Dissertations / Theses on the topic 'Catholic women – Poland – History'

This dissertation presents Lithuanian Catholic Women’s Organization (LKMD) in its ideological context, discussing how this organization involved unsophisticated women in society, enriching their lives and that of their communities while expanding civic involvement in Lithuania. As the limitations of Civil Society are still felt in Lithuania, it is worth paying attention to interwar public organizations in search of civil society structures during modern Lithuania’s first independence. The work was motivated by the rarity of studies on Lithuanian women’s activities. The first chapter features the emergence of feminism and Catholic social thought in Europe and their influence on ideas of Lithuanian Catholics. The second chapter covers the establishment of LKMD, Catholic women’s engagement in political life of independent Lithuania and cooperation with other organizations. The third chapter contains an analysis of how women’s role in their families, profession and society were understood in the Catholic women’s press. The fourth chapter investigates activities of LKMD, the development of its branch network, festivals and provision of care institutions. Catholic women’s social engagement shows an understanding of the necessity of civic activity in support of civil society. Raising attention, however cautious, to discrimination and women’s susceptibility to poverty highlights an awareness of pressures in society. Looking for cooperation not only with Catholic but also with liberal... [to full text]
Disertacijoje analizuojama Lietuvių katalikių moterų draugija jos ideologiniame kontekste. Nagrinėjama, kaip ši konservatyvi katalikiška draugija įtraukė eilines moteris į visuomeninį gyvenimą, padarydama jų ir jų bendruomenės gyvenimą įvairesnį, kartu sutankinant pilietinės visuomenės tinklą Lietuvoje. Šiandieninėje Lietuvoje, kai pilietinės visuomenės silpnumas aiškiai jaučiamas, yra aktualūs tarpukario visuomeninių organizacijų tyrinėjimai. Retos studijos, skirtos moterų istorijai Lietuvoje, paskatino imtis LKMD analizės. Pirmoje dalyje pristatomas feminizmo bei socialinės katalikybės atsiradimo Europoje kontekstas bei įtaka katalikių moterų judėjimui Lietuvoje. Antrojoje dalyje atsekamas draugijos įkūrimas, katalikių moterų pastangos įsitraukti į politinį gyvenimą, bendradarbiavimas su kitomis moterų organizacijomis. Trečioje dalyje analizuojama katalikių moterų spauda, susikoncentruojant į to meto moters vietos supratimą šeimoje, profesijoje bei visuomenėje. Paskutinėje, ketvirtoje, dalyje aptariamas praktinis organizacijos veikimas, atkreipiant dėmesį į organizacijos plėtrą, skyrių veiklą ir pastangas pagerinti moterų bei vaikų sveikatos priežiūrą. Katalikių atsargūs priminimai viešoje spaudoje apie moterų teisių suvaržymus, skurdo problemą liudijo, kad jos buvo aktyvios visuomeninių reiškinių stebėtojos. Pagaliau sąjungininkų ieškojimas katalikiškajai idėjai įgyvendinti ne vien tarp katalikų, bet ir tarp liberalių moterų rodė, kad katalikės, susiorganizavę į LKMD... [toliau žr. visą tekstą]

Disertacijoje analizuojama Lietuvių katalikių moterų draugija jos ideologiniame kontekste. Nagrinėjama, kaip ši konservatyvi katalikiška draugija įtraukė eilines moteris į visuomeninį gyvenimą, padarydama jų ir jų bendruomenės gyvenimą įvairesnį, kartu sutankinant pilietinės visuomenės tinklą Lietuvoje. Šiandieninėje Lietuvoje, kai pilietinės visuomenės silpnumas aiškiai jaučiamas, yra aktualūs tarpukario visuomeninių organizacijų tyrinėjimai. Retos studijos, skirtos moterų istorijai Lietuvoje, paskatino imtis LKMD analizės. Pirmoje dalyje pristatomas feminizmo bei socialinės katalikybės atsiradimo Europoje kontekstas bei įtaka katalikių moterų judėjimui Lietuvoje. Antrojoje dalyje atsekamas draugijos įkūrimas, katalikių moterų pastangos įsitraukti į politinį gyvenimą, bendradarbiavimas su kitomis moterų organizacijomis. Trečioje dalyje analizuojama katalikių moterų spauda, susikoncentruojant į to meto moters vietos supratimą šeimoje, profesijoje bei visuomenėje. Paskutinėje, ketvirtoje, dalyje aptariamas praktinis organizacijos veikimas, atkreipiant dėmesį į organizacijos plėtr��, skyrių veiklą ir pastangas pagerinti moterų bei vaikų sveikatos priežiūrą. Katalikių atsargūs priminimai viešoje spaudoje apie moterų teisių suvaržymus, skurdo problemą liudijo, kad jos buvo aktyvios visuomeninių reiškinių stebėtojos. Pagaliau sąjungininkų ieškojimas katalikiškajai idėjai įgyvendinti ne vien tarp katalikų, bet ir tarp liberalių moterų rodė, kad katalikės, susiorganizavę į LKMD... [toliau žr. visą tekstą]
This dissertation presents Lithuanian Catholic Women’s Organization (LKMD) in its ideological context, discussing how this organization involved unsophisticated women in society, enriching their lives and that of their communities while expanding civic involvement in Lithuania. As the limitations of Civil Society are still felt in Lithuania, it is worth paying attention to interwar public organizations in search of civil society structures during modern Lithuania’s first independence. The work was motivated by the rarity of studies on Lithuanian women’s activities. The first chapter features the emergence of feminism and Catholic social thought in Europe and their influence on ideas of Lithuanian Catholics. The second chapter covers the establishment of LKMD, Catholic women’s engagement in political life of independent Lithuania and cooperation with other organizations. The third chapter contains an analysis of how women’s role in their families, profession and society were understood in the Catholic women’s press. The fourth chapter investigates activities of LKMD, the development of its branch network, festivals and provision of care institutions. Catholic women’s social engagement shows an understanding of the necessity of civic activity in support of civil society. Raising attention, however cautious, to discrimination and women’s susceptibility to poverty highlights an awareness of pressures in society. Looking for cooperation not only with Catholic but also with liberal... [to full text]

History
Ph.D.
Amidst the racial animosity that characterized the nineteenth century, Katharine Drexel, the Philadelphia heiress, believed that education would be the equalizer between white and black America. Grounded in a strong sense of Catholic social justice, Drexel committed her fortune to providing educational opportunities that frequently eluded African Americans. She established a community of Roman Catholics nuns for that specific purpose. By combining their efforts to address the deficiencies in African American education, Drexel's religious congregation reflected the efforts of other nineteenth century groups of women who pooled their efforts to address social concerns of the larger American society.
Temple University--Theses

History
M.A.
The early modern period of a time of religious renewal and upheaval that resulted in a wealth of new religious orders, particularly those for women. During this period of change, Catholic women responded to the threat of Protestantism by adapting the convent to their own needs. One of the most successful orders for women was the Congregation of the Visitation, founded by Jeanne de Chantal and François de Sales. The history of the Visitation tends to focus on de Sales rather than its cofounder de Chantal. This thesis attempts to reconcile this omission, detailing de Chantal's ability to demonstrate and enact her authority through the mode of letters. In doing so, this paper enters into a conversation on religious revival in the early modern period by illustrating the porous nature of the early modern convent and the role women had in shaping early modern religiosity.
Temple University--Theses

Vatican II was one of the most seminal councils in Roman Catholic Church history, having far reaching effects on the universal institution.1 One of the most important outcomes of Vatican II was not the reforming of orthopraxy, but the dialogue that developed regarding three specific issues – the transforming of women’s roles in Church life, Catholic sexual ethics, and the Church’s relationship with LGBTQ+ individuals.2 The decades following Vatican II became a new era of religious dialogue among Catholic scholars and theologians, which established new discussions on women’s ordination, sexual ethics, and attitudes towards homosexuality in the contemporary world. This thesis examines dialogue concerning women’s ordination, as well as the dialogue that developed from Pope John Paul II’s teachings in his Theology of the Body regarding sexual ethics and the agency of queer persons in the Church. It explores the dialogue among scholars and theologians on the changing role and opinion of women in ministerial positions, the shifting understanding of sexual morality, and the changing attitudes towards queer individuals that developed because of Vatican II’s emphasis on discussion. Vatican II decisively changed the way the Church practices and performs its numerous responsibilities in our modern world. However, the result also included a deeper understanding of the individual needs, ideas, and beliefs of the laity. In 2014, the Vatican’s International Theological Commission referenced the importance of laity’s role as members of the universal Church: Putting faith into practice in the concrete reality of the existential situations in which he or she is placed by family, professional and cultural relations enriches the personal experience of the believer. It enables him or her to see more precisely the value and the limits of a given doctrine, and to propose ways of refining its formulation. That is why those who teach in the name of the Church should give full attention to the experience of believers, especially lay people, who strive to put the Church’s teaching into practice in the areas of their own specific experience and competence.3 In doing so, greater concern for discussion of these issues developed, which is documented in this thesis. 1 To maintain efficiency within the overall thesis, from this point the term “Roman Catholic Church” will be shortened to “the Church.” This in no way is meant to mean the Catholic Church is the only church but is a way to provide a shortened term for a longer name. It also is not meant to delineate the entirety of the Body of Christ within the religious tradition of Christianity to the Roman Catholic Church. 2 Orthopraxy in this case refers to the correct performance and practice of certain rituals and ritespredominantly found within the Roman Catholic Latin Rite Mass. 3 International Theological Commission, “Sensus Fidei in the Life of the Church,” (Vatican City, 2014).

The Roman Catholic Church maintains that women cannot be ordained to the ministerial priesthood because of its unbroken tradition that only men can be priests, based on the example of Jesus, who chose only men to be ‘Apostles’. Vatican documents published during the late twentieth century use the writings of several mediaeval theologians and canonists to support this ruling. The topic is of present-day importance for understanding the origins of the exclusion of women from the priesthood given the current shortage of priests in the Catholic Church. This thesis looks first at the present ruling in the Vatican documents, and then considers the mediaeval writings, canon law and theology, from scholars such as Gratian, Thomas Aquinas, Bonaventure and Duns Scotus, looking especially at their Commentaries on the Sentences of Peter Lombard. Subsequent chapters analyse in more detail the arguments from scripture and biology, drawing together strands of thought in the Middle Ages on these subjects, including judgements about women’s intellectual and emotional capacity, and the contemporary anthropological and Christological understanding of the Incarnation. Language and translation are also significant but often neglected factors in the discussion, which the thesis studies by highlighting the recovery of Greek writings in medicine and philosophy, along with choice of terminology and use of metaphor, in the mediaeval period and in modern Church documents. By this approach, a critical survey is made of the most salient aspects of the debate. This thesis seeks to dissect systematically the origins of the prohibition, based on attitudes towards women which, while not always intentionally misogynistic, were nonetheless rooted in a world view that, the thesis argues, is no longer relevant today.

Ethnicity, religion, class, and gender are important elements in determining the cultural texture of society. This study examines these components at an important junction in the history of the Pacific Northwest through the lives of students enrolled in two girls’ schools established by the Sisters of Notre Dame de Namur (SNDN) in the Willamette Valley in the 1840s. These girls, predominantly métis daughters of fur-trade settlers and their Indian wives, along with their Irish and Anglo-American classmates, represent the socioeconomic and cultural transformation of the region as the mixing that gave rise to the unique intermediary culture referred to as “fur-trade society” succumbed to American political and social domination. The primary interest of this study is the process of acculturation facilitated by the Sisters of Notre Dame de Namur and the effect of this acculturation on the métis students. By using a sample of students drawn from the 1850 United States Federal Census of the Oregon Territory, documents relating to the fur trade, Catholic Missions, and early settlement, and standard genealogical and biographical sources, this study compares the two SNDN schools through an analysis of their academic and cultural purposes and ethnic lineage, socioeconomic class, and religious affiliation of other students. Furthermore, as a test of the success of their religious training and acculturation, this study examines the socioeconomic and ethnic characteristics of marriage partners and the students’ religious affiliation as adults, and looks for evidence of métis ethic identity. The resulting analysis uncovers a two-tier system of education that mirrored the bipartite social structure of fur trade: the SNDN tailored the educational offerings at the two schools to serve the different needs of their discrete populations of settlers. Subsequent to their schooling, servant class métis girls most often retained paternal religious and ethnic ties, while officer class daughters show less attachments to their Catholic religious roots and chose more ethnically diverse spouses. Finally, the exogamous martial patterns of both groups discount the presence of strong métis ethic identity.

Sociology
Ph.D.
Since the Vatican’s widely-publicized criticism of American Catholic nuns in 2012, religious sisters have risen into the public consciousness. For decades, thousands of religious sisters in the United States have served within a rigid patriarchal Church that does not always recognize their contributions, yet relies on them to carry out its ministries. Through an emphasis on their missions of service to the poor and work for social justice, religious sisters emerged from this contentious situation with Rome as intelligent and dedicated women who lead dynamic lives that often go unnoticed. Through a case study of the Sisters of St. Joseph of Philadelphia, I analyze individual sisters’ lived experiences. In this research, I seek to understand the congregation’s institutional culture to uncover how religious sisters develop strategies to live out their mission of service to the poor and marginalized, and how they continue to advocate for social and structural change in the Catholic Church and in secular society. Specifically, I conducted interviews with 23 Sisters of St. Joseph and analyzed archived writings, letters, and congregational documents dating back to the late 1960s. I submit that over the past 50 years since the Second Vatican Council (Vatican II), the Sisters of St. Joseph actively embraced gender consciousness and social justice as a means of empowerment toward social change, despite the institutional pressures within the Church and society that discourage this. I argue that the progressive spirit and commitment to social justice indicative of a feminist orientation created a dissonance between religious sisters and Church leadership, while simultaneously increasing their integration into secular society. Ultimately, I contend that their congregational mission of unity and reconciliation, their status as sisters in a religious community, and privilege as educated women allows the Sisters of St. Joseph to be courageous risk-takers in advancing social and structural change in both the Catholic Church and the world. In addition to the 23 semi-structured interviews, I used qualitative content analysis to explore the congregation’s primary archival documents, especially those published from the periodic general chapters just after Vatican II through the most recent chapter in summer 2014. These chapter meetings are called roughly every five years, during which time the Sisters of St. Joseph elect congregational leadership and articulate the community’s organizational vision and direction. At each chapter’s conclusion, the congregation publishes a document(s) that informs its mission and work for the next several years. In addition to these public documents, I was granted access to the Sisters of St. Joseph congregational archives, where I analyzed notes, letters, minutes, voting records, proposals and enactments, and personal recollections of the general chapter meetings. In total, I analyzed nearly 300 documents from the Sisters of St. Joseph congregational archives. In my textual analysis, I used subjective interpretation of language in the text with particular attention placed on its content and contextual meaning in order to identify themes or patterns. Once I identified the major themes, I grouped them into three theoretical areas, which became the empirical chapters 4, 5, and 6 of this study. Chapter 4 argues that the sisters’ move toward active social justice work and advocacy after Vatican II is evidence of lived religion for this congregation. Chapter 5 analyzes how the Sisters of St. Joseph navigate issues of gender and sexuality in the Church, in their congregation, and in society. Chapter 6 looks at how the congregation contends with race and ethnicity within their own community, but also in the lives of the people they serve in their various ministries. Finally, in chapter 7, I conclude by examining how the congregation moved toward a more democratic, corporate structure focused on long-term viability in the decades after the Second Vatican Council. Ultimately, I argue that as the congregation evolved after Vatican II, they broke through what I call a “glass cloister.” Through the renewal process, the Sisters of St. Joseph emerged from decades of restriction as sisters reborn, reclaiming their original congregational focus and eager to live out their lives in service to others. As convent rules loosened and the sisters claimed their voices within the Catholic Church structure and in secular society, the congregation defined itself as a dynamic community of women dedicated to social justice and advocacy for the poor and marginalized.
Temple University--Theses

This paper examines childbearing among Polish migrant women and their descendants in Sweden. While many studies have focused on immigrants' childbearing in relation to women in the destination country, this study uses a country-of-origin and a country-of-destination approach in order to more thoroughly examine the socialization, selection and adaptation hypotheses. Using a piecewise-exponential model, the transitions to first and second births are analyzed using Swedish register data and the Polish Generations and Gender survey (GGS). The results show that the Polish stayers and the first-generation have relatively similar fertility behavior in the transition to first birth but not in the transition to second birth. However, parts of the similarity in the transition to first birth can be attributed to marital status selection. By examining the 1.5-generation and the second-generation in relation to Swedish natives, it is possible to see fertility convergence across generations, both when it comes to timing and quantum. This study also shows that family migrants have higher risk of having a first child compared to migrants moving for other reasons. However, in the transition to second birth, there is no difference.

This thesis investigates the Spanish identity crisis through structural, political and representational intersectionality by means of the Law of Historic Memory, also known as LEY 52/2007 del 26 de diciembre. This work, written in Spanish, explores relational aspects of various contemporary themes within four post-Franco novels and four Spanish films: Réquiem por un campesino español by Ramón J. Sender and its corresponding film directed by Francesc Betriu; Soldados de Salamina by Javier Cercas and its corresponding film directed by David Trueba; La voz dormida by Dulce Chacón and its corresponding film directed by Benito Zambrano; and Los girasoles ciegos by Alberto Méndez and its corresponding film directed by José Luis Cuerda. Linked by a variety of human elements that affect the individual as much as the collective, the works explore sacrifice, betrayal, indifference and injustice. Each novel and movie pair offers a glimpse of individual memory that, at the same time, belongs to collective memory. Delving into the effects of LEY, this thesis considers the role of the Catholic Church, the general atrocities of war, the role of women in the Spanish Civil War, and the fractured family unit. Lastly, this thesis delineates how these effects apply to the healing of individual and collective memories so as to recover what it means to be Spanish.

Defence date: 19 April 1999
Examining Board: Prof. Jitka Malečkova, Charles University, Prague ; Prof. Michael G. Müller, University of Halle (supervisor) ; Prof. Elżbieta H. Oleksy, University of Łódź ; Prof. Luisa Passerini, European University Institute (co-supervisor)
PDF of thesis uploaded from the Library digitised archive of EUI PhD theses completed between 2013 and 2017

This dissertation describes a movement I am calling Radical Social Activism that flourished among Catholic women between the years 1920-1960. The Catholic women participating did not abandon their Church's teachings on women but worked within the androcentric Catholic Church to achieve some lasting results as Radical Social Activists. This Radical Social Activism worked in the lives of Dorothy Day, Maisie Ward, and Dorothy Dohen, three women who retained a firm attachment to the Catholic faith and who would not align themselves with the incipient feminism of the times, but who, nevertheless, strove for social change and justice without regard for political or social recognition. Their work was radical because they were not complacent with the status quo and worked to change it. Their work was social because they ignored Church politics and reached outside their individual egos. And their work was definitely action oriented in that they practiced their beliefs rather than simply preach them. Few Catholic women were involved with the early women's Suffragist movement; the overwhelming majority did not participate in mainstream feminism, in part due to their immigrant background. Women stepped out of the family setting and into active roles in a society that increasingly measured success in terms of economic well being. These role changes produced trade offs in terms of how the family was viewed and it de-emphasized society's spiritual well being. Some of the issues and solutions for women in modern society collided with moral and ethical teachings of the Roman Catholic Church. I have selected three such women who responded with Radical Social Activism, and participated in the American Catholic Church, however, they did not participate in the general feminism of the times. These women, Dorothy Day, Maisie Ward, and Dorothy Dohen, represented in their Radical Social Activism, a feminism of the spirit, as it were, while still remaining within the structure and Magisterium of the Church proper. As women moved into secular society, they made compromises concerning their duties and responsibilities to family. Issues of divorce, birth control, and abortion became popular remedies that helped limit family duties and responsibilities. However, the Catholic Church has always viewed these as problematical and theological challenges to Catholic teaching and has consistently refuted the expediency of these solutions on moral grounds. Yet, if the Church's view on women limits women as feminists have claimed, it did not stop Day, Dohen, and Ward from participating and changing the secular world around them, while still remaining loyal to the teachings of the Catholic Church.
Christian Spirituality, Church History & Missiology
D.Th. (Church History)

The experiences of Catholic lay women after Emancipation are largely absent from the historical narrative in England, in part, due to their portrayal in popular culture as especially passive and submissive to assumed patriarchal and hierarchical controls from the Church. Yet during the late 19th and early 20th centuries, an ostensibly patriarchal religion became a locus of empowerment for some women. In this dissertation, I posit that the Catholic Church could be a place for expressions of unconventional religiosity and reinterpretations of Catholic “True Womanhood” and domesticity. I show that in some cases, personal interpretations of Catholic womanhood demonstrated slippages of the True Woman trope, reflecting contemporary influences like the New Woman and modernity, yet all were underpinned by a devout faith. I argue that the Catholic faith provided a space for some women to assert themselves in the private and public spheres in ways previously unnoted in scholarship, due to their gender or faith. This dissertation will address this significant lacuna in the scholarship by tracing the work and lives of four exceptional lay Catholic women – Margaret Fletcher, Maude Petre, Mabel Batten and Radclyffe Hall. The lives of these women demonstrate that there were Catholic women living unconventional and often unorthodox lives while exemplifying striking examples of pious Catholicism. For some, conversion to Catholicism was itself a radical choice, demonstrating an atypicality of belief and action that was echoed in other areas of their lives. A conjunction of the themes of marriage, domesticity, religion, gender, class, conversion, and sexuality informs my discussion of how these four remarkable women powerfully asserted aspects their faith while transgressing boundaries traditionally assumed for lay Catholic women. By drawing from privately held collections, as well as numerous archives, this dissertation uses the examples of these four women of unconventional religiosity in the years c.1880-c.1920 to provide rare evidence of the often hidden lives of lay Catholic women in England.
2022-10-30T00:00:00Z

This qualitative research study focusses on ‘The professional experience of Irish Catholic women teachers in Victoria from 1930 to 1980’. The research is based on a collection of reconstructed oral histories derived from interviews conducted with twenty-two Irish Catholic women, both lay and religious, who were primary and secondary teachers in Victoria, Australia. The professional lives reflected in these stories span from the 1930 to 1980. This study explores how Irish women teachers experienced education in Australian Catholic schools in Victoria in terms of curriculum, pedagogy, discipline, culture and religious traditions.

Adding to a growing body of research on women and religion in English Canada, this historical study offers a glimpse inside convent culture in 1950s and ’60s Ontario, an area seldom studied by Canadian historians. The oral histories of two teaching communities in the Diocese of London, Ontario - the Ursuline Sisters of the Chatham Union and the Ontario Province of the Sisters of the Holy Names of Jesus and Mary - as well as textual records from their convent archives, form the basis of this study. This thesis seeks to examine both the external and internal factors which precipitated reforms to convent life during the 1950s and 1960s, that is, the years preceding and immediately surrounding the Second Vatican Council of the Roman Catholic Church. The external factors on reform include the pre-conciliar and conciliar mandates of the institutional Church, as well as social factors such as educational reform and changes in the roles of women throughout the postwar period. The more internal factors affecting change include shifts in sisters’ communal and individual identities and changes in spirituality. Taken together, these catalysts of change are reflective of the interplay of religious belief, institutional power and gender in postwar Canadian Roman Catholicism. Analyses of Church mandates, community responses, convent discourses on girls and women, and the spiritual reading practices of sisters throughout this period of significant change reveal that the reform efforts of religious communities were not only official and prescribed, but were also unofficial and grassroots in nature.

Rozprawa Marian Zdziechowski i polska recepcja modernizmu katolickiego poświęcona jest zagadnieniu obecności myśli modernistycznokatolickiej w kulturze polskiej na przełomie XIX i XX wieku. Autor analizuje w niej prace autorów z epoki, w których wskazuje inspiracje myślą zachodnioeuropejskich modernistów katolickich i przekształcenia tej myśli. Celem analiz jest wskazanie, po pierwsze, na istotną obecność inspiracji katolicyzmem liberalnym w kulturze polskiej epoki modernizmu, a także, po drugie, pokazanie wkładu polskich autorów w rozwój tego nurtu myśli katolickiej. Praca podzielona jest na trzy części, a każda z części składa się z kilku rozdziałów. Część pierwsza złożona jest z trzech rozdziałów i poświęcono ją pojęciu modernizmu katolickiego i podstawowym zagadnieniom myślowym podnoszonym przez modernistów. W rozdziale pierwszym omówiona zostaje geneza pojęcia „modernizm katolicki” i związane z nią nacechowane ideologicznie znaczenie tego pojęcia. Upowszechnienie tego pojęcia przez encyklikę Piusa X Pascendi dominici gregis spowodowało, że modernizm katolicki utożsamiano z herezją i uznawano często za jednorodny system filozoficzny czy światopoglądowy, którym nie był. Autor pokazuje strategie radzenia sobie z tym problemem przez współczesnych badaczy i proponuje – korzystając z istniejących wzorów – własną definicję modernizmu, która uwzględniałaby rozmaitość i niejednorodność stanowisk, zajmowanych przez jego przedstawicieli. Modernizm katolicki zostaje w pracy zdefiniowany jako wielonurtowy ruch, dążący do zbliżenia lub pogodzenia katolicyzmu przełomu wieków XIX i XX ze współczesną mu cywilizacją. W ostatniej części tego rozdziału autor wskazuje wspólne źródło, z którego wychodzą zarówno koncepcje modernistyczne i antymodernistyczne w kulturze katolickiej, jakim jest diagnozowany wówczas powszechnie kryzys kultury. Modernistyczną i antymodernistyczną postawę myślową opisano tu jako dwa konkurencyjne projekty przezwyciężenia kryzysu. Pierwszy z nich był heterogeniczny i szukał inspiracji intelektualnych do przezwyciężenia impasu również poza katolicyzmem, drugi miał charakter homogeniczny i uznawał za dopuszczalne jedynie sięganie do sposobów myślenia wypracowanych już w tradycji 1 katolickiej. W rozdziale drugim części pierwszej autor dokonuje przeglądu literatury źródłowej, dotyczącej zagadnień: historii modernizmu katolickiego w ogólności, polskiej recepcji modernizmu oraz myśli poszczególnych autorów, uznanych w pracy za bohaterów procesu recepcji. W rozdziale trzecim zarysowano podstawowe kwestie filozoficzne i teologiczne, poruszane w pracach modernistów katolickich. Uporządkowano je do postaci czterech fundamentalnych sporów, prowadzonych w ramach myśli katolickiej: (1) sporu o historyczność ksiąg świętych i orzeczeń dogmatycznych, (2) sporu o naturę dogmatów i sposoby ich interpretacji, (3) sporu o znaczenie wyborów religijnych jednostki wobec wspólnotowego charakteru religii oraz (4) sporu o dopuszczalność wielości metod interpretacyjnych i stanowisk filozoficznych w ramach myśli katolickiej. Część druga pracy składa się z sześciu rozdziałów i dotyczy osoby Mariana Zdziechowskiego, najważniejszego reprezentanta myśli modernistycznokatolickiej na ziemiach polskich. Ta część uporządkowana jest chronologicznie – omówienie związków Mariana Zdziechowskiego z modernizmem katolickim rozpoczyna się od pierwszych symptomów fascynacji tą myślą w roku 1898, aż po echa jej wpływów w twórczości krakowskiego profesora po I wojnie światowej. Rozdział pierwszy poświęcony jest początkowym śladom zainteresowania Zdziechowskiego modernizmem katolickim w latach 1898 – 1904. Autor wskazuje, że bezpośrednie przyznanie się do sympatyzowania z katolicyzmem liberalnym (jednym z wariantów modernizmu) następuje w 1903 roku. W rozdziale drugim omówiona zostaje pierwsza ważna praca Zdziechowskiego, będąca w całości prezentacją stanowiska katolickoliberalnego i jego obroną – broszura Pestis perniciosissima. Rzecz o współczesnych kierunkach myśli katolickiej z 1905 roku. Ukazano jej znaczenie jako pierwszego głosu Mariana Zdziechowskiego w europejskiej dyskusji o modernizacji katolicyzmu, a także opisano kształt wczesnego światopoglądu modernistycznokatolickiego jej autora. W rozdziale trzecim zanalizowano reakcje polskie i zagraniczne na pracę Pestis perniciosissima... , a także omówiono sposoby angażowania się krakowskiego profesora w debatę o reformie katolicyzmu. Opisano w tym rozdziale korespondencję Zdziechowskiego z tego okresu, a także jego prace wydawane w językach 2 obcych. W rozdziale czwartym opisana została reakcja Zdziechowskiego na encyklikę Piusa X przeciw modernizmowi z 1907 roku oraz jego aktywność dotycząca modernizmu katolickiego w latach 1907-1914. Omówiono tu także proces zbierania materiału do najważniejszej i najobszerniej pracy Zdziechowskiego poświęconej reformie katolicyzmu – do książki Pesymizm, romantyzm a podstawy chrześcijaństwa . Rozdział piąty stanowi analizę tej pozycji i jej znaczenia w kontekście całego dotychczasowego zaangażowania Mariana Zdziechowskiego w ruch modernistycznokatolicki. Zostaje tu postawiona teza, że głównym tematem książki z 1915 roku jest właśnie przedstawienie projektu modelowego światopoglądu modernistycznokatolickiego i jego możliwego znaczenia dla rozwoju myśli katolickiej. Wpisanie tej propozycji w szeroki historiozoficzny kontekst rozwoju myśli pesymistycznej i jej związków z chrześcijaństwem w XIX wieku miało stanowić jedynie konstrukcyjną ramę i nadać analizom Zdziechowskiego charakter refleksji historycznej. Ostatni, szósty rozdział części drugiej zawiera omówienie obecności idei modernistycznokatolickich w pracach Zdziechowskiego po roku 1915, a więc po zdystansowaniu się wobec tej optyki myślowej. Autor wskazuje przyczyny pojawienia się u Zdziechowskiego dystansu wobec modernizmu i znaczenie pamiętnika z roku 1915 dla rozstrzygnięcia tej kwestii. Następnie omawia najważniejsze ślady lektur modernistycznych w późnych pracach Zdziechowskiego, argumentując, że choć filozof dystansuje się od zaangażowania w projekt reformy katolicyzmu, to część idei religijnych, poznanych w okresie 1898-1915, wywiera wpływ na jego myślenie aż do końca. Część trzecia pracy składa się z siedmiu rozdziałów i jest przekrojową analizą zjawiska recepcji modernizmu katolickiego w kulturze polskiej. W rozdziale pierwszym autor analizuje sposób opisu obecności idei modernistycznych w Polsce stosowany przez polską literaturę antymodernistyczną powstałą po roku 1907. Omówiona zostaje tam antymodernistyczna teza o nieistnieniu w Polsce „poważnych” przejawów myślenia modernistycznego i wskazane zostają przyczyny takiego stanu rzeczy. W rozdziale drugim autor przedstawia polskie tłumaczenia obcojęzycznych prac, zawierających idee modernistyczne, a także rozważa znaczenie analizy drobnych tekstów prasowych z epoki 3 dla wyznaczenia chronologicznych ram i zakresu zjawiska polskiej recepcji modernizmu. Rozdział trzeci stanowi katalog osób zaangażowanych w polską recepcję modernizmu, a także zawiera periodyzację omawianego procesu recepcji. Rozdziały od czwartego do siódmego w tej części to problemowe analizy tematów, podnoszonych przez prace bohaterów procesu recepcji. Rozdział czwarty stanowi omówienie projektów odnowy Kościoła rzymskokatolickiego, zawartych w pracach Maurycego Straszewskiego i Izydora Kajetana Wysłoucha. Rozdział piąty poświęcono analizie jedynej polskiej próby zbudowania modernistycznej teologii, podjętej przez Jana Ciemniewskiego. Rozdział szósty to przegląd syntetycznych opisów zjawiska modernizmu katolickiego podjętych przez trzech autorów: Stanisława Brzozowskiego, Ignacego Radlińskiego i Ignacego Szmidta, już po roku 1907 i po upowszechnieniu przez papieską encyklikę pojęcia modernizmu. Rozdział siódmy poświęcono napięciu myślowemu obecnemu w pracach polskich autorów odwołujących się modernizmu katolickiego. Poddano tam analizie sposoby, na jakie ci autorzy łączą reformatorskie w stosunku do Kościoła rzymskokatolickiego postulaty, które wiążą się z zachętą do większego otwarcia na ówczesną cywilizację, z diagnozą kryzysu tejże cywilizacji, stanowiącym powód, dla którego reforma w ogóle jest proponowana. W zakończeniu zaprezentowano syntetyczne podsumowanie wątków poruszonych w pracy oraz przedstawiono możliwe perspektywy dalszych badań nad modernizmem i antymodernizmem w polskiej kulturze. Pracę zamyka bibliografia z podziałem na literaturę podmiotu i przedmiotu.

This exploratory study examines the question of Mariology in the Anglican Church in KwaZulu-Natal, South Africa. It focuses on how Anglican women priests relate to the Virgin Mary within the patriarchal structures and African context of the Anglican Diocese of Natal. It aims to ascertain the perceptions of the Virgin Mary held by a sample group of ordained, doctrinally informed, Anglican women. The premise is that because the Anglican Church is closer to Roman Catholicism than other Protestant churches, these clerics might be more open to the dogmas of Mariology as proclaimed by the Magisterium of the Roman Catholic Church. The depths of the subjects‘ knowledge of Marian dogma are ascertained, as well as the extent to which their spirituality and devotions are affected by this. An attempt is made to establish the potential advantages of an enhanced Marian presence in The Anglican Church in KwaZulu-Natal, South Africa. This study is intended not merely to establish the dogmatic similarities in the Anglican and Roman Catholic traditions and underscore those issues which inhibit Marian veneration among local ordained Anglican women. Its intention is to elicit the effects of dogma on spirituality and worship, and to discern whether the subjects feel an affinity with Catholic Marian dogma and see any possibility of ecumenical progress between the two Churches. Roman Catholic Marian dogma is elucidated and examined. The four main dogmas are presented: the Theotokos, her Perpetual Virginity, her Immaculate Conception and her Assumption into Heaven. The Protestant and Anglican reservations regarding these dogmas are examined, and ecumenical dialogue between the Roman Catholic Church and Protestant Churches is discussed, including the bilateral ARCIC discussions with the Anglican Communion. Nine Anglican priests are interviewed, and the data and its implications for Anglican-Roman Catholic ecumenism are examined. The findings indicate that the subjects do not subscribe to Roman Catholic dogma and praxis on Mary. It is proposed that Marian dogma per se is not a hindrance to ecumenism, but the fact of the dogmas reflecting the teachings on more fundamental theological issues such as the nature of sacraments, the trinity, the nature of grace and eschatology in the Anglican and Roman Catholic Churches.
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

À partir de l’automne 1944, on estime à 12 millions le nombre d’Allemand·e·s réfugiés ou expulsés des provinces orientales du Reich ou encore des différents pays d’Europe Centrale et de l’Est. Pourtant, en dehors de la RFA, le traitement de ces populations une fois arrivées dans l’Ouest de l’Allemagne reste une facette peu étudiée dans l’historiographie de l’après-guerre. À travers une analyse de l’aide et la prise en charge des réfugié·e·s dans la ville, le district et l’archidiocèse de Bamberg, ce mémoire de maîtrise illustre les raisonnements et processus complexes par lesquels les autorités bavaroises et les organisations d’entre-aide allemandes tentent d’intégrer la population réfugiée. Cette étude souligne les distinctions établies entre certains groupes de réfugié·e·s et une priorisation de certains individus plus à risque ou plus important au détriment d’autres, dans une situation de graves pénuries de logements, de bien essentiel et une politisation de l’aide humanitaire, En utilisant une analyse historique du genre et de l’histoire sociale afin d’inclure des groupes qui sont traditionnellement exclus ou négligés par les principaux récits historiques, ce travail s’intègre dans des thèmes plus globaux de l’Allemagne de l'après-guerre, comme la mise en place du nouveau système politique, social, économique et de relations des genres. On cherchera à comprendre pourquoi et comment certains groupes ont accès à de la nourriture, des logements, des emplois et des services médicaux avant d’autres, dans le contexte de la montée de la rhétorique de victimisation, de la formation de la mémoire et de l’identité ouest-allemande.
From the autumn of 1944, an estimated 12 million Germans fled or were expelled from the Reich’s eastern provinces and various Central and Eastern European countries. Yet, outside Germany, the treatment of these refugees once they arrived in western Germany has hardly been studied in the post-war historiography. Examining the refugee camps in Bamberg, Upper Franconia as study cases, this master thesis will aim to identify different victim groups or divisions within the refugee population as well as the complex reasoning and processes by which the city, district and archdiocese of Bamberg and the German aid groups try to integrate the newcomers. In a context of severe shortage of housing, basic necessities and politicization of humanitarian assistance, this study highlights the distinctions and prioritization made between certain groups of refugees at the expense of others. Using gender as a category of historical analysis, as well as social history to include groups traditionally excluded from the main historical narratives, this study will also engage in wider discussions in postwar Germany about the German’s development of a new political, social, economic and gender order. This memoir will seek to explain how and why some groups got access to food, accommodation, employment and medical services before others, in a context of the rise of the rhetoric of victimization and the creation of a west-German memory and identity.
Ab Herbst 1944 wurden schätzungsweise 12 Millionen Deutsche aus den östlichen Provinzen des Reiches oder aus verschiedenen zentral- und osteuropäischen Ländern Flüchtlinge oder Vertriebene. Dennoch fand die Behandlung dieser Personen nach ihrer Ankunft in den Westzonen in der Historiographie außerhalb Deutschlands bisher kaum Beachtung. Anhand der Untersuchung eines Flüchtlingslagers im oberfränkischen Bamberg, widmet sich diese Masterarbeit dem Ziel, die verschiedenen Gruppen innerhalb der Flüchtlingsbevölkerung zu identifizieren und die komplexen Entscheidungsprozesse der Stadt, der Diözese und der deutschen Hilfsorganisationen bezüglich der Integration der Neuankömmlinge zu analysieren. Vor dem Hintergrund der prekären Wohnungsnot, dem Fehlen von Basisgütern und der Politisierung der humanitären Hilfen, hebt diese Studie die Unterschiede, sowie die Bevorzugung einzelner Flüchtlingsgruppen zum Nachteil anderer hervor. Diese Arbeit widmet sich in besonderem Maße der Geschlechter- und Sozialgeschichte, um die in der traditionellen Geschichtsschreibung häufig vernachlässigten historischen Analysekategorien miteinzubeziehen. Weiterhin liegt der Fokus auf den deutschen Nachkriegsdebatten zur Entwicklung einer neuen Ordnung von Politik, Ökonomie, Gesellschaft und Geschlecht. Ich werde daher versuchen, im Kontext der aufkommenden Viktimisierung im Zuge der Gestaltung einer westdeutschen Identität und Erinnerungskultur, zu verstehen wie und warum manche Gruppen eher Zugang zu Nahrung, Wohnraum, Arbeit und medizinischer Versorgung erhielten als andere.