Dissertations / Theses on the topic 'Second Vatican Council'
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1
Coughlan, Daniel. "Cardinal Heenan and the second Vatican Council." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709069.
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Spencer, Dorothy. "The Second Vatican Council and the English Catholic novel." Thesis, University of Liverpool, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390275.
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Aydin, Mahmut. "Modern western Christian theological understandings of Muslims since the second Vatican Council." Thesis, University of Birmingham, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399703.
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Faggioli, Massimo, and Maria Teresa Davila. "Emerging Theologians Conference, celebrating the 50th Anniversary of the Second Vatican Council:." The Church in the 21st Century Center at Boston College, 2012. http://hdl.handle.net/2345/bc-ir:102708.
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Whitt, Dwight Reginald. "Personal particular churches in the antepreparatory stage of the Second Vatican Council." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Overkamp, Robert J. "The minister of holy communion from Gratian through the Second Vatican Council." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Lundy, Michael Anthony. "Adult catechesis in the Roman Catholic Church in Britain since the Second Vatican Council." Thesis, University of Manchester, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.281425.
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Raftery, Susan Rose. "The adaptation of Roman Catholic parishes to the reforms of the Second Vatican Council /." The Ohio State University, 1987. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487325740719555.
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Clough, Brian D. "The development of the principles and norms for sacramental sharing during the Second Vatican Council." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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O'Reilly, Colleen Frances. "The emergence of a World Church, Karl Rahner's basic theological interpretation of the Second Vatican Council." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0017/NQ46674.pdf.
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Stamnestro, Ole Martin. "The liturgical reforms of the second vatican council considered in the light of the preceding liturgical movement." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491061.
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This thesis is an historical examination of some aspects of the Liturgical Movement within the Roman Catholic Church. It argues that the movement started in France in the mid-nineteenth century with Dom Gueranger as its founder, and traces its history from that foundation until 1969. The history of liturgical change within the Roman Catholic Church during this period is studied with particular reference to the interplay of the principles of organic development and obedience to legitimate ecclesiastical authority.
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Arthur, James. "Policy and principles of Catholic education in England and Wales since the second Vatican Council 1965-1990." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334219.
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Phelps, Helen Stegall. "The Second Vatican Council and American Catholic Theological Research: A Bibliometric Analysis of Theological Studies: 1940-1995." Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2612/.
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A descriptive analysis was given of the characteristics of the authors and citations of the articles in the journal Theological Studies from 1940-1995. Data was gathered on the institutional affiliation, geographic location, occupation, and gender and personal characteristics of the author. The citation characteristics were examined for the cited authors, date and age of the citations, format, language, place of publication, and journal titles. These characteristics were compared to the time-period before and after the Second Vatican Council in order to detect any changes that might have occurred in the characteristics after certain recommendations by the council were made to theologians. Subject dispersion of the literature was also analyzed. Lotka's Law of author productivity and Bradford's Law of title dispersion were also performed for this literature. The profile of the characteristics of the authors showed that the articles published by women and laypersons has increased since the recommendations of the council. The data had a good fit to Lotka's Law for the pre-Vatican II time period but not for the period after Vatican II. The data was a good fit to Bradford's Law for the predicted number of journals in the nucleus and Zone 2, but the observed number of journals in Zone 3 was higher than predicted for all time-periods. Subject dispersion of research from disciplines other than theology is low but citation to works from the fields of education, psychology, social sciences, and science has increased since Vatican II. The results of the analysis of the characteristics of the citations showed that there was no significant change in the age, format and languages used, or the geographic location of the publisher of the cited works after Vatican II. Citation characteristics showed that authors prefer research from monographs published in English and in U.S. locations for all time-periods. Research from the disciplines of education, psychology, science and the social sciences has increased, but authors preferred the use of theological sources for their research more than 70% of the time both before and after the council.
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McCarthy, David Timothy. "The influence of the Second Vatican Council on the exceptions to the ordinary canonical form of marriage." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Åmell, Katrin. "Contemplation et dialogue : Quelques exemples de dialogue entre spiritualités après le concile Vatican II : [examples of spiritualities in dialogue emerging after the Second Vatican Council]." Doctoral thesis, Uppsala universitet, Svenska Institutet för Missionsforskning, 1998. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-741.
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In the latter half of the 20th century interreligious dialogue has become a necessary and important feature in human co-existence. This study discusses the dialogue of religious experience. The essentials in this dialogue are mutual understandings of prayer and contemplation as practiced in differing religious and cultural contexts. The dissertation consists of four parts. The first is a survey of missiological theology on interreligious dialogue, contemplation and inculturation in the Catholic Church after the Second Vatican Council. The second part considers initiatives taken in dialogue in the Benedictine Order from early 1960-ties to mid 1990-ties. Attention is given to "East-West Spiritual Exchange" which has taken place regularly between European participants in "Dialogue Interreligieux Monastique" and Zen Buddhists in Japan. The third section focuses on Japan. Three Japanese Catholic theologians are discussed. In efforts to establish theological and pastoral communication with Zen tradition, moving towards an integration of details emerging from Zen practice to Catholic spirituality, the Japanese theologians theologize in a fashion similar to the Benedictines. The final section analyses initiatives in dialogue of religious experience discussed in the thesis. Key concepts draw attention to distinctive characteristics of specific expressions in dialogue, partly in monastic contexts, partly in Japanese contexts. Because the particular form of dialogue presented is an ongoing process which has only recently commenced, no final results in developments can yet be identified. Suffice it to state that initiatives described are new inputs in Catholic missiological study. Both Benedictine and Japanese theologians have in many ways paved the way for official Catholic theology on interreligious dialogue.
16
Nwaigbo, Ferdinand. "Church as a communion : an african christian perspective : theology of the local Church in the light of the Second Vatican council /." Frankfurt am Main ; New York ; Paris [etc] : P. Lang, 1996. http://catalogue.bnf.fr/ark:/12148/cb37047190x.
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Cummergen, Paul A. "The mass as reformed by the Second Vatican Council: Ritual undergoing change in St. Joseph's Parish in Ottawa." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/10626.
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Cashen, Paul William Dillon, and res cand@acu edu au. "From the Sacred Heart to the Heart of the Sacred: the Spiritual Journey of Australian Catholics Since the Second Vatican Council." Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp93.29052006.
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This study was undertaken to investigate and to propose a solution to the pastoral dilemma that faced the Catholic Church in Australia the 1990’s. The pastoral dilemma contrasted two opposing pastoral responses to the significant changes in Catholic life since the Second Vatican Council. One response reacted to the changes by interpreting them as “crises of faith”. This response determined that the decline in mass attendance, the fewer vocations to the priesthood and religious life and the disregard of the teaching authority of the Church was the result of a loss of faith. Consequently, it prescribed a return to previous values and behaviour. The other response was more difficult to determine and has been the principle work of this thesis. The second pastoral response was identified in the search for the sacred in the daily lives of the people. This search linked the changes in Catholic life to the ongoing journey of faith that has taken place. A pastoral response based on this understanding of the changes in Catholic life was seen to provide an opportunity for “all who invoked the name of Christ” to enter a deeper relationship with him and each other. This response embraced the spirit of renewal proposed by the Council. A review of religious literature published in Australia since the Council was conducted to provide an overview of the journey of Catholic life. It identified four categories of literature that displayed the most interest in the changes. Whilst the review had a particular focus on Catholics, it included other traditions. Of the four categories initially sociology of religion which attracted most interest, followed later by theological reflections and interpretations, and ultimately an interest in spirituality, or the “spirituality revolution”. The historical and biographical studies reviewed recounted the changes in Church life and remained at a lesser, but constant expression of interest. An examination of the research of sociology of religion in Australia established that the changes in religious belief and practice were influenced by environmental factors and, for Catholics, the reforms of the Second Vatican Council. The methods of sociology identified the significant areas of change, but their limited explanations of the changes did little to assist church authorities to resolve the tensions and difficulties. The limitations of statistical information about religion contributed to the pastoral dilemma. The findings of sociology increased interest in theological reflection about the influence of the changing context of society on Catholic life. These reflections endeavoured to explain the reforms of the Council, the relationship to the changes to the reforms and led to “contextual” theology which was embraced by the “Discovery of an Australian Theology”. Spirituality by the 1990s had become a popular response that purported to take the place of “organised religion” in the community. The interest in spirituality also became the key factor in the Catholic search for deeper values, and inspired a renewed sense of the spiritual in ordinary everyday life. The popular interest in spirituality was located in the tradition of Christian spirituality, and the thesis concluded that this tradition embraced the personal experience of God, as expressed in the lives of Catholics in Australia. Such personal experiences were identified and discerned to benefit of the individual and through dialogue transformed the community. The transformation, thus begun, continued in further dialogue, engaged the community, and inspired others beyond the community of the Church to believe. Therefore, the personal experience of the spiritual was authenticated by its place in the developing tradition of the Church. The Council called for individuals and communities in the Church to identify the “signs of the times” as the opportunities for renewal, and personal renewal was closely linked to communal renewal. The “search for a soul” expressed an Australian “sign of the times”. The search provided the opportunity for many people to embark on a journey that led to personal and communal renewal or transformation. Consequently, pastoral responses to renewal based on rule and regulation, or expectations of the past, lacked the personal spiritual dimension. Thus, the title of the thesis figuratively describes the spiritual journey of Catholics from a devotional religious experience to one that seeks to find the sacred in the core values and experiences of life.
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Davern, Timothy R. "The authority of the state over marriages of the baptized in light of the Second Vatican Council declaration Dignitatis humanae." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Kumar, Johnny. "Between conviction and critique : A hermeneutical exploration of the nexus between academic and ecclesial praxis within the Australian Pentecostal community." Phd thesis, Australian Catholic University, 2022. https://acuresearchbank.acu.edu.au/download/12141fd2807115ee15093a7e6ead56d69ea854598d01386494b58323e511c66c/2698934/Kumar_2022_Between_conviction_and_critique_A_hermeneutical.pdf.
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Pentecostals have conventionally been defined as a group who avoid critical reflection on the biblical text in favour of Spirit-led experience. This weighting encourages a general anti-intellectual disposition often taken as representative or defining of the movement. While this description may well be a matter of stereotyping, it is a view that holds considerable force.
This thesis explores the nexus between the practice of a Pentecostal academy and Pentecostal ecclesial praxis within the Australian context and their role in influencing or maintaining this view. An initial intuition of incompatibility between Pentecostal academia and Pentecostal ecclesial praxis inspired the design and distribution of a survey in an attempt to understand and explain the perceived incongruence. An analysis of the survey results highlights what I take to be the underlying issue, namely, a matter of hermeneutics. Accordingly, the thesis examined the discipline of hermeneutics and the philosophical issues that exert influence on the Pentecostal interpretation of the biblical text. This examination emphasised the importance of pre-conceptions, one’s contextual situatedness, along with the possibilities and desirability of multi-vocality in interpretation with respect to Australian Pentecostalism. Having canvased the development of Australian Pentecostalism with an eye to the pre-conceptions embedded in biblical interpretation, the tension between Pentecostal academics and ecclesial practice is shown to be a constant theme throughout the movement's history and something which contributes significantly to an anti-intellectual disposition. However, what has not, I suggest, been explored in sufficient detail elsewhere is the character of academic engagement with the biblical text that has occurred since the inception of Pentecostalism. Accordingly, the thesis considers the development of Pentecostal hermeneutics and establishes that while certain evangelical approaches to and perspectives on critical biblical scholarship may have helped Pentecostals establish academic credibility and acceptance, that same partnership downplayed the significance of spiritual experience in the overall hermeneutical process. This exploration emphasised the need for ongoing exploration of a distinct and distinctive Pentecostal hermeneutic. To contribute to this discussion, I explored the Catholic tradition’s approach to hermeneutical issues relating to the interpretation of the Bible to offer a counterpoint for Pentecostal reflection. Having explored the documents that led to the Second Vatican Council and those that emerged subsequently, the thesis does not propose a “framework” within which Pentecostal interpretation can be controlled. On the contrary, it looks to stimulate discussion on frameworks that might shed light on how specific and often unidentified hermeneutical issues can be identified and discussed.
The principle analytical issue is one of hermeneutics, and the search for a hermeneutical framework that is appropriate to and defining of the Pentecostal community in Australia. The thesis, then, is not an attempt to resolve or dissolve a problem. It is instead a contribution to a rigorous definition of a problem and an invitation to a process of discernment in which the question is what remains to the fore and guides investigation and reflection.
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Wieners, Maryrita. "Toward a canonical definition of the lay person development from the 1917 Code of canon law through the Second Vatican Council /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Cashen, Paul William. "From the Sacred Heart to the heart of the sacred: The spiritual journey of Australian Catholics since the Second Vatican Council." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/a5a80ac04ecd570d02f0eb3e1597ea99b1580b8f645c3ba15dc17e4903b7401b/2105806/64819_downloaded_stream_44.pdf.
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This study was undertaken to investigate and to propose a solution to the pastoral dilemma that faced the Catholic Church in Australia the 1990's. The pastoral dilemma contrasted two opposing pastoral responses to the significant changes in Catholic life since the Second Vatican Council. One response reacted to the changes by interpreting them as 'crises of faith'. This response determined that the decline in mass attendance, the fewer vocations to the priesthood and religious life and the disregard of the teaching authority of the Church was the result of a loss of faith. Consequently, it prescribed a return to previous values and behaviour. The other response was more difficult to determine and has been the principle work of this thesis. The second pastoral response was identified in the search for the sacred in the daily lives of the people. This search linked the changes in Catholic life to the ongoing journey of faith that has taken place. A pastoral response based on this understanding of the changes in Catholic life was seen to provide an opportunity for 'all who invoked the name of Christ' to enter a deeper relationship with him and each other. This response embraced the spirit of renewal proposed by the Council. A review of religious literature published in Australia since the Council was conducted to provide an overview of the journey of Catholic life. It identified four categories of literature that displayed the most interest in the changes. Whilst the review had a particular focus on Catholics, it included other traditions. Of the four categories initially sociology of religion which attracted most interest, followed later by theological reflections and interpretations, and ultimately an interest in spirituality, or the 'spirituality revolution'. The historical and biographical studies reviewed recounted the changes in Church life and remained at a lesser, but constant expression of interest. An examination of the research of sociology of religion in Australia established that the changes in religious belief and practice were influenced by environmental factors and, for Catholics, the reforms of the Second Vatican Council. The methods of sociology identified the significant areas of change, but their limited explanations of the changes did little to assist church authorities to resolve the tensions and difficulties. The limitations of statistical information about religion contributed to the pastoral dilemma. The findings of sociology increased interest in theological reflection about the influence of the changing context of society on Catholic life. These reflections endeavoured to explain the reforms of the Council, the relationship to the changes to the reforms and led to 'contextual' theology which was embraced by the 'Discovery of an Australian Theology'. Spirituality by the 1990s had become a popular response that purported to take the place of 'organised religion' in the community. The interest in spirituality also became the key factor in the Catholic search for deeper values, and inspired a renewed sense of the spiritual in ordinary everyday life. The popular interest in spirituality was located in the tradition of Christian spirituality, and the thesis concluded that this tradition embraced the personal experience of God, as expressed in the lives of Catholics in Australia. Such personal experiences were identified and discerned to benefit of the individual and through dialogue transformed the community. The transformation, thus begun, continued in further dialogue, engaged the community, and inspired others beyond the community of the Church to believe. Therefore, the personal experience of the spiritual was authenticated by its place in the developing tradition of the Church. The Council called for individuals and communities in the Church to identify the 'signs of the times' as the opportunities for renewal, and personal renewal was closely linked to communal renewal. The 'search for a soul' expressed an Australian 'sign of the times'. The search provided the opportunity for many people to embark on a journey that led to personal and communal renewal or transformation. Consequently, pastoral responses to renewal based on rule and regulation, or expectations of the past, lacked the personal spiritual dimension. Thus, the title of the thesis figuratively describes the spiritual journey of Catholics from a devotional religious experience to one that seeks to find the sacred in the core values and experiences of life.
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Seeger, Mary Olivia. "Mary for Today: Renewing Catholic Marian Devotion After the Second Vatican Council Through St. Louis-Marie de Montfort's True Devotion to Mary." University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1565537822533763.
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Edwards, John P. "Eucharist: actualizing the sacramentality of the world reassessing sanctification in the Second Vatican Council, the writings of John Henry Newman and Karl Rahner /." Click here for download, 2006. http://wwwlib.umi.com/cr/villanova/fullcit?p1432662.
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Doran, John. "Just autonomy of religious institutes and Episcopal authority from the Second Vatican Council to the Ninth Ordinary Synod of Bishops on consecrated life." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0009/NQ32442.pdf.
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Caldeira, Rodrigo Coppe. "Os baluartes da tradição: a antimodernidade católica brasileira no Concílio Vaticano II." Universidade Federal de Juiz de Fora (UFJF), 2009. https://repositorio.ufjf.br/jspui/handle/ufjf/2803.
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CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico
A emergência da modernidade trouxe várias questões para a Igreja Católica Romana. Desde seus primeiros movimentos, a instituição eclesiástica foi ameaçada pelas novas forças emergentes, tanto no plano de seu poder temporal, quanto no plano de seu pensamento teológico. No século XIX delinearam-se duas formas de interpretar os “sinais dos tempos”: uma – de tendência liberal – que entendia que a Igreja deveria se “abrir” às novas disposições, e outra – de tendência conservadora – que via com grande desconfiança o mundo novo que se vislumbrava, defendendo fervorosamente a ordem disciplinar e doutrinal. Ambas tiveram também projeção no Brasil, e já entre a primeira e a segunda metade do século XX foi possível notar as divisões crescentes no catolicismo brasileiro. O Concílio Vaticano II pode ser considerado o campo no qual essas duas linhas compreensivas se cruzaram mais claramente e combateram por maior influência nos rumos do cristianismo. O objetivo principal desta tese é o de apresentar as linhas de pensamento que marcam a tendência conservadora, sua organização e principais ações no interior do Concílio.
The rising of modernity brought out several issues for the Roman Catholic Church. Since its first movements, the ecclesiastic institution had been threatened by the emergent forces, both in the ground of its temporal power, and in the ground of its theological thought. In the 19th century, two ways of seeing the “signs of the times” were designed: one – based on a liberal inclination – advocated that the Church should “open” itself for the new disposals; and other – based on a conservative inclination – noticed with suspicion the new rising world, and supported feverously the disciplinal and doctrinal order. Both streams had its projections on Brazil, and throughout the 20th Century it was possible to notice the growing division inside the Brazilian Catholicism. The II Vatican Council could be considered the ground where those two thought streams had encountered each other and had fought for a greater influence on the Christianity future. The main purpose of this thesis is to present the approaches that mark the conservative inclination thought, its organization, and its main actions inside the Council.
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Souza, Fábio Vieira de. "Vaticano II e Igreja local: aspectos históricos e teológicos da recepção do Concílio Vaticano II na (Arqui) Diocese de Montes Claros (1966 1990)." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/18340.
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Previous issue date: 2014-03-26This study aims to present systematically the impact and resonance of the Second Vatican Council on the Archdiocese of Montes Claros. It starts with the analysis of the conciliar event in order to better understand its internal dynamics, its meaning and the scope of its conclusive documents. Following, it presents the reception as a theological category, the theoretical framework which has allowed us to interpret the changes that occurred in this local Church in the North of State of Minas Gerais after Vatican II. Finally, it focuses on the reception of Vatican II in this Archdiocese, reporting the way that this diocesan church has received the renewing impulse of Vatican II. It presents the historical and theological factors that signaled the new attitudes of the Archdiocese of Montes Claros, and that enabled the consolidation of a Church as people of God, being active and syntonized simultaneously with the invigorating breath of Vatican II, with the guidance from the Church in Brazil and Latin America and with the social reality of the people in the north of the State of Minas Gerais
O presente trabalho busca apresentar, de forma sistemática, os impactos e a ressonância do Concílio Vaticano II na Arquidiocese de Montes Claros. Este estudo parte da análise do evento conciliar no intuito de melhor compreender sua dinâmica interna, o seu significado e o alcance de seus documentos conclusivos. Na sequência, apresenta a recepção enquanto categoria teológica, referencial teórico que permitiu interpretar as transformações ocorridas nessa Igreja local do Norte de Minas Gerais no pós-Vaticano II. Finalmente, concentra-se sobre a recepção do Vaticano II nessa Arquidiocese, tratando da forma como essa Igreja diocesana recebeu o impulso renovador do Vaticano II. São apresentados fatores históricos e teológicos que assinalam uma nova tomada de postura na Arquidiocese de Montes Claros e que possibilitaram a consolidação de uma Igreja Povo de Deus, atuante e sintonizada simultaneamente com o sopro renovador do Concílio Vaticano II, com os encaminhamentos da Igreja na América Latina e no Brasil e com a realidade social do povo norte-mineiro.
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Cooke, Marie Teresa. "'Trimming their lamps' : an analysis and investigation of the participation of women in the Catholic Church in the Anglosphere since the Second Vatican Council." Thesis, University of Glasgow, 2015. http://theses.gla.ac.uk/6878/.
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This thesis examines the nature and extent of the participation of women in the Catholic Church and attitudes towards this, from the Second Vatican Council to the present day in the Anglosphere nations. The originality of this contribution to knowledge derives from the analysis of earlier survey data on the subject authorised by the Catholic Bishops’ Conferences in Australia, New Zealand, the USA, Canada, England & Wales, Ireland, and Scotland. A comparative study is made of these findings with those of a parallel qualitative and quantitative study undertaken in 2013 in Scotland. The findings evidence analogous themes running through both the earlier research data and that from 2013. The duty to appreciate the diversity of Catholic women is a key factor. The dangers of a culture of clericalism are evidenced as a serious barrier to any lay participation. The need for education and formation of the laity is identified as crucial, as is the importance of Catholic social teaching in providing a conduit for increased dialogue and respect between women and men. The Church’s emphasis on unity and continuity is acknowledged as both a barrier to, and yet potentially a positive means for, future collaboration between men and women. Proposals are made about how this research could underpin future development in the Catholic Church, particularly in Scotland. These include utilising an oblique methodology and the implementation of a receptive feminism. The facilitation of dialogue would ensure there is true gender equality, allowing the gifts of both women and men to be engaged in meeting the needs of the Church and the world.
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Dawson, Callum. "The reception of the Second Vatican Council’s vision of the lay apostolate within the Archdiocese of Hobart, Australia (1955–99)." Phd thesis, Australian Catholic University, 2022. https://doi.org/10.26199/acu.8yyyy.
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The aim of this thesis is to explore, synthesize, and reflect ecclesiologically upon the history of the reception and implementation of the Second Vatican Council’s vision of the lay apostolate within the Archdiocese of Hobart, Australia, focusing on the episcopacies of Archbishops Guilford Young and Eric D’Arcy (1955–99). Young became Archbishop of Hobart in 1955. He attended the Council and was an active member of the International Commission on English in the Liturgy (ICEL) and the Consilium responsible for the implementation of the Constitution on the Liturgy, Sacrosanctum Concilium. For Young, this text promulgated a principle of adaptation applicable to areas of church life and mission beyond worship, including the lay apostolate. After Vatican II, he promoted a renewed appreciation for the dignity, equality, and shared responsibilities of the laity within the Archdiocese of Hobart. Amongst other conciliar documents, he was directly inspired by the Constitution on the Church, Lumen Gentium, and the Pastoral Constitution on the Church in the Modern World, Gaudium et Spes. During Young’s episcopacy, the reception and implementation of the Second Vatican Council’s teachings unfolded in two stages: 1) a period of structural reform which expanded opportunities for lay participation within the life and mission of the Archdiocese of Hobart (1964–81); 2) and a period of research and consultation in response to pastoral concerns (1981–88), which resulted in the calling together of a Priests’ Assembly (1984) and Diocesan Assembly (1986), and ended with the death of Young in 1988. Eric D’Arcy became Archbishop of Hobart in 1988. He sought to address the desire for renewal built-up in the previous decade by implementing a pastoral programme entitled “Renew” (1990–92), which encouraged lay Catholics to meet in groups amongst parishes and discuss their faith. During his episcopacy (1988–99), two movements emerged which promoted ecclesial paradigms and practices inspired by nostalgia for a pre-conciliar church of the past. 1) Catholics from Victoria organised protests against “Renew,” seemingly dissatisfied with the status of the Catholic Church in Australia since the implementation of post-conciliar reforms. 2) The reintroduction of the Latin rite during the 1990s became a point of tension within the Archdiocese of Hobart. Tensions and divisions between priests and laity continued to develop. A report drafted after dialogue groups were held amongst parishioners at the end of D’Arcy’s episcopacy (1999), recorded concerns that the archdiocese had moved away from conciliar teachings which envisioned the church as a pilgrim people. In conclusion, Young’s openness to adaptation inspired by post-conciliar liturgical reform impacted many areas of the Archdiocese of Hobart, including the lay apostolate. By contrast, D’Arcy’s episcopacy witnessed the emergence of two movements which either downplayed or directly opposed liturgical innovation and lay participation. In these instances, the concept of adaptation was either ignored or rejected.
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Flessati, Valerie. "PAX : the history of a Catholic peace society in Britain 1936-1971." Thesis, University of Bradford, 1991. http://hdl.handle.net/10454/3801.
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In 1936 the founders of PAX aimed at 'resistance to modern warfare on grounds of traditional morality'. Believing that 'just war' criteria could no longer be met, they called themselves pacifists. Although most members were Roman Catholic Pax did not claim to be a 'Catholic society' because the RC Church at that time took an opposing view, particularly of conscientious objection. Church authorities attempted to censor Pax literature and instructed clergy to resign from the society. Pax supported conscientious objectors during the Second World War. When membership declined afterwards it continued to publish the Pax Bulletin and to provide a forum where Catholics could debate theological and practical questions of war and peace. By the 1960s Pax had gained some distinguished sponsors and a branch in the United States - support which enabled it to influence debate at the Second Vatican Council in 1965. The Council endorsed the right to conscientious objection. In 1971 Pax merged with Pax Christi, the international Catholic peace organisation which began in France in 1944/45. This is the first detailed historical study of the Roman Catholic element in the British peace movement. The story of Pax demonstrates the part that even a small pressure group can play in changing public opinion through patient work. Eventually, despite apathy and opposition, Pax helped bring the RC Church to a recognition of the right to conscientious objection and played a crucial role in the development of a more widespread peace movement within the Church
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Silva, Júnior Alfredo Moreira da. "Aggiornamento ou fumaça de Satanás: interpretações sobre o Concílio Vaticano II no catolicismo brasileiro." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/1906.
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Previous issue date: 2013-10-22Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The Second Vatican Council represented the greatest event of the Church in the twentieth century and caused changes and effects that extend to the present. The documents produced by this event has been over time, the object of discussion between conservatives and progressives, whether of the clergy or the laity. The historical context which the announcement occurred, preparation, realization and reception of the Council, may somehow contribute to a better understanding of the course of events, the scope and purpose of this event either at European level, either in Latin American or Brazilian. In the latter case, the need for changes and adaptation of the Church to the "new times", was accompanied by a growing tension between the Church and the military regime, which, somehow, became the preferential option for the poor on a flag not only pastoral but also politics. However, the council was not perceived the same way by different interest groups inside the church, and this thesis seeks to demonstrate exactly how such antagonistic interpretations of the same event occurred. To make possible such intent, we used the concepts of representations proposed by Chartier and "the world of the text and the reader's world" _ present in the hermeneutics proposal of Ricoeur
O Concílio Vaticano II representou o maior acontecimento da Igreja no Século XX e provocou mudanças e efeitos que se estendem até a atualidade. Os documentos produzidos por esse evento tem sido ao longo do tempo, objeto de discussão entre conservadores e progressistas, sejam eles do clero ou do laicato. O contexto histórico onde ocorreu o anúncio, a preparação, a realização e a recepção do Concílio, pode de certa forma, contribuir para uma melhor compreensão do desenrolar dos acontecimentos, do alcance e dos efeitos desse evento, seja em nível europeu, seja no âmbito latino-americano ou brasileiro. Neste último caso, a necessidade de mudanças e de adaptação da Igreja aos novos tempos , foi acompanhada por uma tensão cada vez maior entre a Igreja e o Regime Militar, o que, de certa forma, tornou a opção preferencial pelos pobres numa bandeira não só pastoral mas, também, política. No entanto, o Concílio não foi percebido da mesma maneira pelos diferentes grupos de interesse dentro da Igreja e, esta tese procura demonstrar exatamente como ocorreram interpretações tão antagônicas sobre o mesmo evento. Para viabilizar tal intento, foram utilizados os conceitos de representações propostos por Chartier e do mundo do texto e mundo do leitor presente na proposta hermenêutica de Ricoeur
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Ferreira, Eurivaldo Silva. "O Ano Litúrgico como itinerário teológico e pedagógico da fé." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/18323.
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Previous issue date: 2013-06-04In this paper we aim to show the Liturgical Year as an educational journey of faith. The reform of Second Vatican Council considered the liturgy as living the faith, the example of the first christian communities. From Sacrosanctum Concilium, the Liturgical Year is organized to contribute to the spiritual transformation of the faithful. Starting time sensitive signal underlying pedagogy of the Liturgical Year, we sought to clarify his theological virtue, since, through him, they remember the mysteries present in the Liturgical Year. During the literature review sought to explore the theology of the Liturgical Year and their implications in the context of liturgical reform. We identified as key participation as primary substrate of faith, and propose methodological suggestions so that participation can be contemplated in the mysteries that the Liturgical Year presents and have resonance in the concrete life of faith communities
Neste trabalho visamos mostrar o Ano Litúrgico como um itinerário pedagógico da fé. A reforma do Concílio Vaticano II considerou a liturgia como vivência da fé, a exemplo das primeiras comunidades cristãs. A partir da Sacrosanctum Concilium, o Ano Litúrgico é organizado de modo a contribuir para a transformação espiritual dos fiéis. Partindo do tempo, sinal sensível que fundamenta a pedagogia do Ano Litúrgico, buscou-se explicitar sua força teológica, uma vez que, por meio dele, recordam-se os mistérios presentes no Ano Litúrgico. Ao longo do levantamento bibliográfico procurou-se explorar a teologia do Ano Litúrgico e suas implicações no contexto da reforma litúrgica. Identificamos como elementochave a participação como substrato primário da fé; e propomos sugestões metodológicas a fim de que a participação possa ser contemplada nos mistérios que o Ano Litúrgico apresenta e tenham ressonância na vida concreta das comunidades de fé
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Ghezzi, Francesca. "Le Saint-Siège et les catholiques de France et d'Italie face à la guerre au Viêtnam (1963-1966) : entre légitimation de la guerre, action de paix et primauté de la conscience." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP069.
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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 CinquanteMy 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
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Weiser, François. "Les experts au concile Vatican II : socio-histoire d'un affrontement culturel à l'intérieur du champ religieux catholique." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5093.
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A travers une enquête prosopographique sur les 480 experts officiels (periti) du concile Vatican II, cette thèse interroge à nouveaux frais l’histoire des idées et des réseaux à l’intérieur du catholicisme au cours du second vingtième siècle. En s’intéressant aux acteurs et à leurs points de vue subjectifs, à leurs trajectoires mais également aux médiations institutionnelles et aux sociabilités dans lesquelles ils sont pris, on s’attache à inscrire cet « événement » et ses suites dans les conditions historiques et sociales de sa production. Structuré entre un pôle institutionnel (le gouvernement de l’Église, diocésain ou romain, mais aussi l’enseignement) et un pôle prophétique (les pionniers dans les mouvements d’Église et les chercheurs), le champ religieux, étudié au prisme du groupe des periti, apparaît comme un espace où les prises de position renvoient largement aux positions occupées. Or le concile, s’il ne transforme pas le champ étudié, perturbe un temps les mécanismes ordinaires de légitimation des discours de vérité, et modifie, pour certains experts, les positions dans ce champ. Les carrières postérieures de nombre d’entre eux confirment un réajustement relatif de leurs propres prises de position, comme de celles de l’institution, tout en consacrant les positions de pouvoir d’une nouvelle génération. Répercutés dans, et modifiés par la logique conciliaire, ces débats situent le concile dans une histoire plus longue du catholicisme. A son tour, la cartographie dynamique de l’espace théologique qui se dessine aide à placer la théologie dans une histoire internationale des circulations intellectuelles, celles des idées comme celles des hommesBased on a prosopographic investigation of the 480 official experts (periti) at the Second Vatican Council, this thesis revisits the history of ideas and networks of twentieth century Catholicism. By focusing on individual protagonists, their points of view, their trajectories as well as the interpersonal relationships and institutional mediations they are involved in, this research aims to reposition this event and its aftermath in the life history of the Church as determined by its historical and social conditions of production. The Catholic field is structured by a tense relation between an institutional center (comprising the government of the Church, be it local – diocesan, or global – Roman, and the teaching institutions) and a prophetic pole (the Church movements’ pioneers and the researchers). Studying the periti group, it appears that intellectual or theological stances often relate to positions held in the field. Although it does not ultimately transform the field itself, the council temporarily disrupts the ordinary process through which truth speeches are legitimized inside the institution, and alters some of the experts’ position in the field. Research into the later careers of a few of them confirm the relative readjustment of their own stands, as well as of those of the whole institution, while consolidating the positions of power of a new generation in the Church administration. As they are echoed and modified by the conciliar logic, these debates place the council in a longer Catholic history. In return, this dynamic cartography of Catholic ideas contributes to a better understanding of the place of theology in a global history of the intellectual networks, involving ideas and people
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Coelho, Renato Arnellas. "O sedevacantismo segundo Michel-Louis Guérard des Lauriers, O. P." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/18372.
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Previous issue date: 2015-12-11After the Second Vatican Council (1962-1965), some people start to follow positions known as sedevacantists, denying the existence of a pope in the Church after that period. Sedevacantism is more present in the United States and in Europe, but also, gradually, some people in Brazil adhere to this position. Among the many branches of sedevacantism, the Cassiciacum Thesis is noteworthy, formulated by the Dominican Michel Guérard des Lauriers (1898-1988). This paper will examine the importance of the life and work of the author of the Cassiciacum Thesis, in order to understand what sedevacantism is, as well as compare this Thesis with favorable and unfavorable scholars. One will see that this Thesis approaches the subject of papacy in a creative way, unlike other approaches done so far. Nevertheless, one can conclude that the Thesis is limited both intrinsically, due to its arguments, and extrinsically, by relying on a subjective analysis restricted to a particular and fleeting papacy
Após o Concílio Vaticano II (1962-1965), começam a aparecer pessoas com posições denominadas sedevacantistas, negando a existência de um papa na Igreja depois desse período. A presença do sedevacantismo é mais acentuada nos Estados Unidos e na Europa, mas também no Brasil, aos poucos, surgem pessoas que aderem a essa posição. Dentre os diversos ramos do sedevacantismo, destaca-se o sedevacantismo ligado à Tese de Cassicíaco, formulada pelo dominicano Michel Guérard des Lauriers (1898-1988). O presente trabalho irá analisar a importância da vida e da obra do autor da Tese de Cassicíaco, para bem entender o sedevacantismo, bem como comparar essa Tese tanto com estudiosos favoráveis, como desfavoráveis, a essa posição. Ver-se-á que a dita Tese aborda o tema do papado de modo criativo, diferente de outros modos apresentados até então. Todavia, conclui-se que a Tese é limitada intrinsicamente, quanto aos seus argumentos, e extrinsecamente, por depender de uma análise subjetiva e restrita a um papado determinado e passageiro
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Condon, T. Mark. "The diocesan bishop as moderator of liturgical life an examination of the influence of the Second Vatican Ecumenical Council on canon 835.1 of the 1983 code of canon law /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Anaehobi, Vitalis. "L’integration progressive du developpement dans l’enseignement social de l’eglise autour de gaudium et spes : le développement intégral et solidaire comme exigence de la foi vécue." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040006.
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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 développementFor 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
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Guedes, Edson Claiton. "O Seminário Seráfico Santa Maria e as tensões nas identidades sacerdotal e franciscana no pós-vaticano II (1966-1987)." Universidade Estadual de Ponta Grossa, 2018. http://tede2.uepg.br/jspui/handle/prefix/2533.
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Guedes, Edson.pdf: 5459690 bytes, checksum: 513dfe3b873b4dd331245e84d40918a0 (MD5)Made available in DSpace on 2018-06-11T13:47:12Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Guedes, Edson.pdf: 5459690 bytes, checksum: 513dfe3b873b4dd331245e84d40918a0 (MD5) Previous issue date: 2018-03-27
O objetivo desta pesquisa é analisar de que maneira as tensões cotidianas no Seminário Seráfico Santa Maria, localizado em Irati, sudoeste do Paraná, expressam as dificuldades na reformulação das identidades sacerdotal e franciscana, proposta pelo Concílio Vaticano II (1962-1965). As disputas em torno das referidas identidades geraram discussões e debates na Igreja Católica, presentes nos documentos conciliares e numa extensa produção bibliográfica, e que se desdobraram em instituições como a Ordem dos Frades Menores Capuchinhos, mantenedora do Seminário Santa Maria. A partir da análise dos documentos do Concílio Vaticano II, da Ordem dos Frades Menores Capuchinhos, do Seminário Santa Maria, do estudo bibliográfico, bem como de entrevistas e fotografias, é possível perceber as competições, usos, consumos e práticas dos discursos produzidos pela hierarquia católica entre os sujeitos sociais envolvidos. Resultados revelam que as identidades não são reformuladas por decreto e que mesmo em ambientes onde prevalece a posição hierárquica, elas são ressignificadas de forma constante nos embates do cotidiano.
The objective of this research is to analyze how the daily tensions in the Santa Maria Seraphic Seminary, located in Irati, southwestern Paraná, express difficulties in the reformulation of priestly and Franciscan identities proposed by the Second Vatican Council (1962- 1965). The disputes over these identities generated discussions and debates in the Catholic Church, present in the conciliar documents and in an extensive bibliographical production, and which were deployed in institutions such as the Capuchin Order of Friars Minor, maintainer of the Santa Maria Seminary. From the analysis of the documents of the Second Vatican Council, the Order of the Capuchin Friars Minor, the Santa Maria Seminary, the bibliographic study, as well as interviews and photographs, it is possible to perceive the competitions, uses, consumptions and practices of the discourses produced by the hierarchy among the social subjects involved. Results reveal that identities are not reformulated by decree and that even in environments where the hierarchical position prevails, they are constantly re-signified in the everyday struggles.
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Castilho, Danila Barbosa de. "A IDENTIDADE FRANCISCANA DA JUFRA NO CONTEXTO PÓS-VATICANO II (1970-1980)." Universidade Estadual de Ponta Grossa, 2018. http://tede2.uepg.br/jspui/handle/prefix/2553.
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Danila Castilho.pdf: 1336786 bytes, checksum: a60fd536dac5cbfbfd92810038330ca2 (MD5)Made available in DSpace on 2018-06-28T14:23:51Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Danila Castilho.pdf: 1336786 bytes, checksum: a60fd536dac5cbfbfd92810038330ca2 (MD5) Previous issue date: 2018-03-26
Fundação Araucária de Apoio ao Desenvolvimento Científico e Tecnológico do Paraná
Em 1967, após retornar de um período de estudos na Itália, frei Eurico de Mello, um frade capuchinho, deu início a uma nova experiência de movimento jovem em Ponta Grossa-PR, ligado a Ordem Franciscana Secular (OFS), a Juventude Franciscana (JUFRA). A partir desse grupo, frei Eurico construiu uma estrutura e metodologia, tendo como base a Teoria da Organização Humana, proposta por Antônio Rubbo Müller, e o Movimento de Criatividade Comunitária, proposto por Waldemar de Gregori. A experiência da JUFRA ponta-grossense foi escolhida como modelo a ser implantado em todo o Brasil. O período de 1970 a 1980 é o recorte temporal foco deste trabalho, marcado pelas decisões do Concílio Vaticano II e pelo surgimento de novos movimentos jovens. Busca-se compreender como a identidade franciscana da JUFRA foi idealizada pelo frei Eurico e como os jufristas a compreenderam. Para isso, a dissertação apresenta uma reflexão a partir de parte da bibliografia produzida acerca do Concílio Vaticano II, uma análise dos documentos e materiais de formação da JUFRA, mas também uma biografia do frei, a história da instituição do movimento e a compreensão da identidade franciscana dos jufristas pelos documentos e narrativas orais acessadas. Pela análise documental, se percebeu que o ideal de identidade franciscana do movimento Juventude Franciscana, idealizado pelo frei Eurico, pretendia que os jovens desenvolvessem o engajamento nas comunidades paroquiais e na sociedade, maturidade de consciência e autonomia, traçando metas de vida pelo equilíbrio de suas personalidades. A identidade franciscana foi compreendida pelos entrevistados como um estilo de vida baseado no despojamento, na alegria, no engajamento nas comunidades, na organização e na maturidade de consciência. Portanto, tais compreensões convergiram com aquelas presentes nos documentos analisados, mostrando que foram muito marcantes os aprendizados no movimento para os entrevistados.
In 1967, after returning from a period of studies in Italy, Fray Eurico de Mello a Capuchin Friar initiated a new experience of youth movement in Ponta Grossa-PR, linked to OrdemFranciscana Secular (OFS), Juventude Franciscana (JUFRA). From this group, Fray Eurico built a structure and methodology having as basis the Theory of Human Organization proposed by AntônioRubbo Müller and the Movement of Community Creativity proposed by Waldemar de Gregori. The experience of JUFRA in Ponta Grossa was chosen as model to be implemented throughout Brazil. The period of 1970 to 1980 is the temporal cut focused in this piece of work, characterized by decisions made by Second Vatican Council and by the rise of new youth movements. It is tried to understand how Fray Eurico idealized the Franciscan identity of JUFRA and how the “jufristas” understood it. In order to reach it, the thesis presents a reflection made from part of a bibliography produced about the Second Vatican Council, an analysis of the documents and materials of the formation of JUFRA, and a biography of the fray, the history of the institution of the movement and the comprehension of the Franciscan identity of the “jufristas” according to the documents and oral narratives accessed. In accordance with the documents analyzed it was noted that the ideal of the Franciscan identity of the Juventude Franciscana movement idealized by Fray Eurico intended that the young people developed the engagement in the parochial communities and in the society, maturity of consciousness and autonomy, setting life goals through the balance of their personalities. The interviewees understood the Franciscan identity as a lifestyle based on the stripping, joy, engagement to the community, in the organization and in the maturity of consciousness. Such understandings therefore converged with those present in the documents analyzed, showing that the learning opportunities were very strong in the movement for the interviewees.
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Barratt, Anthony Michael. "A critical study of the relationship between presbyter and bishop in the evolution of the Decree on the Life and Ministry of Presbyters, Presbyterorum Ordinis, of the Second Vatican Council." Thesis, King's College London (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271511.
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Glenane, Amy S. "One Mission, Many Ministries." Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/179.
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One of the most significant outcomes of Vatican II was a revival of the role of the laity in the life of the Catholic Church. Council documents offered a new ecclesial vision comprised of people of God united in baptism, with the mission of the Church becoming outward focused and the shared responsibility of all members. Fifty years later, there still exists a great pastoral need to encourage, recruit, and offer proper training and guidance to lay volunteers. This Pastoral Synthesis Project proposes that all parishes designate a Director of Stewardship to facilitate the process of all baptized members responding to the universal call to holiness and service.
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Tommaso, Wilma Steagall de. "O Pantocrator de Claudio Pastro: importância e atualidade." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/1897.
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Previous issue date: 2013-06-13Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This research explores the Pantocrator, the depiction of Christ in Glory relatively unkown in Brazil, where the barroque is the most common art religious and portrays Jesus crucified. Claudio Pastro is a Brazilian artist who has for over thirty years placed the Christ Pantocrator as a central theme in the churches he designs. The starting point was a series of interviews with the author on his background, influence and motivation towards Pantocrators. This study searched for the image of Jesus, God of the Christians and the only to be portrayed among the Abrahamic religions, although not without controversy. Later it studies the Majestas Domini, the Pantocrator from the west with major influence in the artist, achieving the representation of God with religious and political implications throughout the centuries to finally achieve contemporaneity with movements of modern art and the occurrences before and after the Second Vatican Council. The objective is to understand the meaning of the Pantocrator image in the Brazilian churches as well as the reasons why an art style from the first century reappears today
Esta pesquisa aborda o Pantocrator, a imagem do Cristo em Glória. Relativamente desconhecida no Brasil, país onde o barroco é a arte religiosa mais característica, esta imagem é tema central na obra de Claudio Pastro, artista plástico brasileiro, que há mais de trinta anos coloca, nas igrejas que projeta, o Cristo Pantocrator, cujo tipo simbólico se diferencia da arte naturalista do barroco que, por tradição, destaca o Cristo crucificado. A partir de uma série de entrevistas concedidas pelo artista, nas quais falou sobre sua formação, influências que marcam sua obra e sua motivação para fazer Pantocrators, este trabalho buscou a origem da imagem de Jesus, Deus dos cristãos, e também o único a ser retratado dentre as religiões Abrâmicas, não sem controvérsias, encontrando o Majestas Domini, o tipo Pantocrator do Ocidente medieval, influência significativa para o artista, chegando na representação de Deus, sua permissão e implicações religiosas e políticas ao longo de séculos, para finalmente alcançar a contemporaneidade, com os movimentos de arte moderna e os acontecimentos pré e pós Concílio Vaticano II, com o objetivo de entender a coerência da imagem do Pantocrator nas igrejas do Brasil e, consequentemente, compreender as razões de o Pantocrator, um tipo característico da arte da Igreja do Primeiro Milênio, reaparecer nos dias de hoje
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Nascimento, Siderlei. "A “ERA PELLANDA” EM TRÊS ATOS: A DIOCESE DE PONTA GROSSA-PR. DURANTE O EPISCOPADO DE DOM GERALDO MICHELETTO PELLANDA (1962-1979)." UNIVERSIDADE ESTADUAL DE PONTA GROSSA, 2011. http://tede2.uepg.br/jspui/handle/prefix/322.
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Previous issue date: 2012-09-21The present study sought to understand the positioning of the Diocese of Ponta Grossa-PR before the changes provided by the Second Vatican Council, which discussed the integration of the Catholic Church to modernity, the appreciation of the particular churchand lay participation. In the city of Ponta Grossa-PR., Diocesan seat, there was the embodiment of the Pastoral Plan for the 1978/1979 biennium, aimed at the formation of Basic Ecclesial Communities, which undertook, with the evangelization liberating and transformative social structures. However, when oral narratives articulate individuals who experienced the historical period, in various social settings of the diocese, we measurethe constraints of the diocesan bishop with regard to the social movements of the church in relation to the participation of church members on issues of local politics , and the preferential option for the poor. From this discussion, we conclude that the materialization of this pastoral plan was effective, more as an instrument of legitimation of the power of the religious specialist, than to the Catholic church linked to social movements.
O presente trabalho buscou compreender o posicionamento da Diocese de Ponta Grossa-PR diante das transformações proporcionadas pelo Concílio Ecumênico Vaticano II, que discutiu a integração da igreja católica à modernidade, a valorização da igreja particular e a participação leiga. Na Cidade de Ponta Grossa-PR., sede diocesana, observou-se a materialização do Plano de Pastoral para o biênio de 1978/1979, que visava à formação de Comunidades Eclesiais de Base, as quais se comprometiam, com a evangelização libertadora e transformadora das estruturas sociais. Entretanto, ao se articular as narrativas orais de sujeitos históricos que vivenciaram o período, em diversos cenários sociais da diocese, aferimos as restrições do bispo diocesano em relação aos movimentos sociais da igreja, em relação à participação dos membros da igreja nos assuntos da política local, e na opção preferencial pelos pobres. De tal discussão, conclui-se que a materialização do referido plano de pastoral foi efetivada, mais como instrumento de legitimação do poder do especialista do campo religioso, do que para a igreja católica ligada aos movimentos sociais.
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Hohman, Xiamara Elena. "Transcending the “Malaise”: Redemption, Grace, and Existentialism in Walker Percy’s Fiction." University of Dayton / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1272680647.
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Zientarski, Nicholas A. "The ecclesial relationship between the diocesan bishop and the college of presbyters in the Roman Catholic Church according to the theology of the Second Vatican Council and the revised ordination rites of 1968." Washington, DC : Catholic University of America, 2008. http://dx.doi.org/10.2986/tren.029-0724.
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Francisco, Fernando Rodrigues. "Aspectos fundamentais da teologia do laicato a partir da exortação apostólica Christifideles Laici." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/18314.
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Previous issue date: 2012-08-14This study aims to point out the fundamental elements of the theology of the laity present in the documents of the Magisterium of the Church, in a special way in the apostolic exhortation Christifideles Laici, from the blessed John Paul II. It is known that many of these elements had already been listed by renowned theologians way before the Second Vatican Council. However, it was with the Vatican II that the theology of the laity was consolidated and the laymen began to demand a greater participation in the organization and mission in the Church. In the first chapter we see that this council has established important concepts for understanding the theology of the laity: as 'people of God', 'participation', 'communion', 'common priesthood'. Through baptism all believers are co-responsible in the Church's evangelizing mission. Through this baptism all the faithful are co-responsable in the threefold mission of the church. By this sacrament the laymen faithful become participants of the triple munus of Christ. It is from this participation that spring the fundamental elements that characterize the theology of the laity: leadership, holiness, secular mission, ministries, offices, roles, charisms. The laymen faithful, in communion with the Church, working in the temporal reality and take the Good News of Jesus. In the second chapter we point out the essential elements of the theology of the laity present at apostolic exhortation Christifideles Laici. This post-synodal exhortation stated that the saving mission of the Church is held in the world by all baptized christians. The fundamental new of this exhortation is the act of the laymen in the Church and in the world. The lay aggregation and ecclesial criteria for these forms of associations constitute the heart of Christifideles Laici. In the third chapter we understand that the elements of the theology of the laity, well founded, would be useful not only to substantiate the sacrament of baptism and to solve the pastoral problems of the parishes, but also they would help to clarify the relationship between clergy and laymen, the various ministries and charisms, the various vocations and the sanctification of the laymen in the Church and the world. Finally, we saw the effort that the Church must still be taken in applying the theology of the laity, to be a more effective tool used in the dissemination of Gospel in the world. Much remains to be done for the recognition of the lay ministries and the work together with ordained ministers, however, Christifideles Laici pointed the baptism as a starting for a common mission, since all are members of one body whose head is Christ, into the New Evangelization
Este estudo pretende apontar os elementos fundamentais da teologia do laicato presentes nos documentos do Magistério da Igreja, de forma especial na exortação apostólica Christifideles Laici, do beato João Paulo II. Sabemos que muitos desses elementos já haviam sido elencados por renomados teólogos bem antes do concílio Vaticano II. Porém, foi com o Vaticano II que a teologia do laicato foi consolidada e os leigos começaram a exigir uma maior participação na organização e na missão na Igreja. No primeiro capítulo percebemos que este concílio firmou conceitos importantes para a compreensão da teologia do laicato; como povo de Deus , participação , comunhão , sacerdócio comum . Através do batismo todos os fiéis são corresponsáveis na missão evangelizadora da Igreja. Por este sacramento os fiéis leigos se tornam participantes do tríplice múnus de Cristo. É desta participação que brotam os elementos fundamentais que caracterizam a teologia do laicato: protagonismo, santidade, missão secular, ministérios, ofícios, funções, carismas. Os fiéis leigos, em comunhão com a Igreja, atuam na realidade temporal e levam a Boa-Nova de Jesus. No segundo capítulo expomos os elementos essenciais da teologia do laicato presentes na exortação apostólica Christifideles Laici. Esta exortação pós-sinodal declarou que a missão salvífica da Igreja é realizada no mundo por todos os cristãos batizados. A novidade fundamental desta exortação está no agir dos leigos na Igreja e no mundo. As agregações laicais e os critérios de eclesialidade para essas formas agregativas constituem o coração da Christifideles Laici. No terceiro capítulo entendemos que os elementos da teologia do laicato, bem fundamentados, seriam úteis não apenas para fundamentar o sacramento do batismo e resolver os problemas pastorais das paróquias, mas ajudariam a esclarecer a relação entre clérigos e leigos, os diversos ministérios e carismas, as variadas vocações e a santificação dos leigos na Igreja e no mundo. Por fim, evidenciamos o esforço que a Igreja ainda deve empreender na aplicação da teologia do laicato, para ser um instrumento mais eficaz na divulgação do Evangelho no mundo. Falta muito a ser feito para o reconhecimento dos ministérios laicais e o trabalho conjunto com os ministros ordenados, porém, a Christifideles Laici apontou o batismo como um ponto de partida para uma missão comum, pois todos são membros de um só corpo cuja cabeça é Cristo, rumo à Nova Evangelização
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Porto, MÃrcio de Souza. "Modernidade e Catolicismo: o episcopado de Dom Josà Medeiros Delgado no Cearà (1963-1973)." Universidade Federal do CearÃ, 2014. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=11418.
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CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel SuperiorRESUMO No Brasil o impacto modernizador das dÃcadas de 1950 e 1960 e a vitÃria da RevoluÃÃo Cubana em 1959, produziram temores no seio dos setores conservadores da sociedade brasileira, em especial para a Igreja CatÃlica. Nesses anos, solidificaram-se e radicalizaram-se duas perspectivas de interpretaÃÃo daqueles sinais da modernidade: uma, de matiz liberal defendia que a Igreja deveria ser aberta aos novos tempos; outra, de natureza conservadora, articulava-se no sentido de desqualificar os esforÃos de atualizaÃÃo e de inserÃÃo da Igreja nas problemÃticas da realidade brasileira. A primeira corrente, passou a ser denominada de âesquerda catÃlicaâ por defender teses capazes de provocar rupturas na estrutura socioeconÃmica que mantinha o paÃs no rol das naÃÃes subdesenvolvidas e tem sua origem em movimentos liderados por bispos, padres e leigos, principalmente da regiÃo Nordeste, tais como o Movimento de Natal, a criaÃÃo da ConferÃncia Nacional dos Bispos do Brasil (CNBB) e o Movimento de EducaÃÃo de Base. Naquele momento histÃrico, o ConcÃlio Vaticano II, convocado por JoÃo XXIII assume diante da Igreja uma posiÃÃo de abertura, de diÃlogo com o mundo e de provocaÃÃo de um aggiornamento, inspirando novos desenhos para o catolicismo, corroborando, de certa forma, algumas aÃÃes jà desenvolvidas pelas pastorais da Igreja no Brasil, em especial a do Nordeste. O escopo principal desta tese à narrar as principais questÃes sociais, polÃticas e pastorais que marcaram a passagem de Dom Josà de Medeiros Delgado pelo arcebispado de Fortaleza, entre as dÃcadas de1960 e 1970. Palavras-chave: Catolicismo brasileiro; ConcÃlio Vaticano II; HistÃria da Igreja CatÃlica.
ABSTRACT In Brazil, the modernizing impact of the 1950s and 1960s and the victory of the Cuban Revolution in 1959, has produced fears within the conservative sectors of Brazilian society, especially for the Catholic church. In these years, two perspectives of interpretation about those signs of modernity had been solidified and radicalized: one from liberal hue which argued that the Church should be open to new times; another, inherently conservative, was articulated in order to disqualifying efforts on update and insertion of the Church on problematic of Brazilian reality. The first stream, was named the "Catholic Left" for defending theses that could cause disruptions in the socioeconomic structure that kept the country in the list of underdeveloped nations and has its origin in movements led by bishops, priests and laity, especially from the Northeast, such as "Movement from Natal", the creation of the National Conference of Bishops of Brazil (CNBB) and the "Basic Education Movement". At that historical moment, the Second Vatican Council, convened by Pope John XXIII, assumes before the Catholic Church a position of openness, dialogue with the world and challenge of an aggiornamento, inspiring new designs to Catholicism, corroborating, somehow, some actions already developed by pastoral from Church in Brazil, especially in the Northeast. The main scope of this thesis is to narrate the major social, political and pastoral issues that marked the passing of Don Jose de Medeiros Delgado by Archbishop of Fortaleza, between the 1960s and 1970s decades.
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Hess, Andrew J. "The Vernacular as Sacred Language? A Study of the Principles of Translation of Liturgical Texts." Athenaeum of Ohio / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=athe1550248212112309.
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Fleming, P. G. "The common priesthood of the faithful : its biblical basis in the concept of royal priesthood in 1 Pet 2:9 and its theological implications in the ecclesiology of the Second Vatican Council as presented in 'Lumen Gentium'." Thesis, Queen's University Belfast, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273068.
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Hanks, Jennifer A., and n/a. "School based management: the Principals' perspective." University of Canberra. Education, 1993. http://erl.canberra.edu.au./public/adt-AUC20060207.133742.
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This study details the background to the establishment
of Parish School Boards in the Archdiocese of Canberra and
Goulburn, and reports and analyses the perceptions of all
ACT Catholic, systemic, primary school Principals who
operated with a Parish School Board in 1993.
The movement towards Parish School Boards finds its
genesis in the Second Vatican Council where the Church was
invited to collaborate in decision-making based on the
belief that all the faithful have gifts, knowledge and a
share of the wisdom to bring to the building of the Church.
The nature and structure of Catholic education was seen as a
suitable vehicle for encouraging communities to engage in
shared decision-making and in participatory democracy under
the Church model of subsidiarity, collegiality and
collaboration.
The introduction of Parish School Boards into the
Archdiocese can be seen as the implementation of a radical
change to the educational mission of the Church and the
educational leadership of the faith community. Reflecting
'new management theory' in both the secular and Church
worlds, a key stakeholder is the school Principal whose role
and relationships change as he or she learns to work within
a team, sharing leadership.
This study examines the responses of nineteen
Principals who were interviewed by the researcher in order
to determine how they work with a Parish School Board and
what effects the board has on their work.
Research studies in the area of School-Based
Management and Shared Decision-Making have informed the
review, and the Principals' responses from this study have
been analysed in the light of secular and Church literature
on leadership, devolution and change.
The respondents of this study, the school Principals,
report the benefits of collegiality and collaboration but
their unresolved tensions relate to work overload, lack of
clarity of the roles and responsibilities of the various
local level decision-making groups, increased administrative
complexity, community demand for ever widening consultation
and the challenge of consensus decision-making.
All Principals report an urgent need for professional
development for themselves and for the system to provide a
more explicit focus on parish and community formation with
the commitment of the necessary resources to sustain this
radical change.