Orientador: Sidinei Galli / Banca: Paulo Alves / Banca: Eduardo Basto de Albuquerque / Resumo: A especificidade do catolicismo brasileiro constituído da combinação de princípios diversificados de sistemas religiosos, e que no decorrer da organização dessa sociedade atribuilhe características específicas, garantiu a sobrevivência de um leque amplo e variado de experiências religiosas. Após o Concílio Ecumênico II (1962-1965),essas experiências foram reavaliadas, diante da postura de re-direcionamento voltado para a massa popular, uma vez que, o cenário religioso brasileiro mostrava-se pluralista e competitivo, principalmente nos anos de 1980 e 1990. Entre as mudanças ocorridas na Igreja, com base nas diretrizes estabelecidas pelo Concílio Vaticano II (1962-1965), temos: as Comunidades Eclesiais de Base, a Teologia da Libertação e a Renovação Carismática Católica, privilegiada neste trabalho. A tendência e postura desse último Concílio mostrou-se conservadora, quando passou a institucionalizar e normatizar algumas dessas experiências religiosas populares . Numa tentativa de recuperar o processo de construção conservador católico, este trabalho procura estudar a vivência religiosa carismática, através da institucionalização de algumas dessas experiências religiosas moldadas e orientadas pela Renovação Carismática Católica, a partir de uma postura e modelo específicos: os Seminários de Vida no Espírito Santo, que neste trabalho foram apreciados a partir da diocese de Marília- interior do Estado de São Paulo, estudando aqui particularmente a representatividade da cidade de Adamantina (SP) no cenário religioso brasileiro. Representatividade essa demonstrada e interpretada a partir da análise de entrevistas realizadas com um grupo de participantes de seminários, entre os anos de 1997 e 2003, possibilitada através da metodologia oral. / Abstract: The specifying of the consisting Brazilian Catholicism from the combination of diversified principles of religious systems, and through the organization of this society attributes to it specific characteristics, has guaranteed the survival of an ample and varied fan of religious experiences. After Ecumenical Conciliate II (1962-1965), these experiences had been reevaluated; facing the position of re-aiming directed toward the popular mass, once, the Brazilian religious scene revealed pluralism and competitiveness, mainly in the years of 1980 and 1990. Among the changes occurred in the Church, based on the lines established for Vatican Conciliate II (1962-1965), we have: the Base Eclectic Communities, the Theology of the Release and the Charismatic Renewal Catholic, outstand in this work. The trend and position of this last one conciliate revealed itself conservative, when it started to institutionalize and to norm some of these popular religious experiences. In an attempt to recover the construction of the c catholic conservative process, this work looks forward to study the charismatic religious experience, through the institutionalization of some of these religious experiences molded and guided by the Charismatic Renewal Catholic, from a specific position and model: the Seminaries of Life in the Holly Spirit, that in this work had been appreciated from the church in Marília- a country city in the State of São Paulo, studying here particularly the representative ness of Adamantina city (SP) in the Brazilian religious scene. Representation here, demonstrated and interpreted from the analysis of interviews carried through with a group of participants of seminaries, among the years of 1997 and 2003, made possible through the verbal methodology. / Mestre

O presente trabalho busca analisar a atuação dos Franciscanos da Reconciliação(Atonement) em São Paulo entre os anos 1977 a 1994. Fundados em 1898 pela iniciativa do então reverendo Episcopal Anglicano Paul James Francis (Pe. Paul Wattson) e da Irmã Lurana White passam a pregar a união entre as Igrejas Católica, Episcopal Anglicana e Ortodoxa Grega. Em 1909 a conversão dos membros ao catolicismo não interrompeu as atividades ecumênicas, que prosseguem mesmo após a morte de Paul Wattson em 1940. Iniciam a Missão no Brasil nas Dioceses de Jataí e Rio Verde (GO) em 1963. Em São Paulo o trabalho teve início no ano de 1977 a convite do então arcebispo de São Paulo D.Paulo Evaristo Arns ampliando o trabalho ecumênico na Arquidiocese. Em 1994 decidiram encerrar sua presença no Brasil. / The objective of the present work is to analyse the ecumenical task performed by Franciscan Friars and Sisters of Atonement in Sao Paulo City in the period from 1977 to 1994. Founded in 1898 by Anglican Episcopal reverend Paul James Francis (Father Paul Wattson) and Mother Lurana White started the movement preaching the union of Catholic, Anglican Episcopal and Greek Orthodox Churches. The conversion of those members to Catholicism in 1909 did not interrupt the ecumenical activities, which continued after the death of Paul Wattson in 1940. They created in 1963 the mission at Jataí and Rio Verde Diocese in Goias State. In Sao Paulo City the action took place in 1977 by invitation of archbishop D. Paulo Evaristo Arns, expanding the ecumenical work inArchdiocese . In 1994 they decided their departure from Brazil.

No description available.

with Prof. Thomas Beaudoin / Campion Hall 303

No description available.

Thesis advisor: Richard Lennan / This thesis examines issues that complicate the reception of Vatican II, proposes hermeneutical principles to engage these issues, and argues that to receive the council’s teaching on the church and episcopal conferences one has to combine sociology with the traditional sources of theology such as Scripture, patristic theology, church teaching, and church history. Chapter One studies issues that involve the reception of Vatican II through the perspectives of Walter Kasper, the delegates of the 1985 Synod of Bishops, and Joseph Ratzinger/Pope Benedict XVI. It shows that to engage these issues, one has to pay attention both to the historical context of Vatican II and to the documents of the council, to both ressourcement and aggiornamento, and to both elements of continuity and elements of discontinuity in the teaching of Vatican II. Chapter Two explains why one needs sociology to interpret Vatican II’s teaching on the church. It argues that for the council’s bishops the church is more than a mystery of communion promoted by the Congregation for the Doctrine of the Faith and defended by Joseph Ratzinger in his debate with Walter Kasper. The church is the sacrament of Christ or a theological and socio-historical reality. As a result, Scripture, patristic theology, church teaching, and church history are not sufficient to provide a proper understanding of the church. Sociology should be integrated into conciliar ecclesiology to study the church. Chapter Three shows how sociology can be integrated into ecclesiology to help theologians receive Vatican II’s teaching on the church. The chapter engages Neil Ormerod’s critique of Roger Haight’s two-language approach to ecclesiology to demonstrate why the relationship between the theological and the socio-historical dimension of the church complicates the integration of sociology into ecclesiology. It argues that Karl Rahner’s theology of grace and the church can provide a framework for relating sociology to ecclesiology. Chapter Four builds on this framework to examine the Vatican’s and Asian bishops’ reception of episcopal conferences. It argues that neither the Vatican’s nor the Asian bishops’ reception can offer a comprehensive understanding of episcopal conferences. To receive this teaching of the council, one has to combine sociological insights from the sociology of organizations with theological concepts from Scripture, canon law, and church teaching. / Thesis (STD) — Boston College, 2020. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Que la question du développement soit une question qui intéresse la théologie est aujourd’hui une évidence pour les théologiens. Depuis le Concile Vatican II, à l’exception de Jean Paul I, les papes successifs ont consacré chacun une encyclique entière à la question du développement. Ces encycliques abordent le développement comme une question à la fois économique, politique, sociale et surtout théologique et morale. Notre thèse cherche à répondre à une question historique très pertinente pour la pensée théologique en ce qui concerne le développement : Comment le développement est-t-il devenu une question théologique ? Quel est le processus qui a permit au développement de prendre une place importante dans la théologie ? Nous avons fait une étude du document principal qui a permis à l'église d’entrer en dialogue avec le monde et ses problèmes : La Constitution pastorale sur l'église dans le monde de ce temps Gaudium et spes. Nous avons montré comment les Pères conciliaires ont pu, à partir de leur travail au Concile, mettre en marche une dynamique en faveur du développement et de là ont pu élaborer un enseignement théologique sur le développement. Le sujet qui a conditionné tout le débat sur le développement est l’homme et son bien-être, l’homme créé par Dieu et qui collabore avec Dieu pour achever sa création. Une approche à la fois historique et théologique nous a permis de donner à notre thème un contenu précis et à élaborer ce qu’on peut désigner comme une théologie du développement. / For most theologians today, it goes without saying that development is a theological question. Since after the second Vatican Council, with the exception of Pope John-Paul I, all the other popes published an encyclical letter on development. Each of these encyclicals treats development as economic, political, social and especially theological question. Our research is an attempt to respond to a very important historical question for theological thought: How did development become a theological question? What processes led to its becoming a current and important theological issue? To respond to the above questions, we studied the principal document through which the Church entered into dialogue with the world during the second Vatican Council: The Pastoral Constitution on the Church in the modern world Gaudium et spes. The council Fathers, in the said documents, gave development an elaborate theological treatment. All the debate on development in the Council was dominated by the consideration for man and his well-being; man created by God and called by him to continue collaborating with him in his work of creation. By using a historical and theological approach, we were able to give to our theme a reasonable elucidation. This method also helped us to elaborate what could be designated as a theology of development.

Ma thèse de doctorat examine les réactions du Saint-Siège et, à travers une approche comparative, des catholiques français et italiens aux événements survenus au Viêtnam entre la seconde moitié de 1963 et le premier semestre de 1966. Dans cette période une série d'événements attirerait de nouveau l'attention internationale sur le Viêtnam, alors que Paul VI reprenait les travaux du concile Vatican II et les menait à terme. En même temps, le système international et les sociétés de l'Europe occidentale connaissaient des transformations majeures dans leurs structures profondes. Entre 1963 et 1966 le Viêtnam semble avoir été perçu par l'Église comme le théâtre de trois formes différentes de conflit : une guerre de religion (1963, « crise bouddhiste »), une éventuelle troisième guerre mondiale atomique (1964-1965, crise du golfe du Tonkin et intervention armée des États-Unis contre le FLN et le Viêtnam du Nord), une guerre demi-conventionnelle asymétrique qui provoqua une urgence humanitaire (1965-1966, intense escalade). Chacune de ces formes souleva des questions spécifiques et délicates aux yeux de l'Église conciliaire, dont la plupart intéressaient les rapports entre religion et politique. Les questions les plus pressantes concernaient la légitimité de la « guerre juste » à l'âge atomique, la nécessité d'une action concrète de l'Église en faveur de la paix, la primauté de la conscience. Engagée dans une dialectique interne complexe et souvent contradictoire, l'Église semble avoir été divisée entre l'esprit de « l'aggiornamento » de Vatican II, introduit par le magistère de Jean XXIII, et son lien traditionnel avec l'Occident, marqué par le rigide anticommunisme du pontificat de Pie XII des années Cinquante. / My PhD dissertation analyzes the reactions of the Holy See as well as of French and Italian Catholics, through a comparative approach, to the events in Vietnam between the second half of 1963 and the first half of 1966. Within this time frame, a series of events would bring the international attention back on Vietnam, while Paul VI would resume the work of the Second Vatican council and lead it to a conclusion, and while both the international system and Western European societies would go through major transformations in their deep structures. Based on my study, I argue that between 1963 and 1966 Vietnam would have been perceived as the scene of three different forms of conflict in the eyes of the Church. A religious war (1963, ‘Buddhist crisis’), a potential atomic third world war (1964-1965, Gulf of Tonkin crisis and U.S. full military intervention in Vietnam), and an asymmetric, semi-conventional war that would cause a humanitarian emergency (1965-1966, intense escalation of the war). Each of these forms of conflict would raise specific and delicate issues for the conciliar Church, most of which regarding the relationship between religion and politics. The most pressing of these issues would come to be the legitimacy of the “Just War” doctrine in the atomic age, the need for concrete action in favor of peace on behalf of the whole Church, and primacy of conscience amongst the Catholics. Engaged in a complex and often contradictory internal dialectic, the Church appears to have been divided between the spirit of Vatican II’s ‘aggiornamento’, introduced by John XXIII’s magisterium, and the its traditional connection with the West, marked by Pius XII’s rigid anticommunism of the Fifties.

I rapporti anglo-vaticani, storicamente segnati da reciproche diffidenze, si distinsero per cordialità nel corso della prima parte del pontificato di Papa Achille Ratti - Pio XI (1922-1939). Tra il 1927 e il 1932 un doloroso conflitto tra Chiesa e Stato a Malta, cattolicissima colonia britannica, si trasformò gradualmente in un aspro scontro diplomatico tra la Segreteria di Stato di Sua Santità ed il Foreign Office. I legami tra Regno Unito e Santa Sede si indebolirono ulteriormente nel biennio 1935-1936, durante la Guerra d’Etiopia: a torto, Londra interpretò l’iniziativa di pace della diplomazia pontificia come funzionale a sostenere le rivendicazioni imperiali dell’Italia fascista. Nel 1937, a seguito della pubblicazione dell’enciclica “Mit Brennender Sorge”, ebbe principio un effettivo riavvicinamento: gli inglesi percepirono il Papato allineato alle democrazie e contrapposto ai totalitarismi, ovverosia Germania e Italia. L’istituzione della Delegazione apostolica in Gran Bretagna (novembre 1938) costituiva sintomo e manifestazione concreta di tale nuova e profonda armonia. / Anglo-vatican relations, historically marked by reciprocal diffidences, were characterized by cordiality during the first part of the pontificate of Pope Achille Ratti - Pius XI (1922-1939). From 1927 to 1932 a painful conflict between Church and State in Malta, the Roman Catholic British colony, gradually turned into a bitter diplomatic confrontation between the Secretariat of State of His Holiness and the Foreign Office. The ties between United Kingdom and Holy See weakened further in the years 1935-1936, during the Ethiopian War: wrongly, London interpreted Papal Diplomacy’s peace initiative as conceived to support the imperial claims of Fascist Italy. In 1937, following the publication of the Encyclical “Mit Brennender Sorge”, a factual rapprochement started: the British perceived the Papacy as lined up with democracies and opposed to Totalitarian States, that is to say Germany and Italy. The institution of the Apostolic Delegation to Great Britain (November 1938) constituted symptom and concrete manifestation of a new and deep harmony.

Le Coetus Internationalis Patrum (CIP) fut le groupe le plus important de la minorité au sein du concile Vatican II. Dans cette thèse, nous présentons brièvement, dans un chapitre préliminaire, tous les membres du groupe, puis, dans une première grande partie, son origine lointaine – ou sa préhistoire –, qui passe par une formation romaine antilibérale et contre-révolutionnaire et l’appartenance à des réseaux du catholicisme intransigeant aux ramifications internationales que nous identifions et présentons. Nous clôturons cette partie en exposant les dispositions des dirigeants du CIP à la veille de l’événement au moyen de leurs vota préconciliaires. Nous entamons ensuite l’étude du Coetus proprement dite, avec la création du groupe, son organisation et sa stratégie tout au long des sessions et intersessions du Concile. Ainsi la deuxième partie retrace la formation d’un « Groupe d’études » ou « piccolo comitato » pendant la première session ; la troisième partie porte sur la naissance officieuse du CIP et les combats de la première intersession et de la deuxième session ; la quatrième partie montre la création officielle du groupe et les bagarres de la deuxième intersession et de la troisième session ; et enfin, la cinquième et dernière partie, expose les ultimes batailles du Coetus, c’est-à-dire les combats de la troisième intersession et de la quatrième session. Pour chacune de ces périodes conciliaires, nous suivons l’ordre chronologique du Concile en présentant l’opinion, les prises de positions et les combats des membres et sympathisants du CIP pour chacun des schémas étudiés par l’assemblée, et en dressant un bilan de l’action et de l’impact du groupe sur chacun des textes. Nous concluons cette étude en évaluant l’organisation, l’activité et la stratégie du groupe, son impact sur les textes conciliaires, l’appréciation et la réception du Concile par les membres les plus importants, en situant l’histoire du Coetus Internationalis Patrum dans l’histoire générale du catholicisme intransigeant, et enfin en présentant les limites de notre travail tout en ouvrant sur des possibilités de recherches futures. / The Coetus Internationalis Patrum (CIP) constituted the most important group of council minority representatives during the Second Vatican Council. In a preliminary chapter, this dissertation sets out with a brief presentation of all the group’s members. Consequently, a first and vast section of our thesis is devoted to a sketch of the more remote origins – i.e. its prehistory – of the CIP. These origins lie both in the counter-revolutionary and anti-liberal Roman education of its members, and in their belonging to catholic intransigent networks on an international level – which we aim to identify and present in detail. This section ends with a study of the positions taken by the main CIP-protagonists on the eve of Vatican II, through an analysis of their preconciliar vota. A following section is devoted to the CIP as such. We will study its establishment, its organization and strategies throughout the subsequent conciliar periods and intersessions. A second part retraces the early formation of a « Study Group » or a « piccolo comitato » during the first council period ; a third part focuses upon the ‘officious’ birth of the CIP and the battles it waged during the first intersession and the second council period ; the fourth part then illustrates the group’s official establishment and its engagement in the council debates of the second intersession and the third period ; finally, the fifth and sixth parts offer a survey of the final battles fought by the Coetus, during the third intersession and the council’s closing period. Our overall study of the CIP-activities during the council combines a chronological study of the events with ample attention to the presentation of the opinions, the positions taken and the battles fought by its members and sympathizers regarding the conciliar drafts (schema’s) discussed by the assembly. It aims at highlighting the impact of the CIP on the evolution of the council documents.Our study closes with an evaluation of the organization, the activities and the strategies of the group, its impact on the council texts, and of the appreciation and reception of the Council by its core members, thus imbedding the story of the Coetus Internationalis Patrum within the larger history of intransigent Catholicism. Finally, we present the limits of our work and outline paths for future research.