Relevant bibliographies by topics / Catholic tradition

Academic literature on the topic 'Catholic tradition'

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Published: 4 June 2021
Last updated: 19 February 2023

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Journal articles on the topic "Catholic tradition"

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Cooper, Sandi E., and Ronald G. Musto. "The Catholic Peace Tradition." American Historical Review 93, no. 2 (April 1988): 389. http://dx.doi.org/10.2307/1859927.

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Liddy, Richard M. "The Catholic Intellectual Tradition." Lonergan Review 9 (2018): 107–16. http://dx.doi.org/10.5840/lonerganreview201897.

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Price, Andre L. "Mothers in the Spirit: A Pneumatic Reflection on Mary the Mother of the Church and Church Mothers in the Sanctified Tradition." Journal of Pentecostal Theology 25, no. 2 (September 10, 2016): 269–86. http://dx.doi.org/10.1163/17455251-02502008.

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Some Protestants consider Catholic Mariology to be problematic due to perceived excesses in the Catholic tradition. This theological reflection argues that church mothers in the sanctified tradition are a pentecostal variation of Catholic thought and understanding of Mary the Mother of Jesus. Particular attention is given to church mothers in the sanctified tradition and Mary the Mother of Jesus. The goals are to bring pentecostals and Catholics into dialogue around Mariology, to connect Pentecostal spirituality to the broader theological tradition, and to tell the story of an underrepresented group that is instrumental to the life of the church. Paying particular attention to Luke 1.26–38 and Acts 2.1–12. Special consideration is given to the commonalities between church mothers in the sanctified tradition and Mary the Mother of Jesus revolving around pneumatic themes. A pneumatic lens opens space to show the continuity between mothers in the essential areas of holiness, exemplars to their communities, and mothers of the Kingdom.
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Beabout, Gregory R. "Kierkegaard Amidst the Catholic Tradition." American Catholic Philosophical Quarterly 87, no. 3 (2013): 521–40. http://dx.doi.org/10.5840/acpq201387338.

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Walters, Hugh. "The English Catholic Ecological Tradition." Chesterton Review 19, no. 3 (1993): 400–402. http://dx.doi.org/10.5840/chesterton199319387.

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Deavel, David Paul. "Preface: The Catholic Intellectual Tradition." Logos: A Journal of Catholic Thought and Culture 24, no. 4 (2021): 5–20. http://dx.doi.org/10.1353/log.2021.0023.

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Flynn, Thomas R. "Postmodernism and the Catholic Tradition." American Catholic Philosophical Quarterly 73, no. 2 (1999): 261–66. http://dx.doi.org/10.5840/acpq199973211.

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Schmitz, Kenneth L. "Postmodernism and the Catholic Tradition." American Catholic Philosophical Quarterly 73, no. 2 (1999): 233–52. http://dx.doi.org/10.5840/acpq19997329.

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J.D.R. "Education and the Catholic Tradition." Americas 45, no. 1 (July 1988): 108–9. http://dx.doi.org/10.1017/s0003161500074915.

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Griffiths, Paul J. "The Catholic Tradition. Thomas Langan." Journal of Religion 80, no. 1 (January 2000): 134–35. http://dx.doi.org/10.1086/490572.

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Dissertations / Theses on the topic "Catholic tradition"

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Imbelli, Robert P., Marina 1968 McCoy, and Khaled 1962 Anatolios. "The heart of the Catholic intellectual tradition:." The Church in the 21st Century Center at Boston College, 2013. http://hdl.handle.net/2345/bc-ir:103956.

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Brugger, E. Christian. "Capital punishment, abolition and Roman Catholic moral tradition." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:352bddad-62d7-4621-9043-b603afdc5855.

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The last fifty years have seen a turn in the Catholic Church's public attitude toward capital punishment. From openly defending the right of the state to kill malefactors, the Church has become an outspoken opponent. What accounts for this? How can it be reconciled with Catholic tradition? Should the current teaching be called a 'development of doctrine'? Can we expect further change? These questions shape this thesis. The work is divided into three parts comprising a total of eight chapters. Part I undertakes a detailed exegesis of the death penalty teaching of the Catechism of the Catholic Church (1997). I conclude that the text, while not explicitly stating that the death penalty is in itself wrong, lays down premises which when carried to their logical conclusions, yield just such a conclusion. This conclusion is checked and confirmed by the fundamental moral reasoning found in the papal encyclicals Evangelium Vitae and Veritatis Splendor. In light of this conclusion (what I call the new position), Part II asks the question: may the Church, constrained by sound biblical interpretation and dogmatic tradition, legitimately teach in a definitive way that capital punishment is per se wrong? This is a question which concerns the development of doctrine. Before it can be answered the Church's traditional teaching needs to be precisely formulated so that it can be placed in juxtaposition to the new teaching. An analysis of statements throughout ecclesiastical history is therefore undertaken and what we might call the cumulative consensus of ecclesiastical writers on capital punishment is formulated. The authoritative nature of this teaching is analyzed to determine what kinds of developments it admits and excludes. Judging its nature admits of a development like the one described in Part I, models are proposed to explain modes by which it might be understood to be developing. Finally, a systematic and philosophically consistent account of the new position is proposed and its implications for other teachings in the Church's tradition of 'justifiable violence' is examined.
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Staunton, Enda A. M. "The Northern Nationalist political tradition." Thesis, Queen's University Belfast, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324950.

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Taylor, Charles 1931, and Robert P. Imbelli. "Revitalizing the Catholic Intellectual Tradition on Catholic University Campuses: A Conversation with Charles Taylor." The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103728.

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Tran, Tan. "The development of tradition: Dei Verbum and a scientific practical theology of tradition." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:104957.

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McCoy, Marina 1968. "Philosophy Professor Marina McCoy on the Catholic Intellectual Tradition." The Church in the 21st Century Center at Boston College, 2012. http://hdl.handle.net/2345/3954.

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Alemán, Montoro Manuel M. "A critique of the doctrine of tradition of the Catholic Church." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Musso, Anne Teresa, and n/a. "Rainbows of Possibilities: Reading Difference in Catholic Women's Nomadic Feminist Theologizing." Griffith University. School of Theology, 2001. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20050831.135351.

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In this thesis I analyze the presence of difference in the nomadic feminist theologizing of a group of eight Catholic women from an Australian diocese. This small christian community named Sophia-of which I am a member-has been meeting since October 1993 to support one another and share stories of our experiences as marginalized Catholics. In attempting to name and understand the various levels of rejection we had encountered, group members reflected on the performances of Catholic Church leaders, and we theologized on church leadership as well as other ecclesial and doctrinal issues. Participants readily agreed to be involved in the research project I was proposing, and they became interactive partners with me during the period that produced the theological discourses analyzed in the thesis. This production stage involved four phases: firstly, open or non-directed theologizing on issues raised by participants; secondly, a guided study-with myself as facilitator-of five traditional Matthean leadership texts; thirdly, a guided study of five Matthean women's leadership texts-again facilitated by me; and fourthly, a return to open or non-directed theologizing. My analysis of the group's theologizing focuses on d~'erence. Using Rosi Braidotti's work on embodied sexual difference which identifies three coexistent levels of difference, I explore and account for difference as it occurs: between women (Sophia) and men (the male representative voice of the institutional church); among women (in the seemingly homogeneous Sophian group); and within individual women (in Sophia). The analysis identifies signifiers of difference that signal Sophia ~s nomadic feminist renegotiations of dominant canonical Catholic discourses. Moreover, I account for the resisting readings mobilized by various Sophian members by exploring ideologies and key elements of interest-specifically power, conflict, desire, agency-that underpin Sophia 's theologizing. In doing this, difference, as evidenced in the multiple voices/perspectives that constitute the Catholic tradition and that feature in Sophia ~ theologizing, is valorized. The designing and de-signing of Sophia ~s nomadic feminist theological discourses in this thesis demonstrates that Sophia 's theological 'acts of going' intensified difference and engendered for participants multiple, transformative pathways and kaleidoscopic rainbows of ever so beautiful theological possibilities.
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Schumacher, Larry E. "Mariology in the Roman Catholic church product of Bible and tradition? /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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French, Richard. "Pascal and theological tradition an examination of the Pensées /." Online full text .pdf document, available to Fuller patrons only, 1989. http://www.tren.com.

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Books on the topic "Catholic tradition"

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Langan, Thomas. The Catholic tradition. Columbia, Mo: University of Missouri Press, 1998.

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Catholic moral tradition. Huntington, Ind: Our Sunday Visitor, 1999.

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The Catholic peace tradition. Maryknoll, N.Y: Orbis Books, 1986.

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Yves, Congar. Tradition & traditions: The Biblical, historical, and theological evidence for Catholic teaching on tradition. San Diego, CA: Basilica Press, 1998.

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Warren Center for Catholic Studies., ed. Sages, wisdom and Catholic Tradition. Tulsa, Okla: University of Tulsa, Warren Center for Catholic Studies, 1993.

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Entrepreneurship in the Catholic tradition. Lanham: Lexington Books, 2010.

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Boyle, Joseph M. Roman Catholic tradition and bioethics. Dordrecht: Kluwer Academic Publishers, 1991.

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1950-, Cernera Anthony J., and Morgan Oliver J, eds. Examining the Catholic intellectual tradition. Fairfield, Conn: Sacred Heart University Press, 2000.

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Praying in the Catholic tradition. Liguori, Mo: Liguori Publications, 1992.

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A, Salzman Todd, Kelly Thomas M. 1969-, and O'Keefe John J. 1961-, eds. Marriage in the Catholic tradition: Scripture, tradition, and experience. New York: Crossroad Pub. Co., 2004.

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Book chapters on the topic "Catholic tradition"

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Wilkin, Richard. "Interpreting the Tradition." In Researching Catholic Education, 169–78. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7808-8_13.

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McInroy, Mark, and Michael J. Hollerich. "The Catholic Reformation." In The Christian Theological Tradition, 398–410. Fourth [edition]. | New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315537627-30.

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Sullivan, John. "Living Tradition." In Catholic Education: Distinctive and Inclusive, 157–75. Dordrecht: Springer Netherlands, 2001. http://dx.doi.org/10.1007/978-94-017-0988-0_7.

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Amoruso, Michael. "Novenas (Catholic Prayer Tradition)." In Encyclopedia of Latin American Religions, 1–2. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-08956-0_186-1.

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Amoruso, Michael. "Novenas (Catholic Prayer Tradition)." In Encyclopedia of Latin American Religions, 1156–57. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_186.

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Flynn, Maureen. "The Catholic Reformation and Tradition." In Sacred Charity, 115–45. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-09043-3_5.

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Carrara, Alberto, and Giulia Bovassi. "Neurogenomics from the Catholic traditionNeurogenomics from the Catholic tradition." In Interreligious Perspectives on Mind, Genes and the Self, 119–33. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Routledge science and religion series: Routledge, 2018. http://dx.doi.org/10.4324/9780429456145-13.

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Boyle, Joseph. "The Roman Catholic Tradition and Bioethics." In Bioethics Yearbook, 19–41. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1886-6_2.

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Alford, Helen. "Virtue Ethics in the Catholic Tradition." In International Handbooks in Business Ethics, 165–76. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-007-6510-8_10.

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Boyle, Joseph. "The Roman Catholic Tradition and Bioethics." In Bioethics Yearbook, 11–32. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-0904-0_2.

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Conference papers on the topic "Catholic tradition"

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Nicoară, George Marius. "Origin of the names of bishops from the metropolitan see of Blaj: an etymological perspective." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/18.

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This article identifies the etymology of the names of bishops from the metropolitan see of Blaj, from the origin of the Romanian Church United with Rome (Greek-Catholic Church) until nowadays, while considering the onomastic influence of Latin on the bishops’ names. The analysis starts from an etymological study (Hebrew, Greek and Latin names) which is interwoven with aspects concerning the structure of the Romanian language, the interaction with Catholic tradition and other onomastic influences on the names in question.
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Daunt, Lisa Marie. "Tradition and Modern Ideas: Building Post-war Cathedrals in Queensland and Adjoining Territories." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4008playo.

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As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.
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Garzón Osuna, Diego. "Adaptación cristiana de las defensas de la Alcazaba de Almería durante el siglo XVI." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11434.

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Christian adaptation of the defences of the Alcazaba of Almeria during the sixteenth centuryAfter the capitulation of the nasrid city of Almería (1489), the new Castilian administration was able to verify the state of ruin of its defences due to the earthquake of 1487, ordering the rapid construction of a castle on the highest point of the battered hispano-muslim Alcazaba. Between 1490 and 1502 the castle was built, incorporating in its design the most effective systems of the time to repel an attack with gunpowder. The typological references of this military installation correspond to the School of Valladolid; with a long tradition in the construction of castles. In parallel with the completion of these works, the Catholic Monarchs ordered in 1501 to armor the defence of the coasts of the Kingdom of Granada, articulating and extending the medieval system of watchtowers scattered along the coast, to counteract the fragility of the annexed territories, the mestizaje of its people, and the proximity of Africa. Thus concluded the works in the Castle, the works were centred in the repair of the walls of the city, action that will extend to the fences of the Alcazaba (1526). Towards 1547, attacks by turkish and berber pirates followed one another on the Almeria coast in the face of the defencelessness of the population. These incursions led to concern about the proper conservation of military installations. As a consequence of this, the old Alcazaba was adapted to the distant war offered by the use of gunpowder. The first interventions were designed by Luis de Machuca, architect of the Palace of Carlos V in the Alhambra. This accommodation included the construction of the bastions of the Campana (1550) and the repair of the doors of Justice and the Guard (1565), completing the program due to the proximity of the War with the Moriscos, with the construction of the bastions of the San Matías and Espolón (1568).
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Graskemper, Michael David. "A BRIDGE TO INTER­RELIGIOUS COOPERATION: THE GÜLEN­JESUIT EDUCATIONAL NEXUS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.

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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.
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Radzevich, Irena. "The Development of Catholic Altar Architecture on the Territory of Belarus During the 17th Century – the First Half of the 19th Century." In Proceedings of the 2019 International Conference on Architecture: Heritage, Traditions and Innovations (AHTI 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/ahti-19.2019.14.

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Samylovskaya, Ekaterina A. "On Catholics’ Adaptation Problem In Non-Traditional Communicative Environment Of Saint Petersburg." In RPTSS 2017 International Conference on Research Paradigms Transformation in Social Sciences. Cognitive-Crcs, 2018. http://dx.doi.org/10.15405/epsbs.2018.02.135.

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Vertatova, Eva. "Architecture of Roman Catholic Cathedrals and Basilicas in Developing Countries." In IABSE Conference, Kuala Lumpur 2018: Engineering the Developing World. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2018. http://dx.doi.org/10.2749/kualalumpur.2018.0159.

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<p>This article reflects the forms and shapes of the Roman Catholic cathedrals built in the 20th and 21st century in the Third World countries and the approach to its ideal design. Selected examples from the different developing countries all over the world are expounded on the background of the interference of the former colonizers countries architecture (e.g. Sacred Hearts Cathedral, Casablanca, Morocco), inspiration from the traditional architecture and materials (e.g. Basilica of Uganda Martyrs, Namugongo, Uganda), creating the own style (e.g. St. Paul’s Cathedral, Abidjan, Côte D’Ivoire) or following world trends (e.g. Sacred Heart Cathedral, Kericho, Kenya). The question of the life cycle of the architecture, its subsequently costs and well considered choice of the proper material as well as the shape and resulting form is discussed.</p>
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Córdova Eguívar, Hector Reynaldo. "Teaching Operations research, the experience of the Catholic University in Bolivia." In Fifth International Conference on Higher Education Advances. Valencia: Universitat Politècnica València, 2019. http://dx.doi.org/10.4995/head19.2019.9397.

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The Catholic University of Bolivia undertook an experience to develop profesional competencies in students of Operations research and to position the tools of this specialty to help improve the management of private companies. The paper presents the implementation of a new methodology (Project Based Learning) for teaching the subject of Operations Research to a group of students from different fields at a national context during a period of 5 years. Students must perform a project on small companies in order to gain the competences related to the course of Operational Research. The paper analyzes the change of methods (from traditional ones based on the passive role of students to a participative model where student applies their knowledge to their daily activity) teaching mathematics in Bolivia. The company representatives play an active role monitoring and assessing the implementation process. The evaluation of the students shows that the competency has been developed to the expected level and Operations research has now a place in the management of small companies.
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Lee-Niinioja, Hee Sook. "Tangibility-Intangibility on UNESCO World Heritage Baroque Philippine Churches: the Spirit of Place and Its Collective Memory." In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-20.

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The churches (Manila, Santa Maria, Paoay, Miagao) built in the Spanish period of the Philippines (16-18C) exemplify the reinterpretations of the European Baroque style by Chinese and Philippine artisans. Symbolising the fusion of the West with local materials and motifs, they have formed an innovative building tradition. Characteristics of these churches are monumental and massive to protect against intruders or natural harm. The iconographic-decorative Miagao facade underlines the regional understanding of Christianity and Saint Patron among contemporary Catholics. This paper discusses the tangibility-intangibility of Baroque Philippine churches through the spirit of place and collective memories among churchgoers-inhabitants-visitors, reinterpreting sacred buildings.
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McCracken, Steven L., and Nick Mohr. "Code Case N-822 for Pin Brazing Non-Structural Attachment Tabs for Buried Pipe Cathodic Protection." In ASME 2018 Pressure Vessels and Piping Conference. American Society of Mechanical Engineers, 2018. http://dx.doi.org/10.1115/pvp2018-84897.

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Cathodic protection (CP) is one of the primary methods to protect buried piping and pressure components from corrosion and is a critical element in asset management of buried piping at nuclear power plants. Implementation of cathodic protection requires non-structural attachments to the buried piping for electrical leads and connections. The method of attaching copper-copper alloy CP leads to carbon steel piping and components using traditional arc welding processes can be difficult and time consuming. A two-step process is frequently used where a carbon steel weld tab is first welded to the pipe or component by a traditional arc welding process. The copper-copper alloy CP lead is then joined to the carbon steel weld tab by the exothermic welding process. An alternative to this cumbersome two-step process is pin brazing which is an automatic brazing process that uses electric current resistance to heat the interface between a pin capsule and the component. An arc between the pin capsule and the outside surface of the electrical connector is then used to melt the capsule or pin that contains the brazing filler metal. The process is similar to stud welding in that the brazing pin is loaded into an automatic pistol and the brazement is made when the trigger is pulled. ASME Section XI Code Case N-882 delineates rules and requirements for application of pin brazing on Class 2 and 3 pressure boundary components. This paper provides the background and description of the pin brazing process with a summary of the technical basis for Case N-882.
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Reports on the topic "Catholic tradition"

1

Bradley, Linda Arthur. Tradition and Simplicity Inspired a Set of Catholic Liturgical Vestments. Ames: Iowa State University, Digital Repository, September 2016. http://dx.doi.org/10.31274/itaa_proceedings-180814-1584.

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