Thematische Bibliographien / Magisterium of the Catholic Church / Dissertationen

Dissertationen zum Thema „Magisterium of the Catholic Church“

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Veröffentlicht am 25. Mai 2024

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1

Riley, James F. „Gratian on the magisterium“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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2

Blyskal, Lucy M. „Ordinary ecclesiastical magisterium in canons 752 and 753 in the 1983 Code“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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3

Fullam, Todd Dominick. „Canons 750 [section] 2 and 1371, 1° and confirmation/reaffirmation by the Roman Pontiff of doctrine taught by the ordinary and universal magisterium“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0680.

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4

Arwo-Doqu, Seth N. „Participation in the eucharistic sacrifice in Sacrosanctum concilium and subsequent magisterial documents“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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5

Selin, Gary. „The development of magisterial teaching on the ecclesiological dimension of priestly celibacy in the late twentieth century“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0687.

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6

Larocca, Grosso Antonio de Jesus S. M. C. „Magisterio y sentido de la fe: estudio de la relacion entre textos mariologicos del magisterio y la devocion mariana en: Latino America, Venezuela, y la Arquidiocesis de Barquisimeto“. IMRI - Marian Library / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1432030143.

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7

Frisk, Jean M. „Mary in catechesis: a comparative study on magisterial catechetical documents and religion textbooks for elementary schools in the United States from 1956-1998“. IMRI - Marian Library / OhioLINK, 1998. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431447113.

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8

Adams, Gwendolen Mary. „Diocesan parish stability : a study of three midwestern parishes with reference to magisterial documents of the Catholic Church, the anthropological implications of Alasdair MacIntyre's works and the Benedictine tradition“. Thesis, Liverpool Hope University, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722169.

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9

Franchi, Leonard. „A critical exploration of the distinction between catechesis and religious education in the magisterial documents of the Catholic Church : the theology of communion as a unifying bond between catechesis and religious education“. Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4890/.

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The distinction between catechesis and religious education in Catholic schools is an important theme in contemporary Catholic educational thought. A firm and nuanced understanding of the nature of this relationship and its historical roots is essential to understanding both fields of study. The nature of this debate has been recognised by the Magisterium of the Catholic Church as crucial to the mission of the Catholic school. While Religious Education is vital to the unique identity of the Catholic school, too close an association with catechesis can lead to a blurring of distinctions. Contemporary Catholic thinking on this matter suggests the following accommodation: religious education is focussed on knowledge of Catholic thinking in theology and related cultural issues; catechesis explicitly focuses on faith development. The theology of communion (communio) assists Catholic educators to harmonise both concepts. Religious Education is thereby understood as a ‘shared project’ between catechesis and Catholic thinking on education.
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10

Homedes-Palau, Marc. „Le mariage comme "res sacra" et comme consécration sacramentelle dans le magistère de l'église catholique : contribution d'histoire doctrinale à une théologie de la "consecratio sui generis" du sacrement de mariage“. Electronic Thesis or Diss., Strasbourg, 2023. http://www.theses.fr/2023STRAK006.

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La thèse examine le développement de la doctrine du sacrement de mariage entre le pape Pie VIII (1829) et le pape François (2022) sous l’angle de deux notions : la sacralité du mariage et sa consécration sacramentelle. La première apparaît comme une notion clé jusqu’au concile Vatican II, mais perd ensuite son importance, bien que Jean-Paul II l’ait remise en valeur dans un discours en 2003. Le mariage est – déjà en tant qu’institution naturelle – une « res sacra », une réalité sacrée en lien avec Dieu. La notion de consécration émerge dans le Magistère en 1930 et se réfère plus directement au mariage chrétien, dans sa spécificité de sacrement de la Loi nouvelle. L’usage de cette notion est hésitant dans un premier temps (les époux sont « comme consacrés ») et son sens ne sera approfondi que par Jean-Paul II. Deux lignes d’interprétation vont se développer : une ligne morale, fondée sur la pensée de Pie XI, et une ligne ecclésiologique, fondée sur la pensée de Pie XII. Bien que la première ait dominé la réflexion jusqu’aux catéchèses de Jean-Paul II sur l’amour humain (1984), c’est la seconde qui passera ensuite au premier plan. Le pape François la consolidera. La thèse accorde une attention particulière aux travaux du Concile, ainsi qu’au magistère de Jean-Paul II et du pape François
The thesis examines the development of the doctrine of the sacrament of marriage between Pope Pius VIII (1829) and Pope Francis (2022) from the perspective of two notions: the sacredness of marriage and its sacramental consecration. The first appeared as a key notion until the Second Vatican Council, but then lost its importance, although John Paul II re-emphasized it in a speech in 2003. Marriage is – already as a natural institution – a “res sacra”, a sacred reality in relation to God. The notion of consecration emerged in the Magisterium in 1930 and refers more directly to Christian marriage, in its specificity as a sacrament of the New Law. The use of this notion is hesitant at first (spouses receive “a kind of consecration”) and its meaning will only be deepened by John Paul II. Two lines of interpretation will develop: a moral line, based on the thought of Pius XI, and an ecclesiological line, based on the thought of Pius XII. Although the first one dominated reflection until the catecheses of John Paul II on human love (1984), it is the second one which will then come to the fore. Pope Francis will consolidate it. The thesis pays particular attention to the work of the Council, as well as to the magisterium of John Paul II and Pope Francis
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11

To, Tai-fai Peter. „An urban "Catholic" space“. Hong Kong : University of Hong Kong, 1998. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25956401.

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12

Rowland, Charles H. „The responsibility of a diocese for the actions of its priests' sexual misconduct canonical implications /“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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13

Gomori, Marcus. „An extended reflection on the history of the Eastern Catholic Church in the United States and the challenges facing its mission and possible future in the twenty-first century (Ruthenian jurisdiction)“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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14

DeLuca, Lorraine Susanna. „Adult education and the ambivalence of the Catholic Church towards modern American society, in the Archdiocese of New York: 1860-1911/by Lorraine Susanna DeLuca“. Access Digital Full Text version, 1994. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11586825.

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Thesis (Ed.D.)--Teachers College, Columbia University, 1994.
Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references (leaves 308-323).
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15

Pandolfo, Nadia. „Truth and Conflict in the Catholic Church: Catholic Jewish Dialogue“. Digital Commons at Loyola Marymount University and Loyola Law School, 2014. https://digitalcommons.lmu.edu/etd/143.

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A dispute between Cardinal Joseph Ratzinger and Walter Kasper beginning in the 1960s reveals two competing worldviews within the contemporary Roman Catholic Church with regard to Catholic-Jewish relations: An ontological approach, represented by Ratzinger, which understands the truth to be eternal, unchanging and handed down from above, and a historicalphenomenological approach, represented by Kasper, which understands human experience as dynamically shaping conceptions of the truth. These competing worldviews hold further theological implications (anthropological, Christological, soteriological, ecclesiological, and missiological) in terms of how Catholics approach and understand their relationship with Judaism. This thesis will argue that because Kasper’s worldview is more open to the experience of the religious other, it has proved more beneficial to the Catholic-Jewish dialogue process and, therefore, represents a better articulation of the directives of Vatican II, which mandates all Catholics to renounce hatred and anti-Semitism and to engage in friendly dialogue and theological enquiry with Jews in order to “further mutual understanding and appreciation.” The thesis will further argue that the Catholic Church, on the whole, is trending toward the historicalphenomenological worldview and away from the ontological worldview, most noticeably in its relation with the Jews. The election of Pope Francis in 2013 is the best example of this trend as his magisterial teachings and publications thus far indicate that his worldview is more in line with Kasper’s historical-phenomenological approach than with Ratzinger’s ontological approach.
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16

Hilliard, Marie T. „State Catholic conferences a canonical analysis of two constitutions and bylaws /“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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17

Rahme, Edmond H. „Saint Barbara: a Roman Catholic Church“. Thesis, Virginia Polytechnic Institute and State University, 1997. http://hdl.handle.net/10919/53436.

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The design of the complex addresses Roman Catholic and pre-Christian legends, symbols, and signs. It transforms them based on our understandings of ourselves and our universe today. Saint Barbara is a Roman Catholic Church located on a suburban site in Chantilly, Virginia on the eastern coast of the United States of America. Chantilly was chosen because it has been victimized by a lack of comprehensive planning. The complex is composed of a bell tower, baptistry, Sunday school, sanctuary, outdoor funeral chapel, cemetery, and parking area. The church of Saint Barbara addresses the dichotomy of human existence as both spiritual and material being.
Master of Architecture
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18

Gallagher, Mary B. „The Americanist hierarchy : their attempts to integrate American and Catholic culture /“. Access Digital Full Text version, 1986. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10621726.

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19

Ha, Seong-kwong Louis Edward Keloon. „The foundation of the Catholic mission in Hong Kong, 1841-1894 /“. Hong Kong : University of Hong Kong, 1998. http://sunzi.lib.hku.hk/hkuto/record.jsp?B19892767.

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20

Verhelst, Stephane. „La liturgie de Jérusalem à l'époque byzantine genèse et structure de l'année liturgique /“. E-thesis Full text, 1999. http://shemer.mslib.huji.ac.il/dissertations/W/JMS/001481250.pdf.

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21

Morvant, Kenneth Romain. „The acquisition and transfer of membership in an autonomous church“. Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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22

Labrecque, Cory Andrew. „In saecula saeculorum: transhumanist philosophy, biogerontology, and the Roman Catholic magisterium on the ethics of radical life extension“. Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=96759.

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The roots of the human desire for agelessness and the want to surpass the limitations of the human condition go deep into the reaches of history. The religious disposition for immortality is ancient. However, the concept of transcending human nature and ushering in a new kind of earthly existence is largely attributed to prominent evolutionary biologist Julian Huxley, who coined the term "transhumanism" in his 1957 publication Knowledge, Morality, and Destiny.Contemporary transhumanism, which is both a philosophy and a movement, criticizes our apathy in having relinquished human evolutionary development to Nature; instead, it looks to assume proper control over our (re)design, through the responsible use of science and technology, in order to offset the shortcomings that are regrettable characteristics of our current human state. The inevitability of ageing and death, inadequate and fluctuating intellectual capacity, corporeal unreliability, and emotional fragility are but a sample of those features of the human condition which, according to transhumanists, encumber our flourishing, suspend us in stasis, and, therefore, necessitate biotechnological intervention.This dissertation engages transhumanism, biogerontology, and the Roman Catholic Magisterium on the matter of radical life extension (RLE). No longer within the realm of simple speculation, the idea of increasing human life expectancy by decades (at least) has become a serious scientific pursuit. Even though the Roman Catholic Church has been, and continues to be, an active contributor to bioethical discourse, it has not yet ruled on the permissibility or desirability of this particular prospect. Over centuries, the Church has developed sophisticated doctrines on immortality, salvation, and transcendence that address human finitude, but these are described as being attainable only outside of, or beyond, the scope of this mortal, temporal human experience. The expectation of a growing number of scientists and philosophers is that, in due time, humans will know indefinite longevity (or "virtual immortality") in the here-and-now. Here, I take up advances in biogerontology and a comparison of transhumanist and Roman Catholic approaches to RLE with special attention given to the ethical implications for personhood, the common good, the social order, and the environment. I also consider the possibility of classifying transhumanism as a secular religion.
Le désir de l'homme de trouver la fontaine de Jouvence et de dépasser les limites de la condition humaine est profondément enraciné dans l'histoire. Les religions, pour leur part, parlent depuis toujours d'immortalité. Quoi qu'il en soit, le concept de transcendance de la nature humaine et d'ouverture à un nouveau type d'existence terrestre est largement attribuable à l'éminent biologiste de l'évolution Julian Huxley qui, en 1957, invente le terme « transhumanism » (transhumanisme) dans Knowledge, Morality, and Destiny.Le transhumanisme contemporain, qui constitue à la fois une philosophie et un mouvement, nous blâme d'avoir baissé les bras et d'avoir abandonné à la nature le développement évolutif humain; il cherche plutôt une façon de reprendre la maîtrise de notre (re)développement en faisant un usage responsable de la science et de la technologie afin de compenser les lacunes qui sont des caractéristiques regrettables de l'être humain à l'heure actuelle. Le caractère inévitable du vieillissement et de la mort, une capacité intellectuelle inadéquate et fluctuante, le manque de fiabilité du corps, ainsi qu'une fragilité émotionnelle représentent des exemples de ces caractéristiques de la condition humaine qui, selon les transhumanistes, empêchent notre épanouissement, nous mettent en état d'arrêt, et nécessitent, par conséquent, une intervention biotechnologique.Le présent mémoire examine les positions du transhumanisme, de la biogérontologie et du Magistère catholique romain en matière d'extension radicale de la vie humaine. L'idée de prolonger l'espérance de vie de dizaines d'années (au moins), qui ne relève plus de la simple spéculation, constitue maintenant un sérieux champ d'investigation scientifique. Même si l'Église catholique romaine a contribué activement au discours bioéthique, et continue de le faire, elle n'a pas encore entériné le caractère recevable et désirable d'une telle perspective. Si, au cours des siècles, l'Église a élaboré des doctrines sophistiquées qui traitent de la finitude de l'humain, soit de son immortalité, de son salut, et de sa transcendance, elle décrit ces états comme n'étant atteignables qu'en dehors, ou au-delà, de la portée de cette expérience humaine temporelle et mortelle. Un nombre grandissant de scientifiques et de philosophes s'attendent à ce que, le temps venu, les humains connaissent une espérance de vie indéfinie (ou une « immortalité virtuelle »), une permanence dans l'instant présent. Je prends en compte ici les avancées de la biogérontologie et une comparaison des approches du transhumanisme et de l'Église catholique en regard de l'extension radicale de la vie humaine en accordant une attention particulière aux répercussions sur le plan éthique pour la personne, le bien commun, l'ordre social, et l'environnement. Je considère également la possibilité de classifier le transhumanisme comme « religion séculière ».
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23

Jeremiah, Dominic. „The curial practice in the diocese of St. George's in Grenada“. Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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24

Wen, Joseph ShunFeng. „The spirituality of the diocesan priest in the new millennium in the writings of Pope John Paul II“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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25

Perkin, David Rundle. „A comparative analysis of the 1971 and 1984 editions of Permanent deacons in the United States, guidelines on their formation and ministry“. Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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26

Samland, James A. „Towards an evangelical understanding of Roman Catholicism in Eastern Europe“. Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1546.

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27

Maurutto, Paula. „Governing charities church and state in Toronto's catholic archdiocese, 1850-1950 /“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0017/NQ27305.pdf.

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28

Nash, Mark James. „The 'Exceptional' Church : Religious Freedom and the Catholic Church in Russia“. Thesis, University of Birmingham, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.522016.

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29

Kerr, Philip Gregory. „Liturgical spaces : procession in the Catholic church“. Thesis, Georgia Institute of Technology, 1985. http://hdl.handle.net/1853/21641.

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30

Baldovin, John F. (John Francis) 1947. „Why Be Baptized in the Catholic Church?:“. The Church in the 21st Century Center at Boston College, 2012. http://hdl.handle.net/2345/bc-ir:102658.

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31

Valdez, Alanna, Edgar Valdez, Juliette Fay, Tom Fay, Katie Corey und Dan DiLeo. „Why Get Married in the Catholic Church?:“. The Church in the 21st Century Center at Boston College, 2012. http://hdl.handle.net/2345/bc-ir:102712.

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32

Rauser, Randal Duane. „Contraception and the Catholic Church an inquiry /“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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33

Zhang, Xinghao John. „Reconciliation and the Catholic Church in China“. Chicago, IL : Catholic Theological Union at Chicago, 2006. http://dx.doi.org/10.2986/tren.033-0839.

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34

Fischer, Albert. „Reformatio und Restitutio das Bistum Chur im Zeitalter der tridentinischen Glaubenserneuerung : zugleich ein Beitrag zur Geschichte der Priesterausbildung und Pastoralreform (1601-1661) /“. Zürich : Chronos, 2000. http://catalog.hathitrust.org/api/volumes/oclc/46481677.html.

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35

Sullivan, John William. „Catholic education : distinctive and inclusive“. Thesis, University College London (University of London), 1998. http://discovery.ucl.ac.uk/10019120/.

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The thesis examines the coherence of the claim that Catholic education is both distinctive and inclusive. It clarifies the implications for church schools of a Catholic worldview and situates Catholic schools in the context of (and subjects them to scrutiny in the light of) alternative liberal philosophical perspectives in our society. Central questions explored are: what is the nature of, foundation for and implications of the claim that Catholic schools offer a distinctive approach to education? To what extent does the claim to distinctiveness entail exclusiveness or allow for inclusiveness? How far can distinctiveness and inclusiveness (in the context of Catholic education) be reconciled? An extended commentary on key Roman documents about Catholic education is provided. This is related to the particular context of Catholic schools in England and Wales, where an ambivalence in the purposes of Catholic schools is indicated and a way for them to avoid the ambivalence by being both distinctive and inclusive is suggested. The study works at the interface between Christian (and more specifically Catholic) theology, philosophical analysis and educational theory and practice with regard to the raison d'etre of Catholic schools. Through a retrieval and application of the notion of 'living tradition' it is shown that within Catholicism there are intellectual resources which enable Catholic schools to combine distinctiveness with inclusiveness, although there will be limits on the degree of inclusiveness possible. In the face of criticisms of their potentially inward-looking role in a pluralist society, it is argued that Catholic schools contribute to the common good. The argument should enhance clarity about purpose for Catholic educators in England and Wales. It also has implications for Catholic schools elsewhere and for other Christians and for people of other religions in the practice of their oit forms of faithbased education.
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36

Cameron, John Michael. „Assessing safeguards and remedies against the termination of educational administrators during the life of contract or by non-renewal in the diocese of Lansing“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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37

Luniw, Paul. „The reception of Orthodox into the Catholic Church and reception of Catholics into the Orthodox Church“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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38

Girola, Stefano. „Rhetoric and action : the policies and attitudes of the Catholic Church with regard to Australia's indigenous peoples, 1885-1967 /“. [St. Lucia, Qld.], 2006. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe20103.pdf.

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39

Ayala, Partida Rogelio. „The notion and structure of the diocesan curia in Acta et decreta consilii plenarii Americae Latinae in urbe celebrati in 1899 and in the 1983 code“. Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0694.

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40

Burroughs, Valerie. „Protestant views of Roman Catholics since Vatican II“. Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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41

Stamp, Douglas P. „The role of the vicar for religious a canonical investigation /“. Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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42

Lafferty, David M. „Constructing priests' spiritualities fashioning spiritual practices and integrating spirituality in the lives of Roman Catholic diocesan priests in the United States /“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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43

Herrmann, Denise. „A conversation between the Sacramentary and the Catechism of the Catholic Church as a resource in the formation of liturgical coordinators“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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44

Budvytyte, Ramute. „The RCIA a proposal for implementation in Lithuania /“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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45

McClain, Lisa Renee. „As one in faith : the reconstruction of Catholic communities in Protestant England, 1559-1642 /“. Digital version accessible at:, 2000. http://wwwlib.umi.com/cr/utexas/main.

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46

Ragazzi, Maurizio. „Concordats today selected considerations from a canonical perspective /“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0664.

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47

Wilhelm, Peter G. „The influence of the Catholic Church on contemporary Slovenian society and people“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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48

McGrath, Michael Peter Mark. „The price of faith : the Catholic church and Catholic schools in Northern Ireland“. Thesis, London School of Economics and Political Science (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301115.

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This thesis examines three major themes of Catholic education in Northern Ireland. Firstly, the thesis analyses the Catholic authorities' efforts to maintain clerical control of Catholic schools in Northern Ireland from 1921 to the Education (Northern Ireland) Order of October 1993, concentrating upon the events surrounding the major education laws of 1923,1925,1930,1947 and 1968, and the Orders - in - Council of 1989 and 1993. The thesis also estimates the financial and educational price paid by Northern Ireland's Catholics to maintain a network of autonomous denominational schools. Secondly, the thesis assesses the impact of the 'Gaelic' features of Catholic schools upon education policy, to determine whether national issues influenced the decisions of either the Catholic authorities or the devolved government. Thirdly, the thesis studies the Catholic authorities' response to the success of the campaign in recent decades for integrated schools, educating Catholic and Protestant children in 'shared schools'. The thesis relies upon five major sources; the records contained in the Public Record Office of Northern Ireland, the Catholic Church's archives for the Down and Connor diocese, the debates of the Northern Ireland and United Kingdom Parliaments, the newspapers reports of the Irish News and the Belfast Telegraph, and the Ministry of Education's Annual Reports
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Keller-Lapp, Heidi M. „Floating cloisters and femmes fortes : Ursuline missionaries in Ancien Régime France and its colonies /“. Diss., Connect to a 24 p. preview or request complete full text in PDF formate. Access restricted to UC campuses, 2005. http://wwwlib.umi.com/cr/ucsd/fullcit?p3205375.

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50

To, Tai-fai Peter, und 杜泰輝. „An urban "Catholic" space“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31984162.

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