Islão transnacional e os fantasmas do colonialismo português

Este artigo examina a forma como as políticas colónias portuguesas de enquadramento do Islão na Guiné e em Moçambique evoluíram de uma representação do muçulmano como ameaça para uma imagem mais conciliadora, pela qual os muçulmanos poderiam ser potenciais aliados do poder português na guerra contra os movimentos nacionalistas. Sendo ambas as representações marcadas pela ambivalência, a primeira predominou até ao final da década de 50 e a segunda desenhou-se em meados dos anos 60, acompanhando o restante trajecto das guerras coloniais. As duas imagens corresponderam a diferentes formas de lidar com a dimensão transnacional do Islão e com o seu alegado impacto sobre o colonialismo português em África. O artigo analisa essas estratégias, abordando a participação que nelas teve a Igreja Católica, o aparelho central de poder e as suas ramificações locais nas colónias.

From "This is my body" to the Church in the twenty-first century: the Last Supper as the decisive moment and criterion of a renewed ecclesiology

Certains symptômes sont les indicateurs incontestés des très graves problèmes que connaît l’Église. S’ils existent aussi dans des confessions et des religions diverses, seuls seront examinés ici ceux qui concernent l’Église catholique. Parmi les plus significatifs figurent un fort déclin dans la participation à des activités religieuses comme les célébrations eucharistiques dominicales, surtout chez les jeunes, une pénurie presque catastrophique de prêtres ordonnés, une perte de prestige et d’influence de l’enseignement dispensé par l’Église. Ces symptômes varient en intensité selon les pays, mais les statistiques indiquent qu’ils se multiplient. Nombre de ces problèmes sont attribuables à l’extrême vélocité de changements qui surviennent partout et à l’apparente inaptitude de l’Église à s’adapter, en raison notamment de son attachement à la pensée néo-scolastique et à la tradition tridentine. Cette fidélité absolue à une tradition vieille de quatre cents ans l’empêche de se faire à un environnement en évolution rapide et radicale. Des changements appropriés s’imposent pratiquement partout dans l’Église. Or, pour que ceux-ci soient efficaces et respectueux de la nature propre de l’Église, la tradition est un guide qui ne suffit pas. S’appuyant sur les termes de l’encyclique Ecclesia de Eucharistia, « le moment décisif où elle (l’Église) a pris forme est certainement celui où a eu lieu l’institution de l’Eucharistie, dans la chambre à l’étage », la thèse présentée suit le plus près possible l’interprétation donnée aux paroles de Jésus, ceci est mon corps, telles qu’elles ont été prononcées la première fois. Selon cette évidence, il est permis d’affirmer que les caractéristiques définitoires de l’Église provenant de ces mots sont agape, unité, service. Tel doit être le principe directeur des changements. C’est sur une telle base que sont décrits les secteurs où les changements s’imposent ainsi que les aspects visés. Ces changements comprennent les points suivants : liturgie, sacrements, catéchèse, mystagogie, théologie, structure, gouvernance de l’Église et ses enseignements, évangélisation. Ces secteurs exigent des efforts sérieux dans la préparation des personnes touchées par ces changements et dans l’attention portée à l’exigence primordiale voulant qu’agape, unité et service soient les principes actifs et évidents régissant l’Église.

Saint-Maron : une paroisse diasporique : église et fidèles maronites à Montréal (1969-2015)

L’immigration maronite à Montréal date de la fin du XIXe siècle, mais c’est dans les années 1970 et 1990, à la suite des guerres au Liban, qu’il y a eu les plus grandes vagues. De rite syriaque antiochien, mais d’obédience catholique romaine, les immigrants maronites n’avaient pas d’église paroissiale propre. Les autorités diocésaines montréalaises avaient rassemblé les catholiques orientaux dans une même église dont le service était assuré par l’ordre melkite du Saint-Sauveur. En 1969, le père de l’ordre maronite mariamite Élias Najjar fonde avec des Égyptiens maronites la première paroisse. Cette étude se penche sur le processus qui a mené à la naissance de cette paroisse, son évolution à travers le temps et la vie de ses paroissiens. L’approche est narrative et descriptive, elle s’inscrit dans le cadre de l’histoire sociale et religieuse. Les résultats de l’analyse mettent en lumière une église nationale et un nouveau modèle de paroisse diasporique, différent du modèle classique, recelant des diversités infranationale, internationale et interconfessionnelle.

De episcopis Hispaniarum : agents of continuity in the long fifth century

En année 408 après J.-C., l’Espagne, malgré sa position péninsulaire à la fin de l’Europe, était intégrée à une culture pan-Méditerranéenne qui s’étendait du Portugal jusqu’à la Syrie. Trois décennies n’étaient pas encore passées depuis l’instauration du Christianisme comme religion de l’état romain et l’Eglise Catholique était en pleine croissance. L’année suivante, l’Espagne entra sur une voie de transformation irrémédiable alors que les païens, avec leurs langues barbares Germaniques franchirent les Pyrénées portant la guerre et la misère aux Hispano-Romains et fondant leurs royaumes là où auparavant gouvernait l’état romain. Dans le désarroi du Ve siècle, les évêques Catholiques luttèrent pour imposer leur dominance dans les communautés et dans les coeurs des pieux. À la lumière des progrès dans l’archéologie et la qualité des éditions critiques de nos sources littéraires est venu le moment d’identifier les évêques ibériques avec une attention aux conditions régionales. Ce mémoire caractérise les évêques de l’Espagne et du Portugal et démontre les épreuves auxquelles ils firent face comme intermédiaires entre indigènes et envahisseurs, comme évangélistes parmi les païens, persécuteurs des apostates et gardiens de la romanitas à la fin du monde Antique.

Les Primeres passes del cristianisme al nord-est de Catalunya: Estat de la qüestió

Recull de tot el coneixement que fins avui ha elaborat la historiografia a partir de les fonts escrites i l’arqueologia sobre els orígens del cristianisme al nord-est de Catalunya, en concret, als antics bisbats de Girona i Empúries, entre els segles IV i VIII

‘The Apostolate of the Pen’: Mgr De Ségur and the mobilization of Catholic opinion in Second Empire France

This article contends that the papacy and ultramontane Catholicism played a pivotal role in the democratization of culture in Second Empire France. Drawing upon recent scholarship, which argues that religion played an important role in the constitution of mass democracies in modern Europe, this article revisits the pamphlet campaign led by Mgr Gaston de Ségur at the height of the Italian question in February 1860. Ségur made the most of the freedom of expression enjoyed by the Catholic Church in France in an attempt to direct Catholic opinion, and place pressure on the French government over its diplomatic relations with the pope. New archive material, notably Ségur’s correspondence with the leading Catholic journalist of the time, Louis Veuillot, sheds further light on Rome’s interventions in French culture and politics and its consequences. The article demonstrates that one of the most important, if unintended, results of the ultramontane campaign was to trigger reforms to the cultural sphere, and the granting of freedoms to their political enemies: the Republicans and freethinkers.

Opening the Windows of the Church to the World: The Creation of Nostra Aetate and Its Impact on the Christian-Jewish relationship

It is important to assert that this study is not a work to inflict guilt on the Catholics or Catholicism for their silence and indifference during the Holocaust. Instead, this study is about the process of moving on from the Catholic Church's past to where the Jewish community's theological existence was finally recognized and the Jewish people were no longer seen as the Others who killed Christ. This was, achieved through a church declaration titled Nostra Aetate (In Our Time). This study records the journey traversed by this declaration, the insurmountable odds it faced in its creation until its promulgation and the impact it has on the Jewish-Christian relationship.

The Schwarmgeister: The Development of Ecclesiastical Doctrine Through Schismatic Movements

Throughout the Christian story, Church doctrine and ecclesiology have been shrouded in controversy. From the Council of Nicea in 325, when are early Church fathers debated about the Trinity of Christ all the way to the modern day with Vatican II theological controversies have been important in the molding of Christian doctrine on the structure, role, and function of the Church. What makes those controversies different from the ones I treat in my thesis is that the previously mentioned controversies did not lead to schismatic divisions in the Church. The Donatist controversy and Luther's theological battle with Karlstadt were major movements that endangered the unity of the Church. These controversies propagated crucial writings and teachings in two major areas. The first area is the spiritual power and validity of the sacraments. Second is the role, function, and ecclesiology of the Church, with particular attention to the authority of the ministry. I want to demonstrate that these controversies refined the Church's thinking on sacramental issues such as baptism and Eucharist, as well as address the question of who has the power in the Church? And to what extent do they have the power to press reforms?

A Formação de Padres no Nordeste do Brasil (1894-1933)

The Nossa Senhora da Conceição Seminary, installed in 1894, by Dom Adauto Aurélio de Miranda Henriques, first Paraíba Bishop, and the Episcopal Seminary of the Sagrado Coração de Jesus, implanted in 1913, by Dom José Thomas Gomes da Silva, first Aracaju s Bishop diocese, were created as a result of lack of an official religious process proposed by the Brazilian Republic Proclamation, in 1889. With the appoint to enlarge the number of priests and change the image of the priest married and unrolled who used to identify the Catholic Church in the colonial and imperial Brazil. Such bishops developed into intellectuals in the government, dioceses and formation priest houses. I take as a study object, for this doctorate paper, the academic formation and priesthood developed in theses seminaries, from 1894 to 1933, once 1894 the year of João Pessoa Creation Seminar that was implied the Minor Course (preparation) and the Major one (built by Philosophy and God related studies) and the research limit year of 1933, is concerned about the Major Sergipe Seminary ending, which was created and has worked offering the Minor and Major courses, from 1913 to 1933. Showing the teaching models that guided and leaded the priest formation, referred as Seminaries, and the application result is the objective of this investigation. To comprehend the teaching models seminaries studied, my research line is the Catholic Church theme and priest formation in Brazil. In front of the object and the objective desired, I chose the historical comparative method and the scholars modals notions of Araujo de Barros (2004) and the Sirinelli intellectuals (1996). Such references allowed me to analyze the formation given in the seminary and seminarian participation and actions, included the sequence after the scholars formation. The thesis defended is that the teaching model developed in the Brazilian Seminaries, created after a non official religious process in the Brazilian government, deal with a model of one unique center (Seminary formation and aim pre arranged by Santa Sé), although adapted, presuming the local reality and formation structure (privileged not only spiritual and moral speaking, but intellectual also), was it responsible for intellectuals generations (teachers priests, educationalist priest, journalists priests and so on) that boost the education in Brazil. During the Republic first three decades, when, in thesis, the Government was becoming free religion, i.e., the government did not subsidize the Church anymore, and the Government, among others aspects, did not received any Church care to help the public teaching in the country. The investigation reveled accede, by bishops and their followers, such as by the Concílio de Trento pre concept, or by the others ideas, leading by the priests formation in Seminaries. By creating and stalling diocese Seminary, Bishop Dom Adauto and Dom José went further their functions, by the time they built inside themselves a teaching model thought from the main pedagogic logic, based on several religious exercises, moral and ethic, considered by themselves several knowledge connected to humanity, philosophy and God related studies). Following clearly rationalism principle (the way of teaching, which each subject has its own teacher and this class get together students with the same knowledge, regardless of age) and efficiency (trying to teach the whole content in each class), the Seminaries researched developed a whole education, allowed the structure of a spiritual education, moral and intellectual, for a quality developed by priests, including different levels that they used to performance. Their bottom line, actions and priest matter achievement allowed their broad fulfillment, in the way that priests matter were associated with cultural, educational, welfare assistance, at last, intellectuals

Comunicação midiática nas (arqui)dioceses do Brasil: possibilidades para ser igreja virtual

Pós-graduação em Comunicação - FAAC

Um espelho esmaecido: o reino visigodo de Toledo, cristianismo e monarquia

This paper aims to present some characteristics of Hispania in Late Antiquity and Early Middle Ages (4th-8th centuries). Search through a brief analysis of the relationship between Christianity and the Catholic Monarchy stood raise some issues and questions. We understand that Christianity has played and plays a significant role in the historical development of the Iberian countries. But in its installation and attempt to consolidation as hegemonic religion in the peninsula, faced several challenges. His alliance with the monarchy stood represented one of the ways to make stronger its dominance. In turn, the Monarchy, preserving its characteristic elective associated strongly with Christianity, giving him a theocratic character trying to raise the sovereign above the fray aristocratic, without much success. Thus, our text points to some of the paths followed by these two elements, Christianity and Monarchy at the time of the Kingdom of Toledo, proposing more reflections and ways that effectively covering them. We hope to have achieved it.

Ernesto Buonaiuti e la rivista «Il Rinnovamento»

This work is about the modernist writer Ernesto Buonaiuti (1881-1946) in the early years of his cultural activity. He was suggested by Alfred Loisy's historical method and by William James pragmatism in philosophy. So he refused traditional religious education he received to become a catholic priest and started a long-life battle against Roman Catholic Church. My research tries to investigate the influence of pragmatism on Buonaiuti's thought, analyzing articles he published on the modernist review «Il Rinnovamento», from 1907 to 1909. Then I compared philosophical themes with other works by Buonaiuti, trying to focus the development of his way of thinking throught the years until the end. My conclusion: Buonaiuti was a religious pragmatist all over his life and many works he published after the modernist crisis can confirm it.

<>: per una filosofia di liberazione dell'uomo in Alberto Manzi latinoamericano

This dissertation is aimed at analysing deeply and thoroughly the most significant topics and features reflected in the Latin American literary work of Alberto Manzi. His almost thirty years of travelling and volunteering in the indigenous communities of South America formed a background of knowledge and experiences, which turned out to be crucial for the genesis of his Latin American trilogy. In the light of this, not only are ‘La luna nelle baracche’, ‘El loco’ and ‘E venne il sabato’ a speaking testimony of Manzi’s life and inner development, but they also offer a privileged perspective on the social, historical and religious situation of the people of Latin America. For a better understanding of the books, chapter one provides an extensive historical and economic commentary stretching over a century, from the collapse of the Spanish Empire to the rise of modern dictatorships in the late ‘70s, and the long democratic transition of the ‘80s. As far as the religious background is concerned, it is important to mention the influence of the liberation theology in the shaping of Manzi’s revolutionary thought. Indeed, chapter two identifies the precursors of the liberation theology, considers the effects of the Second Vatican Council on Latin America’s Catholic Church, and presents the methodology and the most powerful intuitions of the liberation theology. Finally, chapter three employs a critical analysis of Manzi’s Latin American trilogy, which focuses on his personal journal of his time in the austral continent, and Sonia and Giulia Manzi’s testimony published in a book entitled ‘Non è mai troppo tardi’. Chapter three provides an in-depth analysis of the evolution of the author’s revolutionary thought and plot dynamics; it discusses the psychological profile of the characters, the cultural features of the indigenous traditions, and the author’s urge to involve the readership in a permanent process of self-questioning.

The Catholic Doctrine of Transubstantiation: An Exposition and Defense

The purpose of this thesis is to offer both an exposition and defense for the Catholic Church's traditional understanding of eucharistic transubstantiation. I hope to show how a belief in such a doctrine is in no way irrational nor is it indefensible; butinstead, the doctrine of transubstantiation makes sense when it is viewed in light of what Catholic Christians believe about who the human being is, what the human desires, and the special way in which God personally works in human history. The method I am following investigates how the doctrine of transubstantiation coheres with and follows the other beliefs that Catholics hold; that is, beginning with certain presuppositions, there is a certain rational progression to the Catholic understanding of real presence.

Renewal of Religious Leadership According to an Ancient Model. Bishop Joseph Hubert Reinkens and Bishop Martin of Tours

Im Jahr 1866 verfasste der damals in Breslau lehrende römisch-katholische Kirchenhistoriker Joseph Hubert Reinkens eine der ersten historisch-kritischen Studien in deutscher Sprache über Martin von Tours, in der er sich u.a. mit Martins bischöflichem Leitungsdienst befasste. Nach dem Ersten Vatikanischen Konzil (1870) wurde Reinkens 1873 der erste Bischof für die Alt-Katholiken im Deutschen Reich. Der Beitrag beschreibt den Einfluss, den Reinkens' Martin-Rezeption auf sein theologisches und praktisches Verständnis des Bischofsamts hatte.