Dissertationen zum Thema „Sacramental practice“

Thesis advisor: Oliva Blanchette
This dissertation is a synthetic exercise in philosophy and theology, proceeding from the perennial question: "What is the specific difference between sacrament and superstition?" It answers that the difference lies in the order of revelation. Sacraments are a form of revealed praxis, and only the divine guaranty of revelation distinguishes them from other forms of human action, including superstitious action. Revelation takes shape in historical sensible signs demanding human interpretation, such as inspired scripture. These revealed signs also include precise human actions, however, in the form of the prescriptions of sacramental praxis. As the words of Scripture do not signify merely human intentions, but express the divine will, so sacramental action signifies a divine intention, not a purely human intention, in the form of this precise praxis. Sacraments, therefore, far from attempting some kind of natural purchase on the supernatural, in fact demand the opposite: the surrender of the human to the divine will, the admission of human insufficiency. This answer is based on a theological appropriation of Maurice Blondel's philosophical investigation of human action in his early philosophical work Action (1893), in which he rehabilitates the question of the supernatural on a properly philosophical footing by establishing a hypothetical necessity for a supernatural complement to human action. Blondel and Aquinas, therefore, both find the point of heterogenous insertion for the supernatural in human subjectivity: in the virtues for Aquinas, in voluntary human action for Blondel. The dialectic of Action (1893) hinges on the phenomenon of superstitious action, which functions as a middle term in the dialectic. Superstition for Blondel corresponds to an attempt at human `self-sufficiency': actively placing in a finite object of the will the transcendent perfection that can only be received passively as gift from outside the natural order, by insertion of a heterogenous factor in the human action. Given that human action is irreducible in Blondel's philosophy and even thought itself is a form of action, so superstition works its way into all forms of human practice, including intellectual pursuits like philosophy and theology, giving rise to `closed' and self-sufficient philosophical and theological systems. Moreover, Blondel audaciously turns Kant's accusation of superstition against sacraments around, arguing that it is the extreme rationalists, not the unlearned devout, who are guilty of the most insidious form of superstition by effectively fetishizing their own thought, finding there the completion that Blondel's dialectic demonstrates to be impossible in the natural order. Sacramental action, by contrast, since it requires submission of human to divine will and the admission of human insufficiency, it is at the very antipodes of superstition. The theological appropriation of Blondel's philosophy provides a heuristic in sacramental theology, since it entails that the supernatural efficacy of the sacraments cannot be attributed, even partially, to the natural efficacy of human action. It is hard to see how post-conciliar theories of `symbolic efficacy' avoid superstition, therefore, since they attempt to find in natural human action the heterogenous supernatural that cannot be reduced to the merely naturally perceptible
Thesis (STD) — Boston College, 2015
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

In response to the current crisis in liberal catholic Anglicanism, this thesis explores and affirms the continuing value and transformational potential of contemporary sacramental ministry exercised by priests in this tradition. Through the lens of vivid, ‘electric moment’ stories - moments in priestly ministry when the presence of God was understood by one or both of the participants to be palpable - seven priests reflect in research interviews on their practice and in dialogue with the researcher articulate what they think they are doing in ministry. Without the trappings of the organisational church, the ministry of these priests is held up for scrutiny and evaluated as a transformative practice. A thematic analysis of the interview material follows which demonstrates that the ministry of these priests conforms to, and is rooted in, the traditional pattern of sacramental ministry, but in a modern way. I call this ‘sacramental improvisation’, a form of ministry that can make God’s action in the world intelligible to unchurched people today. According to my argument, this would depend upon the willingness of priests to be less reticent about speaking of God and then finding ways to do so that both retain the mystery, and at the same time make religious faith more accessible. The research process introduced priests to a reflexive way of thinking: a way to think outwards from experience, with freedom to think new thoughts. This was a creative process for priests and, in itself, transformational - it modelled a process of giving close attention, interpreting and working through. The thesis concludes that these methods could inspire new forms of support for clergy and theological education in the future and be especially beneficial to liberal catholic Anglican priests.

John Willison (1680-1750) was a leading Evangelical in the Church of Scotland, whose prolific writing had a pronounced sacramental emphasis, at a time when the Lord's Supper was infrequently celebrated. The thesis aims to examine his sacramental theology and practice. Chapter one reconstructs his 'roots' and considers the influence of family, home church and university on his thinking. Ministries at Brechin and Dundee are outlined and his publications are placed in context. Chapter two examines his adherence to the federal scheme of theology. Willison is shown to identify three covenants, which he understands as having a contractual basis. Consideration is given to his stance on the Marrow Controversy, and to areas of agreement and disagreement with the Marrow men. Chapter three examines his sacramental theology which is based on that of the Westminster Confession. His adherence to federalism is shown to result in his assertion that the sacrament is not a 'converting ordinance', his emphasis that it is a seal of the believer's faith and a badge of Christian profession, and his rigorous 'fencing' of the table. Consideration is also given to his positive stress on the sacrament as a means of grace, and to his teaching on the 'real presence' of Christ. Chapter four analyses the form, style and content of Willison's preaching, and his aversion to that of the Moderates. His sacramental sermons, prayers, 'fencing' of the table and table addresses are examined and compared with those of contemporaries from both parties.

This thesis is a comparative analysis of the doctrine of deification in sacramental worship as taught (and practiced) by the Eastern Orthodox and Latter-day Saint (Mormon) churches. The doctrine that man may become like God—known as deification, divinization, or theosis—is a central teaching in the Orthodox and Mormon traditions. Both faiths believe that man may become like God. However, because of doctrinal presuppositions and disagreements regarding the natures of God and man, Orthodox and Mormon teachings of deification do not mean the same thing. This thesis will outline several key distinctions between their respective doctrines. And yet, despite doctrinal disagreements, this thesis will also illustrate how Orthodoxy and Mormonism share several notable similarities regarding the function of sacramental worship in the process of theosis. Mormonism and Orthodoxy both believe that men and women may achieve theosis only as they interact with God. Through the combined initiatives of the Father, his son Jesus Christ, and the Holy Ghost, humankind may receive the attributes of divinity and participate in the process of deification. The means whereby humanity may interact with God are through sacramental participation. This thesis will illustrate how institutional rituals and personal worship practices foster man's divine interaction and ultimate deification. Furthermore, Orthodox and Mormon rituals are deeply rooted in the doctrine of deification—each ritual contributing to man's divine transformation. As such, those rituals reflect numerous thematic variations and emphatic differences of their respective traditions. This should not discourage the reader from comparing Orthodox sacraments with Mormon sacraments; rather, as one studies the similarities and differences in the Orthodox and Mormon sacraments, he or she will begin to see how deification is so intricately woven into the worship practices of these two faiths.

In my work in a diocesan marriage tribunal I have observed that many couples who are planning their weddings are influenced greatly by the superficial focus of our culture. In fact, there is statistical and sociological evidence that culture is highly influential in much Catholic wedding planning. Presented in this paper is evidence of how little Catholics know about the sacramental nature of marriage and how their married life affects themselves and others around them. This paper presents a theological reflection on the sacrament of marriage; an analysis of how the Rite of Marriage is usually perceived and carried out; a study of how the attitude of brides and grooms at the time of their wedding effects their life thereafter and, by association, the greater family and community; and it offers an explanation of how instructing couples on the theology behind the Rite of Marriage as prima theologia can better prepare them to live their marriage sacramentally. The pre-marital classes in the Diocese of Orange are currently comprised of mostly practical information on how to live successfully as a married couple, but they neglect to also consider the most important issue for them as Catholics: how to live out a sacramental marriage. It is proposed in this document that a diocesan-wide premarital handbook be designed and employed which provides greater emphasis on the ecclesial aspect of marriage as well as the practical advice of seasoned mentors.

This thesis asks the question: what does it mean to “discern the body” (1 Cor. 11:29)? Answering this begins with the question’s origin in the sacramental context of a particular Christian community’s attempt to observe what became known as the Eucharist. In their physicality, sacraments act as reminders that theological concepts, while they systematise experience and knowledge, can never be simply abstract; theology must never forget the particular, discrete nature of human beings, the separation of creatures, the otherness that allows true plurality and mutuality. My thesis is divided in three parts, to address bodies and their stories in theory, literary art, and sacramental liturgy. The first part of the thesis offers a critical reading of various theologies of body and story, applying to them insights from feminist epistemology concerning situated knowledge. The critique examines the work of Graham Ward, Stanley Hauerwas, Marcella Althaus-Reid, and Paul Ricoeur, looking at the way that even their attempts to take the body into account tend to downplay the concreteness of particular people and their stories. The second part of the thesis explores the way that literature handles the problems of particularity and universality, looking at specific stories in specific novels, and examining the way they treat bodies and the meeting of bodies. I address five novels. In conversation with Anil’s Ghost, by Michael Ondaatje, I discuss the importance of touch in defining meaning. With A Map of Glass, by Jane Urquhart, I look at bodies as tactile maps and geographies of memory. Fugitive Pieces, by Anne Michaels, leads me to a discussion of the place of artistic form in the determination of meaning both for the body and for literature. The Man on a Donkey, by H. F. M. Prescott, leads to reflections upon disjunctions in bodies as various narratives make claims upon them. The discussion of Godric, by Frederick Buechner, centres upon personal identity being constructed physically, artistically and relationally through proximity with others. The third part investigates the nature of sacraments and sacramental theology as a place of attending to both the abstract and the particular, to the person—seeking a geography of love. To do this, I begin with a discussion of the search for a normative liturgical pattern as exemplified by Dom Gregory Dix’s The Shape of the Liturgy, focusing on the consequences for acknowledging the unruliness of the materiality of bodies. I then examine the approach of Gordon W. Lathrop, who uses the image of the map for describing liturgy. But his use of this metaphor construes the liturgical map as a given, turning away from interactive, creative possibilities. As a response, I look to the theologian Charles Winquist, who writes about the particularity of love. Finally, I bring together my reflections from the first two parts of the thesis to make suggestions about the liturgical body: that it is discerned by paying attention to the stories that the body carries, to the relationships in which bodies are implicated and to their locations, and to the vulnerabilities manifested by love and grief, by care.

SANTANA, H. S. Compreensão da prática médica na perspectiva de usuários do Programa de Saúde da Família Rural de Sacramento/MG. Ribeirão Preto (2008). Dissertação (Mestrado). Faculdade de Medicina de Ribeirão Preto, Universidade de São Paulo. Estudo de abordagem qualitativa realizado junto aos usuários de famílias adscritas a uma equipe rural do Programa de Saúde da Família (PSF) de Sacramento/MG que teve por objetivo geral compreender a prática profissional a partir da identificação de crenças e representações das famílias das comunidades rurais sobre as relações que estabelecem com o profissional médico, no contexto das vivências de atendimento e participação no Programa Saúde da Família. A compreensão da prática médica é balizada através da vinculação da medicina com os componentes políticos e ideológicos que se moldam em seu entorno. Partese do pressuposto que a prática médica não é neutra ou desinteressada mesmo que seus agentes não tenham disso consciência. A medicina, e seu exercício, a prática médica, conformam um dos processos de reprodução da estrutura da sociedade que torna os cidadãos socialmente desiguais. Trabalhamos com três grupos focais compostos por 8 a 12 representantes das famílias de três comunidades rurais microáreas da área de abrangência do PSF Rural. Utilizamos a análise temática com a identificação de três categorias temáticas: Disponibilidade, Legitimidade e Contexto Geral do Trabalho Médico. Na Categoria I Disponibilidade - a compreensão da prática médica foi marcada pela concepção do Rapport enquanto facilitador do vínculo com o usuário, pela disponibilidade para a atenção e tato nas relações. Ainda nesse tema, foram identificadas representações que avaliaram o Interesse e a Empatia em atender demandas não especificamente médicas como um elemento que estabelece certa identidade entre o médico e o usuário/ comunidade; a Eqüidade enquanto critério que garante o acesso às práticas de saúde sem discriminação, e o Tempo como categoria importante que garante o acessar adequado do médico. Na Categoria II Legitimidade os conteúdos foram marcados por representações que expressam Conflito nas relações com o profissional médico, especialmente a partir de maior acesso da população à informação sobre a medicina, que já não aceita pacificamente certas determinações do profissional; também as crenças foram marcadas por conteúdos que expressam o Convívio com as populações atendidas e a Competência que está relacionada aos aspectos técnicos da prática médica. Na Categoria III Contexto do Trabalho Médico - identificou-se o tema Politização em que os conteúdos referem a outro nível de determinação acima do trabalho médico; e nas Condições de Trabalho a referência é feita ao contexto de vida e trabalho do profissional da medicina como critério de compreensão da prática médica. Esses temas trazem questões interligadas, mas que não se superpõem exatamente umas às outras conquanto constituam indagações específicas e cuja compreensão requer considerá-las separadamente. Destacamos com relevância a amplitude dos temas retratados nas crenças e representações da população usuária do PSF Rural habilitando-o o usuário - como um interlocutor privilegiado ao tratar-se dessa temática, de modo que seria legítimo e prudente que as políticas públicas do setor saúde e da formação do profissional médico não ficassem restritas aos muros das universidades.
SANTANA, H.S. Comprehension of medical practice in users perspective of Rural PSF of Sacramento/MG. Ribeirão Preto (2008). Dissertação (mestrado). Faculdade de Medicina de Ribeirão Preto, Universidade de São Paulo. This qualitative study was developed with users of enrolled families by a rural group of Family Health of Sacramento/MG which intended to understand the professional practice despite of the identification of beliefs and representations of families from rural communities about the relationships that establish with the professional doctor, in the context of the experiences of consideration and participation in Family Health. The comprehension of the medical practice is done through the link of medicine with the political and ideological components that adapt themselves according to their surroundings. It is presumed that medical practice is not neuter or disinterested even with its agents do not have in mind their conscience. The medicine, and its duty, the medical practice, conform one of the process of reproduction of the societys structure that makes the citizens be socially unequal. We worked with there focused group compound of 8 to 12 families representants of three rural communities micro areas of rural Health Familys reached area. We used the thematic analyzes with the identification of three thematic categories: Availability, Legitimately and General context of medical wok. In Category I Availability the comprehension of medical practice was set by the conception of Rapport while easy element that makes way to entail the user, by availability for the attention and feeling in the relationships. In this issue yet, it was identified representations that tested the Interest and the Empathy in answering requests not specifically medical as an element that establishes certain identity between doctor and user/community; the Equity while subject that guarantees access to health practices without discrimination and, the Time as an important category that assures the direct contact with the doctors. In Category II Legitimately the researches were set by representations which express Conflict in the relationships with the doctors, especially despite the moment bigger access of population to information about medicine, that is not already accepted peacefully in certain doctors requirements; The beliefs were also set by subjects that the Acquaintance with the answered populations and the Competence that is related to technical aspects in the medical practice. In Category III Context of Medical Work, it was identified the issue Politicization which refers to another level of determination over medical work; and, in Work conditions, the reference is done according to the doctors life and work context as a way to understand the medical practice. These issues arouse interconnected questions, however, these ones are not exactly supposed to each other while these interrogate specific questions whose understanding demands consider them apart. We demonstrated with relevance the amplitude and pertinence of the shown subjects in the beliefs and representations of the population that use the Rural Family Health making way the user to privileged agent when this issue is demonstrated. In doing so, it would be legitimate and prudent that the building up and test of the health sectors public policies and medical professional formation do not get closed inside the universities.

At the center of this thesis are seven psalms, commonly known as the Penitential Psalms. The Penitential Psalms were often used in connection to corporeal expressions of the sacrament, and though sacramental practices changed, they retained this association, and even became a catalyst for literary change and experimentation. In this thesis, I will show how these psalms were connected to the sacrament of penance throughout the medieval period, and well into the religiously tumultuous sixteenth century. This thesis explores four texts that take up the Penitential Psalms, adapting, refashioning, and reappropriating them to be used in different ways. The Introduction outlines the history of the Penitential Psalms and their interconnectedness with sacramental theology and practice; it further establishes the cultural and theoretical context within which the four examined texts must be considered. These sacramental ties with the Penitential Psalms are not found only in theological writings, but they also infused lay practice and experience, as I will show in Chapter One, where I examine the staunchly Protestant Actes and Monuments by John Foxe. Additionally, I argue that Foxe's accounts of Marian martyrs point to Psalm 51 both as a text of protest and memorialization. Chapter Two then moves to Sir Thomas Wyatt's A Paraphrase of the Penitential Psalms; there I examine the presence of the male body within the work, placing the text within the setting of a visual history that illustrates David's illicit desire for Bathsheba. With this tradition in mind, I examine trajectories of ocularity within the narrative, tracing the redirection of sexual desire. Anne Lock's Meditation of a Pentient Sinner is the center of Chapter Three. Meditation, when considered in relation to the dedicatory epistle, reveals connections to the standardized penitential process, and I argue that Lock presents a modified form of repentance to her reader. The final chapter looks at The Sidney Psalter's Penitential Psalms, which reveal an incoherent view of the penitential body merging with the body of the dead war-hero, Philip. It is within this penitential affect that the penitent displays and partitions his or her own body slipping into an otherness predicated by sin.

The worship experience in The Church of Jesus Christ of Latter-day Saints is inextricably linked to the ward or branch. This thesis examines the development of the Latter-day Saint congregation at the church centers from 1829 to 1846: Palmyra and Fayette, New York; Harmony, Pennsylvania; Kirtland, Ohio; Independence, Liberty and Far West in Missouri; and Nauvoo, Illinois. This work not only documents the creation and development of congregations, but also gives attention to the other important elements developed during the early years that are still associated with modern Latter-day Saint wards: meeting and worship patterns, physical locations where meetings took place, and leadership of local branches and wards. More on parameters and purpose is spelled out in Chapter 1.Each of the next three chapters deals with a time period and place, tracking all four of the elements of emphasis through an era. Chapter 2 briefly discusses meetings and groups before the official organization of the Church, and then continues on to consider the developments made in the three areas considered as Church centers: Fayette and Palmyra in New York and Harmony, Pennsylvania. The bulk of Chapter 2, however, deals with Kirtland, Ohio, which was headquarters for the Church for much of the 1830s.The three counties in Missouri that held the highest concentration of Saints-Jackson, Clay and Caldwell-are the area of study for Chapter 3. Eventually driven not only from all of these counties but also the state of Missouri, the Saints moved on to Illinois, the subject of Chapter 4. Quincy, Illinois was briefly considered the Church center until the purchase of the land that became Nauvoo. The final chapter synthesizes each of the four topics: congregational organization, meeting patterns, local leadership, and meeting places. Consequently, it is a brief overview of what advancements were made across all years and places studied in each area of focus.

Appréhender la foi des laïcs napolitains au XVIe siècle est une entreprise ardue tant en raison des difficultés matérielles d’accès aux sources, que de leur discontinuité temporelle, qui rendent difficile toute reconstruction historique systématique fondée sur la longue durée, ou l’étude de séries homogènes de sources. Malgré cette réalité, les difficultés matérielles ont été contournées par des dépouillements systématiques de fonds d’une grande diversité, tant des archives archidiocésaines ou d’État de Naples,que de la Curie généralice de la Compagnie de Jésus, et que celles du Saint-Siège, tout en recourant à une méthodologie qualitative.Les caractères singuliers d’une piété laïque et urbaine ont d’abord été privilégiés, puis l’analyse s’est attachée, dans la capitale du vice-royaume d’Espagne, aux relations entre laïcs et ecclésiastiques avant et après le concile de Trente. En effet, l’approche diachronique choisie se concentre sur le “siècle de transition” de l’histoire de l’Église catholique moderne, celui du XVIe siècle.Émergent de cette thèse la reconstruction de multiples identités religieuses de laïcs et d’ecclésiastiques napolitains, comme leur manière d’appréhender la religion et l’Église catholique, grâce aux précieux éléments fournis par l’examen des visites pastorales tridentines, ou de celui plus ou moins répressif des procès-verbaux des tribunaux archidiocésains et de “l’Inquisition napolitaine” du Saint Office. Les Napolitains sont ainsi peu enclins à l’application des normes tridentines, alimentant un contexte de tension sociale grandissant, et de criminalisation religieuse. En témoignent également des sources singulières pour l’histoire de la sensibilité religieuse, en l'occurence les procès-verbaux des veilles d’exécutions capitales de laïcs, dressés par les “greffiers” de la Compagnie des Bianchi della Giustizia.Face à cette situation, des stratégies sont mises en œuvre par la Curie généralice et les responsables du Collège jésuite napolitain, afin de réformer la vie religieuse, très contrastée au regard également des sources de la Curie de l’archidiocèse. Enfin, laïcs et clercs font bien souvent cause commune face aux tentatives de réformes romaines, ce qui ne diffère guère d’une grande partie des villes de l’Europe catholique.Le tableau présenté dans cette thèse fait apparaître une religion citadine encore “très médiévale”, -selon toute vraisemblance enracinée dans un héritage byzantin-, témoignant des fortes résistances locales laïques et ecclésiastiques, rendant très laborieuse l’introduction du nouveau modèle de vie chrétienne dans la capitale du royaume de Naples jusqu’à la réforme de 1598 du cardinal et archevêque Alfonso Gesualdo
Understanding Neapolitan lay people’s faith in the sixteenth century is an arduous undertaking, both because of the material difficulties of accessing sources and because of their temporal discontinuity, which makes it difficult to carry out any historical systematic reconstruction based on the long term, orto study homogeneous series of sources. In spite of this reality, material difficulties have been overcome by systematically examining a wide variety of collections, both from the archdiocesan and state archivesof Naples, the General Curia (Curia Generalice) of the Society of Jesus, and the Holy See, using aqualitative methodology.The particular characteristics of a lay and urban piety were first privileged, then the analysis focused on the relations between laymen and ecclesiastics in the capital of the vice-kingdom of Spain before and after the Council of Trent. In fact, the diachronic approach chosen focuses on the "transitional century"of the history of the modern Catholic Church, that of the 16th century.From this thesis emerges the reconstruction of multiple religious identities of Neapolitan laymen and clergymen, as well as their way of apprehending religion and the Catholic Church, thanks to the precious elements provided by the examination of the Tridentine pastoral visits, or of the more or less repressive one of the minutes of the archdiocesan tribunals and of the "Neapolitan Inquisition" of the Holy Office.Thus, Neapolitans were reluctant to apply the Tridentine norms, increasing a context of growing social tension and religious criminalisation. This is also demonstrated by the essential sources for the historyof religious sensitivity, in this case the minutes of the vigil of capital executions of laymen, drawn up by the "clerks" of the Company of the Bianchi della Giustizia. Faced with this situation, strategies were implemented by the General Curia and those in charge of the Neapolitan Jesuit College, in order toreform religious life, which was very contrasted according to the sources of the Curia of the archdiocesetoo. Finally, laymen and clerics often made common cause in the face of attempts at Roman reform,which was not that different from most Catholic European cities.This thesis shows a city religion that is still "very medieval", - in all likelihood rooted in a Byzantine heritage -, testifying to strong local lay and ecclesiastical resistance, making the introduction of the new model of Christian life very laborious in the capital of the Kingdom of Naples until the 1598’s reformof Cardinal and Archbishop Alfonso Gesualdo

This thesis was written with two purposes: first, to consider the practice of foot-washing as a sacrament/al; and, second, to apply what was learned in order to appropriate the practice of foot-washing for contemporary worship services. Several methodologies advanced the work. A theological approach enabled a comparison of the definitions of “sacrament,” “sacramental,” and “sacramentality,” which led to a demonstration of foot-washing as a “sacramental” insofar as it has the capacity to reveal the divine and possibly to be a means of grace. Historical and socio-contextual approaches undergirded the examination of three Christian traditions that regarded foot-washing as a sacrament or sacramental: the Johannine community of John 13; Ambrose of Milan’s community and its post-baptismal practice; and the Mennonites. With the tools of liturgical analysis, examination was made of foot-washing as it appears in liturgical texts for several current Christian denominations in the United States and Korea. The themes inherent in these newer uses of foot-washing were compared with those of the three historical Christian traditions. The research disclosed that, in terms of contemporary usage, foot-washing is primarily located in rites for Maundy Thursday, while marginalized or absent in other worship contexts. This limitation called for the development of a “sacramental” foot-washing rite for ordinary worship services. The proposed foot-washing rite not only provides an opportunity to meditate on Jesus’ death and sacrificial love in connection with the Triduum, but also accentuates themes such as Jesus’ humility, God’s reconciliation with humanity, forgiveness of sin, and the consolidation of the church community.

Text in German
The impulse for this research comes from the present crisis of the penitential practice within the Roman Catholic communities of Germany, where notwithstanding all pastoral efforts the practice of sacramental confession has dropped to almost nothing. The procedure adopted is based on the method of R. Zerfass. 1" step: An investigation on the present practice has been done with a previous research: 2nd step: The present research, in the first chapter deals with the New Testament origins of penance and the historical development up to the present time. An essential result attained is the insight that conversion (Mk 1,14 f.) does not consist of a message of doom but urges the audience to pursue the salvation of the reign of God. As a consequence the believer experiences an ethic motivation whereby he takes as orientation the rules of the kingdom of God. 3rd step: The sociological situation of the target group is the topic of chapter two. The study is based on the work of G. Schulze. The central point made by his analysis is the affirmation that people in contemporary society are basically experience orientated and that all opportunities and offers are assessed according to their experiential value. Because of the confusing oversupply of experiences and the avoidance of disappointments caused by unfulfilled expectations homogeneous groups (milieus) emerge. People, in search of experience orient themselves according to these experiences and shape them in their turn. In the realm (market) of experiences which cannot be controlled supply and demand come together. The supplier who do not follow the laws of the market is ousted because of failing to supply what is demanded. 4th step: In chapter 3 a practical theological theory is developed that present penitential crises is routed in a crises of faith. For this reason an updated pastoral approach to conversion needs to take as its starting point the liberation message of Jesus and at the same time to take into consideration the rules that govern the market, the contemporary segmentation of the milieu included. The final step will consist in a pastoral concretisation
Philosophy, Practical & Systematic Theology
D.Th. (Practical Theology)

This dissertation is an attempt to draw a connecting link between Marcel Jousse's theory of MIMISM as found in his book The Oral Style and the symbols used when celebrating four of the sacraments celebrating in the Roman Catholic Church. These symbols are water used in the sacrament of baptism, the bread and the wine as used in the celebration of the Eucharist, and the oil which is used in the sacraments of Confirmation and the Anointing of the Sick. Jousse was the first anthropologist to discover that all action or gestes as he called it, is constantly being replayed and re-enacted by man. The second chapter in this thesis will give a comprehensive summary of this theory of MIMISM. Since man is constantly attempting to get closer to God whom he falls short of when he sins, this practice of the sacraments is a means of getting man back in touch with God and the symbols used in this procedure is what actually makes it real. After a chapter on symbolism and the role that symbols play in the celebration of sacraments, the next chapter deals with the rites, rituals and religion in society. It is the symbols together with the rights, that in effect bridge the relationship between God and man. The final chapter then looks into the symbols themselves, which are oil, water and the Eucharist and fits the entire subject into perspective.
Thesis (M.A.)-University of Natal, 1994.

The laxity and continuous apathy among some members of the Catholic Church of the Masvingo Diocese in Zimbabwe towards the Sacrament of Confession prompted this study. The claim of Zvaiwa (2009) that confession is disappearing while psychology is being used more, as reflected in the title of his article ―Confession out, psychology in‖, motivated this research. The objective of the study was therefore, to explore the practical therapeutic value of the Sacrament of Confession among members of the Catholic Church in Masvingo Diocese in Zimbabwe. A theoretical and qualitative life narrative study was done from within a practical pastoral therapeutic perspective of practical theology. The sample of the empirical study consisted of 30 priests and laypeople in the five deaneries. A lifeline and semistructured interview instrument was used. A key finding of the study was that the Sacrament of Confession was not threatened by psychological counselling or psychotherapy. Another significant finding was that the Catholic Diocese of Masvingo was experiencing a devaluation of the church‘s pastoral confessional practice among its priests and laypeople. The study confirmed that the Sacrament of Confession has therapeutic value and spiritual meaning in the Church. The Sacrament of Confession and psychological counselling or psychotherapy were found to collaborate as therapeutic disciplines in pastoral therapy. A new model of therapeutic counselling that embraces spiritual direction through psychological counselling and reconciliation is proposed. It is rooted in cultural value; spirituality; private confession followed by prayer and absolution; and change in existential life, to enhance the pastoral role of the Sacrament of Confession in the Diocese of Masvingo, Zimbabwe. This model has interdisciplinary elements borrowed from medical, pastoral, psychological and social research fields. If adopted in the Diocese it would decrease the spiritual indifference amongst the parishioners and prevent them from defecting to other denominations.
Practical Theology
D. Th. (Practical Theology with specialisation in Pastoral Therapy)

This dissertation introduces the run of the Vlachovo Březí parish, which was participated not only by the parson and his parishioners, but also with other religious and secular authorities. It is based on accessible sources. The attention is devoted not only to each parson, but also their responsibility, from the care for his parishioners to the securing of the material state of church and parsonage. Introductory section summarizes the literature and sources on the topic. After this section are chapters devoted to the ecclesiastical administration after the Battle of White Mountain to the 19th century, the reorganization of the ecclesiastical administration after the Battle of White Mountain and spiritual development in the Prácheň region. The core of this thesis consists of five chapters, in which is the evolution of the parish by the first half of the 17th century to the second half of the 19th century given. First, the parish is described on its size and number of souls living in it. Next chapter is dedicated to the establishment and history of the parish, local priests and visitations. The following chapter is about duties of the priest and parishioners participate in the spiritual life of the parish, which are divided into daily duties (divine service), almost daily (Christian practice), sporadic (sacrament of Confirmation and procession) and ending with scholastic questions. The last two chapters deal with the management and administration of parish property, sacral objects in the parish and its equipment. The overall summary is given at the end.

The renewal of interest in religious healing methods in the past few decades, in response to various perspectives of illnesses, is ‘blowing’ through the PCC-one of the reformed churches in Africa. There are two underlying assumptions in this project: the first is that sickness constitutes a major threat to good health and the second is that the ministry of healing in the PCC is not contextual in view of respecting and incorporating the cultural, social, religious beliefs and values of its people in the formation of meaningful healing ministry. The healing ministry of the Presbyterian Church in Cameroon is lacking in efficacy and essence because it does not make much meaning in the lives of the sick and their relatives. This project gives an overview of some of the causes of tensions that exist in the PCC concerning its ministry of healing. It critically analysis, interprets and discusses the empirical results of 26 (20 laity and six clergy) members of the Musang congregation alongside some theological reflections. The project explored and highlighted the importance of the traditional worldview regarding health, illness, healing and defines healing as the work of God and that it is imperative for the Church to focus on a more meaningful healing ministry that includes physical, spiritual, social and psychological aspects, thus healing needs to be holistic. Putting together the results of the literature review, the empirical research and the critical and theological reflections, the project suggests and affirms that there are theological, practical and socio-cultural reasons for the PCC to rethink, reformulate and reshape its healing ministry in the light of Jesus’ healing ministry. The project points out the theological, practical and cultural basis for a more meaningful ministry of healing within the PCC. These results reveal that the PCC has no choice but to embrace this emerging biblical healing ministry if it truly wants to remain faithful and in obedience to Jesus’ three but inseparable ministries of preaching, teaching and healing. Finally, the project proposes an integrated healing service as one of the ways towards a more practical and meaningful ministry of healing in the PCC at home and in the diaspora. Some objective comments and recommendations are also made.
Practical Theology
D. Th. (Practical Theology)