Academic literature on the topic 'Catholic theological seminaries Australia History'

Jubilee editions of such institutions of the Greek Catholic Church as: the Theological Scientific Society, the Greek Catholic Theological Academy, and theological seminaries in Lviv and Przemyśl, published in Galicia in the 1930s, are considered. Publications covered the scientific and educational activities of the mentioned institutions based on the documentary materials. These reflect the leading role of both the head of the Greek Catholic Church, Metropolitan Andrey Sheptytskyi, and the rector of the Theological Academy, Dr. Josyp Slipyi. The documents and materials presented in the jubilee editions, such as the messages of Metropolitan Sheptytskyi, reports of rector J. Slipyi, bibliography of publications of the Theological Scientific Society and Theological Academy, biographies of religious and cultural figures of Galicia, registers of scientific seminars on theology, philosophy, history, Slavic philology and sacred art, evidence the deep scientific research undertaken in the field of humanitarian studies. The main organizer of scientific research in the interwar period was the Shevchenko Scientific Society in Lviv, but the other institutions, such as: the Theological Scientific Society and the Theological Academy, the only Ukrainian higher school in Galicia, also took an important part in the development of national science and culture. Ukrainian theological science was represented at the European level by the journal «Theology», the edition published by the Theological Scientific Society, and later by the Theological Academy. It published materials written not only by theologians, but also by Ukrainian and foreign historians, writers, art critics, philosophers, and national educational figures, which contributed to revitalizing public life in Galicia. The use of these materials and documents by modern researchers of the history of the Greek-Catholic Church of the interwar period in publications, fundamental editions, discussions at symposia and scientific seminars, which are mentioned in the article, attests to the relevance and source value of such jubilee publications.

The purpose of the study is to analyze and periodize the historical process of formation and development of the UGCC theological education system in independent Ukraine (1991-2010), to clarify its structure, achievements and prospects for integrating theological education into the educational space of the Ukrainian state. Research methodology is based on the scientific principles of objectivity and historicism, special scientific methods of critical analysis of sources, problem-chronological and system-structural. Scientific novelty periodization and development of the system of theological education of the UGCC in independent Ukraine (1991–2010) are carried out. Conclusions: the revival and development of theological education of the UGCC during the independence of Ukraine had several features: first, the "spontaneous" resumption of theological seminaries at first gradually acquired clear organizational features, and their formation provided constant training for the next generation of clergy; secondly, for the first time in the history of theological education of the UGCC, a more or less clear concept of its development was created, which allowed not only to delineate theological education at certain organizational levels, but also to ensure the organizational development of theological schools. We can say that on the 20th anniversary of the UGCC coming out of the underground, it created a clearly structured system of theological education, in which three groups can be divided: the first is a network of scientific and educational institutions (UCU in Lviv with a branch in Rome and the Institute of Oriental Christian Studies). in Ottawa), the main task of which is the formation of theological science, its integration into the scientific and educational space of Ukraine; the second is a network of seminaries designed to provide the Church with a new generation of priests; the third is a network of "general Christian education" institutions, including catechetical institutes and deacon-regent schools (with some caveats, as they provide a certain level of theological knowledge and "professional" qualifications), as well as Sunday parish and general Greek Catholic schools. Thus, such a structured system of theological education of the UGCC not only allows for "professional" training of "personnel" for the UGCC, but also contributes to the "new evangelization" of modern society.

Until 1798 Warsaw remained in the diocese of Poznań despite taking over from Cracow numerous functions of a capital city in the 17th and 18th centuries (nominally it never became the capital of the Polish-Lithuanian Commonwealth). During this time two seminaries ran by the Missionaries of St. Vincent de Paul functioned in Warsaw: Seminarium Internum and Seminarium Externum. They were founded in 1675-1676 and educated – especially the latter one – a large group of clergy who later held prominent positions in the structures of the Catholic Church on Polish-Lithuanian-Ruthenian soil. Among the seminary’s graduates were 66 future bishops (only eight of them underwent formation in Seminarium Internum), who were to minister as ordinaries or suffragans in a majority of dioceses then existing within the borders of the Kingdom of Poland and the Grand Duchy of Lithuania (and also on the territory of historical Greater Poland). Both of the above mentioned theological institutes located in Warsaw continued to function for some decades after the collapse of the pre-partition Polish-Lithuanian state (by then already within the Warsaw diocese and from 1818 in the Warsaw archdiocese). Their existence came to an end in 1864 as a result of repressions by Russian administration after the collapse of the January Uprising. In this second period of the seminaries’ operation the number of alumni who later filled episcopal offices was markedly lower, the last one being the future Gniezno-Poznań metropolitan and cardinal, Mieczysław Ledóchowski, whose name stands out illustriously in the history of the Church in Greater Poland.

Cardinal Pietro Boetto, archbishop of Genoa from 1938 until his death in 1946, was an unusual Jesuit priest in several respects. First, although from humble origins, trained in seminaries other than the most prestigious Jesuit institutions, and not given to complex theological writings, he rose through the ranks of the Society’s administration to attract the notice of Pope Pius xi and be elevated to the cardinalate in 1935. The elevation was in itself highly unusual, given standard Jesuit policy and the expressed reluctance of the order’s Superior General Włodzimierz Ledóchowski at the time. Equally unexpected is the fact that the Jesuit Father Pietro Tacchi Venturi, the pope’s liaison with Mussolini, furnished intriguing background testimony about the elevation itself, which provides new insight into the pope’s policies and modes of operation. Finally, Cardinal Boetto was unusual for the clandestine assistance to Jews and anti-Fascists he provided as archbishop during the German occupation, for the broad range of rescue activities he allowed to his heroic secretary don Francesco Repetto and other priests, and for the wide-spread support networks that resulted throughout Northern and Central Italy. This article tells the story of a competent administrator with immense hidden skills and profound humanity. Sources include the memoirs of Boetto’s aide, Brother Giovanni Battista Weidinger; a biography by his associate Father Arnaldo Lanz; testimony by don Francesco Repetto; documents in the Archivum Romanum Societatis Iesu in Rome and the Archivio Diocesano di Genoa; and secondary studies by historians interested in the Second World War and the rescue of Jews in Genoa.

Taking a cue from recent scholarship in Britain, this article explores the role of women as agents for religious change in Catholic classrooms in the mid-twentieth century. It takes examples from Melbourne, Australia where teachers had been influenced by the Young Christian Workers (YCW) Jocist method of ‘see, reflect, act’ and Cardijn’s inductive, Incarnational theology that challenged the traditional dualism between private faith and public life. In a democratisation of faith commitment, their method of theological reflection invigorated young people with a sense of their responsibility as disciples. Classroom teachers influenced by Jocist formation moved first through strategies designed to communicate relationship with Jesus, then an understanding of salvation history and then through approaches that enabled and encouraged engagement with reflection on experience. The everyday reality of Jesus not as an otherworldly friend but as a potential agent of social transformation is a significant shift from devotional styles of Catholic spirituality.

Today, Philippine society is confronted by different types of social problems that require solidarity with the poor, marginalized groups, and nature. In this regard, what can Filipino theologians do to address these challenges? Carlito “Karl” Gaspar, in thinking theologically, proposes to rediscover the precolonial Filipino spirituality to address the social issues. For Gaspar, precolonial Filipino spirituality is a transformative-oriented spirituality and inherently Maka-Diyos, Maka-Tao, Makakalikasan (For God, People, Nature). Gaspar argues that reclaiming the roots of our connection with precolonial spirituality could lead us towards developing solidarity with the poor, with marginalized groups, and with nature. Analyzing Gaspar’s The Masses Are Messiah: Contemplating the Filipino Soul (2010) as resource dissipation, this paper is an invitation to explore precolonial Filipino spirituality as a source to transform power structures. The paper is divided into five parts: First, the paper gives a brief introduction to the life and work of Karl Gaspar. Second, the paper offers an overview of Gaspar’s book, The Masses Are Messiah. Third, the paper discusses Gaspar’s transformative spirituality. Lastly, the paper advances the precolonial Filipino spirituality as a potential source for a holistic model of Filipino spirituality, especially for Filipino Pentecostal spirituality. Therefore, Filipino Pentecostal spirituality becomes meaningful, useful, and relevant in the Philippine context. References “Black Nazarene statue draws 800,000 Philippine Catholics to procession in Manila,” South China Morning Post, January 9, 2019. https://www.scmp.com/news/asia/southeast-asia/article/2181294/black-nazarene-statue-draws-800000-philippine-catholics. 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This research breaks new ground by examining the history and theological education of the Adelaide Bible Institute (ABI) between the years 1924 and 1962. ABI is now known as the Bible College of South Australia (BCSA). The College is an interdenominational evangelical Protestant bible training institute in Adelaide, South Australia, and was commenced in 1924 for the purpose of training young people for missionary service. This study was undertaken to research the history and theological education of ABI, its place in the international bible college movement and its contribution to the evangelical world of interdenominational missions.
thesis (MA)--University of South Australia, 2000

Abstract Chapter 4 turns to Christian history and the education of the Protestant ministerial class. During the first half of the nineteenth century, seminaries navigated a tension between long-standing Protestant historical narratives and newly emerging historiography, some of which appeared more sympathetic toward the Catholic past. This tension can be seen in the careers of three professors: Samuel Miller at Princeton Theological Seminary, James Murdock at Andover, and Philip Schaff at Mercersburg and Union seminaries. Controversies over historical education reflected concern over the future of the nation, particularly in light of rising Catholic immigration. As Catholics built churches and schools, leading Protestant ministers frequently pointed to the Christian past to demonstrate the incompatibility of Catholicism and American liberty. In this context, the next generation of clergy needed just enough church history to bolster their Protestant convictions.