DOCUMENTO DE APARECIDA PDF

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Documento conclusivo de Aparecida (PDF). A los hermanos en el Episcopado de América Latina y del Caribe: El 13 de mayo pasado, a los pies de la Santísima. Episcopado Latinoamericano y del Caribe, Aparecida, Brasil, V, n. 1: AAS 99 . bestthing.info . Americas met in Aparecida, Brazil, to hold the Fifth General Conference of Bishops 2 Benedict XVI, Inaugural Address of the Fifth Conference, Aparecida, no.


Documento De Aparecida Pdf

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APARECIDA a été traduit en français à partir de la version d'Aparecida, au Brésil, j'ai inauguré avec une grande joie la Ve Conférence. "En este Documento hay numerosas y oportunas indicaciones pastorales, motivadas con ricas reflexiones a la luz de la fe y del contexto social actual. Aparecida. Documento Conclusivo book. Read 3 reviews from the world's largest community for readers. Conclusiones de la V Conferencia General del Episcop.

Once in the new country, again they are oppressed by unjust structures in so many different ways: Just structures are given so much attention in the Aparecida Document for two main reasons. First, the effects of the structures of injustice which were characterized by oppression of the poor were still being felt in different countries of Latin America at the time when the document was being written and are still a problem to a certain extent.

This is already quite clear in the official document but was even more forceful in the original text. The discussion is in many ways an ongoing one, including whether one can speak more of structures of virtue and structures of vice in order to capture more the moral character of the institutions see Daniel J.

Documento Conclusivo Version no oficial. Available online at: The document makes it clear that change must be sought on various levels: Paragraph reads: The preferential option of the poor demands that we devote special attention to those Catholic professional people who are responsible for the finances of nations, those who promote employment, and politicians who must create conditions for the economic development of the countries, so as to give them ethical guidelines consistent with their faith.

However, to do such a statement would be inadequate and incorrect. Emilia Robles Barcelona: Herder Editorial, ebook. Questions can be raised about whether such a paradigm which has its roots in Latin America can be applied globally or not. Migration and creating just structures are just two areas where this new vision can be appreciated and lived, recognizing the need for the Church itself to be evangelized afresh in the first place, and as a result of which, functions more forcefully and more convincingly as an agent of social change.

Alver Metalli Santiago, Chile: Related Papers. A review of its reception in Latin America.

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Rev Bras Enferm. It expresses the fact that those faithful to God and his word, by their self-giving, gain true happiness. The Beatitudes are in no way trite or undemanding, quite the opposite.

We can only practise them if the Holy Spirit fills us with his power and frees us from our weakness, our selfishness, our complacency and our pride. Let us listen once more to Jesus, with all the love and respect that the Master deserves. Let us allow his words to unsettle us, to challenge us and to demand a real change in the way we live. Otherwise, holiness will remain no more than an empty word.

We turn now to the individual Beatitudes in the Gospel of Matthew cf. Mt The Gospel invites us to peer into the depths of our heart, to see where we find our security in life. Usually the rich feel secure in their wealth, and think that, if that wealth is threatened, the whole meaning of their earthly life can collapse. Jesus himself tells us this in the parable of the rich fool: he speaks of a man who was sure of himself, yet foolish, for it did not dawn on him that he might die that very day cf.

Lk Wealth ensures nothing. In this way, we miss out on the greatest treasure of all. That is why Jesus calls blessed those who are poor in spirit, those who have a poor heart, for there the Lord can enter with his perennial newness. In this way, he too invites us to live a plain and austere life.

Being poor of heart: that is holiness. These are strong words in a world that from the beginning has been a place of conflict, disputes and enmity on all sides, where we constantly pigeonhole others on the basis of their ideas, their customs and even their way of speaking or dressing.

Ultimately, it is the reign of pride and vanity, where each person thinks he or she has the right to dominate others. Nonetheless, impossible as it may seem, Jesus proposes a different way of doing things: the way of meekness.

This is what we see him doing with his disciples. If we are constantly upset and impatient with others, we will end up drained and weary. But if we regard the faults and limitations of others with tenderness and meekness, without an air of superiority, we can actually help them and stop wasting our energy on useless complaining. Paul speaks of meekness as one of the fruits of the Holy Spirit cf. Meekness is yet another expression of the interior poverty of those who put their trust in God alone.

Indeed, in the Bible the same word — anawim — usually refers both to the poor and to the meek. At times they may, but so be it. It is always better to be meek, for then our deepest desires will be fulfilled.

In every situation, the meek put their hope in the Lord, and those who hope for him shall possess the land… and enjoy the fullness of peace cf. Reacting with meekness and humility: that is holiness.

The world tells us exactly the opposite: entertainment, pleasure, diversion and escape make for the good life. The worldly person ignores problems of sickness or sorrow in the family or all around him; he averts his gaze. The world has no desire to mourn; it would rather disregard painful situations, cover them up or hide them.

Much energy is expended on fleeing from situations of suffering in the belief that reality can be concealed. But the cross can never be absent. Such persons are unafraid to share in the suffering of others; they do not flee from painful situations. They discover the meaning of life by coming to the aid of those who suffer, understanding their anguish and bringing relief.

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They sense that the other is flesh of our flesh, and are not afraid to draw near, even to touch their wounds. They feel compassion for others in such a way that all distance vanishes. Knowing how to mourn with others: that is holiness. Hunger and thirst are intense experiences, since they involve basic needs and our instinct for survival.

There are those who desire justice and yearn for righteousness with similar intensity. Jesus says that they will be satisfied, for sooner or later justice will come. We can cooperate to make that possible, even if we may not always see the fruit of our efforts.

Jesus offers a justice other than that of the world, so often marred by petty interests and manipulated in various ways. Experience shows how easy it is to become mired in corruption, ensnared in the daily politics of quid pro quo, where everything becomes business. How many people suffer injustice, standing by powerlessly while others divvy up the good things of this life.

Some give up fighting for real justice and opt to follow in the train of the winners. This has nothing to do with the hunger and thirst for justice that Jesus praises. Hungering and thirsting for righteousness: that is holiness. Mercy has two aspects.

It involves giving, helping and serving others, but it also includes forgiveness and understanding. The yardstick we use for understanding and forgiving others will measure the forgiveness we receive. The yardstick we use for giving will measure what we receive. We should never forget this. We need to think of ourselves as an army of the forgiven. All of us have been looked upon with divine compassion.

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Seeing and acting with mercy: that is holiness. This Beatitude speaks of those whose hearts are simple, pure and undefiled, for a heart capable of love admits nothing that might harm, weaken or endanger that love. The Bible uses the heart to describe our real intentions, the things we truly seek and desire, apart from all appearances.

God wants to speak to our hearts cf. Hos ; there he desires to write his law cf. Jer In a word, he wants to give us a new heart cf.

Ezek Jn Certainly there can be no love without works of love, but this Beatitude reminds us that the Lord expects a commitment to our brothers and sisters that comes from the heart.

A heart that loves God and neighbour cf. Mt , genuinely and not merely in words, is a pure heart; it can see God. Keeping a heart free of all that tarnishes love: that is holiness.

This Beatitude makes us think of the many endless situations of war in our world.

Yet we ourselves are often a cause of conflict or at least of misunderstanding. For example, I may hear something about someone and I go off and repeat it. I may even embellish it the second time around and keep spreading it… And the more harm it does, the more satisfaction I seem to derive from it.

The world of gossip, inhabited by negative and destructive people, does not bring peace. Sowing peace all around us: that is holiness. Jesus himself warns us that the path he proposes goes against the flow, even making us challenge society by the way we live and, as a result, becoming a nuisance. He reminds us how many people have been, and still are, persecuted simply because they struggle for justice, because they take seriously their commitment to God and to others.

In living the Gospel, we cannot expect that everything will be easy, for the thirst for power and worldly interests often stands in our way. As a result, the Beatitudes are not easy to live out; any attempt to do so will be viewed negatively, regarded with suspicion, and met with ridicule. Whatever weariness and pain we may experience in living the commandment of love and following the way of justice, the cross remains the source of our growth and sanctification.

Here we are speaking about inevitable persecution, not the kind of persecution we might bring upon ourselves by our mistreatment of others. The saints are not odd and aloof, unbearable because of their vanity, negativity and bitterness. The Apostles of Christ were not like that. Persecutions are not a reality of the past, for today too we experience them, whether by the shedding of blood, as is the case with so many contemporary martyrs, or by more subtle means, by slander and lies.

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At other times, persecution can take the form of gibes that try to caricature our faith and make us seem ridiculous.

Accepting daily the path of the Gospel, even though it may cause us problems: that is holiness. In fidelity to the Master Holiness, then, is not about swooning in mystic rapture.

Given these uncompromising demands of Jesus, it is my duty to ask Christians to acknowledge and accept them in a spirit of genuine openness, sine glossa. If I encounter a person sleeping outdoors on a cold night, I can view him or her as an annoyance, an idler, an obstacle in my path, a troubling sight, a problem for politicians to sort out, or even a piece of refuse cluttering a public space. Or I can respond with faith and charity, and see in this person a human being with a dignity identical to my own, a creature infinitely loved by the Father, an image of God, a brother or sister redeemed by Jesus Christ.

That is what it is to be a Christian! Can holiness somehow be understood apart from this lively recognition of the dignity of each human being? For Christians, this involves a constant and healthy unease.

Even if helping one person alone could justify all our efforts, it would not be enough. The bishops of Canada made this clear when they noted, for example, that the biblical understanding of the jubilee year was about more than simply performing certain good works.

I regret that ideologies lead us at times to two harmful errors. On the one hand, there is the error of those Christians who separate these Gospel demands from their personal relationship with the Lord, from their interior union with him, from openness to his grace.

For these great saints, mental prayer, the love of God and the reading of the Gospel in no way detracted from their passionate and effective commitment to their neighbours; quite the opposite. The other harmful ideological error is found in those who find suspect the social engagement of others, seeing it as superficial, worldly, secular, materialist, communist or populist. Or they relativize it, as if there are other more important matters, or the only thing that counts is one particular ethical issue or cause that they themselves defend.

Our defence of the innocent unborn, for example, needs to be clear, firm and passionate, for at stake is the dignity of a human life, which is always sacred and demands love for each person, regardless of his or her stage of development.

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Equally sacred, however, are the lives of the poor, those already born, the destitute, the abandoned and the underprivileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection. We often hear it said that, with respect to relativism and the flaws of our present world, the situation of migrants, for example, is a lesser issue.

That a politician looking for votes might say such a thing is understandable, but not a Christian, for whom the only proper attitude is to stand in the shoes of those brothers and sisters of ours who risk their lives to offer a future to their children.

Can we not realize that this is exactly what Jesus demands of us, when he tells us that in welcoming the stranger we welcome him cf. Mt ? This is not a notion invented by some Pope, or a momentary fad. The worship most acceptable to God We may think that we give glory to God only by our worship and prayer, or simply by following certain ethical norms. It is true that the primacy belongs to our relationship with God, but we cannot forget that the ultimate criterion on which our lives will be judged is what we have done for others.

Prayer is most precious, for it nourishes a daily commitment to love. Similarly, the best way to discern if our prayer is authentic is to judge to what extent our life is being transformed in the light of mercy. Here I think of Saint Thomas Aquinas, who asked which actions of ours are noblest, which external works best show our love for God. For he does not need our sacrifices, but wishes them to be offered to him, in order to stir our devotion and to profit our neighbour.

Those who really wish to give glory to God by their lives, who truly long to grow in holiness, are called to be single-minded and tenacious in their practice of the works of mercy.The first of these great signs is solid grounding in the God who loves and sustains us.

Such persons are unafraid to share in the suffering of others; they do not flee from painful situations. Just a moment while we sign you in to your Goodreads account. Mt ? Esplorazioni fantastiche. New York Rangers: The Lord will bring it to fulfilment despite your mistakes and missteps, provided that you do not abandon the path of love but remain ever open to his supernatural grace, which purifies and enlightens.

At the centre is charity. The world of gossip, inhabited by negative and destructive people, does not bring peace.

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