Dissertations / Theses on the topic 'Mystagogia'
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Grdzelidze, Tamara. "The concept of place/space in the writings of Maximus the Confessor : liturgical space according to the Mystagogia." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285248.
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Bilodeau, Charles. "LA MYSTAGOGIE, VOIE D'AVENIR EN CATÉCHÈSE?" Thesis, Université Laval, 2011. http://www.theses.ulaval.ca/2011/28249/28249.pdf.
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Meyer, Annegret. "Kommt und seht : Mystagogie im Johannesevangelium ausgehend von Joh 1,35-51 /." Würzburg : Echter, 2005. http://catalogue.bnf.fr/ark:/12148/cb41179391c.
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Roeger, Carsten. "Mystagogische Schulpastoral." Diss., lmu, 2009. http://nbn-resolving.de/urn:nbn:de:bvb:19-104658.
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Chriszt, Dennis. "In search of an effective mystagogy." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Kroll, Thomas. "Der Himmel über Berlin - säkulare Mystagogie? : Wim Wenders' Spielfilm als Herausforderung für die praktische Theologie /." Berlin ; Münster : Lit, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3063484&prov=M&dok_var=1&dok_ext=htm.
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O'Dea, Sheila Marie. "A mystagogical reflection process for a liturgical assembly." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Diepold, Klaus. "Identität und Mystagogie Erfahrung des Transzendenten im schulischen Religionsunterricht und ihre Bedeutung für die Persönlichkeitsentwicklung Jugendlicher in der Zweiten Moderne." Hamburg Kovač, 2006. http://www.verlagdrkovac.de/3-8300-2367-7.htm.
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Melloni, Ribas Javier. "La mistagogía de los Ejercicios /." Bilbao : Santander : Ed. mensajero ; Sal Terrae, 2001. http://catalogue.bnf.fr/ark:/12148/cb388451365.
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Doval, Alexis James. "The authorship of the Mystagogic Catecheses attributed to St. Cyril of Jerusalem." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335000.
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Charpin, Ploix Marie Lucie. "Union et différence : une lecture de la mystagogie de Maxime le Confesseur." Paris 4, 2000. http://www.theses.fr/2000PA040158.
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Maxime le confesseur (580-662) a pris part aux controverses christologiques de son temps en exploitant les virtualités de la « définition » du concile de Chalcedoine (451), qui confesse « un seul et même christ. . . Reconnu en deux natures, sans confusion, sans changement, sans division, sans séparation ». L'utilisation massive du vocabulaire de la « définition » par Maxime donne à penser que cette dernière constitue une clé pour interpréter son oeuvre, et, plus spécialement, pour comprendre un thème qui y tient une place importante : le thème de la divinisation. Celle-ci fera l'objet de notre recherche, dans la mesure ou l'on peut y voir l'exemple type d'une union qui va de pair avec la différence. Notre recherche prendra la forme d'une lecture de la mystagogie de Maxime, qui interprète l'action de l'église dans l'église-édifice, dans l'écriture et dans les rites de la syntaxe. Cette action est une initiation au mystère du christ, « puissance de relation » de dieu, conférant à toutes choses la structure de relation que la foi reconnait dans le christ lui-même. Celui-ci, tête du corps-église, fait participer ses membres à son propre mystère : en lui, par grâce, ils sont, selon une expression qu'il s'agira d'expliciter, « autant qu'il est possible, cela même qu'est dieu selon la nature et la causeé ? (mystagogie, ch. 24, 712 a).
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O'Malley, II Timothy Patrick. "Practicing Worshipful Wisdom: An Augustinian Approach to Mystagogical Formation." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2367.
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Thesis advisor: Jane E. ReganEmploying a Christian practice approach to pastoral theology (one that is interdisciplinary in its scope), this dissertation argues that Augustine's mystagogical theology and catechesis provides the basis for a contemporary liturgical formation that transforms human experience into liturgical existence through the practice of worshipful wisdom. Chapter one considers the formative nature of liturgical worship. Both liturgical theologians and catechists view liturgical prayer as a privileged source for liturgical formation. That is, the liturgy mediates an experience and lived knowledge of the Christian message through its performance, one that forms the Christian in a way of life. The first chapter concludes by acknowledging recent scholarship in liturgical studies that has been critical of this approach to formation through liturgical prayer. Fruitful participation in this prayer, one that contributes to a way of life characterized by a life infused with liturgical meaning, requires the appropriation of specific theological and spiritual dispositions that are essential to any act of Christian worship. Yet, what are the theological and spiritual dispositions required for fruitful liturgical worship? Chapter two does not answer this question directly but rather offers a heuristic through the ritual models of Clifford Geertz, Victor Turner, and Catherine Bell. This chapter suggests that for ritual prayer to function fruitfully, one must acquire specific dispositions, ways of knowing and practicing, necessary for any act of worship within a religion. In addition, ritual prayer presumes a specific telos, an end toward which the human person is directed and formed through ritual engagement. Finally, ritual prayer is formative when it leads to the acquisition of a certain habitus, a way of acting in which the ritual agent becomes capable of "ritualizing" in other areas of life. While these disciplines cannot provide a Christian specificity to liturgical worship, they can suggest the foundational questions that will guide liturgical theologians and catechists as they consider the theological and spiritual dispositions necessary for Christian liturgical prayer. Chapters three, four, and five, serve as an interruption to the more common approaches to liturgical theology and catechesis analyzed in the first chapter. In chapter three, I consider the mystagogical theology of Augustine of Hippo. For Augustine, Christian worship is intrinsic to the process of salvation in Christ, a renewal of human perception in which the signs of the created world are to be used to enjoy the reality of God. This renewal of human perception takes place through entrance into the school of Christ--the Church's reading of the Scriptures and its sacramental celebrations. To participate fruitfully in liturgical worship, thus requires the capacity to use the signs of the Scriptures and the liturgical rites to enjoy God through deeper understanding of the texts and practice under examination. This is what I will call practicing worshipful wisdom. In chapter four, I contemplate what the Christian becomes through this fruitful worship, particularly in the Eucharistic celebration. Through the Eucharistic pedagogy of faith, the Christian becomes a sacrifice of love offered to God. In this transformation of human identity, the renewal of the Christian made in the image and likeness of God, the Christian's memory, understanding and will grow into a site for divine sacrifice. Thus, the interior life of divine contemplation is more perfectly expressed in one's visible actions. The Christian, within the life of the Church, becomes a living Eucharistic sign. Finally in chapter five, I conclude with an analysis of Augustine's mystagogical pedagogy. I argue that Augustine's sermons are rhetorical performances, using the signs of Scripture, to form the imaginations of Christians, their way of thinking about God, and to lead the congregation to become what they received in the preaching event. One learns about the liturgical act in the context of the Christian narrative, as a cultivation of memory; thinks about the practice through a theological seeking that is oriented toward both conversion and prayer, cultivating understanding; and then performs the practice anew through the results of these exercises, cultivating love. In chapter six, this Augustinian mystagogical approach is interrupted by the contemporary context of the Catholic parish. This interruption first includes a diagnosis of the primary malaise effecting religious practice in the United States--secularization. American secularization consists of an attenuation of the religious imagination, a discomfort with theological thinking, and an emphasis upon individual flourishing. Then, this chapter turns to contemporary educational theory, including John Dewey and Etienne Wenger, as a way of discerning how to perform this Augustinian mystagogical approach in a secular age through the catechetical ministry of the parish. I conclude that an Augustinian mystagogical approach in the present context requires a de-habituation from previous ways of thinking, as well as an intelligent socialization into a mystagogical imagination within communities of practice. Finally, in chapter seven, I set forth a plan of formation in which the whole catechetical life of a parish becomes an initiation into the practice of worshipful wisdom through the four fundamental tasks of catechesis and an Augustinian mystagogical approach to catechetical pedagogy. By means of this Augustinian mystagogical formation, the Christian learns to offer all of one's existence as a sacrifice to God, the Eucharistic vocation of the Christian
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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O'Brien, Scott T. ""O marvelous exchange" a mystagogical catechesis of the Eucharist /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Penner, Harold. "Meaning, mystery, method and mystagogy according to Reinhold Niebuhr." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66742.
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This study is about Reinhold Niebuhr's notions of meaning, mystery, method, and mystagogy. Niebuhr's understanding of myth is the binding thread through these notions, and it is to be found in issues dealing not only with protology (the idea of creation and the biblical accounts of the 'beginnings'), but also with eschatology (the biblical idea of the ends of time and history) and the relevance of this idea for Christian faith today. The first chapter highlights Niebuhr's basic premise regarding meaning, namely the conviction that mystery does not obstruct, but augments, the meaning of life, history, and human existence. The second chapter deals with the notion of God as mystery and symbol, and with Niebuhr's emphasis on the close correspondence, indeed profound unity, between ultimate meaning and ultimate mystery. The analysis of the text "Incoherence, Coherence, and the Christian Faith" in the last section of this chapter aims at deepening the relation between partial fulfillments, incomplete meanings, and the problem of truth as presented at the end of chapter one, thus paving the way for considerations concerning method. This is the issue of chapter three. After a critical examination of various attempts to characterize Niebuhr either as a liberal, a neo-orthodox, a dialectical, or a biblical thinker, emphasis is put on Christian Realism as the guiding principle in Niebuhr's thought and action as a Social Gospel theologian both belonging to, and critical of, the Social Gospel movement. Niebuhr's Christian Realism, though, does not provide the final answer to the question pertaining to the center of his theological method. Niebuhr's preaching, writing, and teaching activities from the times of his appointment as pastor in Detroit up to his work at Union Theological Seminary in New York can all be summed up in the term 'mystagogy'. This approach is characterized and developed in chapter four. Niebuhr bCette thèse doctorale porte sur les notions de sens, de mystère, de méthode et de mystagogie telles que comprises et développées dans l'œuvre de Reinhold Niebuhr. Elle montre dans quelle mesure la compréhension originale du mythe chez Niebuhr constitue la toile de fond de ces notions et se retrouve dans les questions concernant autant la protologie (l'idée de création et les récits bibliques des 'commencements') que l'eschatologie (l'idée biblique de la fin des temps et de l'histoire) et l'importance de cette idée pour la foi chrétienne aujourd'hui.Le premier chapitre illustre l'option fondamentale de Niebuhr concernant le sens, notamment la conviction que le mystère n'obscurcit pas, mais au contraire augmente le sens de la vie, de l'histoire et de l'existence humaine. Le deuxième chapitre traite de Dieu en tant que mystère et symbole ainsi que de l'insistance de Niebuhr sur l'étroite corrélation, voire la profonde unité, entre le sens ultime et le mystère ultime. Dans la dernière section de ce chapitre, l'analyse du texte concernant les thèmes de l'incohérence et de la cohérence en rapport avec la foi chrétienne selon Niebuhr vise un approfon-dissement des rapports entre accomplissements partiels, sens incomplets, et la question de la vérité tels qu'abordés à la fin du premier chapitre, et prépare ainsi les considérations concernant la méthode, objet même du chapitre trois. Après l'examen critique de diverses manières de situer Niebuhr comme penseur libéral, néo-orthodoxe, dialectique, ou encore biblique, l'accent est mis sur le Réalisme Critique en tant que principe de base de la pensée et de l'action de Niebuhr en tant que théologien qui, à la fois, appartient au mou-vement dit du Social Gospel et critique ce mouvement. Toutefois, le Réalisme Critique de Niebuhr ne peut constituer une réponse définitive à la question du centre même de sa méthode théologi
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Antos, Cheryl A. "Mystagogy of the communion rite in a parish in transition." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Boudignon, Christian. "La "mystagogie", : ou traité sur les symboles de la liturgie de Maxime le Confesseur (580-660). Edition, traduction, commentaire." Aix-Marseille 1, 2000. http://www.theses.fr/2000AIX10004.
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Maxime le confesseur, moine palestinien et marque par la philosophie d'origene selon la source syriaque, a compose sans doute a carthage dans les annees 630, un traite sur les symboles de la liturgie, ou << mystagogie >> qu'il destine a theochariste, un proche de l'eparque d'arique georges, et a l'elite chretienne hellenophone d'afrique. Il s'agit d'un traite philosophique qui suit l'ordre et la rhetorique du genre, notamment la division que nous avons decouverte en une partie theorique tripartite (l'eglise image de dieu, du monde et de l'homme) et une partie analytique (commentaire sur les actions liturgiques de l'eucharistie). Maxime pretend, dans cette tradition litteraire, s'inspirer d'un ancien, dont l'horizon conceptuel semble origenien (les 3 lieux d'incarnation du logos, l'image et ressemblance de dieu, le mystere comme enseignement). Ce veillard n'est donc pas le pseudo denys l'areopagite, a cause de la difference des themes abordes. Maxime imite parfois le style eleve de denys, il remplace le role du grand pretre de la << hierarchie ecclesiastique >> par celui de l'eglise, concue comme une entite agissante. Par ce changement, la symbolique de l'eglise de la premiere partie apparait comme le fondement de l'efficacite liturgique des actes decrits dans la deuxieme partie. Le point de vue adopte par l'auteur, a la difference de denys, est celui des fideles, repartis en simples fideles, pratiques et gnostiques selon une division evagrienne. L'originalite du traite de maxime reside dans la combinaison de l'eschatologie annoncee par les actions liturgiques, avec le spectacle intellectuel qu'elles permettent : telle est l'efficacite du mystere, de transformer celui qui y participe dignement a l'image (intellectuelle et eschatologique) de ce qu'il parvient a contempler. Nous presentons les 48 manuscrits de la tradition directe et nous les classons en 4 groupes, le << corpus constantino-athonite >>, le groupe de patmos (que nous avons decouvert), la nebuleuse wpc (dont nous faisons l'hypothese), une tradition ancienne italiote. Nous editons l'accord de ces deux derniers groupes. Le texte grec avec une douzaine de manuscrits cites, est debarrasse des titres qui induisaient a confusion. Nous donnons un apparat pour les textes marginaux et une traduction du texte.
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Galama, Petronella Hedwig Herman Maria. "The theology and mystagogy of Julian of Norwich's Showing of Love." Thesis, University of Bristol, 2005. http://hdl.handle.net/1983/c85ac498-cbcb-48cf-af0b-178b9e244b90.
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Wakim, Rami. "Literary analysis of St. Maximos the Confessor's mystagogy of the church." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0472.
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Fernandes, Ronald. "Blowin' in the Wind| Mystagogical Preaching on the Holy Spirit for Teenagers." Thesis, Aquinas Institute of Theology, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10839336.
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Many years ago, I watched a 2008 YouTube video by Fr. Robert Barron, now auxiliary bishop in Los Angeles, who commented on Bob Dylan as being a spiritual poet. Being a fan of Dylan since I was a teenager, and most familiar with his song, “Blowin' in the Wind,” I was intrigued by Fr. Barron’s take on this song as being a reference to the Holy Spirit. Some of the comments on the YouTube commentary ridiculed the idea that Dylan’s songs were spiritual. Others denied the poetic prowess of Dylan. Nonetheless, Bishop Barron seems to be vindicated, at least as far as the second disagreement, now that Dylan has won the 2016 Nobel Prize in Literature.
However, Barron’s interpretation of “Blowin' in the Wind,” resonates well because unless we allow the “Blowin’ in the Wind” to permeate our being, we will be blowing in the wind of a crooked and depraved generation. Precisely, this spiritual sense of “Blowin' in the Wind,” is what compels this thesis. Today’s teenagers face a world in which “moral therapeutic deism” in the spiritual life, relativism in the moral life and “alternative facts” in the political life are perceived as viable options. According to Cardinal Walter Kasper, “the only answer to the modern day God-question and to the present situation of modern atheism is the God of Jesus Christ and the Trinitarian confession” (The God of Jesus Christ, Crossroad Publishing, 1996). This thesis helps answer the question whether mystagogical preaching, an ancient form of preaching relating to the sacraments of initiation, is effective in making a connection to today’s teenagers within the context of the sacrament of confirmation, which hopefully results in forming intentional discipleship.
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Garnier, Sébastien. "L'explication touchant le temple divin, les ornements sacrés et la divine Mystagogie de Syméon de Thessalonique (1429) : édition, traduction, commentaire." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10108.
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À la veille de la prise définitive de Thessalonique, l’archevêque Syméon (†1429) apporte les dernières retouches à son commentaire mystagogique, l’Explication touchant le temple divin, les ornements sacrés et la divine Mystagogie. Il s’agit de la troisième version d’un traité destiné à l’origine au clergé crétois. Le dernier traité mystagogique byzantin fait le tableau des fastes d’une liturgie pontificale et enregistre les derniers développements d’un rituel dont l’évolution touche alors à son terme. Synthèse de la tradition mystagogique qui l’a précédé, l’ouvrage manifeste un véritable retour aux sources du genre (Denys l’Aréopagite et Maxime le Confesseur). Syméon y propose un exposé de la doctrine eucharistique conforme aux thèses palamites sur la Grâce, conçue comme énergie commune aux hypostases de la Trinité mais distincte de son essence. Ce commentaire a joué un rôle essentiel dans le développement et la transmission du palamisme au sein de l’Église grecque. Cette dernière version est conservée dans le Zagorensis 23, où une main est intervenue directement dans le corps et les marges du texte afin de le corriger et de l’amplifier. La question de savoir si ces interventions sont autographes se pose. Nous tenterons d’en comprendre la signification. D’autre part les quatre témoins qui conservent cette version révisée, nous permettront d’en retracer l’histoire. Complétée par ces quatre témoins, nous présentons une édition de la leçon du Zagorensis, de lecture souvent difficile et lacunaire. Elle sera accompagnée d’une traduction. En contrepoint, l’étude de la tradition manuscrite nous permettra d’esquisser l’histoire de deux premières versions de cette œuvreOn the eve of the definitive fall of Thessalonica, archbishop Symeon (1429 ) brings the last touch to his mystagogical comment, the Explanation about the Divine Temple, the Sacred Ornaments and Divine Mystagogy. It is the third version of a treaty originally intended for the Cretan clergy. The last Byzantine Mystagogical treaty made thepicture of the splendors of an episcopal liturgy and registered the last developments of a rite the evolution of which touched then its term. Synthesis of the mystagogical tradition which preceded, the work testifies for a real return to the sources of the genre (Denys the Areopagite and Maxime the Confessor). Symeon proposes a presentation of the eucharistic doctrine in accordance with the palamites theses on the Grace, conceived as the energy common to the hypostases of the Trinity but different from Their essence. This comment played anessential role in the development and the transmission of Palamism within the Greek Church. This last version is preserved in Zagorensis 23, where a hand intervened directly in the body and the margins of the text to correct and amplify it. The question to know if these interventions are original arises. We shall try to understand its meaning. On the other hand four witnesses which keep this revised version, will allow us to redraw its history. Completed by these four witnesses, we present an edition of the lesson of Zagorensis, whose reading is often difficult and incomplete. It will be accompanied with a translation. In counterpoint, the study of the handwritten tradition will allow us to sketch the history of first two versions of this work
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PEREIRA, SUELI DA CRUZ. "THE THEOLOGY OF THE CROSS IN JON SOBRINO: THE MYSTAGOGICAL PATH OF THE KÉNOSIS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2011. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=17844@1.
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FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIROA reflexão cristológica nos últimos anos tem procurado responder às questões sobre Jesus Cristo trazidas ao longo dos séculos pela Igreja através do Novo Testamento e dos dogmas cristológicos. Uma dessas questões é o significado da cruz de Jesus. Na América Latina foram desenvolvidas várias reflexões a partir do seu próprio poço partindo do Jesus histórico. Dentre elas destaca-se a do teólogo Jon Sobrino. Sua reflexão é uma proposta de condução ao sentido original da cruz a partir de nossa realidade ainda marcada por tanto sofrimento humano e onde os crucificados são uma grande maioria. Nossa dissertação busca apresentar possíveis consequências para todas as pessoas, principalmente para os seguidores de Jesus Cristo, para se vivenciar uma prática mais humana e humanizadora quando o ponto de partida é a compreensão da cruz proposta por Sobrino.
The Christological reflection the last years has sought to answer the questions about Jesus Christ that has been brought up through the centuries by the Church through the New Testament and Christological dogmas. One such issue is what is the meaning of the Jesus cross. In Latin America there were developed several reflections from their own well based on the historical Jesus. Among them the theologian Jon Sobrino stands out. His reflection is a proposal of direction towards the original meaning of the cross from our reality still marked by so much human suffering and crucified are a large majority. Our dissertation aims to discuss possible consequences for all people, especially for followers of Jesus Christ, to experience a more human and humanizing practice when the starting point is the understanding of the Cross proposed by Sobrino.
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Melley, Paul D. "Playing in Ten Thousand Places: Sacramental Imagination and Mystagogical Praxis for Education in Faith." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109145.
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Thesis advisor: Thomas H. GroomeThe central proposal of this dissertation is that recovering the sacramentalprinciple and sacramentality—as a deep structure to all of life—is essential to Christian life, and thus to Catholic education for faith. The sacramental worldview takes seriously the material and historical reality of finite creaturely existence as the place of encounter with Holy Mystery. The seeds of an approach to cultivating this worldview lie in the ancient church practice of mystagogy. Chapter One surveys the epistemological and anthropological facets of the modern and postmodern contexts which posit a desacramentalized cosmos. Many find themselves confined to the limit and flatness of an instrumental, rationalistic, and data driven day to day existence within a commodity culture. This engenders a resistance to the depth of a sacramental cosmos undergirded by the love of the Creator. Furthermore, sacramental ritual and communal worship are no longer a primary place of formation or celebration for fewer and fewer people. Chapter Two traces the historical contours of the sacramental principle as a deep structure to Catholic Christian faith in particular, and indeed, to all of reality. This is placed in conversation with Charles Taylor’s philosophical diagnosis of the secular age and the sacramental theology of Louis-Marie Chauvet. It is into a “world already spoken” by the Logos that the symbolic order acts as a set of building blocks to construct our reality and is therefore the way in which we experience God’s self-communication in God’s transcendence. Chapter Three explores the anthropology and epistemological category of experience in the work of Karl Rahner. Rahner helps us to understand that experience is a necessary epistemological category—constitutive of human knowing. Second, experience is existentiell, meaning that all experience is active and lived, grounded in freedom. Chapter Four maintains that mystagogy was an essential interpretive frame of reference for discerning Christian mystery in the ancient church. The exploration of origins leads to a four-movement model—recollection, recognition, reorientation, and relation—that emerges as a constitutive pattern in early mystagogy. Chapter Five is constructive employing the work of John Dewey, Maxine Greene, Paulo Freire, bell hooks, and Thomas Groome who emphasize the importance the epistemological category of experience in education. Moreover, the four-movement pattern mentioned above is discernible in the spectacular resurrection narrative of the Road to Emmaus and a model for education in faith, prefigured by Jesus’ earthly pedagogy. Consequently, I propose a more extended, broader sense of a mystagogical approach for contemporary praxis to enable the reclamation of an essential sacramental imagination for our time. The telos of these four movements of mystagogy is to enable an anagnorisis—a re-cognition and response to the presence of Holy Mystery within everyday experience. Finally, Chapter Six engages the implications of the foregoing. Mystagogy is an indexical praxis which invites us to be life-long apprentices to becoming alert to God’s hidden presence in our lived experience. It is the rehearsal of a disposition that understands reality as saturated by grace, and learning to accept it as both gift and obligation
Thesis (PhD) — Boston College, 2021
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Schambeck, Mirjam. "Mystagogisches Lernen zu einer Perspektive religiöser Bildung." Würzburg Echter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2759337&prov=M&dok_var=1&dok_ext=htm.
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REINERT, JOAO FERNANDES. "PARISH AND CHRISTIAN INITIATION: AN URGENT RELATIONSHIP: THE INTERDEPENDENCE BETWEEN PARISH RENEWAL AND CATECHUMEN MYSTAGOGY." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=28588@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
A presente pesquisa é um diálogo entre dois temas fundamentais e, ao mesmo tempo, desafiadores para a agenda pastoral do século XXI: iniciação à vida cristã e instituição paroquial. Iniciar na fé, em tempos do fim do cristianismo sociológico, e atrair para a vida em comunidade, quando cresce a disinstitucionalização religiosa, são tarefas nada fáceis. A Igreja vem se empenhando para responder a tais desafios. Encontrou no catecumenato a grande redescoberta pastoral para iniciar na fé. Trata-se de um caminho privilegiado de transmitir a fé, de amadurecê-la e fazê-la progredir. A pedagogia catecumenal possui características fundamentais para o amadurecimento do ser cristão, tais como a progressividade da fé, o casamento catequese-liturgia, forte densidade mistagógica e experiencial da fé, entre outras. Contudo, o catecumenato depende de renovadas estruturas eclesiais, e aqui chegamos ao paroquial, cujo cansaço institucional não vem de hoje, assim como não são de hoje as tentativas de renovação. Nossa pesquisa mostra que fundamental é perceber que iniciação cristã catecumenal e renovação paroquial não são dois temas distantes, por isso mesmo devem ser pensados conjuntamente, na certeza de que o futuro de um depende da vitalidade do outro, e vice-versa. Há entre eles uma relação muito próxima, uma feliz dependência, a qual chamamos relação dialética. A dinâmica catecumenal é fundamental não somente para a iniciação cristã, mas questiona, provoca, ilumina a conversão paroquial, e esta, à medida que se renova é decisiva para a consolidação e prática catecumenal. Portanto, trata-se de um processo relacional, de iluminação mútua. Entre novo modelo de paróquia, e consolidação da prática catecumenal, o futuro de um depende da vitalidade do outro.
This present research is a dialogue between two fundamental themes and at the same time challenging for the pastoral agenda of the XXI century: initiation into Christian life and parochial institution. Initiate faith, in the end times of sociological Christianity, and to attract community life, when growing religious disinstitutionalization, are not easy tasks. The Church has been committed to respond to these challenges. In the catechumenate, is found the great pastoral rediscovery of faith initiation. It treats a privileged way to transmit faith, ripen it and make it progress. The catechumenal pedagogy has fundamental characteristics for the maturity of the Christian being, such as the progressing of faith, the marriage catechesis- liturgy, strong mystagogic density and experiential of faith, among others. However, the catechumenate depends on renewed ecclesial structures, and here we come to the parochial level, whose institutional fatigue does not come today, as they are not today s attempts of renewals. Our research shows that fundamentally, it is seem that, the Christian Initiation catechumenal and the parochial renewal are not two distinct themes , therefore, should be thought of together, in the certainty that the future of one depends on the vitality of the other, and vice versa . There is a very close relationship between them, a happy dependency, which we call dialectical relationship. The catechumenal dynamical is essential not only for the Christian initiation, but questions, provokes, enlightens parochial conversion, and this , as it renews itself, is decisive for the consolidation and catechumenal practice. Therefore, it treats a relational process of mutual illumination. Among new model of parochial, and consolidating catechumenal practice, the future of one depends on the vitality of the other.
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Alexopoulos, Theodoros. "Der Ausgang des thearchischen Geistes eine Untersuchung der Filioque-Frage anhand Photios' "Mystagogie", Konstantin Melitiniotes' "Zwei Antirrhetici" und Augustin's "De Trinitate"." Göttingen V & R Unipress, 2007. http://d-nb.info/990519384/04.
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Schwer, Markus. "Selber mehr Mensch sein : diakonisch-mystagogisches Lernen in der staionären Altenpflege /." Ostfildern : Schwabenverl, 2010. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=018946572&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA.
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Schwer, Markus. "Selber mehr Mensch sein diakonisch-mystagogisches Lernen in der stationären Altenpflege." Ostfildern Schwabenverl, 2009. http://d-nb.info/998908681/04.
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Amore, Mary. "Can you drink the cup that I drink? a mystagogy on the communion rite for liturgical leaders /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Day, Juliette Jacqueline. "The mystagogical catecheses of Jerusalem and their relationship to the baptismal liturgies of the fourth and early fifth centuries." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.405752.
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MENDES, SERGIO GONCALVES. "LITURGY AND MORAL SEXUAL: THE ETHICAL IMPLICATIONS OF A MYSTAGOGICAL APPROACH TO THE RITE OF CHRISTIAN INITIATION OF ADULTS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2015. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=26723@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
A partir do Concílio Vaticano II e, particularmente, a partir do decreto Optatam Totius, foi pedida uma renovação da Teologia Moral segundo três orientações fundamentais: o resgate da tradição bíblica, o acento na História da Salvação e o vínculo com a Liturgia. Tal renovação se faz urgente e necessária face aos inúmeros desafios para se tratar teologicamente do tema da sexualidade na pós-modernidade. É por essa razão, que a mistagogia da Iniciação Cristã apresenta-se como uma maneira de, simultaneamente, atender aos apelos do Concílio Vaticano II e falar uma linguagem acessível ao ser humano pós-moderno. É, com efeito, a partir de uma aproximação mistágógica ao Ritual de Iniciação Cristã de Adultos que se descortinam uma série de implicações para a ética da sexualidade tais como a comunicabilidade, a relacionalidade, a criatividade, a fecundidade, a ludicidade, a responsabilidade, a esponsabilidade, etc. Tais implicações ampliam o horizonte de possibilidade para se tratar do tema da ética da sexualidade na pós-modernidade, ao mesmo tempo que reorientam essa disciplina teológica à centralidade do mistério pascal de Cristo.
From the Second Vatican Council and particularly from the decree Optatam Totius, a renewal of Moral Theology was requested in three basic guidelines: the rescue of the biblical tradition, the accent in the Salvation History and the link with the Liturgy. Such renewal is urgent and necessary in meeting the many challenges to talk theologically about the sexuality in post-modernity. Because of that, the mystagogy of Christian Initiation is presented as a way to simultaneously meet the Second Vatican Council appeals and speak a language accessible to postmodern human being. It is, in effect, from a mystagogical approach to the Rite of Christian Initiation of Adults that several implications for the ethics of sexuality such as communicability, relationality, creativity, fertility, playfulness, responsibility, nuptiality, etc., are revealed. Such implications extend the horizon of possibility to address the ethics of sexuality theme in post-modernity, while redirect this theological discipline to the centrality of the Paschal Mystery of Christ.
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Mellor, Anthony Edward. "Starting further back: An analysis of Karl Rahner’s mystagogical approach applied to the new evangelisation in an Australian setting." Thesis, Australian Catholic University, 2016. https://acuresearchbank.acu.edu.au/download/2cbe6edb49e8ea709474bb80c4b9c25ca1616a92c0d7bcaf9ec5521f9bb51fb0/2530803/Mellor_2016_Starting_further_back_an_analysis_of.pdf.
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The New Evangelisation is the name given to a renewed impulse of evangelisation for today’s world. The situation of religious institutional diminishment in many Western countries requires a more nuanced approach to the proclamation of Christian faith. This new context demands new methods of re-proposing the Good News in the modern age. A mystagogical approach looks towards modes of evangelisation which engage the religious imagination and draw out personal experiences of transcendence and religious sensibility. In its creative and reflective processes, mystagogy is a form of invitation to recognise and respond to the “always already” Divine presence at play in personal, concrete experience and larger human history. Historically, mystagogia was a catechetical method used by patristic teachers which led the neophytes into a deeper realisation of the experience of Christian initiation. More broadly, Karl Rahner advocated a renewed mystagogical approach to theology in the modern age by developing modes of theological expression which spring from human experience rather than from doctrinal definitions. Rahner reframed the fides qua/fides quae distinction as the “transcendental” and “categorical” dimensions of religious experience, and recognised the need for theological methodology which brought into a greater unity the fides qua (the act of believing) and the fides quae (the content of faith). A mystagogical mode of communicating the Gospel involves reading the cultural context in which the Gospel is proclaimed and received, and entering into a pre-credal conversational style of social dialogue. In the Australian context, as in any context, there are certain cultural and communal narratives which can be identified to assist the evangelising conversation. David Tracy’s analysis of Hans Georg Gadamer’s dynamics of interpretative “conversation” offers a framework for mystagogy in the public realm. As a form of conversation, a mystagogical approach looks to develop a more culturally-alert language and style, seeking to acknowledge and describe the personal, yet often unnoticed, experiences of self-transcendence. A mystagogical approach to New Evangelisation utilises the language of personal experience to connect the act of believing (fides qua) with the rich heritage of the Christian tradition (fides quae) through levels of spiritual awareness, reflection, interpretation and responsiveness. This mystagogical conversation explores these dimensions as a pedagogical pathway to developing a more alert religious sensibility. In order to situate these conversations in the public realm, Tracy’s three fields of theological reference (society, academy and church) offer a framework for developing mystagogical conversations. Drawn from Tracy’s three “publics”, these three fields of reference for a mystagogical approach to NE can be identified as: The Performative Space (Church); the Dialectic Dialogical Space (society); and the Open Communicative Space (culture). These three fields identity differentiated modes of conversation, each of which requires a particular evangelising freshness and creativity. An analysis of these differentiated spheres helps develop forms of evangelisation more attuned to the ecclesial, social and cultural realities of the contemporary moment.
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Almeida, Márcio Antônio de [UNESP]. "Mistagogia da música ritual católica romana: estudo teórico-metodológico." Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/95148.
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Este estudo tem por finalidade descrever metodologicamente a prática mistagógica dos séculos IV e V d.C. e discutir a recente sistematização e aplicação do método mistagógico à formação dos ministérios litúrgico-musicais da Igreja Católica Romana. No ano de 1963, promulgava-se a Sacrosanctum Concilium (Constituição sobre a Sagrada Liturgia) do Concílio Ecumênico Vaticano II (1962-1965) que, sustentada pelo Movimento Litúrgico, representava o retorno às fontes bíblicas e patrísticas da fase de estruturação da liturgia por volta do século IV. Atualmente, a formação continua sendo um dos maiores desafios à consolidação do processo de renovação litúrgica desencadeado pela reforma do Vaticano II. A reforma teve implicações sobre a liturgia e também sobre o modelo eclesial a ser assumido pelas novas gerações. Quanto ao uso do método mistagógico, dois autores, Mazza (1996) e Buyst (2006), serão largamente focalizados devido à especificidade de sua aproximação ao objeto de estudo. O primeiro expõe a sistemática catequético-mistagógica dos séculos IV e V; e a segunda aplica o método mistagógico ao estudo da música ritual com escopo formativo mais evidenciado. O propósito da pesquisa foi sendo consolidado a partir da leitura, tradução e interpretação de variados autores para se avançar de rudimentos conceituais à apropriação teórica e metodológica do termo e prática da mistagogia. Deste modo, o percurso assumido procurou evidenciar o deslocamento do discurso normativo e prescritivo, próprio dos documentos eclesiais, ao discurso reflexivo e propositivo sobre o processo de renovação da música ritual no Brasil a partir de produções litúrgico-musicais pós-conciliares. Esta pesquisa, ao propor o método mistagógico no estudo da música ritual como estratégia que articula diferentes áreas do conhecimento, procura identificar...
The purpose of this study is describe methodologically the mystagogic practice of 4th and 5th centuries, and discuss new approaches and application on mystagogic method related to liturgical musical formation of the ministries of Roman Catholic Church. In 1963 was promulgated the Constitution on the Sacred Liturgy (Sacrosanctum Concilium) of Second Vatican Council (1962-1965) that held on Liturgical Movement represented the return to biblical and patristic sources of the 4th century. Nowadays, formation continues being one of the main challenges to consolidation of the liturgical renewal process started at Second Vatican reformation. This reformation had effect on the liturgy and ecclesial model. Two authors Mazza (1996) and Buyst (2006) were focused on due to particular approach to mystagogic method. The first demonstrates the catechetical and mystagogic systematic from 4th and 5th; the second applies mystagogic method to the study of ritual music with a clearly formative scope. The purpose of this research was developed through reading, translation and interpretation of various authors to reach the concept and to get a theoretical and methodological understanding of terminology and practice of mystagogy. Therefore, the way assumed had revealed a changing from normative and prescriptive enunciation to a reflexive and rational enunciation related to renewal process of ritual music in Brazil and post-Second Vatican Council liturgical musical productions. This research proposes mystagogic method in the study of ritual music as a strategy that conjugates different areas of knowledge. Finally, also identify how the formation was theorized and performed in the liturgical renewal process to reach the method.
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Muksuris, Stylianos. "Economia and eschatology : the mystagogical significance of the Byzantine divine liturgy's prothesis rite in the commentaries of Saints Nicholas Cabasilas and Symeon Thessalonike." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/1960/.
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Busic, Jason David. "Saving the Lost Sheep: Mission and Culture in Pedro Guerra de Lorca’s Catecheses mystagogicae pro aduenis ex secta Mahometana: Ad Parochos, et Potestates (1586)." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1245900378.
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Almeida, Márcio Antônio de 1970. "Mistagogia da música ritual católica romana : estudo teórico-metodológico /." São Paulo : [s.n.], 2009. http://hdl.handle.net/11449/95148.
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Orientador: Dorotéa Machado KerrBanca: Maria Aparecida Bento
Banca: Valeriano dos Santos Costa
Resumo: Este estudo tem por finalidade descrever metodologicamente a prática mistagógica dos séculos IV e V d.C. e discutir a recente sistematização e aplicação do método mistagógico à formação dos ministérios litúrgico-musicais da Igreja Católica Romana. No ano de 1963, promulgava-se a Sacrosanctum Concilium (Constituição sobre a Sagrada Liturgia) do Concílio Ecumênico Vaticano II (1962-1965) que, sustentada pelo Movimento Litúrgico, representava o retorno às fontes bíblicas e patrísticas da fase de estruturação da liturgia por volta do século IV. Atualmente, a formação continua sendo um dos maiores desafios à consolidação do processo de renovação litúrgica desencadeado pela reforma do Vaticano II. A reforma teve implicações sobre a liturgia e também sobre o modelo eclesial a ser assumido pelas novas gerações. Quanto ao uso do método mistagógico, dois autores, Mazza (1996) e Buyst (2006), serão largamente focalizados devido à especificidade de sua aproximação ao objeto de estudo. O primeiro expõe a sistemática catequético-mistagógica dos séculos IV e V; e a segunda aplica o método mistagógico ao estudo da música ritual com escopo formativo mais evidenciado. O propósito da pesquisa foi sendo consolidado a partir da leitura, tradução e interpretação de variados autores para se avançar de rudimentos conceituais à apropriação teórica e metodológica do termo e prática da mistagogia. Deste modo, o percurso assumido procurou evidenciar o deslocamento do discurso normativo e prescritivo, próprio dos documentos eclesiais, ao discurso reflexivo e propositivo sobre o processo de renovação da música ritual no Brasil a partir de produções litúrgico-musicais pós-conciliares. Esta pesquisa, ao propor o método mistagógico no estudo da música ritual como estratégia que articula diferentes áreas do conhecimento, procura identificar ... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: The purpose of this study is describe methodologically the mystagogic practice of 4th and 5th centuries, and discuss new approaches and application on mystagogic method related to liturgical musical formation of the ministries of Roman Catholic Church. In 1963 was promulgated the Constitution on the Sacred Liturgy (Sacrosanctum Concilium) of Second Vatican Council (1962-1965) that held on Liturgical Movement represented the return to biblical and patristic sources of the 4th century. Nowadays, formation continues being one of the main challenges to consolidation of the liturgical renewal process started at Second Vatican reformation. This reformation had effect on the liturgy and ecclesial model. Two authors Mazza (1996) and Buyst (2006) were focused on due to particular approach to mystagogic method. The first demonstrates the catechetical and mystagogic systematic from 4th and 5th; the second applies mystagogic method to the study of ritual music with a clearly formative scope. The purpose of this research was developed through reading, translation and interpretation of various authors to reach the concept and to get a theoretical and methodological understanding of terminology and practice of mystagogy. Therefore, the way assumed had revealed a changing from normative and prescriptive enunciation to a reflexive and rational enunciation related to renewal process of ritual music in Brazil and post-Second Vatican Council liturgical musical productions. This research proposes mystagogic method in the study of ritual music as a strategy that conjugates different areas of knowledge. Finally, also identify how the formation was theorized and performed in the liturgical renewal process to reach the method.
Mestre
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Crepey, Cyrille, and Jean Chrysostome. "Jean Chrysostome : Homélies sur la Genèse (I à X), introduction, traduction et notes." Paris 4, 2004. http://www.theses.fr/2004PA040231.
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Les Homélies sur la Genèse de Jean Chrysostome sont un commentaire, en forme d'homélies, du livre de la Genèse. Cette thèse propose une traduction des homélies I à X, portant sur le premier récit de la création (Gn 1 1-2 3). La traduction est munie d'une annotation qui l'éclaire sur le plan de l'exégèse — par la mise en perspective du commentaire chrysostomien avec le reste de la tradition exégétique — de la spiritualité, des realia, des parallèles chrysostomiens, et accompagnée d'indices (scripturaire, des noms propres, de mots grecs). Elle est précédée d'une introduction, dont le premier chapitre présente ces homélies et discute la question de leur datation, finalement fixée en 388. Le deuxième chapitre, consacré à l'exégèse, en analyse les clefs : son littéralisme, caractéristique de la tradition antiochienne, dont on dégage les fondements, les principes et la méthode, et le recours au concept de condescendance divine dans l'Écriture, contrepoids du littéralisme ; et expose les enseignements qui s'en dégagent, doctrinaux et spirituels. Un troisième chapitre, portant sur la pastorale, analyse d'abord les moyens qu'elle met en œuvre : la condescendance du pasteur, qui se traduit par l'exploitation des motivations humaines des fidèles et par la référence aux réalités familières à ces derniers, son engagement rhétorique, et l'attention qu'il porte à la réception du discours ; ensuite le message servi par cette pastorale. Celui-ci réside à la fois dans une défense de l'orthodoxie et dans un appel vigoureux à la mise en pratique de la foi chrétienne, en particulier par l'exercice de la charité. La thèse conclut sur les paradoxes du réalisme chrysostomienJohn Chrysostom's Homilies on Genesis are a commentary, in the shape of homilies, on the book of Genesis. This thesis offers a translation of the homilies I to X, which deal with the first account of creation (Gn 1 1—2 3). The translation is supplied with an annotation which enlightens it in the fields of exegesis — through the comparison between the Chrysostomian commentary and the rest of exegetical tradition —, spirituality, realia, and Chrysostomian parallels as well as with indexes (biblical, proper names, Greek words). It is preceded by an introduction in three chapters. The first one presents these homilies and discusses the question of their date, finally fixed in 388. The second one, dealing with Chrysostomian exegesis, analyses first its literalism (characteristic of the Antiochene tradition), whose foundations, principles and method are explained, and the use of the concept of divine condescension, which counterbalances the literalism ; then presents the conclusions following from this exegesis as far as doctrine and spirituality are concerned. A third chapter, dedicated to pastoral, analyses first the ways of persuading : the pastor's condescension, which finds expression in exploiting the congregation's human motivations and referring to everyday life realities, in his rhetorical involvement and in his paying attention to the receipt of the speech ; then the message served by this pastoral. This message consists both in a defense of orthodoxy and in a vigourous exhortation to put Christian faith into practise, especially by exercising charity. The thesis concludes on the paradoxes of Chrysostomian realism
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Paro, Thiago Aparecido Faccini. "A dinâmica simbólico-ritual da iniciação a vida cristã: um estudo a partir do RICA e a sua aplicação na catequese infantil." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/18939.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The ain of this study, reflection of methods and practices in the initiation process the Christian life of our communities, showing that not only an oral transmission of the faith. Its to have faith is experienced by the senses and celebrated conscious, and it is through experience and understanding of the ritual. We conduct a historical Christian Initiation in the early church, identifying the anthropological, cultural and theological foundations for a “Initiation” containing rituals and symbols. Since the Second Vatican Council had decreed the restoration of the catechumenate of adults lived in stages. The Rite of Christian Initiation (RICA), which rises from there, it becomes a valuable instrument of inspiration that must be recognized and valued by the communities. Rescued understanding of the initiation process of the early Church and the deeper understanding of the structure and dynamics celebratory ritual RICA, uniting catechesis and liturgy, comes a proposed application of the RICA child catechesis. The proposal is provocative and to achieve your goals you must uninstall routine and methodology as used today by many catechists who have not kept yearning manifested the Church as a whole experiences and documents. Are small actions, in the long run, will form a new assembly celebrant: active participants in and aware of what this celebrating
O presente trabalho teve, como objetivo, refletir sobre os métodos e práticas adotadas no processo de iniciação à vida cristã de nossas comunidades, mostrando que não basta apenas uma transmissão oral da fé. É preciso fazer com que a fé seja experimentada pelos sentidos e celebrada de maneira consciente, e isso se dá através da vivência e compreensão de toda ação ritual. Neste sentido, buscou-se fazer um resgate histórico da Iniciação Cristã da Igreja primitiva, identificando os fundamentos antropológicos, culturais e teológicos para uma “Iniciação” permeada por ritos e símbolos. Já o Concílio Ecumênico Vaticano II havia decretado a restauração do catecumenato dos adultos vividos em etapas. O Ritual de Iniciação Cristã (RICA), que nasce a partir daí, torna-se um valioso instrumento de inspiração que deve ser reconhecido e valorizado pelas comunidades. Resgatando o entendimento do processo iniciático da Igreja primitiva e a e compreensão mais profunda da estrutura e dinâmica ritual celebrativa do RICA, unindo catequese e liturgia, surge uma proposta de aplicação do RICA a catequese infantil. A proposta é provocativa e para atingir seus objetivos deverá desinstalar a metodologia rotineira e tão utilizada ainda hoje por muitos catequistas que não têm acompanhado o anseio da Igreja manifestado em seu conjunto de experiências e documentos. São pequenas ações, que em longo prazo, poderão formar uma nova assembleia celebrante: ativa, participante e consciente do que esta celebrando
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ŠÍDLOVÁ, Jana. "Malá společenství církve jako prostor pro náboženskou edukaci." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-188194.
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The thesis deals with the small church communities and their relations to the religious education - catechesis. Three ideal types of the small church communities are designed: family, parish, non-parish community. The two suitable religious approaches are the shared Christian praxis by T. H. Groome and mystagogy.
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Teresa, Maria, and 胡淑琴. "Mystagogy in the Thought of Karl Rahner." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/14786512179537429140.
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博士輔仁大學
宗教學系
96
“Mystagogy” means the pedagogy of leading a person into the encounter with the sacred Mystery. This essay is dedicated to investigate, from the viewpoint of Christian faith, the mystagogy in the thought of German Catholic theologian, Karl Rahner (1904-1984), who had profound influence on the Second Vantican Council (1962-1965). He has reflected deeply in his context the crisis of Christian faith caused by secularization and the modernization and mystagogy was suggested in his late years to respond the urgent pastoral needs. Though he has not thematized the material, his philosophical and theological works provide us with the most helpful resources for constructing a viable mystagogy. This essay intends to understand and interpret Rahner’s thought, arguing that his thought has the mystagogical character, for example: his anthropology of self-transcendence, the co-related totality of Christian revelation of God-Christ-Man, the distinction between the transcendental and categorical dimension of experience, dialectical movement of human consciousness, the powerful insight into human nature and the human situation, the comprehensive description of human reality etc. He has offered a universal anthropological way, opening to different cultures and religions, the possibility of encounter with the sacred Mystery in daily life for everyone, both for anonymous and explicit Christian, and has offered a solid philosophical and theological basis of Mystagogy for Christian mystagogues. This essay consists of three parts. The first part has 4 chapters, including a general introduction of Rahner’s life, the etymology, the history and the recovery of mystagogy, a background study of spiritual and philosophical origin of Rahner’s thought of mystagogy. The second part is dedicated to an interpretative exposition of Rahner’s philosophical, theological and christological anthropology, showing the co-related thought-form as the theoretical foundation of mystagogy. The third part is concerned with the practice of mystagogy, investigating Rahner’s concept of experience and look for a theological method to put mystagogy into practice, which can be implemented in the areas such as: personal and group accompaniment, education and Christian formation, cultural dialogue and ecumenical movement. As a general conclusion to the essay, five points are made about Rahner’s contribution to the mystagogy and some possibilities for further study.
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Kim, Jung. "Catechesis and Mystagogy in St. Ephrem the Syrian: The Liturgy of Baptism and the Madrashe." Thesis, 2013. https://hdl.handle.net/2144/8464.
Full textAbstract:
Ephrem’s madrashe (catechetical hymns sung in the liturgy) held a distinctive role in early Syriac-speaking Christianity, and were remarkable not only for the catechetical and mystagogical characteristics that they contributed in public worship, but also for the poetic and lyrical features that were displayed when performed by female liturgical choirs (Bnat Qyama). This study investigates the context and content of Ephrem’s madrashe, with an emphasis on the catechumenate and the liturgy of baptism, both of which have an overall bearing on his mystagogy. The poetic and hymnic characteristics of his madrashe enable Ephrem to be recognized as a poetic theologian. Furthermore, the catechetical and mystagogical characteristics of his madrashe also serve to identify him as a mystagogical figure.
Ephrem’s madrashe and the Syriac Vita tradition of Ephrem serve as key sources for studying the catechumenate, the liturgy of baptism, Ephrem’s mystagogy and his faith formational methodology. The following methodological features are discussed: scriptural formation, song-actions and body-learning, mystagogical reflection, and continual reaffirmation through liturgical participation. Ephrem’s rhetorical strategies in his madrashe are also examined, namely inclusio, symbol, paradox, and typological juxtaposition. Through an analysis of Ephrem’s madrashe from the perspective of mystagogy, this study finds that the ultimate role of Ephrem’s madrashe was to praise God, to sing in the liturgy the mystery of God that continues time and time again. For this reason, Ephrem composed madrashe, which are intrinsically catechetical, liturgical, and mystagogic.
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Silva, José Augusto Tavares de Almeida. "A mistagogia de ontem a hoje no Espírito, à luz de Cirilo de Jerusalém." Master's thesis, 2019. http://hdl.handle.net/10400.14/29447.
Full textAbstract:
A mistagogia é um tema que tem despertado cada vez mais a atenção em muita gente que
sobre ele se tem posto a falar sem conhecimento de causa. Para se falar adequadamente
sobre a mesma, enquanto experiência de encontro com Deus, é preciso um estudo
linguístico, histórico e, em contexto cristão, teológico, razão pela qual este trabalho opta
por um dinamismo harmónico em três partes. A exposição da relação intrínseca entre a
mistagogia, no seu sentido autêntico, e o sujeito que, guiado pelo Espírito Santo, se
direciona para o Mistério; uma reflexão sobre o Espírito Santo como o Mistagogo por
excelência à luz do pensamento de Cirilo de Jerusalém, assinalando o eixo mistagógico e
pneumatológico daquelas suas “Catequeses” mais focadas n’Aquele; por último, apontar
o caminho mistagógico esboçado por tal Padre da Igreja como um meio para o encontro
entre os membros da nossa sociedade, marcada por um certo indiferentismo religioso e
uma prática minimalista, e o Deus-Amor, mormente através dos sacramentos.Mystagogy is a topic that has been attracting attention in many people who have been talking about it without knowing what they are saying. In order to speak adequately about it, as an experience of the personal encounter with God, a linguistic, historical and, in a Christian context, theological, is necessary. Due to this, this work opts for a harmonious dynamism in three parts. The exposition of the intrinsic relation between mystagogy – in its authentic sense – and the subject who, guided by the Holy Spirit, is directed towards the Mystery. A reflection on the Holy Spirit as the Mystagogue par excellence according to the thought of Cyril of Jerusalem, pointing out the mystagogical and pneumatological axis of those of his “Catecheses” which are more focused on Him. Finally, pointing the mystagogical path outlined by that Father of the Church as a means for the encounter between the members of our society, marked by a certain religious indifferentism and a minimalist practice, and the God-Love, especially through the sacraments.
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Coelho, Vicente Sacramento de Sousa. "A beleza e o ícone como mistagogia no pensamento de Paul Evdokimov." Master's thesis, 2020. http://hdl.handle.net/10400.14/31189.
Full textAbstract:
A beleza e o ícone são brechas que abrem para o mistério, para o infinito e, acima de tudo, para o eterno. É nesta dinâmica que abordamos o tema da beleza e do ícone como mistagogia no pensamento de Paul Evdokimov. Ao longo da obra El arte del Icono: Teología de la beleza, Evdokimov procura reavivar no pensamento dos nossos contemporâneos a ideia de que a beleza da criação, do Homem e da arte têm a sua origem em Deus, que é a fonte de todas as belezas. No primeiro capítulo apresentamos uma curta introdução à teologia da beleza de Paul Evdokimov. No segundo capítulo, analisamos a teologia e a espiritualidade do ícone na visão de Paul Evdokimov e no terceiro capítulo abordamos a iconografia como catequese mistagógica. Assim sendo, a nossa reflexão sobre estas questões conclui que a beleza e o ícone são lugares da epifania, ou seja, lugares onde podemos encontrar Deus. Por meio da matéria veneramos e adoramos o Criador. O mistério da Encarnação confirma qua a matéria é um lugar teofânico. Em suma, evidenciamos ao longo do texto que a beleza e o ícone são autênticas mistagogias que nos aproximam do Mistério que é Belo, Bom e VerdadeiroThe beauty and the icon are gaps that open one to the mystery, to the infinite and, above all, to the eternal. It is on this scope that we approach beauty’s and icon’s theme as mystagogy in the thought of Paul Evdokimov. Throughout the work El arte del Icono: Teología de la beleza¸ Evdokimov seeks to revive in the thinking of our contemporaries the idea that creation’s, Man’s and art’s beauty have their origin in God, the source of all beauties. In the first chapter we present a short introduction to Paul Evdokimov’s theology of beauty. In the second chapter, we analyze the theology and spirituality of the icon in the Paul Evdokimov’s view. Finally, in the third chapter we study iconography as a mystagogical catechesis. Therefore, our reflection on these issues concludes that both beauty and icon are places of epiphany, that is, places where God can be found. Through the matter, we can worship and adore the Creator. The Incarnation’s mystery confirms that matter is a theophanic place. In short, we have shown throughout our work that both beauty and icon are authentic mystagogies that bring us closer to the Mystery, which is Beautiful, Good and True.
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Rodrigues, Diogo André Costa. "Ritos de comunhão do Ordo missae : horizontes de teologia prática da celebração segundo a reforma promovida pelo Concílio Vaticano II." Master's thesis, 2017. http://hdl.handle.net/10400.14/27760.
Full textAbstract:
A presente investigação teve como ponto de partida a análise dos Ritos da Comunhão
do Ordo Missae. Por isso, pretendemos primeiramente apresentar um apontamento histórico
sobre o Ordo Missae. Através disso, pudemos ver o desenvolvimento ritual da celebração da
Missa, desde a Última Ceia de Jesus com os apóstolos até à reforma operada pelo Concílio
Vaticano II. Ao mesmo tempo, e não pretendendo ser apenas um trabalho de âmbito histórico,
apresentamos cada rito, desde o Pai-Nosso até à Oração Pós-Comunhão, com o seu
desenvolvimento ritual, bem como o seu caráter teológico.
Procurámos ainda com este trabalho elaborar uma mistagogia dos ritos da comunhão,
com base numa espiritualidade eucarística. Apesar de tanto se ter falado e escrito acerca da
Eucaristia, é necessária uma melhor vivência eucarística. Para isso, tivemos em conta que era
necessário um “caráter prático” e por isso fomos colocando alguns elementos necessários para
uma melhor vivência da Comunhão (no sentido em que só analizámos os Ritos da
Comunhão), da sua prática mais frequente, que nos faz ser Igreja e nos envia em Missão.
Podemos, assim, reconhecer que a Eucaristia é o alimento que acompanha a
peregrinação dos cristãos, até ao encontro com o Senhor vivo e glorioso.This research had as its starting point the analysis of the Rites of Communion of the Ordo Missae. Therefore, we intend to present first an historical note on the Ordo Missae. Through this, we could see the ritual development of the celebration of the Mass, since the Last Supper of Jesus with the apostles until the reform operated by the Second Vatican Council. At the same time, and not pretending to be just a work of historical context, we present each rite, since Our Father until the Post-Communion Prayer, with its ritual development, as well as its theological character. We intend also with this work to develop a mystagogy of the rites of Holy Communion, on the basis of an eucharistic spirituality. Although much has been said and written about the Eucharist, there is a need for better living the eucharist. To this, we have taken into account that what was needed was a "practical character" and that is why we have been putting some elements needed for a better experience of Communion (in the sense that we only analyzed the rites of Communion), from its more frequent practice, which makes us be Church and sends us on Mission. We can, thus, recognize that the Eucharist is the food that accompanies the peregrination of Christians, until to the encounter with the alive and glorious Lord.
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Azcurra, Rodríguez Ángel David. "Catequese e liturgia no De Sacramentis e no De Mysteriis de Santo Ambrósio de Milão." Master's thesis, 2022. http://hdl.handle.net/10400.14/37112.
Full textAbstract:
O processo da iniciação cristã aparece, especialmente no século IV, como instância fundamental para a formação e transformação dos aspirantes ao batismo. Disto era consciente S. Ambrósio de Milão que, na sua preocupação pastoral, se dedicou à formação dos catecúmenos que estavam próximos de receber os sacramentos da iniciação cristã. Deste modo, as suas catequeses mistagógicas – De Sacramentis e De Mysteriis – dão a conhecer não só os conteúdos e o sentido da liturgia batismal na explicação dos ritos e sacramentos recebidos, mas, sobretudo, a metodologia usada pelo nosso autor para transmitir toda a riqueza catequético-litúrgica da Tradição da Igreja. Assim, tais obras aparecem como o cume de todo o processo de iniciação cristã, apresentando uma grande riqueza catequética, litúrgica, teológica, moral, exegética e espiritual, muito esclarecedora e válida para os nossos dias. É nesta perspetiva que estudaremos as obras referidas, observando os seus vários elementos, dentro do contexto catecumenal, definindo este contexto e as suas caraterísticas, sempre sob a perspetiva litúrgico-catequética.The process of Christian initiation appears, especially in the fourth century, as a fundamental instance for the formation and transformation of aspirants to baptism. St. Ambrose of Milan was aware of this, who, in his pastoral concern, devoted himself to the formation of catechumens who were about to receive the sacraments of Christian initiation. In this way, his mystagogical catechesis – De Sacramentis and De Mysteriis – make known not only the contents and meaning of the baptismal liturgy in the explanation of the rites and sacraments received, but, above all, the methodology used by our author to transmit all the catechetical-liturgical richness of the Church‟s Tradition. Thus, these works appear as the culmination of the entire process of Christian initiation, presenting a great catechetical, liturgical, theological, moral, exegetical and spiritual richness, very enlightening and valid for our days. It is in this perspective that we will study the aforementioned works, observing their various elements, within the catechumenal context, defining this context and its characteristics, always from a liturgical-catechetical perspective.