102-disco | disil-meeti | megal-stewa | stigm-yearl
Part, Chapter, Paragraph
1001 II,1,1 | outskirts or suburbs of every megalopolis are like ghettos. These
1002 II,3 | cultures and the evolving megalopolis-cultures.(19) ~22. The countries
1003 III,3 | has been, and still is, a melting-pot of peoples, has recognized
1004 II,1,3 | nature makes all people members of one great family, but
1005 III,3 | culture. ~28. Religion is also memory and tradition, and popular
1006 II,2,2 | societies with an Aanti-child» mentality, caring for children is
1007 III,7 | individualism and immorality - the merchants of violence and cheap sex,
1008 II,3 | Aetate, 2). In a world at the mercy of secularisation, they
1009 III,5 | or specialised enough to merit ecclesiastical recognition,
1010 II,1,2 | undifferentiated uniformity in messages which are reduced to pure
1011 I | GUIDELINES ~2. The Church is the messenger of Christ, the Redeemer
1012 III,3 | peoples, has recognized in the mestiza face of the Virgin of Tepeyac,
1013 III,4 | pastoral challenge is to be met successfully. ~
1014 II,2,3 | definition of new symbols or metaphors through the brilliance of
1015 II,2,1 | scientific knowledge and metaphysics. In the realm of knowledge,
1016 II,1,1 | way today to undertake a methodical and far-reaching urban evangelization
1017 II,2,1 | superimposed, and their methodological principles ought not to
1018 III,7 | resources, organizers and methods of cultural and religious
1019 II,3 | rejection of religion by the middle classes and by men of culture. ~
1020 Conclu | Christian living» (Tertio Millenio Adveniente, 36), it is helping
1021 II,1,1 | armed conflicts which force millions of people to leave behind
1022 I,2 | archeologism and worldly mimicry, is «called to bring the
1023 III,5 | ask of them: liturgical ministries, catechesis for school children,
1024 II,1,3 | National identities and minorities ~10. If the fact that they
1025 III,3 | above all when it is a minority culture. Such attention
1026 II,3 | local cultures in favor of a misconstrued homogenization» (Ecclesia
1027 II,2,2 | material, cultural and moral misery can jeopardise the institution
1028 I,2 | different cultures, Gospel missionaries incessantly exceed the limits
1029 III,1 | homilies, catechesis, popular missions, schools of evangelization
1030 II,3 | experiencing the thrust of a mixture of secularism and popular
1031 I,2 | sources of inspiration and models of life, which are in contrast
1032 II,2,2 | and solidarity, and with a moderate use of property and possessions
1033 II,3 | humanity and nature was modified artificially; the creature'
1034 II,2,2 | policies are merely attempts to modify the very notion of Afamily»
1035 Intro | our times [which] are both momentous and fascinating» (Redemptoris
1036 II,3 | to other expressions of monotheism. ~23. Secularized cultures
1037 I,2 | these stepping-stones into moorings for the acceptance of the
1038 | Moreover
1039 | mostly
1040 II,2,2 | respective roles as father and mother in the education of children.
1041 II,2,2 | the rich significance of motherhood. Bearing in mind Revelation'
1042 Conclu (34)| 1982) 683-688, and the Motu Proprio Inde a Pontificatus,
1043 II,1,1 | number of people on the move is emptying the countryside
1044 II,2,2 | some trends in the feminist movement, in order to advance woman'
1045 III,9 | mean that iconography and musical composition develop in a
1046 II,2,2 | sexes work together in a mutually-enriching spousal relationship in
1047 | myself
1048 II,3 | elements of spirituality and mysticism, like holiness, self-denial,
1049 | namely
1050 III,6 | whether it is a question of names (Cultural centres or circles,
1051 II,3 | justice and to evangelize native cultures and the evolving
1052 III,3 | with real joy as they drew near Jerusalem. ~Popular piety
1053 I,2 | and evangelization are not necessarily incompatible with them;
1054 II,2,3 | and the need to see to the necessities of life frequently lead
1055 III,3 | and the saints, to one's neighbour, to those who have died
1056 III,3 | the Church placed in the neighbourhoods of humanity» (Christifideles
1057 | neither
1058 II,2,1 | Assisi and Saint Philip Neri are symbolic witnesses of
1059 III,7 | majority of our contemporaries. Neutral, open and honest media offer
1060 | next
1061 III,3 | pilgrimages, holy days and holy nights, liturgical vigils and adoration,
1062 III,8 | faith, namely: creatio ex nihilo and creatio continua, evolution,
1063 III (26) | Constitution on the Liturgy (nn. 37-40): The Roman Liturgy
1064 II,2,3 | for its absolute goal: its nobility comes from being directed
1065 I,2 | true, everything that is noble, everything that is good
1066 II,1,1 | death», a real semantic nonsense for a counter-culture which
1067 III,9 | while respecting liturgical norms.(26) The need to build and
1068 I,1 | the Garden of Eden, are nostalgic, and which John Paul II,
1069 II,3 | of the human being (cf. Nostra Aetate, 2). In a world at
1070 III (27) | cultural heritage should be noted, as for example at the Pontifical
1071 II,3 | plurality ~19. What is most noticeable about the world in which
1072 III,2 | case may be. It is worth noting, by the way, that this is
1073 II,2,2 | attempts to modify the very notion of Afamily» to the point
1074 II,3 | fruits to civilization and nourished philosophical reflection.
1075 II (16) | Galilée. Science et Foi, Nouveau Dialogue. Paris (DDB) 1994.
1076 II (12) | Pastoral Instruction Aetatis Novae, Vatican City 1992, 4. ~
1077 II,1 | social teaching, from Rerum Novarum in 1891 to Centesimus Annus
1078 I,2 | bearers of the absolute novelty of Christ to the heart of
1079 III,7 | all have equal exposure nowadays on a single platform and
1080 II,2,2 | goes beyond the family nucleus and constitutes, for instance,
1081 I,2 | areas or to ever greater numbers of people, but also of affecting
1082 III (25) | e indirizzi, Roma, Città Nuova Editrice, 1996. ~
1083 III,4 | educator and teacher by running nurseries or kindergartens, schools,
1084 Conclu | love, to bring about and nurture throughout the world a civilization
1085 II,3 | tendencies. This nihilism which nurtures a serious crisis of truth
1086 Conclu | President ~Bernard Ardura, O. Praem. ~Secretary ~
1087 I,2 | ends of the earth. Such obedience does not signify either
1088 I,2 | of Christ; poor, chaste, obedient and humble of heart. Indeed,
1089 I,2 | inculturation seeks to obey Christ's command to preach
1090 I,1 | 12:1). «By faith Abraham obeyed when he was called to go
1091 I | inculturation of the faith was the object of a detailed reflexion
1092 III,1 | Primary pastoral objectives ~25. The new challenges
1093 III,4 | whose job it is to teach obligatory Areligion» classes will,
1094 III,4 | challenge: the Church is obliged to dedicate a considerable
1095 I | Creator. Therefore, and this observation is crucial to a pastoral
1096 Conclu | Spirit, and teach them to observe all the commands I gave
1097 II,2,3 | which seems increasingly obsessed with instant gratification,
1098 I,1 | ancient religions becomes obsolete: with Abraham and the Jewish
1099 Conclu | presuppositions and demands, the obstacles involved and where it can
1100 II,1,1 | of a will to live and an obstinate rejection of God, the source
1101 II,2,3 | rivalries, and give rise to occasional explosions of violence which
1102 III,2 | sects, or turned to the occult. ~All over the world, a
1103 II (19) | Latinoamericano. Santo Domingo, octubre 12-28 de 1992. Nueva evangelización,
1104 | off
1105 III,1 | associations or social clubs offering a variety of open leisure
1106 III,7 | languages are used alongside official ones, some dioceses publish
1107 III (27) | the formation of future officials responsible for the Church'
1108 II,2,3 | its ability to express the omnipresence of grace. Every continent
1109 III,7 | violence and cheap sex, omnipresent in video cassettes and films
1110 | onto
1111 II,1,2 | is considered as public opinion. ~The influence of the media
1112 II,3 | but it also represents an opportunity... Here too there is an
1113 I,2 | idealizes life styles that are opposed to the culture of the Beatitudes
1114 I,2 | inculturation, the very opposite of backward-looking archeologism
1115 II,3 | collapse of rationalist optimism, which viewed history as
1116 I,2 | requires a lucid, serious and ordered effort for the evangelization
1117 I,2 | Given the close and organic relationship that exists
1118 III,7 | journalists, and the resources, organizers and methods of cultural
1119 II,2,3 | Elsewhere, new ways of organizing labour, which are part of
1120 I,1 | Saint Clement of Alexandria, Origen and the Cappadocian Fathers
1121 III,1 | it possible to bring the originality of the Gospel message to
1122 II,1,2 | since the «new culture» originates not just from whatever content
1123 | otherwise
1124 II,1,1 | Through lack of planning, the outskirts or suburbs of every megalopolis
1125 III,4 | Education can play an outstanding role in promoting the inculturation
1126 | overall
1127 I,2 | becomes incarnate in them, overcoming those cultural elements
1128 II,2,2 | self-affirmation. This has somewhat overshadowed the rich significance of
1129 I,1 | the guise of a cultural package from which it is inseparable,
1130 II,2,2 | culture shaped by the Gospel. ~Painful personal situations call
1131 I,2 | together as an inseparable pair, in which there is no hint
1132 I,1 | reveal himself, from the rich panoply of age-old cultures born
1133 III,7 | with the Gospel. ~Daily papers and periodicals, and other
1134 II,2,3 | for self-fulfilment, on a par with cultural activities.
1135 I (8) | y propuestas pastorales para la Nueva Evangelización
1136 III,8 | important to follow its current paradigm-shifts, but also to rely on the
1137 Intro | person, «both child and parent of the culture in which
1138 III,3 | support, thanks to priests and parishioners who are well prepared in
1139 III,4 | teachers, be fully educated but partially deculturated. ~In the broader
1140 III,9 | humanity, by allowing him to participate more intensely in the mystery
1141 II,2,2 | prepares them for their participation in social life by fostering
1142 II,1,3 | between universality and particularity in a lively tension which
1143 II,3 | living God, who makes us his partners by grace in Jesus Christ,
1144 I,2 | values in the light of the Paschal Mystery» (Ecclesia in Africa,
1145 III,0 | cultural heritage, and also pass on to future generations
1146 I,2 | Christmas, the mystery of his Passion, the Redemption at Easter,
1147 I (8) | sincretismo. Desafíos y propuestas pastorales para la Nueva Evangelización
1148 II,2,1 | competent in science makes for a patchy presence of the Church at
1149 II,2,1 | invite them to tread anew the path which leads from human experience
1150 II,1,3 | other nations or cultures, patriotism is an appropriate particular
1151 III,0 | objects on view, with a lively pedagogical presentation, to avoid such
1152 II,2,1 | great prestige allows it to penetrate so much of contemporary
1153 I,1 | whose original culture he penetrated, purified and made fertile.
1154 II,3 | same time a prey to the penetrating influence of materialist
1155 | per
1156 II,2,3 | cultural activities. From the perennial need to earn one's daily
1157 II,1,3 | after the example of the perfect unity existing in the Triune
1158 Conclu | Gospel brings culture to its perfection, and authentic culture is
1159 II,2,1 | And yet we are living in a period which is particularly favourable
1160 III,7 | Gospel. ~Daily papers and periodicals, and other Catholic publications,
1161 II,3 | thriving today, since they permeate African culture and the
1162 III,3 | greater or lesser degree, permeated people's individual and
1163 I,2 | rather they are capable of permeating them all without becoming
1164 II,2,3 | striking also to acknowledge a persistent, even growing, fascination
1165 III,9 | well-trained, competent personnel be able, on behalf of the
1166 II,3 | have developed from the perspectives of different religions.
1167 III,1 | proposed in a fresh and persuasive way becomes a major requirement.
1168 I,3 | of contemporary cultural phenomena, whose weight cannot be
1169 II,2,1 | Francis of Assisi and Saint Philip Neri are symbolic witnesses
1170 Conclu (33)| humanism and its theological, philisophical and artistic expressions.
1171 I,1 | Gospel with the different philosophies through the ages is evoked
1172 III,4 | deculturated. ~In the broader picture of a pastoral approach to
1173 II (16) | 1994. Italian translation, Piemme, 1996. ~
1174 I,1 | Redemptor Hominis, 10). Pioneers like Saint Justin and Saint
1175 III,7 | the only way to avoid the pitfalls and face the challenges
1176 III,3 | The parish, «the Church placed in the neighbourhoods of
1177 II,2,2 | the personal and social plain, is now more complex and
1178 I,1 | raises it to a supracultural plane. «To compose the sacred
1179 II,1,1 | communication. Through lack of planning, the outskirts or suburbs
1180 I,1 | uprooted to be, in faith, planted by God in the Promised Land.
1181 III,7 | exposure nowadays on a single platform and at the same time. ~On
1182 III (28) | II, Address to the first Plenary Session of the Pontifical
1183 III,1 | understood. With the cultural pluralism of the present, there must
1184 III,8 | development of a coherent pluridisciplinary approach will help create
1185 II,2,2 | anti-birth campaigns and policies are merely attempts to modify
1186 II,2,3 | system. Well-adapted pastoral policy will find there all the
1187 II,1,1 | who are socially rootless, politically powerless, economically
1188 II,3,1 | be classified under the polysemous heading of sects. Some are
1189 Intro | culture «is an effort to ponder the mystery of the world
1190 Conclu (34)| the Motu Proprio Inde a Pontificatus, 25 March 1993, AAS LXXXV (
1191 III (25) | Centres, Vatican City, 1995. Pontificio Consiglio della Cultura -
1192 III (25) | Pontificium Consilium de Cultura, Catholic
1193 II,1 | result of the efforts of the Popes, who have developed and
1194 II,3 | where, except in Africa, population growth is slower or even
1195 II,2,2 | development and solidarity of all (Populorum Progressio, 42). In their
1196 II,1,1 | entertainment they offer, as vividly portrayed by the means of social communication.
1197 III,3 | parishes are in an excellent position to respond to new cultural
1198 II,1 | cf. Fides et Ratio, 47). Positivist presuppositions on the progress
1199 III,6 | offer to the Church the possibility of presence and action in
1200 III,8 | experimental sciences. Now that the postulates of scientism have been ruled
1201 II,2,3 | Every true work of art is potentially a way into religious experience.
1202 Conclu | Pentecost.~Paul Cardinal Poupard~President ~Bernard Ardura,
1203 II (20) | Les Sectes, défi pastoral pour l'Église, Cité du Vatican,
1204 II,1,1 | various pressures, such as poverty and the under-development
1205 II,1,1 | socially rootless, politically powerless, economically marginalized
1206 I,1 | made full use of their powers and faculties» (Dei Verbum,
1207 I,3 | this sphere, the means are practically infinite, for the pastoral
1208 Conclu | President ~Bernard Ardura, O. Praem. ~Secretary ~
1209 I,2 | thought virtuous or worthy of praise» (Phil 4:8), which implies
1210 I,2 | obey Christ's command to preach the Gospel to all nations
1211 Intro | time the Gospel was first preached, the Church has known the
1212 II,2,3 | humiliation and even crime. The precariousness of such living conditions
1213 I | Tradendae by John Paul II, offer precious teachings in this respect,
1214 I | cultures. This 'something' is precisely human nature: this nature
1215 II,3 | context and affirming her preferential love for the poor and the
1216 II,1,3 | sin, embodied in certain prejudices, customs and practices,
1217 II,2,2 | knowledge. It forms people and prepares them for their participation
1218 III,5 | caring for the sick and preparing people for sacraments, above
1219 II,2,1 | philosophical reflection as a prerequisite so as to give order and
1220 I (6) | la evangelización en el presente y en el futuro de América
1221 I,2 | cultures allows people to preserve their own identity ... to
1222 Conclu (33)| its first public session presided by the Holy Father on 28
1223 Conclu | Pentecost.~Paul Cardinal Poupard~President ~Bernard Ardura, O. Praem. ~
1224 III,5 | theological formation is ever more pressing today as we face the new
1225 II,1,3 | cultural education, given that pressure-groups frequently do not hesitate
1226 II,2,1 | Creator. While its great prestige allows it to penetrate so
1227 III,7 | television and the Internet, risk prevailing over the educators. In addition,
1228 II,1 | cultural situation which prevails in different parts of the
1229 II,3,1 | isolation in the anonymity so prevalent in urban life; they readily
1230 II,1 | the context of «today's prevalently scientific and technical
1231 I,2 | to change and decay, the primacy of Christ is an unquenchable
1232 III,4 | consciences is one of the principal goals of a pastoral approach
1233 I | that man does not become prisoner of any of his cultures,
1234 III,7 | the Catholic Cinema Prize (Prix catholique du cinéma). Several
1235 III,8 | conferences. ~— The creation of pro-life academies or study-groups
1236 I,2 | place if the Gospel is not proclaimed» (Evangelii Nuntiandi, 18-
1237 II,2,2 | and specific way with the procreation of children: the communion
1238 Conclu | cultures transformed by the prodigious newness of Christ who «became
1239 III,7 | has to say, some dioceses produce advertisements which they
1240 I,1 | Unlike idols, which are the product of a culture, the God of
1241 III,4 | influence to bear on the production of educational material,
1242 III,3 | culture that they live and profess their Christian faith. Bishops,
1243 III,3 | illustration of the faith, as it is professed and celebrated by the community
1244 II,2,3 | of gain, the pursuit of profit and the overriding importance
1245 III,2 | competition caused by the profusion on all sides of diffuse
1246 II,1,2 | television or listening to radio programmes. Television and radio can
1247 II,2,2 | solidarity of all (Populorum Progressio, 42). In their various different
1248 II,3,1 | religion. However, the proliferation of sects is also a reaction
1249 I,1 | faith, planted by God in the Promised Land. Indeed, this break
1250 II,3,1 | of that conviction which prompted John Paul II to create the
1251 I,2 | cannot but follow the Alogic» proper to the Mystery of the Redemption ...
1252 III,7 | sufficient number of people were properly trained in communications
1253 Intro | for «it is one of the properties of the human person that
1254 II,2,2 | and with a moderate use of property and possessions which will
1255 III,1 | apostolic creativity and the prophetic power of the first disciples
1256 I,2 | and can incite sin. «By proposing the Good News, the Church
1257 Conclu (34)| 1982) 683-688, and the Motu Proprio Inde a Pontificatus, 25
1258 I (8) | sincretismo. Desafíos y propuestas pastorales para la Nueva
1259 III,3 | this culture, in order to protect and promote it in the light
1260 II,3,1 | brotherhood, even apparent protection and security. This feeling
1261 III,9 | has acted as advocate and protectress of culture and art, and
1262 Intro | by the modern spirit, so proud of its achievements and
1263 II,1,2 | This has already been proved by various promising initiatives
1264 II,1,2 | The «live» information provided by the mass media lessens
1265 III,3 | relationship to God and his Providence, to Our Lady and the saints,
1266 II,2,2 | life by fostering their psychological, intellectual, cultural,
1267 II,3,1 | In some cases people are psychologically wounded or suffer rejection
1268 II,1,2 | new techniques and a new psychology» (Redemptoris Missio, 37).
1269 III,7 | official ones, some dioceses publish a journal or at least some
1270 III,6 | for Culture has recently published its first list of such centres,
1271 III,7 | journalists, authors and publishers with a broad cultural perspective
1272 III,4 | relationships between teachers and pupils, at the heart of a genuine
1273 II,3 | also the need for rites of purification and expiation» (Ecclesia
1274 I,1 | original culture he penetrated, purified and made fertile. The history
1275 III,3 | belonging to the Church. Purifying and catechising expressions
1276 II,2,3 | and commercialism, leisure pursuits and sport create not just
1277 II,3 | Fides et Ratio, 91). By putting Christ back as the keystone
1278 III,5 | people who already have some qualification, general or specialised
1279 III,8 | recognized for their professional qualities and their faithfulness to
1280 III,1 | large festive gatherings to quench their thirst for culture
1281 II,1 | technology are now seen as questionable. After the spectacular defeat
1282 II,3 | was followed by a radical questioning of the values essential
1283 II,1 | dangerous to faith» (Vicesimus quintus annus, 16). ~
1284 II,2,3 | expressing tribal, national or racial rivalries, and give rise
1285 III,1 | spiritual life in a climate of radiant and communicative fervour. ~
1286 II,3 | Adeculturation» was followed by a radical questioning of the values
1287 II,1,2 | Internet, but also of the radically new consequences it brings:
1288 III,9 | sanctuary whenever they raise the mind up to God with
1289 I,1 | reveal himself, that which raises it to a supracultural plane. «
1290 I,2 | and Christian living and raising their values to the mystery
1291 III,2 | over the world, a whole new range of possibilities is opening
1292 II,3 | movements from countries with rapid demographic growth. Countries
1293 II,3 | Islam is currently expanding rapidly, particularly due to migratory
1294 III,5 | indifference to an agnostic rationalism. A sound knowledge of the
1295 II,3 | ensured the collapse of rationalist optimism, which viewed history
1296 III,2 | points there needs to be a re-formulation of Christian faith which
1297 III,4 | Hence the urgent need to re-think the relationship between
1298 II,3,1 | proliferation of sects is also a reaction against secularised culture
1299 II,3,1 | prevalent in urban life; they readily accept a spiritual vision
1300 III,2 | life. Priests need to be ready to face the challenge from
1301 II,3,1 | continent to another. This realisation calls for a new pastoral
1302 II,2,1 | and metaphysics. In the realm of knowledge, faith and
1303 III,2 | and 22). ~The «return» or «reawakening» of the religious dimension
1304 II,3,1 | life, and a deep desire to rebuild the framework of affective
1305 II,3 | Christ. Pope John Paul II recalls this: AIn India particularly,
1306 I,1 | In Christ, who came to recapitulate the whole of creation, the
1307 II,3 | level of culture in real reciprocity may foster fruitful relationships
1308 III,5 | theological formation ~31. We must recognise that, while in many countries
1309 II,3 | since Vatican II, the Church recognizes these religious values and
1310 III,7 | and for days of retreat or recollection. ~
1311 III,4 | In this respect, it is recommended that special attention be
1312 II,3,1 | 32). There is a need to recover a spiritual dimension which
1313 II,3 | Those countries which have recovered their freedom from the stranglehold
1314 I,1 | person and love. Christ's redeeming love unveils, beyond human
1315 II,1,2 | proclaim the Gospel or to reduce it to silence in human hearts».(12)
1316 II,1,2 | uniformity in messages which are reduced to pure information, a lack
1317 II,3 | anthropological nihilism which reduces human beings to their instincts
1318 II,3 | essential to Christians. The reductive effects of the secularism
1319 III,7 | which are also the daily reference-point for the majority of our
1320 Intro | world whose only Christian references are of a cultural nature.
1321 III,5 | impossible, unless they can reflect on faith just as seriously
1322 II,2,1 | Church by sharing their reflections on the encounter between
1323 I | the object of a detailed reflexion on the part of the Pontifical
1324 III,6 | inspires and makes fruitful, refreshing and powerful. They draw
1325 I,2 | cultures. They have to be regenerated by an encounter with the
1326 I,2 | everywhere transforms and regenerates» (Catechesi Tradendae, 53). «
1327 III,0 | Designing diocesan or regional devotional itineraries based
1328 III,0 | as an identifiable and regular activity in a diocese. ~—
1329 II,2,1 | capacity for truth and its regulatory function in culture. ~AThe
1330 I,2 | Phil 4:8), which implies rejecting everything that is a source
1331 II,2,1 | how should moral values relate to civil law in a pluralistic
1332 III,4 | need to find a new way of relating the need for exact and impartial
1333 II,1 | in cultural substance and relevance, in the context of «today'
1334 III,9 | role of the Church is as relevant as ever, especially in the
1335 III,8 | paradigm-shifts, but also to rely on the work of recognized
1336 II,1,3 | lively tension which can be remarkably fruitful if it is lived
1337 III,3 | things or sacramentals, remembrances and the sacred seasons of
1338 II,3 | secularisation, they are a reminder of the divine presence and
1339 II,3,1 | ways, in a society which is reminiscent of the Areopagus in Athens,
1340 II,1,3 | s country and people, as remote from cosmopolitanism as
1341 I,3 | of varied elements: the renewal of humanity, witness, explicit
1342 Conclu | cf. Eph 4:24). Christ renews all cultures through the
1343 II,1,2 | are shown. So the constant repetition of selected items of information
1344 II,3 | without ambiguity, but it also represents an opportunity... Here too
1345 III,1 | persuasive way becomes a major requirement. In a perspective of Gospel
1346 II,1 | s social teaching, from Rerum Novarum in 1891 to Centesimus
1347 III,1 | whether they are students, researchers, workers or artists. ~—
1348 II,2,3 | culture as superfluous and reserved for a privileged élite. ~
1349 II,1,2 | involves a fundamental reshaping of the elements by which
1350 II,3 | will offer a firm and resolute challenge to attitudes from
1351 Conclu | responsible for culture are resolutely committed to finding ways
1352 II,2,3 | of beauty and a permanent resource for a cultural education
1353 II,2,1 | by means of serious but respectful dialogue. This new cultural
1354 III,9 | indigenous and Catholic, while respecting liturgical norms.(26) The
1355 II,2,3 | work is one of the means of responding to the ever more insistent
1356 II,2,1 | between humanity and the rest of nature. Saint Francis
1357 III,0 | initiatives which may safeguard, restore and make the most of the
1358 I | is for human beings to be restored in fullness to having been
1359 II,3,1 | a spiritual vision which restores lost harmony and even offers
1360 II,3 | keystone of existence and restoring the place of reason enlightened
1361 III,4 | will, in reality, have to restrict them to basic religious
1362 III,9 | faith and art must not be restricted to a search for creativity.
1363 III,5 | characterized on the one hand by a resurgence of fundamentalist trends,
1364 III,7 | questions, and for days of retreat or recollection. ~
1365 II,2,1 | distinction, to bring unity and to retrieve the sense of harmony and
1366 III,2 | Gentes, 19 and 22). ~The «return» or «reawakening» of the
1367 II,2,1 | formation will need to be revised, since dialogue and inculturation
1368 Intro | these cultures, but also of revitalizing a de-Christianized world
1369 II,3 | the so-called Areligious revival» C is not without ambiguity,
1370 II,3,1 | life. This can be seen in revivalist groups within Christianity,
1371 III,3 | which have been made to revive such traditions. However,
1372 II,1,2 | society is a real cultural revolution: television, for instance,
1373 I (8) | Simposio, San José de Costa Rica, 19-23, January 1992, Bogotá,
1374 II,2,1 | struggling to integrate the riches of human knowledge, the
1375 III,6 | together the variety and the richness of the different situations
1376 II,1 | kairos, when the time is ripe for a new evangelization
1377 II,1,2 | technology, the Internet involves risks which have become tragically
1378 III,3 | creativity in all areas: ritual, music, song, decoration
1379 II,1 | atheistic Marxism-Leninism, the rival ideology - liberalism -
1380 II,2,3 | tribal, national or racial rivalries, and give rise to occasional
1381 II,2,2 | Afamily» to the point of robbing it of meaning. In this context,
1382 III,1 | people or adults. — Good role-models, given that the ultimate
1383 II,2,2 | to fill their respective roles as father and mother in
1384 III (25) | Cattolici. Elenco e indirizzi, Roma, Città Nuova Editrice, 1996. ~
1385 I,2 | nations gathered in the Upper Room at Pentecost did not hear
1386 III,2 | and rites which might help root Christianity more deeply
1387 II,1,1 | people who are socially rootless, politically powerless,
1388 III,8 | postulates of scientism have been ruled out, the Church must be
1389 III,4 | educator and teacher by running nurseries or kindergartens,
1390 I,2 | Christ's unique role, to the sacramental nature of his Church, and
1391 III,3 | adoration, holy things or sacramentals, remembrances and the sacred
1392 I,1 | the Promise, announces the sacrifice of the Son of God on the
1393 II,2,3 | genuine beauty of art (cf. Sacrosanctum Concilium, 122-127). As
1394 III,1 | the fact that something is said is not enough to guarantee
1395 III,0 | problems in publishing and book sales in some countries, supporting -
1396 I (8) | América Latina, Simposio, San José de Costa Rica, 19-23,
1397 III,3 | the most of holy places, sanctuaries and pilgrimages, holy days
1398 III,9 | also be brought into the sanctuary whenever they raise the
1399 III,3 | footsteps of the Hebrews who sang the Canticles of Ascent
1400 II,2,1 | Gospel which imposes this sapiential task directly upon her Pastors,
1401 I,2 | desires all men to be saved and to come to the knowledge
1402 III,0 | about tourism on a human scale in association with the
1403 III,4 | on means that are often scarce. One must accept the facts
1404 II,3 | atheism have been profoundly scarred by a violent Adeculturation»
1405 I,1 | and gathers in unity the scattered children of God: «When I
1406 II,3,1 | Areopagus in Athens, the scene of some of Saint Paul's
1407 III,8 | Now that the postulates of scientism have been ruled out, the
1408 II,1,2 | information networks, whose screens are at the heart of people'
1409 III,8 | dynamic nature of the world, scriptural exegesis and scientific
1410 III (25) | Cattolica, la Cultura la Scuola e l'Università, I Centri
1411 III,3 | remembrances and the sacred seasons of the liturgy. Several
1412 III,5 | their professional life. Secondly, the better equipped they
1413 Conclu | Bernard Ardura, O. Praem. ~Secretary ~
1414 II (20) | Rome (4-6 April 1991); Les Sectes, défi pastoral pour l'Église,
1415 III,7 | contemporaries. The various sectors of the Church would communicate
1416 II,3 | influence of materialist and secular life-styles, which manifests
1417 II,3 | a world at the mercy of secularisation, they are a reminder of
1418 II,3,1 | apparent protection and security. This feeling stems mostly
1419 II,2,3 | sows in those cultures the seeds of doubt, dissatisfaction,
1420 II,2,1 | areas which invites man to seek out the fundamentals of
1421 I,3 | 14), pastoral work, in seeking «the means that are most
1422 I,2 | the world, inculturation seeks to obey Christ's command
1423 | seem
1424 II,2,1 | function in culture. ~AThe segmentation of knowledge, with its splintered
1425 II,1,2 | the constant repetition of selected items of information involves
1426 II,2,2 | woman's possibilities of self-affirmation. This has somewhat overshadowed
1427 II,3 | mysticism, like holiness, self-denial, chastity, universal love,
1428 II,2,3 | more insistent desire for self-fulfilment, on a par with cultural
1429 II,1,1 | culture of death», a real semantic nonsense for a counter-culture
1430 I,2 | Ibid.), highlights the semina Verbi hidden and sometimes
1431 III,6 | conferences, debates, courses, seminars, publications, libraries,
1432 II,2,1 | transcends the experience of the senses, offers new possibilities
1433 II,2,1 | Bioethics is one of the sensitive areas which invites man
1434 III,7 | inasmuch as its quality and seriousness contributes to the promotion
1435 II,3 | cultural and moral ailments serve as a justification for new
1436 III,9 | implement the guidelines set by the Second Vatican Council.
1437 III,7 | merchants of violence and cheap sex, omnipresent in video cassettes
1438 II,2,2 | characteristics of both sexes work together in a mutually-enriching
1439 | shall
1440 III,1 | of men and society that shape cultures, the concepts of
1441 II,2,2 | but also makes them both sharers in truth and love, that
1442 Intro | religious traditions are being shattered. Thus, it is not only a
1443 I,2 | disciples (cf. Phil 2:6-9), sheds light on the encounter of
1444 III,9 | his mysteries, from their shining forth in the Virgin Mary
1445 II,3 | Hinduism, Buddhism, Taoism, Shintoism, Confucianism and Islam,
1446 II,2,1 | Pastors, and they cannot shrink from their duty to undertake
1447 III,5 | children, caring for the sick and preparing people for
1448 III,2 | by the profusion on all sides of diffuse forms of religiosity. ~
1449 III,2 | but we should never lose sight of the fact that the best
1450 II,2,2 | somewhat overshadowed the rich significance of motherhood. Bearing in
1451 I,2 | Such obedience does not signify either syncretism or a simple
1452 II,1,2 | Gospel or to reduce it to silence in human hearts».(12) The «
1453 III,8 | and research centres, and similar networks linking scientific
1454 I (8) | Evangelización de América Latina, Simposio, San José de Costa Rica,
1455 III,3 | that... it might lead to a sincere conversion and a practical
1456 I (8) | Cf. Indiferentismo y sincretismo. Desafíos y propuestas pastorales
1457 II,1,1 | counter-culture which reveals the sinister contradiction between the
1458 I | nature and their brothers and sisters, with themselves and with
1459 III,0 | parishes and at pilgrimage sites. These need to be run by
1460 II,1,3 | Redemptoris Missio, 52 and Slavorum Apostoli, 21). ~At he same
1461 II,3 | Africa, population growth is slower or even negative, often
1462 III,1 | Pilgrimage itineraries to allow small meditative groups as well
1463 II,1,1 | agglomerations of people who are socially rootless, politically powerless,
1464 I,1 | he was to go. By faith he sojourned in the land of promise,
1465 Conclu | Vatican City, 23 May 1999, the Solemnity of Pentecost.~Paul Cardinal
1466 II,3 | chief and elders, are a solid basis for the inculturation
1467 II,3,1 | but, in reality, illusory solutions C like the AGospel of success»
1468 II,2,2 | self-affirmation. This has somewhat overshadowed the rich significance
1469 III,3 | all areas: ritual, music, song, decoration etc... They
1470 I,1 | share in the condition of sonship. God who is totally different
1471 III,4 | younger generations will soon collapse. Hence the urgent
1472 III,9 | artists presupposes the right sort of formation.(27) Those
1473 I,2 | interest, lines of thought, sources of inspiration and models
1474 II,1,3 | and defends its cultural sovereignty. ~While the rights of a
1475 II,2,3 | material impoverishment, but sows in those cultures the seeds
1476 III,8 | concept of eternity and the spatio-temporal structure of the physical
1477 III,8 | academies or study-groups specializing in this subject, run by
1478 II,1 | questionable. After the spectacular defeat of collectivist atheistic
1479 II,1,2 | thousands of people who spend a significant amount of
1480 I,1 | whole being. Abraham was spiritually and culturally uprooted
1481 II,2,1 | segmentation of knowledge, with its splintered approach to truth and consequent
1482 II,1 | the second Vatican Council spoke boldly of «a new age in
1483 III,9 | or Prizes could put the spotlight on sacred music or religious
1484 II,2,2 | in a mutually-enriching spousal relationship in which women
1485 I | good, culture cannot only spring from the experience of needs,
1486 II,2,3 | educational values and a springboard for celebrating everything
1487 III,8 | press and publications, staffed by men and women truly qualified
1488 III,1 | countries».(21) These are the stakes involved in a pastoral approach
1489 III,9 | while enjoying a reasonable standard of freedom, to enter into
1490 II,2,1 | choice of values. There is a stark basic question which constantly
1491 III,0 | supporting - and perhaps also starting - Catholic bookshops, especially
1492 II,1,2 | traditional media?».(14) ~The most startling innovation in communications
1493 III,7 | religious media, but also in state-run or commercial media, which
1494 II (20) | City. Washington, United States Catholic Conference, 1995. ~
1495 III,7 | Catholic television and radio stations, particularly the latter,
1496 II,2,3 | all its creative force, steeped in centuries of Catholic
1497 II,3 | wisdom of China, and to steer their ancient quest for
1498 II,3,1 | and security. This feeling stems mostly from the simple answers
1499 I,2 | transcendence, and these stepping-stones into moorings for the acceptance
1500 II,2,1 | creator. God appointed us stewards of nature (Gen 1,28), so
|