Comunhão e missão presbiteral ontem e hoje. Discernimentos e compromissos
In order to be able to establish a dialogue with the modern world, the Vatican II listened critically to the modernity. A Vatican III would have to be prophetically counter-cultural, “untune the choir of the satisfied” and challenge many hegemonic values of consumerism, accumulation and acceleration...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | Portuguese |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2010
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| In: |
Revista eclesiástica brasileira
Year: 2010, Volume: 70, Issue: 279, Pages: 532-563 |
| Further subjects: | B
Presbítero
B Modernidade |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
| Parallel Edition: | Non-electronic
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| Summary: | In order to be able to establish a dialogue with the modern world, the Vatican II listened critically to the modernity. A Vatican III would have to be prophetically counter-cultural, “untune the choir of the satisfied” and challenge many hegemonic values of consumerism, accumulation and acceleration. In this scenario of multiple pathologies of the late modernity, the presbyters’ mission demands discretion and commitment. The elementary priest experiences the prophetic counter-culture in the pilgrim’s modesty (vs. consumerism), in the Eucharistic gratuity (vs. accumulation) and as an emergency brake in a “train” called barbarism (vs. acceleration). The presbyter, who is part of the culture he questions, finds his roots in the word and in the experience of the God-Love with its extensions in the celebration of the sacraments, as effective word, and in the services of justice, charity and mercy, as contextually incarnated word. Para poder dialogar com o mundo moderno, o Vaticano II acolheu criticamente a modernidade. Um Vaticano III teria de ser profeticamente contracultural e “desafinar o coro dos contentes” e desafiar muitos valores hegemônicos do consumo, da acumulação e da aceleração. Nestes cenários de múltiplas patologias da modernidade tardia, a missão presbiteral exige discernimentos e compromissos. O sacerdote elementar vive a contraculturalidade profética no despojamento do peregrino (vs. consumo), na gratuidade eucarística (vs. acumulação) e como freio de emergência de um “trem” chamado barbárie (vs. aceleração). O presbítero, que faz parte da cultura que ele questiona, encontra suas raízes na palavra e na experiência do Deus Amor com seus desdobramentos na celebração dos sacramentos, como palavra eficaz, e nos serviços de justiça, caridade e misericórdia, como palavra contextualmente encarnada. |
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| Contains: | Enthalten in: Revista eclesiástica brasileira
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| Persistent identifiers: | DOI: 10.29386/reb.v70i279.1131 |
