Made available in DSpace on 2016-07-27T13:47:55Z (GMT). No. of bitstreams: 1 EDSON BENTO DOS SANTOS.pdf: 468001 bytes, checksum: f2ef6a844018da5b85345b4ba3d199a5 (MD5) Previous issue date: 2011-03-14 / In this research, we attempted to analyze the formation of catechists in the Archdiocese of Goiânia, in the period 1992 to 2009, considered the period after the promulgation of the Catechism and the documents guiding the catechism of the Catholic Church. Divided into three chapters, this work shows the first chapter, a historical overview of the Archdiocese of Goiânia and their bishops, from the legislative history of the Archdiocese since its founding and the presence of the three bishops. In the second, catechesis and community, the formation of catechists and the mission of those in the church, the Vatican II council and the General Directory for Catechesis, the theoretical framework using the pedagogies of Paulo Freire, worth of classics of the sociology of religion, particularly Max Weber. In the third chapter, it is of particular pedagogical practices applied in the formation of catechists in the Archdiocese of Goiânia. Finally we tried to prove the hypothesis presented in the initial design. And considering the circumstances and historicalcultural church of the Archdiocese of Goiânia influencing the formation and maintenance of the catechism of Goiânia. / Neste trabalho de pesquisa, buscou-se analisar a formação de catequistas na Arquidiocese de Goiânia, no período de 1992 a 2009, considerado período pós promulgação do Catecismo e dos documentos orientadores da catequese da Igreja Católica. Dividida em três capítulos, esta dissertação traz no primeiro capítulo, uma síntese histórica da arquidiocese de Goiânia e seus Bispos, partindo dos elementos históricos da Arquidiocese desde sua fundação e a presença de seus três bispos. No segundo, a catequese e a comunidade, a formação de catequistas e a missão dos mesmos na Igreja, o Concílio Vaticano II e o Diretório Geral para a Catequese, além do referencial teórico, utilizando as pedagogias de Paulo Freire, valendo-se de clássicos da sociologia da religião particularmente Max Weber. No terceiro capítulo, trata-se das determinadas ações pedagógicas aplicadas na formação de catequistas na arquidiocese de Goiânia. Por fim, procurou-se comprovar a hipótese apresentada no projeto inicial. E foram consideradas as circunstâncias históricocultural e eclesial da Arquidiocese de Goiânia que influenciaram na formação e na manutenção da catequese de Goiânia.

Made available in DSpace on 2016-04-29T14:27:23Z (GMT). No. of bitstreams: 1 Eurivaldo Silva Ferreira.pdf: 2028394 bytes, checksum: 3d324a90239a3c041de9f26ea8de8684 (MD5) Previous issue date: 2013-06-04 / In this paper we aim to show the Liturgical Year as an educational journey of faith. The reform of Second Vatican Council considered the liturgy as living the faith, the example of the first christian communities. From Sacrosanctum Concilium, the Liturgical Year is organized to contribute to the spiritual transformation of the faithful. Starting time sensitive signal underlying pedagogy of the Liturgical Year, we sought to clarify his theological virtue, since, through him, they remember the mysteries present in the Liturgical Year. During the literature review sought to explore the theology of the Liturgical Year and their implications in the context of liturgical reform. We identified as key participation as primary substrate of faith, and propose methodological suggestions so that participation can be contemplated in the mysteries that the Liturgical Year presents and have resonance in the concrete life of faith communities / Neste trabalho visamos mostrar o Ano Litúrgico como um itinerário pedagógico da fé. A reforma do Concílio Vaticano II considerou a liturgia como vivência da fé, a exemplo das primeiras comunidades cristãs. A partir da Sacrosanctum Concilium, o Ano Litúrgico é organizado de modo a contribuir para a transformação espiritual dos fiéis. Partindo do tempo, sinal sensível que fundamenta a pedagogia do Ano Litúrgico, buscou-se explicitar sua força teológica, uma vez que, por meio dele, recordam-se os mistérios presentes no Ano Litúrgico. Ao longo do levantamento bibliográfico procurou-se explorar a teologia do Ano Litúrgico e suas implicações no contexto da reforma litúrgica. Identificamos como elementochave a participação como substrato primário da fé; e propomos sugestões metodológicas a fim de que a participação possa ser contemplada nos mistérios que o Ano Litúrgico apresenta e tenham ressonância na vida concreta das comunidades de fé

Made available in DSpace on 2016-04-25T19:20:28Z (GMT). No. of bitstreams: 1 Wilma Steagall De Tommaso.pdf: 11852530 bytes, checksum: 6ad9ae7d6caf7eaff4cb2588b5c83eff (MD5) Previous issue date: 2013-06-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research explores the Pantocrator, the depiction of Christ in Glory relatively unkown in Brazil, where the barroque is the most common art religious and portrays Jesus crucified. Claudio Pastro is a Brazilian artist who has for over thirty years placed the Christ Pantocrator as a central theme in the churches he designs. The starting point was a series of interviews with the author on his background, influence and motivation towards Pantocrators. This study searched for the image of Jesus, God of the Christians and the only to be portrayed among the Abrahamic religions, although not without controversy. Later it studies the Majestas Domini, the Pantocrator from the west with major influence in the artist, achieving the representation of God with religious and political implications throughout the centuries to finally achieve contemporaneity with movements of modern art and the occurrences before and after the Second Vatican Council. The objective is to understand the meaning of the Pantocrator image in the Brazilian churches as well as the reasons why an art style from the first century reappears today / Esta pesquisa aborda o Pantocrator, a imagem do Cristo em Glória. Relativamente desconhecida no Brasil, país onde o barroco é a arte religiosa mais característica, esta imagem é tema central na obra de Claudio Pastro, artista plástico brasileiro, que há mais de trinta anos coloca, nas igrejas que projeta, o Cristo Pantocrator, cujo tipo simbólico se diferencia da arte naturalista do barroco que, por tradição, destaca o Cristo crucificado. A partir de uma série de entrevistas concedidas pelo artista, nas quais falou sobre sua formação, influências que marcam sua obra e sua motivação para fazer Pantocrators, este trabalho buscou a origem da imagem de Jesus, Deus dos cristãos, e também o único a ser retratado dentre as religiões Abrâmicas, não sem controvérsias, encontrando o Majestas Domini, o tipo Pantocrator do Ocidente medieval, influência significativa para o artista, chegando na representação de Deus, sua permissão e implicações religiosas e políticas ao longo de séculos, para finalmente alcançar a contemporaneidade, com os movimentos de arte moderna e os acontecimentos pré e pós Concílio Vaticano II, com o objetivo de entender a coerência da imagem do Pantocrator nas igrejas do Brasil e, consequentemente, compreender as razões de o Pantocrator, um tipo característico da arte da Igreja do Primeiro Milênio, reaparecer nos dias de hoje

Vatican II was one of the most seminal councils in Roman Catholic Church history, having far reaching effects on the universal institution.1 One of the most important outcomes of Vatican II was not the reforming of orthopraxy, but the dialogue that developed regarding three specific issues – the transforming of women’s roles in Church life, Catholic sexual ethics, and the Church’s relationship with LGBTQ+ individuals.2 The decades following Vatican II became a new era of religious dialogue among Catholic scholars and theologians, which established new discussions on women’s ordination, sexual ethics, and attitudes towards homosexuality in the contemporary world. This thesis examines dialogue concerning women’s ordination, as well as the dialogue that developed from Pope John Paul II’s teachings in his Theology of the Body regarding sexual ethics and the agency of queer persons in the Church. It explores the dialogue among scholars and theologians on the changing role and opinion of women in ministerial positions, the shifting understanding of sexual morality, and the changing attitudes towards queer individuals that developed because of Vatican II’s emphasis on discussion. Vatican II decisively changed the way the Church practices and performs its numerous responsibilities in our modern world. However, the result also included a deeper understanding of the individual needs, ideas, and beliefs of the laity. In 2014, the Vatican’s International Theological Commission referenced the importance of laity’s role as members of the universal Church: Putting faith into practice in the concrete reality of the existential situations in which he or she is placed by family, professional and cultural relations enriches the personal experience of the believer. It enables him or her to see more precisely the value and the limits of a given doctrine, and to propose ways of refining its formulation. That is why those who teach in the name of the Church should give full attention to the experience of believers, especially lay people, who strive to put the Church’s teaching into practice in the areas of their own specific experience and competence.3 In doing so, greater concern for discussion of these issues developed, which is documented in this thesis. 1 To maintain efficiency within the overall thesis, from this point the term “Roman Catholic Church” will be shortened to “the Church.” This in no way is meant to mean the Catholic Church is the only church but is a way to provide a shortened term for a longer name. It also is not meant to delineate the entirety of the Body of Christ within the religious tradition of Christianity to the Roman Catholic Church. 2 Orthopraxy in this case refers to the correct performance and practice of certain rituals and ritespredominantly found within the Roman Catholic Latin Rite Mass. 3 International Theological Commission, “Sensus Fidei in the Life of the Church,” (Vatican City, 2014).

Le 10 janvier 1984, les Etats-Unis et le Saint-Siège annoncent l'établissement de relations diplomatiques. Cette décision s'inscrit dans un contexte de tensions accrues entre les Etats-Unis et l'Union soviétique après la détente qui avait caractérisé les années 1970. L'accord idéologique semble parfait entre Ronald Reagan et Jean-Paul II, tous les deux connus pour leur anticommunisme farouche. Le rapprochement constaté dans les années 1980 a conduit certains à évoquer l'existence d'une alliance entre Rome et Washington ayant visé à précipiter la chute des régimes marxistes. Pourtant, une analyse plus poussée de leurs relations pendant cette période tend à infirmer cette lecture. Le Vatican ne va pas toujours approuver les politiques de déstabilisation des régimes marxistes menées par l'Administration Reagan, contrairement aux attentes de cette dernière. Washington, pris au dépourvu, va consentir des efforts importants pour convaincre Rome du bien fondé de sa politique étrangère. Négociations de désarmement, Initiative de défense stratégique, Amérique centrale et Pologne seront autant de sujets abordés pour essayer d'emporter l'adhésion du Saint-Siège, ou tout du moins pour éviter une condamnation, ne serait-ce qu'implicite, de sa politique. Parfois, le Saint-Siège va agir dans un sens favorable aux intérêts américains, mais quelle que soit l'effet de ses prises de position sur Washington, ces dernières s'expliquent par le fait que le Saint-Siège a agi selon des intérêts qui ne sont pas tous liés à la lutte contre le communisme.

Zugl.: Frankfurt (Main), Univ., Diss., 2006

This thesis concerns with the Church doctrine of marriage and family. Chapter 1 includes a small outline of the historical development since the beginning of the existence of the Church until the Second Vatican Council. Chapter 2 introduces the Second Vatican Council´s Constitution Gaudium et Spec. Chapter 3 reflects the impact of the Constitution Gaudium et Spec and the new themes in the Church doctrine about marriage. Chapter 4 summarizes the results of the Synods in 2014 and 2015 while Chapter 5 provides an analysis of the Apostolic exhortation about love in family Amoris Laeticia written by the Pope Franciscus. The aim of this work is to describe the changes in the approach of the Catholic Church to the institution of marriage.

[pt] Esta dissertação busca fazer uma leitura da nova consciência eclesial numa mudança de época na reflexão teológica do Magistério da Igreja, especificamente nos capítulos I e II da Lumen Gentium e de alguns teólogos que se ocupam do assunto. Nestas fontes, encontra-se grande parte da reflexão sobre a eclesiologia do Vaticano II. Elas podem oferecer elementos para superar alguns obstáculos que dificultam uma nova consciência eclesial para os tempos atuais. A pesquisa desenvolveu-se pelo método analítico das fontes. O Concílio Vaticano II propiciou uma virada eclesiológica. Ele é Considerado o Concílio da Igreja, pois sua intenção era de preparar a Igreja para os tempos modernos. Pensar uma Igreja inserida na atualidade. O que foi fundamental para a eclesiologia aparece no capítulo II da Lumen Gentium, o Povo de Deus que antecede o capítulo que fala da Hierarquia. A comunhão que une a todos numa mesma vocação cristã. Todos os batizados fazem parte igualmente do povo de Deus. Continuar com o ensino do Concílio Vaticano II e a reflexão teológica que se sucedeu logo após o concílio nos ajudará a aprofundar a nova consciência necessária para hoje. / [en] This dissertation has the intention as a reading of the new ecclesial awareness in a changing of times in theological reflection of the Church s Magisterium, particularly in Chapters I and II of Lumen Gentium and in some theologians that deal with the subject. In these sources we can find most of the reflection about the ecclesiology of Vatican II. They can offer elements to overcome some obstacles to a new ecclesial awareness for the current times. The research was developed by the analytical method of the sources. The council Vatican II provided an ecclesiological transformation. It s considered The Council of the Church because its intention was to prepare the Church for modern times, and to think a Church integrated at the present. The key to ecclesiology appears in Chapter II of Lumen Gentium, the People of God that precedes the chapter about the Hierarchy. It s the communion that brings together everyone in the same Christian vocation. All the baptized are equally part of People of God. To continue with the teaching of Vatican II and theological reflection that followed the council, will help us deepen the new awareness required for today.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / RESUMO No Brasil o impacto modernizador das dÃcadas de 1950 e 1960 e a vitÃria da RevoluÃÃo Cubana em 1959, produziram temores no seio dos setores conservadores da sociedade brasileira, em especial para a Igreja CatÃlica. Nesses anos, solidificaram-se e radicalizaram-se duas perspectivas de interpretaÃÃo daqueles sinais da modernidade: uma, de matiz liberal defendia que a Igreja deveria ser aberta aos novos tempos; outra, de natureza conservadora, articulava-se no sentido de desqualificar os esforÃos de atualizaÃÃo e de inserÃÃo da Igreja nas problemÃticas da realidade brasileira. A primeira corrente, passou a ser denominada de âesquerda catÃlicaâ por defender teses capazes de provocar rupturas na estrutura socioeconÃmica que mantinha o paÃs no rol das naÃÃes subdesenvolvidas e tem sua origem em movimentos liderados por bispos, padres e leigos, principalmente da regiÃo Nordeste, tais como o Movimento de Natal, a criaÃÃo da ConferÃncia Nacional dos Bispos do Brasil (CNBB) e o Movimento de EducaÃÃo de Base. Naquele momento histÃrico, o ConcÃlio Vaticano II, convocado por JoÃo XXIII assume diante da Igreja uma posiÃÃo de abertura, de diÃlogo com o mundo e de provocaÃÃo de um aggiornamento, inspirando novos desenhos para o catolicismo, corroborando, de certa forma, algumas aÃÃes jà desenvolvidas pelas pastorais da Igreja no Brasil, em especial a do Nordeste. O escopo principal desta tese à narrar as principais questÃes sociais, polÃticas e pastorais que marcaram a passagem de Dom Josà de Medeiros Delgado pelo arcebispado de Fortaleza, entre as dÃcadas de1960 e 1970. Palavras-chave: Catolicismo brasileiro; ConcÃlio Vaticano II; HistÃria da Igreja CatÃlica. / ABSTRACT In Brazil, the modernizing impact of the 1950s and 1960s and the victory of the Cuban Revolution in 1959, has produced fears within the conservative sectors of Brazilian society, especially for the Catholic church. In these years, two perspectives of interpretation about those signs of modernity had been solidified and radicalized: one from liberal hue which argued that the Church should be open to new times; another, inherently conservative, was articulated in order to disqualifying efforts on update and insertion of the Church on problematic of Brazilian reality. The first stream, was named the "Catholic Left" for defending theses that could cause disruptions in the socioeconomic structure that kept the country in the list of underdeveloped nations and has its origin in movements led by bishops, priests and laity, especially from the Northeast, such as "Movement from Natal", the creation of the National Conference of Bishops of Brazil (CNBB) and the "Basic Education Movement". At that historical moment, the Second Vatican Council, convened by Pope John XXIII, assumes before the Catholic Church a position of openness, dialogue with the world and challenge of an aggiornamento, inspiring new designs to Catholicism, corroborating, somehow, some actions already developed by pastoral from Church in Brazil, especially in the Northeast. The main scope of this thesis is to narrate the major social, political and pastoral issues that marked the passing of Don Jose de Medeiros Delgado by Archbishop of Fortaleza, between the 1960s and 1970s decades.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-23T13:05:34Z No. of bitstreams: 1 dilainesoaressampaiodefranca.pdf: 1572591 bytes, checksum: 192adfba321cd3fadaf6e3f1618beb4c (MD5) / Rejected by Adriana Oliveira (adriana.oliveira@ufjf.edu.br), reason: Primeira letra de cada palavra chave em maiúsculo, a não ser que seja nome próprio on 2016-07-02T11:34:51Z (GMT) / Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-07-04T10:40:46Z No. of bitstreams: 1 dilainesoaressampaiodefranca.pdf: 1572591 bytes, checksum: 192adfba321cd3fadaf6e3f1618beb4c (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-13T16:19:50Z (GMT) No. of bitstreams: 1 dilainesoaressampaiodefranca.pdf: 1572591 bytes, checksum: 192adfba321cd3fadaf6e3f1618beb4c (MD5) / Made available in DSpace on 2016-07-13T16:19:50Z (GMT). No. of bitstreams: 1 dilainesoaressampaiodefranca.pdf: 1572591 bytes, checksum: 192adfba321cd3fadaf6e3f1618beb4c (MD5) Previous issue date: 2012-03-02 / FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais / Esta tese tem como objetivo analisar a complexidade que envolve o debate, num sentido amplo, entre discursos católicos e do candomblé no contexto posterior ao Vaticano II. Primeiramente, pretendo compreender como se construíram discursos católicos sobre as religiões afro-brasileiras no período posterior ao Concílio Vaticano II, percebendo suas distinções com relação ao período imediatamente anterior (anos 40 aos anos 60). Em seguida, analisarei alguns discursos exemplares de representantes de dois conhecidos terreiros baianos – o Ilê Axé Opô Afonjá e o Ilê Axé Iyá Nassô Oká – este último mais conhecido como Terreiro da Casa Branca. Ao final pretendo demonstrar, principalmente, que há possibilidades significativas de resposta aos discursos católicos sobre as religiões afro-brasileiras no âmbito do candomblé, mobilizadas especialmente pelas controvérsias em torno do sincretismo. / This study intends to analyze the complexity which involves the debate, in its wider sense, between the Catholic and Candomblé discourses within the Post-Vatican II context. Firstly, I intend to comprehend how the Catholic discourses about the Afro-Brazilian religions were built in the time period that follows the II Vatican Council, noticing their differences when contrasted with the immediately previous period (from the 40’s to the 60’s). Sencondly, I analyze some sample discourses of two well-known sacred spaces in Bahia, Brazil - the Ilê Axé Opô Afonjá and the Ilê Axé Iyá Nassô Oká - (the latter also known as Terreiro da Casa Branca). Finally, I intend to mainly demonstrate that there are significant possibilities for answers to the Catholic discourse about the Afro-Brazilian religions within the Candomblé scope, which were driven specially by the controversies around the syncretism.