Abstract:John O’Malley SJ, historiador norte-americano, pesquisando o Concílio Vaticano II, chamou a atenção para o fato de que estilo não é questão de adorno da linguagem, mas expressão da verdade mais íntima e mais profunda do sujeito. É o jeito de ser (O’MALLEY, 2014). A sinodalidade é um novo modo de ser Igreja e, portanto, um novo “estilo”: uma Igreja menos autocrática e mais colaborativa, uma Igreja pronta a ouvir e levar em consideração os diferentes pontos de vista, uma Igreja aberta e transparente, menos unila… Show more
“…The synodal process is therefore an opportunity to rediscover the Church as the people of God (Second Vatican Council 1964, n. 4) and, thus, dissolve the image of societas perfecta-put forward by Roberto Bellarminothat has dominated the ecclesial scene since the sixteenth century Counter Reformation. A pastoral conversion or structural transformation has become urgent in order to contend with the systemic ecclesial crisis: the silent schism in which a substantial number of the faithful are abandoning the Church, particularly in the northern hemisphere (Czemy 2022;Paranhos and Ponte 2022;Eckholt 2022, p. 152). If the first phase of Second Vatican Council's reception was the collegiality of bishops, the current focus is on the ecclesiology of the People of God.…”
Section: Synodal Praxis From a Practical Theological Perspectivementioning
confidence: 99%
“…The synodal process is therefore an attempt to re-establish a proper framework for the transparency and accountability of the hierarchy that ensures the shared participation of all the baptized (Pope Francis 2015; Borras 2022, p. 126;Schickendantz 2022;FABC 2023, n. 89). In other words, all of the people of God are to be responsible for communion and mission, as well as for participation in governance and the magisterium of the Church (Paranhos and Ponte 2022). This ecclesial reform has become an urgent task-albeit a difficult one-for the survival of the Church (Pope Francis 2013, n. 27).…”
Section: Synodal Praxis From a Practical Theological Perspectivementioning
The current synodal process (2021–2024) engaging the worldwide Catholic Church at the micro, meso and macro levels involves bringing Christians from across cultures, ethnic communities, linguistic groups and nationalities to interact and shape their journey as people of God. Without wanting to reproduce the intense debate that is in progress, we limit ourselves to examining the crucial issue—to a great extent ignored—of the intercultural lived ecclesiology associated with the inter gentes synodal praxis of communion, participation and mission. Although the synodal journey appears to be promising, the endogenous and exogenous ecclesial and societal differences implied in the inter gentes discernment can render it a complex transformative endeavor, entailing reciprocal enrichment and mutual critique. Taking up ideas that emerged in the various episcopal conferences in Asia in dialogue with some key themes in one of the European, namely, the German Episcopal Conference, we trace the intercultural challenges and prospects of communio, partecipatio et missio inter gentes, with a view to transforming the Church’s way of being and functioning.
“…The synodal process is therefore an opportunity to rediscover the Church as the people of God (Second Vatican Council 1964, n. 4) and, thus, dissolve the image of societas perfecta-put forward by Roberto Bellarminothat has dominated the ecclesial scene since the sixteenth century Counter Reformation. A pastoral conversion or structural transformation has become urgent in order to contend with the systemic ecclesial crisis: the silent schism in which a substantial number of the faithful are abandoning the Church, particularly in the northern hemisphere (Czemy 2022;Paranhos and Ponte 2022;Eckholt 2022, p. 152). If the first phase of Second Vatican Council's reception was the collegiality of bishops, the current focus is on the ecclesiology of the People of God.…”
Section: Synodal Praxis From a Practical Theological Perspectivementioning
confidence: 99%
“…The synodal process is therefore an attempt to re-establish a proper framework for the transparency and accountability of the hierarchy that ensures the shared participation of all the baptized (Pope Francis 2015; Borras 2022, p. 126;Schickendantz 2022;FABC 2023, n. 89). In other words, all of the people of God are to be responsible for communion and mission, as well as for participation in governance and the magisterium of the Church (Paranhos and Ponte 2022). This ecclesial reform has become an urgent task-albeit a difficult one-for the survival of the Church (Pope Francis 2013, n. 27).…”
Section: Synodal Praxis From a Practical Theological Perspectivementioning
The current synodal process (2021–2024) engaging the worldwide Catholic Church at the micro, meso and macro levels involves bringing Christians from across cultures, ethnic communities, linguistic groups and nationalities to interact and shape their journey as people of God. Without wanting to reproduce the intense debate that is in progress, we limit ourselves to examining the crucial issue—to a great extent ignored—of the intercultural lived ecclesiology associated with the inter gentes synodal praxis of communion, participation and mission. Although the synodal journey appears to be promising, the endogenous and exogenous ecclesial and societal differences implied in the inter gentes discernment can render it a complex transformative endeavor, entailing reciprocal enrichment and mutual critique. Taking up ideas that emerged in the various episcopal conferences in Asia in dialogue with some key themes in one of the European, namely, the German Episcopal Conference, we trace the intercultural challenges and prospects of communio, partecipatio et missio inter gentes, with a view to transforming the Church’s way of being and functioning.
La búsqueda de la verdad invita al diálogo entre la teología y otras disciplinas. La propuesta de la renovación sinodal de la Iglesia trae consigo una invitación a la conversión sinodal, dejando que la relación con Jesucristo nos transforme el corazón y nuestros modos de relacionarnos. Por el destacado protagonismo de los varones en la vida de la Iglesia, es importante considerar los modelos masculinos subyacentes en la cultura eclesiástica y sus sustentos antropoteológicos. Un diálogo entre la teología y las llamadas “nuevas masculinidades” puede iluminar el discernimiento de las transformaciones necesarias para amoldarse al proyecto sinodal.
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