Themes of Bernard Lonergan’s Lectures During and Shortly After the Second Vatican Council and Their Relation to Today’s New Evangelization

2013 ◽  
Vol 27 ◽  
pp. 127-139
Author(s):  
Peter Drilling ◽  
Onomastica ◽  
2020 ◽  
Vol 64 ◽  
Author(s):  
Agnieszka Sieradzka-Mruk

The names of stations in the Way of the Cross may be used as titles of pictures and sculptures, each corresponding to a particular event in the Passion of Christ, or as titles of meditations. The article focuses on the second meaning, but the trends of the development of both kinds of names are similar. The study is based on material consisting of about 200 texts of the service that have been published from the beginning of the 20 th century to the present (2020). The purpose of the article is to describe the changes that have taken place in the 20 th century, a period of particularly turbulent changes in religious discourse. The article deals with the function, syntactic structure and features of style, such as the use of archaic or colloquial vocabulary. These properties are considered in connection with social and cultural changes. At the beginning of the analyzed period, it was customary to use relatively long titles, which informed the participant or reader about a particular event using expressive and evaluative lexis. Those titles gradually gave way to short, schematic names. Since the Second Vatican Council, titles of a new type have appeared. Their purpose is to attract the attention of the recipient. They are based on a riddle, a contrast, allusions, etc. Therefore, the recipient derives satisfaction from deciphering the puzzle or finding the source of the quote or allusion. These phenomena are known from research on the language of press or fiction, but they can also be linked to current trends in the so-called new evangelization.


2014 ◽  
Vol 45 (125) ◽  
pp. 83
Author(s):  
Agenor Brighenti

A necessidade de uma "nova" evangelização se impõe diante do desafio de manter sempre viva e atual a novidade do Evangelho. Para remeter à origem da expressão, comumente refere-se a um discurso de João Paulo I I em uma Assembléia do Conselho Episcopal Latino-Americano, realizada no Haiti, em 1983. No entanto, "nova evangelização" é uma categoria que aparece já na Conferência de Medellín (1968), para expressar a exigência de levar adiante a renovação do Concilio Vaticano II (1962-1965), através de um novo modelo de pastoral: passar de uma "pastoral de conservação", com ênfase na sacramentalização (de cristandade), para uma pastoral transformadora, com ênfase na evangelização (de pós-cristandade). No entanto, a tradução mais fiel da exigência evangélica de que - para novos tempos, uma nova evangelização - , é a expressão "conversão pastoral", formulada pela Conferência de Santo Domingo (1992) e retomada na Conferência de Aparecida (2007). Ela acena para a superação de modelos de pastoral ultrapassados pela renovação do Concilio Vaticano I I e pela tradição latino-americana e que configuram, hoje, modelos de uma evangelização caduca no tempo e no espaço. ABSTRACT: The necessity for a "new" evangelization appears before the challenge of keeping alive and always current the novelty of the Gospel. To remember the origin of the expression, one commonly refers to a speech by John Paul I I in a Meeting of the Latin American Episcopal Council, held in Haiti, in 1983. However, "the new evangelization" is a category which already appears i n the Conference of Medellin (1968), to express the requirement to carry forward the renewal of the Second Vatican Council (1962-1965), through a new pastoral model: to pass from a "pastoral" of conservation, w i t h an emphasis on sacramentalization (of Christianity), to a pastoral of transformation, w i t h an emphasis on pastoral evangelization (post-Christianity). However, the most accurate translation of the evangelical requirement that - f o r new times, a new evangelization-, is the expression "pastoral conversion", formulated by the Santo Domingo Conference (1992) and incorporated in the Conference of Aparecida (2007). It beckons for overcoming of outdated pastoral models by the renewal of the Second Vatican Council and by the Latin American tradition and that configure, today, models of an evangelization lost in time and space.


2015 ◽  
Vol 14 (2) ◽  
pp. 270
Author(s):  
C. Putranto

Abstrak: Dalam tulisan ini penulis berusaha mencermati karya-karya dari almarhum Pater Robertus Hardawiryana, SJ (1926-2009), salah satu teolog Indonesia yang terkemuka segera seusai Konsili Vatikan II. Berdasarkan karya-karya beliau terakhir yang sudah diterbitkan, yakni Pentalogi, tetapi juga memanfaatkan beberapa manuskrip yang belum diterbitkan, penulis memusatkan diri pada pandangan Hardawiryana tentang metode berteologi sejauh tercermin dalam tulisan-tulisannya. Pada umumnya, pandangan Hardawiryana tentang metode bisa dilihat pada awal karangan-karangannya, di mana tampak bahwa dia sangat sadar akan pentingnya metode dalam berteologi. Dalam hal ini Hardawiryana sejalan dengan arah-arah baru yang dibuka oleh Federasi Konferensi-konferensi Uskup Asia dalam pelbagai dokumennya. Meskipun demikian, sulit diharapkan suatu paparan teoretis yang menyeluruh dan sistematis tentang metode berteologi dari teolog ini, mengingat bahwa minat utamanya lebih tertuju pada pengupayaan suatu arah pastoral yang kuat pada tulisan-tulisan teologi, dan sebaliknya juga, pada pemberian dasar teologis yang kuat pada kebijakan-kebijakan pastoral. Selain itu, penulis juga memandang perlu untuk menilik sejenak pembentukan intelektual Hardawiryana agar lebih menolong untuk memahami kecenderungan-kecenderungannya kelak dalam berteologi. Kata-kata Kunci: Teologi, metode berteologi, pembinaan teologi, orientasi pastoral, inkulturasi, FABC. Abstract: In this essay the author attempts to explore the works of the late Fr. Robert Hardawiryana, S.J., (1926-2009), one of prominent Indonesian theologians in the wake of the Second Vatican Council. Based on this theologian’s latest published works, the Pentalogi, but also making use of some yet unpublished manuscripts, the author focuses on Hardawiryana’s view of theological method as reflected in his writings. In most cases, his view on method can be seen from the introduction he provides at the beginning of his articles, as he is highly aware of the importance of method in doing theology. In this way he concurs with the new trends opened up by the Federation of Asian Bishops’ Conference in its various documents. However, one can hardly expect a thorough and systematic theoretical exposition on theological method from this theologian, as his main interest lies elsewhere, namely, to bring a truly responsible pastoral thrust to theological writings, and vice versa, to provide sound theological foundation to pastoral policies. The author also considers that a glimpse at his intellectual formation would be of considerable help to understand Hardawiryana’s future leanings in theology. Keywords: Theology, method of theology, theological formation, pastoral orientation, inculturation, FABC.


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