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Il presente contributo muove da considerazioni generali sul valore educativo della musica e sulle caratteristiche della musica sacra per offrire alcune riflessioni sul rapporto tra musica liturgica e mistagogia, sulle ragioni della necessità di tale rapporto, sulle sue esigenze, su ciò che implica e quali sono i suoi obiettivi attesi. Tratteremo i repertori di alcuni movimenti ecclesiali significativi sia per la loro struttura consolidata, sia per il gran numero di aderenti. Sono gruppi strutturati con un proprio programma e statuti, approvati dalla Chiesa cattolica, che hanno riconosciuto, ciascuno con le proprie peculiarità e differenziazioni, la necessità di conciliare musica liturgica e mistagogia nel proprio itinerario di fede. Daremo uno sguardo più da vicino ai loro repertori e faremo alcune considerazioni su di essi. Prenderemo in considerazione anche quei repertori che non sono espressione diretta dei movimenti, ma sono ampiamente utilizzati nelle parrocchie e nelle comunità, talvolta utilizzati dagli stessi movimenti insieme ai propri., The present contribution moves from general considerations on the educational value of music and on the characteristics of sacred music in order to offer some reflections on the relationship between liturgical music and mystagogy, on the reasons for the need for this relationship, on its requirements, what it implies and what are its expected objectives. We will deal with the repertoires of some significant ecclesial movements both for their consolidated structure and for the large number of adherents. They are structured groups with their own program and statutes, approved by the Catholic Church, which have acknowledged, each with their own peculiarities and differentiations, the need to reconcile liturgical music and mystagogy in their own itinerary of faith. We will take a closer look at their repertoires, and we will make some considerations on them. We will also take into account those repertoires which are not a direct expression of movements, but are widely used in parishes and communities, sometimes used by the same movements together with their own ones.

A poesia de Sophia é também uma questão de tempo. É dentro do tempo que se escuta a sua aspiração à unidade e à inteireza. Trata-se de uma poesia eivada de incertezas; mesmo quando revela a posse de uma luminosidade, guarda ainda sombras subtis; mesmo quando os seus contornos intocados sugerem a lisura da superfície, não omite as suas asperezas, a litania rumorosa dos seus augúrios, o lamento – em melopeia – do tempo dividido. O tempo não é encarado apenas como duração, mas sobretudo como intensidade; não é tanto um «tempo quando», mas um «tempo onde». Sendo um «livro de passagem», No tempo dividido (1954) é como uma crisálida, um grito de resgate. É entre a pátria perdida e o corpo perdido que se entretece uma mistagogia da temporalidade. Entre naufrágios, desastres e destroços, Sophia teve «o futuro por memória»; entre o pensamento sem rosto, os gestos sem peso e o olhar atento que nenhum acaso desvia, como Antígona, a sua poesia sobreleva: «Eu sou aquela que não aprendeu a ceder aos desastres».

Mistagogiczny wymiar formacji chrześcijańskiej we wspólnocie rodzinnej Przeżywana w 2020 roku ogólnoświatowa pandemia koronawirusa spowodowała wprowadzenie surowych ograniczeń regulujących wszystkie przestrzenie życia społecznego. Dotyczyły one także możliwości uczestnictwa wiernych w liturgii oraz w codziennym życiu wspólnoty Kościoła. Skutkiem tego, wielu wiernych przeżywało liturgiczne obchody Wielkiejnocy oraz kolejnych niedziel paschalnych we wspólnocie najbliższej rodziny. Zgodnie ze wskazaniami biskupów, także we wspólnocie rodzinnej miało miejsce bezpośrednie przygotowanie dzieci do przyjęcia sakramentu pokuty i pojednania oraz I Komunii św. Rodziny stanęły zatem wobec konieczności wypełnienia zadań właściwych dla katechumenatu. Wobec powyższego, można postawić pytanie, czy w taki właśnie sposób – jako wspólnotę „domowego Kościoła” – postrzegają siebie współczesne chrześcijańskie rodziny? Czy są świadome swojej misji i odpowiednio do jej podjęcia przegotowane? Celem artykułu jest wydobycie mistagogicznego wymiaru formacji chrześcijańskiej we wspólnocie rodzinnej. Autor podejmuje refleksję nad rodziną jako miejscem urzeczywistnia się misterium Kościoła. Omawia także cele i zadania katechumenatu rodzinnego, podejmowane z racji udziału rodziny w życiu i misji Kościoła.

Presented article draws attention to the person of German theologian Karl Rahner, considerated being a „theologist of Mystery”. All Rahner’s theology has an exceptional, mistical character, but in the same way it contains the mystique which could be practised by anybody. The keystone of mystagogy proposed by German jesuit is an autenticall, original meeting between human being and God, named an transcendental experience, in which the human person enters into communication with God as a absolute Mystery. This meeting foreruns an reflexioned attitude to the experience of God, which results – on the intellectual level – with arguments of existence of God. Rahner talks about mystagogy, or mystique of ever-day reality. God is present in quotidian life of human beings as an infinity proposition, unstated love, absolute future. Real encounter with God couldn’t be limited to the practice of sacraments. It is also possible out of ecclesiastical structures – in life’s pain, in experience of hope, responsibility, love and death. First part of this article contains a short advisement about the Rahner’s definition of mistagogy. Second part of the text describes two necessary conditions of understanding Karl Rahner’s concept of mistagogy. In the third part of this work the reader can find the description of all mystagogical process by Rahner.

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2022-01-14T19:42:21Z No. of bitstreams: 2 jose_janedson_oliveira.pdf: 1251855 bytes, checksum: bf82e7e500a0cd4c1e9a9035f4aba531 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Made available in DSpace on 2022-01-14T19:42:21Z (GMT). No. of bitstreams: 2 jose_janedson_oliveira.pdf: 1251855 bytes, checksum: bf82e7e500a0cd4c1e9a9035f4aba531 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2021-08-27 This study takes part of the research that discusses the initiation bibliographic to the Christian life, including the 3rd and 4th centuries, a period in which it was institutionalized by the Holy Fathers and the decades after Vatican II, marked by profound changes in the Church. Thus, the objective for a bibliographic study is to analyze Cyril of Jerusalem's mystagogical catechesis that present the process of initiation to Christian life as a mystagogical and theological catechumenal path, in the perspective of relating them to the Church's evangelizing practice today, marked by new configurations in subjectivity human. The results point to Cyril of Jerusalem's mystagogical catechesis as references for the catechetical process of the post-conciliar Church, which takes up the catechumenate as an overcoming of the existing practice of Christian initiation through a mystagogical catechumenal formation in light of the sociocultural contexts that involve it and official documents instituted by the church. It is also clear that the converging points between the two ecclesiological contexts, the third and fourth centuries and the years after Vatican II, which despite being historically separated, are united by the same ecclesial, mystagogical and ecclesiological perspective. Este trabalho está inserido no âmbito das pesquisas bibliográficas que discorrem sobre a iniciação à vida cristã, contemplando os séculos III e IV, período em que a mesma foi institucionalizada pelos Santos Padres e as décadas pós-Vaticano II, marcadas por profundas transformações na Igreja. Nesse sentido, objetiva-se através de uma pesquisa bibliográfica, analisar as catequeses mistagógicas de Cirilo de Jerusalém, que apresentam o processo de iniciação à vida cristã como caminho catecumenal, mistagógico e teológico, na perspectiva de relacioná-las à prática evangelizadora da Igreja na atualidade, marcada por novas configurações na subjetividade humana. Os resultados apontam as catequeses mistagógicas de Cirilo de Jerusalém como referenciais para o processo catequético da Igreja pós-conciliar, que retoma o catecumenato como superação da prática da iniciação cristã existente, por uma formação catecumenal mistagógica à luz dos contextos socioculturais que a envolve. Evidencia-se, ainda, pontos convergentes entre os dois contextos eclesiológicos, os séculos III e IV e os anos posteriores ao Vaticano II, que apesar de se encontrarem separados historicamente, estão unidos pela mesma perspectiva, mistagógica e eclesiológica.

La hermenéutica teológica propone no sólo hacer una crítica a los problemas sociales que afectan a la humanidad, sino aportar a ellos desde la investigación. Así, la pretensión es presentar un aporte a la crisis de sentido en la sociedad actual, un fenómeno que refleja la incidencia de fuerzas desintegradoras que producen una ceguera a ser liberada. Este aporte emerge del acercamiento a obras selectas de Benjamín González Buelta desde la clave de la mística de ojos abiertos, de tal manera que, se articula un horizonte semántico que hunde su mirada en la realidad, descubriendo la acción de Dios en ella, y es respuesta de integración para dar sentido a un mundo en crisis. Theological hermeneutics proposes not only to criticize the social problems that affect humanity, but also to contribute to them through research. Thus, the claim is to present a contribution to the crisis of meaning in today's society. A phenomenon that reflects the incidence of disintegrating forces that produce a blindness to be released. This contribution emerges from the approach to selected works of Benjamín González Buelta from the key of the mystique of open eyes, in such a way that, a semantic horizon is articulated that sinks its gaze into reality, discovering the action of God in it, and is integration response to make sense of a world in crisis. Magíster en Teología Maestría

EnglishThe Apocalypse of St. John has a singular beauty in its symbolic language and message of hope. In the central part (4,1−22,5) there are poems classified as hymns, addressed to God and the Lamb. They offer the reader a mystagogi-cal itinerary from the recognition of God (4:8-11) and the Lamb (5:9-14); passing through His attributes (7:10-12); the perception of His performance (11:15-18; 12:10-12); the praise of His judgments (15: 3-4; 16:5-7); culminating with the final Alleluia (19:1-8), which concludes this journey in a reverent posture to God for His reign and an invitation to the nuptials with the Lamb. We will present the hymns inserted in the ensemble of the Book of Revelation literary structure and the function they exert from the poetic synthesis of the narrated drama. Next, we will approach the mystagogy of the Revelation hymns in order to understand how the divine action and its relation to the environment and to humanity are shown. We shall not overly dwell on exegetical analysis, but we shall presume it for a more literary and theological emphasis. Finally, we will consider God as a fasci-nating mystery that proposes communion from Christ, the Lamb slain. portuguesO livro do Apocalipse de Sao Joao possui uma beleza singular por sua linguagem simbolica e mensagem de esperanca. Na sua parte central (4,1–22,5), ha poemas, classificados como hinos, dirigidos a Deus e ao Cordeiro. Eles propoem ao leitor um itinerario mistagogico desde o reconhecimento de Deus (4,8-11) e do Cordeiro (5,9-14); passando pelos seus atributos (7,10-12); a percepcao de sua atuacao (11,15-18; 12,10-12); o louvor aos seus juizos (15,3-4; 16,5-7); culminando com o Aleluia final (19,1-8), que conclui esse percurso em uma postura reverente a Deus por seu reinado e um convite as nupcias com o Cordeiro. Apresentaremos os hinos inseridos no conjunto da estrutura literaria do livro do Apocalipse e a funcao que eles exercem de sintese poetica do drama narrado. Em seguida, abordaremos a mistagogia dos hinos do Apocalipse a fim de compreender como se mostra a acao divina e sua relacao com o meio e com a humanidade. Nao nos deteremos demasiadamente na analise exegetica, mas a presumiremos para uma enfase mais literaria e teologica. Finalmente, consideraremos Deus como misterio fascinante que propoe a comunhao a partir de Cristo, o Cordeiro imolado.

Tese (Doutorado) - Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-Graduação em Ciências da Religião. Bibliografia: f. 286-300 Diante das profundas transformações socioculturais recentes, o agir pedagógico tornou-se, atualmente, um dos fatores mais desafiadores e decisivos para a vida contemporânea em todos os seus âmbitos. Este pesquisador teve a oportunidade de vivenciar, no contexto acadêmico e pastoral, a práxis pedagógica de João Batista Libanio, pela qual foi introduzido no cultivo da vida intelectual. Teve igualmente acesso a muitos depoimentos de ex-alunos-orientandos do teólogo jesuíta mineiro que corroboram a importância crucial desta pedagogia para a conquista da maturidade intelectual. Tudo isso provocou o engendramento da tese principal desta pesquisa: a práxis pedagógica teológico-pastoral de João Batista Libanio, caracterizada como Teologia Heurística da Libertação e interpretada à luz da pedagogia de Paulo Freire e de Edgar Morin, oferece pertinente Método Pedagógico Heurístico Libertador para o contexto contemporâneo. Desse modo, o legado intelectual deste autor se tornou objeto material desta pesquisa e, especificamente, a sua práxis pedagógica acadêmica o objeto formal. Por sua originalidade e dinâmica criativa, a práxis pedagógica libaniana pode ser caracterizada como Teologia Heurística da Libertação e, mais ainda, permite delinear pertinente Método Pedagógico Heurístico Libertador? Qual a relevância teórica e prática desta práxis pedagógica teológico-pastoral para o complexo processo de ensino-aprendizagem contemporâneo? Estas questões incisivas acompanharam e motivaram, do início ao fim, esta pesquisa. Utilizando-se dos métodos hermenêuticos genético-estrutural, dialético-dialógico e heurístico-libertador, ao se analisar o vasto legado intelectual deste teólogo, percebeu-se que sua práxis pedagógica pode ser caracterizada como autêntica Teologia Heurística da Libertação. Além disso, constatou-se que o modo de João Batista Libanio pensar-fazer-ensinar teologia, por seu criativo dinamismo histórico, oferece traços estruturantes para a elaboração de um Método Pedagógico Heurístico Libertador instigante para o contexto hodierno. A pesquisa está dividida em três partes, cada qual com cinco capítulos. Na primeira, explicita-se a gênese histórica da práxis pedagógica de João Batista Libanio. Na segunda, fundamenta-se esta práxis pedagógica enquanto Teologia Heurística da Libertação. Na terceira, a partir de contribuições decisivas de Paulo Freire e Edgar Morin, faz-se leitura hermenêutica prospectiva desta práxis pedagógica enquanto Método Pedagógico Heurístico Libertador. Palavras-chave: Ciências da Religião Aplicada. Pedagogia. Teologia da Libertação. João Batista Libanio. Teologia Heurística da Libertação. Método Pedagógico Heurístico Libertador. In the light of the recent sociocultural changes, pedagogical acting has now become one of the most challenging and decisive factors for contemporary life in all its areas. The researcher had the opportunity to experience the instigating pedagogical práxis of the theologian João Batista Libanio within the academic and pastoral context. This context was, in turn, responsible for his initiation into the cultivation of intelectual life. The researcher had acess to many testimonies from Libanio former students who corroborated the crutial importance of this pedagogy for the achievement of intelectual maturity. All that led indeed to the elaboration of the main scope of this research: the theological-pastoral-pedagogical práxis of João Batista Libanio, caracterized here as Heuristic Theology of Liberation and interpreted in the light of Paulo Freire and Edgar Morin pedagogy which offers a relevant Pedagogical Heuristic Liberationist Method the contemporary context. In this way, Libanio intelectual legacy became the material object of this research while his academic pedagogical práxis was the formal object. Due to its originality and creative dynamics, can Libanio pedagogical práxis be characterized as Heuristic Theology of Liberation? Or even more, could it allow us to outline a relevant pertinent Pedagogical Heuristic Liberationist Method? What is the theoretical relevance of such a theological-pastoral-pedagogical práxis for the complex contemporary teaching-learning process? These inclusive questions motivated this research from the beginning to end. when analyzing this theologian's vast intellectual legacy through dialectical, hermeneutic-genetic-structural, and heuristic methods, it was realized that Libanio pedagogical praxis can be characterized as authentic Heuristic Theology of Liberation. In adition, its was found that João Batista Libanio`s way of thinking-doing-teaching theology, because of his creative historical dynamism, offers structural features for the elaboration of the Pedagogical Heuristic Liberationist Method that is instigating for today`s context. The research is divided into three parts, each of which has five chapters. In the first one, the historical genesis of João Batista Libanio`s pedagogical práxis is explained. In the second one, this pedagogical práxis is based on Heuristic Theology of Liberation. In the third one, based on decisive contributions by Paulo Freire and Edgar Morin, a prospective hermeneutic interpretation of this pedagogical práxis as a Liberating Heuristic Pedagogical Method is made. Keywords: Applied Religious Studies. Pedagogy. Theology of Liberation. João Batista Libanio. Heuristic Theology of Liberation. Pedagogical Heuristic Liberationist Method.

Wydział Teologii, Instytut Nauk Teologicznych; promotor rozprawy doktorskiej: ks dr hab. Paweł Mąkosa, prof. KUL

Este trabajo de maestría se centró especialmente en la mistagogía que Jesús de Nazaret, “el místico, no el taumaturgo1” (Haya, 2010) utiliza para dar a conocer el Reino de los Cielos, el cual es su objetivo central, objetivo dado en la misión que su Padre le encomendó al enviarlo a Israel, su pueblo elegido. La mistagogía de Jesús de Nazaret, es la pedagogía de la enseñanza y ésta se ve claramente en las parábolas que el evangelista San Lucas imparte en su Evangelio; estas parábolas presentan una respuesta al desafío educativo al transmitir un mensaje que es significativo y estable para los fieles o feligreses. This master's work focused especially on the mystagogy that Jesus of Nazareth, "the mystic, not the thaumaturge1" (Haya, 2010) uses to make known the Kingdom of Heaven, which is his central objective, objective given in the mission that his Father entrusted to him when he sent him to Israel, his chosen people. The mystagogy of Jesus of Nazareth is the pedagogy of teaching and this is clearly seen in the parables that the evangelist Saint Luke imparts in his Gospel; These parables present a response to the educational challenge by conveying a message that is meaningful and stable to the faithful or parishioners.

El reciente fallecimiento (5.4.2020) del catedrático emérito de Fenomenología de la Religión de la Facultad de Teología de la UPSA en Madrid (Instituto Superior de Pastoral) justifica esta memoria de su brillante y famosa Fenomenología de la religión (1973). Fue seguida de su defensa en El encuentro con Dios (1976) frente a las críticas a la Fenomenología provenientes de la moderna Filosofía de la Religión. La novedad de su aportación es que, sin que el fenomenólogo afirme la verdad del hecho religioso, ve en su intencionalidad la referencia constitutiva del hombre al Misterio (de Dios). Ese Misterio que busca al hombre simbólicamente hasta en los encuentros humanos y le hace ser el símbolo originario. El autor de este artículo desarrolla las consecuencias pedagógico-pastorales inscritas en el simbolismo y sugiere una pedagogía iniciática

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Tesis de Maestría (Magíster en Pedagogía). Universidad Católica de Manizales. Facultad de Educación, 2020 La mistagogía hoy día se puede definir como una nueva pedagogía; la pedagogía de la mística o de lo espiritual. Es decir, es la pedagogía espiritual de los místicos, de los que son capaces de poder decir, escribir, vivir, experimentar y plasmar todo aquello que se vive desde lo más profundo de su ser… lo trascendente.

El teólogo ortodoxo Olivier Clément reflexiona, con especial frescura y claridad, en la antropología cristiana a partir del dogma calcedoniano. El misterio de Cristo esclarece verdaderamente el misterio del hombre en una perspectiva donde la categoría persona es la clave de bóveda. En Jesucristo, Hijo de Dios hecho hombre, la persona humana es reconocida como misterio, ser de apertura y ofrecimiento a la vez que trascendente e inasible. La experiencia de religación y dependencia existencial, en definitiva de filiación, esclarece su verdadera identidad logrando la máxima realización de la persona humana en la comunión divina que no anula su dignidad sino que la posibilita. Esto alumbra un nuevo método educativo y una nueva actitud vital basada en la libertad recibida como gracia y realizada en la ofrenda de sí por el amor

Wydział Teologii, Instytut Teologii Pastoralnej i Katechetyki; promotor rozprawy doktorskiej: ks. dr hab. Paweł Mąkosa, prof. KUL Rozprawa doktorska pt. "Mistagogia do sakramentów Eucharystii oraz pokuty i pojednania w katechezie szkolnej. Studium katechetyczne w świetle badań wybranych podręczników do nauczania religii w liceum" wpisuje się w postulat odnowy katechezy młodzieży. Była ona próbą odpowiedzi na pytanie w jaki sposób w podręcznikach do nauki religii w liceum realizowane jest wychowanie liturgiczne, a zwłaszcza mistagogia do dwóch szczególnych sakramentów - Eucharystii oraz pokuty i pojednania. W oparciu o metodologię teologii pastoralnej została wypracowana struktura pracy, która składa się z sześciu rozdziałów. Rozdział pierwszy zaprezentował istotę i wymiary mistagogii, ukazując znaczenie samego terminu „mistagogia”, jego rozumienie w starożytności chrześcijańskiej, pojęcie katechez mistagogicznych oraz współczesne ujęcia i podstawowe jej wymiary. Następnie ukazano wskazania eklezjalne dla katechezy eucharystycznej oraz dla formacji do sakramentu pokuty i pojednania, opierając się na strukturze katechezy mistagogicznej, obejmującej wymiar celebratywny, misteryjny oraz egzystencjalny. Rozdziały od drugiego do piątego, analizując kolejno podręczniki ucznia i poradniki dla nauczyciela wydawnictw „Gaudium”, „Jedność”, „Święty Wojciech” oraz „WAM” (serie podręczników, które swoim zasięgiem obejmują większą część Polski), ukazały rzeczywistą sytuację mistagogii do sakramentów Eucharystii oraz pokuty i pojednania w katechezie młodzieży licealnej. Każdy z tych rozdziałów opisał kolejno: wychowanie liturgiczne, treści katechezy eucharystycznej oraz formację do sakramentu pokuty i pojednania w podręcznikach poszczególnych wydawnictw. Ostatni rozdział pracy podjął próbę ogólnego porównania treści zawartych w rozdziałach od drugiego do piątego i wyciągnięcia wniosków oraz sformułowania postulatów katechetycznych odnośnie do pogłębienia liturgicznego wymiaru katechezy młodzieży oraz odnowy mistagogii do sakramentów Eucharystii oraz pokuty i pojednania. Doctoral dissertation "Mystagogy of the Eucharist, the sacraments of penance and reconciliation in school catechesis. Catechetic study in the light of selected research textbooks for teaching religion in high school" is a part of the postulate of the renewal of the catechesis of youth. An attempt was made to answer the question how in religion textbooks in high school liturgical upbringing is performed, especially mystagogy of the two particular sacraments - the Eucharist and the sacrament of penance and reconciliation. Based on pastoral theology's methodology the work structure consisting six chapters has been developed. The first chapter presents the essence and dimensions of mystagogy, showing the importance of the term ‘mystagogy’ itself, its understanding in Christian antiquity, the concept of mystagogical catechesis and modern approaches and its basic dimensions. Then the ecclesial indications of the Eucharistic catechesis and the formation of the sacrament of penance and reconciliation were shown, based on the structure of mystagogical catechesis, including the celebrative, mystery and existential dimension. Chapters from two to five, analyzing student and teacher textbooks of publishing houses "Gaudium", "Jedność", "Saint Wojciech" and "WAM" (series of textbooks, which cover the majority of Poland), show the real the situation of the mystagogy of the sacrament of the Eucharist and penance and reconciliation in the catechesis of the youth in high school. Each of these chapters described in succession: liturgical education, the content of Eucharist catechesis and the formation of the sacrament of penance and reconciliation in individual textbooks publications. The last chapter of the work attempts to compare the content included in chapters from two to five, draw conclusions and formulate catechetic postulates regarding the deepening of the liturgical dimension of the catechesis of youth and the renewal of the mystagogy of both the Eucharist and the penance and reconciliation.

Wydział Teologii, Instytut Liturgiki i Homiletyki; promotor rozprawy doktorskiej: ks. prof. dr hab. Stanisław Dyk Praca doktorska zawiera naukowe opracowanie mistagogii chrystofanii paschalnych (J 20, 1-9.19 - 21, 19) oraz analizę homilii wielkanocnych, które zostały wygłoszone na mszach transmitowanych przez polskie radio i telewizję. Egzegeza perykop wielkanocnych odkrywa głębię chrystofanii paschalnych oraz wskazuje tematy teologiczne obecne w tych tekstach. Badanie chrystofanii w kontekście czytań mszalnych i tekstów euchologijnych poszczególnych niedziel wielkanocnych pokazuje ich silny związek z odkrytym kerygmatem. Wykorzystanie klucza potrójnej mistagogii: odsłonięcia, uczestnictwa oraz upodobnienia do Zmartwychwstałego, ukazało mistagogię chrystofanii paschalnych jako treść homilii wielkanocnych. Analiza przepowiadania misterium chrystofanii paschalnych w polskim radiu i telewizji wskazała na zbieżności z celebrowanym misterium, ale również pozwoliła dostrzec również pominięcia, błędy i rozbieżności, które temu przepowiadaniu towarzyszyły. The doctoral dissertation contains the scientific study of the mystagogy of the paschal christophany (Jn 20, 1-9.19 - 21, 19) and an analysis of Easter homilies that were delivered at Holy Masses broadcast by Polish radio and television. The exegesis of the Easter pericopes reveals the depth of Paschal Christophany and points to theological themes present in these texts. The study of Christophany in the context of mass readings and euchological texts of Easter Sundays shows their strong relationship with the discovered kerygma. The use of the key of triple mistagogy: revelation, participation and conformation to the Risen One showed the mystagogy of paschal christophany as the content of Easter homilies. The analysis of the preaching of the mystery of paschal christophany showed convergence with the celebrated mystery, but also allowed to notice the omissions, mistakes and discrepancies that this preaching contained.

The process of Christian initiation, understood as having an experience with mystery, has been present in the Catholic Church since its beginning and it remains a catechetical orientation in the context of post-Vatican II. This research has, therefore, the objective of establishing the relations and influences of Cyril from Jerusalem’s mistagogical catechesis in the formation of young children, young adults and adults, today. In order to do so, it seeks to delimit an approach between mistagogy and mystery, in the context of primitive Christianity, aiming to understand the intrinsic relation between language and the condition of unconditional Mystery of God. For theoretical support the proposal of authors such as the theologist Paull Tillich, who calls attention to a non-superficial vision of mystery was used, as well as Leonardo Boff, who at proposing a concept of mystery, do it in direct relation to the process of initiation to mysterious religions. Also, as a result of the connection between mystery and language, the value of symbolic dimension was worked out. In the second chapter, it was approached more specifically, the relations between mystagogy and catechesis in the vision of Cyril of Jerusalem. Finally, in the third chapter, it was researched in which ways Cyril of Jerusalem’s mystagogical thought gives basis to the development of mistagogical catechesis after the Second Vatican Council, in the light of some documents of the magisterium that guide the overcoming of the existing catechetical practice for a catechesis of. catechumenal inspiration. O processo de iniciação cristã, entendido como portador de uma experiência com o mistério é um tema presente na Igreja Católica desde os seus primórdios e permanece como orientação catequética no contexto do pós Vaticano II. Essa pesquisa tem como objetivo, portanto, estabelecer as relações e influências das catequeses mistagógicas de Cirilo de Jerusalém na formação de crianças, jovens e adultos, hoje. Para tanto, busca-se delimitar a relação entre mistagogia e mistério, no âmbito do cristianismo primitivo, visando entender a relação intrínseca entre a linguagem e a condição de incondicional mistério de Deus. Como apoio teórico se utilizou da proposta de autores como o teólogo Paul Tillich, que adverte para uma não visão superficial do mistério, bem como, Leonardo Boff que, ao esboçar uma concepção de mistério, o faz na relação direta com o processo de iniciação das religiões mistéricas. Também, como consequência da relação entre mistério e linguagem, trabalhou-se o valor da dimensão simbólica. No segundo capítulo, adentrou-se, de modo mais específico, nas relações entre mistagogia e catequese no pensamento de Cirilo de Jerusalém. Por fim, no terceiro capítulo, foi observado como o pensamento mistagógico de Cirilo de Jerusalém fundamenta o desenvolvimento da catequese mistagógica, pós o Concílio Vaticano II, à luz de alguns documentos do magistério que orienta a superar a prática catequética existente para uma catequese de inspiração catecumenal. São Cristóvão, SE

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