ayelet Shachar, Santi Romano et Mireille Delmas-Marty, que s’appuie cette thèse pour modéliser une nouvelle relation entre le droit positif québécois et le droit canonique au sujet de ce qui les oppose. Il est un impératif pour l’Église de préserver la confiance des pénitents qui se présentent au sacrement de pénitence pour éviter de faire du confesseur un agent pénal ou un délateur. Mais la sécurité des enfants au sein des communautés ecclésiales et leur confiance en une Église qui les protège et les défend en est aussi un. L’aggiornamento juridique en cours dans l’Église et qui s’appuie sur une sauvegarde du droit du délinquant, une préservation du droit de l’Église à son identité, mais aussi et surtout sur un renforcement du droit de la victime, est une contribution substantielle de l’Église à la répression et à la lutte contre l’abus sexuel des enfants et constitue une preuve de sa bonne foi. / The traditional relationship between criminal responsibility and sacramental secrecy has given way to a controversial new report. Modernization, the secularization of societies, the need to adapt justice to the growing need of society in security, the implications of members of the clergy in pedophilia scandals, the Church's long silence on these implications and its internal management of these scandals, and finally religious pluralism and religious fundamentalism have all contributed to changing the discourse of state law on Sacramental secret. Formerly the disclosure of sacramental secrecy was subject to prosecution. Today, it is rather the retention of criminal information which is liable to incur the criminal responsibility of the confessor. This new relationship between penal responsibility and sacramental secrecy does not agree with the language of the Catholic Church, for whom sacramental secrecy must remain an absolute right subject to excommunication in case of violation. The controversy is obvious and the search for a compelling solution is imperious. How to solve the enigma of sacramental secrecy in a two-speed society that seeks to conciliate absolute transparency and human dignity: the first calling for the disclosure of information to the detriment of human dignity and the second, retention, to the detriment of the safety of the citizen. The case of sexual assaults committed against minors is the one that, currently, alarm society at the highest level. This issue of sacramental secrecy facing the new legal requirements of denunciation is common to several geographical areas, but the approaches of solutions are not the same. The search for a more conciliatory relationship between the secrecy and criminal responsibility could go through the comparison of several positive rights. The model of French law appears to be less intrusive to the right to freedom of religion of the penitent and the Catholic priest in this case. And it is in light of this law that we propose a reform of the Quebec model whose right to the protection of youth penalizes the sacramental secrecy. It is on the theories of "joint governance" whose transformative accommodation is the corollary, of "legal relevance" and pluralism of cooperation respectively developed by Ayelet Shachar, Santi Romano and Mireille Delmas-Marty, that this thesis is based on modeling a new relationship between the positive law of Quebec and canon law about what is opposed to them. It is an imperative for the Church to preserve the confidence of the penitents who present themselves to the sacrament of penance in order to avoid making the confessor a criminal agent or an informer. But the safety of children in ecclesial communities and their confidence in a Church that protects and defends them is also one. The legal aggiornamento in the Church, based on a safeguarding of the right of the offender, preservation of the right of the Church to its identity, but also and above all on strengthening the right of the victim, is a substantial contribution of the Church to the repression and the fight against the sexual abuse of children and constitutes proof of its good faith.
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Analysis of the religious practices of Hindus at Saint Joseph's Oratory : transmission of Christian faith after the Second Vatican CouncilJomon Kalladanthiyil, John 03 1900 (has links)
No description available.
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