Thèses sur le sujet « Ecclesiae »
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1
Syrieix, Léandre. « La forma ecclesiae comme langage ». Master's thesis, Université Laval, 2017. http://hdl.handle.net/20.500.11794/28165.
Texte intégralRésumé :
Le détachement des catholiques de l’Église telle qu’elle se présente aujourd’hui dans ses pratiques et dans ses formes institutionnelles est dû au fait que sa crédibilité comme témoin du Christ à travers ce qu’elle « est », ses paroles et ses gestes, est mise à l’épreuve. Il y a de ce fait une crise de la forma ecclesiae qui introduit la question relative à quelle est la forme de l’Église qui est plus appropriée pour permettre d’annoncer de manière crédible l’Évangile dans le monde contemporain. Ce mémoire de Maîtrise traite ainsi de la forma ecclesiae comme langage en trois chapitres. Le premier présente le concept de forma ecclesiae dans la littérature et en dégage quelques aspects mis en avant par le concile Vatican II. Le second traite de la vie de l’Église comme signe à travers le développement de la conception de l’Église comme « sacrement de Salut » soulignant que toute sa vie est témoignage. Le troisième présente la vocation de l’Église, qui est d’annoncer l’Évangile, à partir de l’Exhortation apostolique Evangelii nuntiandi du pape Paul VI, il présente aussi la reformatio de l’Église qu’implique l’annonce de l’Évangile à partir de l’Exhortation apostolique Evangelii Gaudium du pape François.Catholics have turned back on the contemporary Church, its practices and institutional structures because they question its credibility as a witness for Christ in what it “is”, it says and does. There is, therefore, a crisis of the forma ecclesiae that introduces the question of what is the form of the Church, which is more appropriate to allow the credible proclamation of the Gospel in the world today. This Master’s dissertation thus treats “La forma ecclesiae comme langage” (the forma ecclesiae as a language) in three chapters. The first presents the concept of forma ecclesiae in the literature and highlights some aspects put forward by the Second Vatican Council. The second deals with the life of the Church as a sign through the development of the concept of the Church as “sacrament of salvation”, stressing that all of its life is testimony. The third, presents the vocation of the Church, which is to proclaim the Gospel, even since the publication of the Apostolic Exhortation Evangelii nuntiandi of pope Paul VI, and focuses also on the reformatio of the Church implied by the proclamation of the Gospel found in the Apostolic Exhortation Evangelii Gaudium of pope Francis.
Il distaccamento di tanti cattolici dalla Chiesa così com’è oggi nelle sue pratiche e nelle sue forme istituzionali è legato al fatto che la sua credibilità viene messa alla prova come testimone di Cristo, attraverso ciò che ‘‘è’’, le sue parole e i suoi gesti. C’è quindi una crisi della forma ecclesiae che introduce la domanda relativa a qual è la forma della Chiesa più in grado di permettere l’annuncio credibile del Vangelo nel mondo contemporaneo. Questa tesi di Laurea affronta il problema della forma ecclesiae come lingua in tre capitoli. Il primo introduce il concetto di forma ecclesiae nella letteratura e identifica alcuni aspetti presentati dal Concilio Vaticano II. Il secondo si occupa della vita della Chiesa come segno attraverso lo sviluppo della progettazione della Chiesa come ‘‘sacramento di salvezza’’ sottolineando che tutta la sua vita è una testimonianza. Il terzo presenta la vocazione della Chiesa che è di annunciare il Vangelo, secondo l’Esortazione apostolica Evangelii nuntiandi di papa Paolo VI, e anche la reformatio della Chiesa che derive dell’implicita l’annuncio del Vangelo secondo l’Esortazione apostolica Evangelii gaudium di papa Francesco.
2
Dittrich, Achim. « Mater Ecclesiae : Geschichte und Bedeutung eines umstrittenen Marientitels / ». Würzburg Echter, 2009. http://d-nb.info/995404631/04.
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3
Hiebsch, Sabine. « Figura ecclesiae : Lea und Rachel in Luthers Genesispredigten / ». Münster : LIT, 2002. http://catalogue.bnf.fr/ark:/12148/cb40021444v.
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Dean, Jonathan. « Catholicae ecclesiae unitatem : Nicholas Harpsfield and English Reformation Catholicism ». Thesis, University of Cambridge, 2004. https://www.repository.cam.ac.uk/handle/1810/272108.
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Ryu, Seongmin [Verfasser], Herman J. [Herausgeber] Selderhuis, Christopher B. [Herausgeber] Brown, Günter [Herausgeber] Frank, Bruce [Herausgeber] Gordon, Barbara [Herausgeber] Mahlmann-Bauer, Tarald [Herausgeber] Rasmussen et al. « Dulcissimae Carmina Ecclesiae : Theologie und Exegese des Psalmenkommentars Melanchthons / Seongmin Ryu ». Göttingen : Vandenhoeck & ; Ruprecht, 2019. http://www.v-r.de/.
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6
Peinlich, Richard. « Dissertatio de conciliis ecclesiae christiano-catholicae UB Freiburg, Hs. 1367 ; Autograph / ». Freiburg i. Br. : Univ.-Bibl, 2006. http://www.manuscripta-mediaevalia.de/hs/katalogseiten/HSK0547%5Fb235%5Fjpg.htm.
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7
Ledegang, Freddy. « Mysterium Ecclesiae : images of the Church and its members in Origen / ». Leuven (Belgique) : Paris : Leuven University press : Uitgeverij Peeters Leuven ; Peeters France, 2001. http://catalogue.bnf.fr/ark:/12148/cb388612315.
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8
Beddoe, Emma Charlotte. « The function of relics and sacred spaces in Flodoard's Historica Remensis ecclesiae ». Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612203.
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9
Nadeau, Marie-Thérèse. « L'expression "fides ecclesiae" dans la litterature latine occidentale des treize premiers siecles ». Paris 4, 1986. http://www.theses.fr/1986PA040027.
Texte intégralRésumé :
L'expression "fides ecclesiae" est une formule souvent utilisee dans la theologie. On la connait surtout par le role de suppleance qu'on lui attribue dans le bapteme des enfants incapables d'exprimer personnellement leur foi. Pourtant, loin de se limiter au bapteme des enfants, ce travail essaie de montrer de quelle maniere cette expression a pris place dans la litterature latine occidentale des treize premiers siecles : origine de l'expression, sa frequence, ses differentes utilisations, les sighifications qu'elle a prises au cours des siecles. Cette recherche fait ainsi ressortir, pour l'ensemble de la periode etudiee, les nombreux emplois de "fides ecclesiae" dans le sens de doctrine, d'orthodoxie ; elle indique a partir de quel moment et dans quel contexte "fides ecclesiae", synonyme de "fides aliena", apparait en relation avec le bapteme des enfants ; elle met en relief son role et son importance dans la theologie sacramentaire des douzieme et treizieme siecles, entre autres, l'usage qu'en font quelques grands maitres franciscains et dominicains du treizieme siecle"fides ecclesiae" is a commonly used expression in the field of theology. It is mainly known as a substitute formula for those infants who are still unable to personally express their faith when being christened. However, far from being restricted to that single occasion, this work of mine attempts to show the way this expression was used in the latin literature written in the western world over the first thirteen centuries of our era - how the expression came into being, how often it was used and to what purpose, and the various meanings it acquired through the centuries. This research therefore brings into focus the whole period i studied through the various uses of "fides ecclesiae" in the sense of a doctrine and ortho- doxy. I have pointed out when and where the expression "fides ecclesiae" as an equivalent for "fides aliena" first appeared in relation with the christening of children. It emphasized the role and importance of this particular sacrament in the theology of the twelft and thirteenth centuries and, amongst other things, the use made of it by some great franciscan and dominican masters of the period
10
Valls, Mora Montserrat. « El territorio ampurdanés entre los siglos V al X : Dispositio et compositio ecclesiae ». Doctoral thesis, Universitat Politècnica de Catalunya, 2019. http://hdl.handle.net/10803/667501.
Texte intégralRésumé :
The ecclesiastical rural architecture before the year 1000 in the Hispanic north east, has relevant information on the territorial evolution and social changes that happen in an era full of lights and shadows.
This research analyses the evolution of the ecclesiastical fabric in the region of Ampurdan, together with the conceptual tools used for these buildings, by taking 74 carefully selected churches as study cases, based on their chronology between the V and X century. These churches are a unique architectural database to get closer to the evolutive transformations that occurred between the fragmentation of the Roman Empire and the setting of feudal Europe. The territory of Empurdà is a privileged scenario, owing to its geographical border location and the considerable amount of these small and simple rural pieces of architecture.
Ultimately, these arguments are essential to understand the Empurdà heritage and to act upon.
Maps of the different diachronic stages are elaborated along the thesis, depicting chronologies and singularities of each phase. These maps let us visualize the sequential development of the ecclesiastic grid: a first stage restricted to the urban landscape, a second one that includes the move towards the rural world in search of isolation, a third one in which the rural settlements expand and are provided with a social context and a fourth one that consolidates some types as origin of the parish network then extended to the whole territory.
Besides, the isolation of technical procedures used in every stage confirms and tunes the conclusions supplied by urban analyses. The geometric-modular analysis -within the chronology of each church- has made it possible to obtain -through arithmetic median- the original procedure applied in each one, based on ruling modules, dimensions and proportions used. These craft formulae confirm that a change of paradigm happens after the VI century, even f a constructive nature. Vaulted roofs are not established until the 9th century, when higher confidence on the techniques used is reached. Such a confidence will allow to assume circular shapes linked to the circle, that will become standard in the 10th century.
In summary, a “mother” type of the churches -that will later foster further middle age styles- is shaped during this time.La arquitectura eclesiástica rural anterior al año 1000 en el noreste hispánico, contiene información sobre la evolución territorial y los cambios sociales que ocurrieron en una etapa histórica llena de luces y sombras. Teniendo como material de estudio un grupo de 74 iglesias seleccionadas por su cronología de implantación y de construcción entre los siglos V al X, se analiza la evolución del tejido eclesiástico en el territorio ampurdanés y las herramientas conceptuales empleadas para la edificación. Las iglesias son un material arquitectónico único para acercarse a las transformaciones que acaecieron entre la fragmentación del Imperio romano y la consolidación de la Europa feudal. El territorio ampurdanés es un escenario privilegiado por su situación geográfica fronteriza y el volumen cuantitativo de esta pequeña y sencilla arquitectura rural. La evolución del cristianismo inicial junto al desarrollo del poder eclesiástico ligado al civil, a partir del siglo IV, es la clave de bóveda para comprender las transformaciones sociales ocurridas durante el periodo analizado. En definitiva, estos argumentos son esenciales para entender el patrimonio ampurdanés y actuar en consecuencia. A lo largo de la tesis se elaboran los mapas de las distintas etapas temporales que dibujan la cronología y características de cada una. Estos mapas permiten visualizar el desarrollo secuencial del tejido eclesiástico: una primera fase restringida al mundo urbano; una segunda que da el salto al mundo rural en búsqueda del aislamiento; una tercera en que se amplia y socializa la implantación rural y; una cuarta que consolida este tipo como origen del tejido parroquial ya extendido a todo el territorio. Por otro lado, la deducción de los procedimientos técnicos que se utilizan en cada etapa, confirma y afinan las conclusiones aportadas por el análisis urbanístico. El estudio geométrico-modular de la fase cronológica de cada iglesia, ha facultado la obtención, mediante medias aritméticas, de la receta conceptual que se aplicó en cada una, basadas en un módulo director, unos dimensionales y las proporciones utilizadas. Estas fórmulas artesanales confirman como después del siglo VI se produce el cambio de paradigma, incluso a nivel constructivo. La cubierta abovedada no se consolida hasta el siglo IX en que se alcanza seguridad en las técnicas utilizadas. Esta confianza permitirá, en el siglo X, asumir libertad con las formas circulares que acabarán estandarizándose. En definitiva, en este espacio temporal, se conforma el tipo "madre" de las iglesias que luego dará lugar a los posteriores estilos medievales.
11
Tsoumis, Karine. « Giovanni Battista Cavalieri's Ecclesiae militantis triumphi : Jesuits, martyrs, print, and the counter-reformation ». Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83842.
Texte intégralRésumé :
Five hundred years of Christian martyrdom are represented in the Ecclesiae militantis triumphi (1583). Engraved by Giovanni Battista Cavalieri, the series that was bound into a book reproduces a fresco cycle in the church of San Stefano Rotondo in Rome. While the church belonged to the Jesuit German-Hungarian College, the book accompanied priests in their proselytizing mission in Northern Europe. This thesis will look at the function of the book in relation to various audiences, in different viewing contexts. Analyzed primarily in relation to the intended Jesuit audience as an object of devotion, the book will also be inserted within the Early Christian revival promoted by Gregory XIII (1572-1585). Finally, it will be looked at in relation to an audience composed of individuals interested in factual knowledge about Early Christian history and in the martyr as a historical figure. A general endeavor of the thesis is to situate the Ecclesiae militantis triumphi in relation to late sixteen-century representations of martyrdom, both Catholic and Protestant, as well as in relation to other contemporary Roman printed works.
12
Bradbury, John Paul. « Theologia reformata – Ecclesia reformanta : dynamics of theological and ecclesial identity ». Thesis, University of Cambridge, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596844.
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This thesis attempts to construct a realistic theology of the Church. The foundations for such a theology are in the concrete historical existence of the life of the churches; and the treatment of them is rooted in the life and theological tradition of the Reformed churches and their understanding of ‘perpetual reformation’. The thesis argues that traditional systematic doctrinal elucidations of the Church fail to engage the life of the concrete historical Church when they seek to prioritise internal systematic coherence. Through a critique of the place the Church holds within the doctrinal systems of Calvin and Barth it argues that the doctrine of the invisible Church typically functions as a idealised and dualistic ontology of the Church which undermines the ability of theology to engage with the concrete historical visible Church. In an examination of the function of confessional texts within the Reformed tradition, and a close reading of one particular text, the key themes of the sociality of the Church, the incomplete nature of the Church and therefore its perpetual reformation, and the triadic relationship of God-the people of God-world are explicated. An examination of the reformation of confessional positions regarding Israel and Judaism isolates primary factors involved: a returning to origins (scripture); the context of the world; and the practices of the Church. The implications of the Jewish-Christian dialogue in returning the Church to the Hebrew scriptures and Jewish thought as resources for ecclesiology are highlighted. An examination of the initiation and renewal of the covenant within the Old and New Testaments reveals three fundamental orientations as necessary for re-information: to the past, to the world, and to the future. These are mediated through practices (both within biblical Israel and the contemporary worship of the Church), the functioning of which are elucidated with reference to social scientific theories of collective memory. It is argued that the Church is historically contingent, formed as such through divine activity within history, and it is this contingency, bounded by the future in-breaking of God both in, and to end, history, which allows for an understanding of the incomplete and sinful nature of the Church and the way the identity of the Church is formed primarily through its practices.
13
Oehl, Benedikt [Verfasser]. « Die Altercatio Ecclesiae et Synagogae : ein antijudaistischer Dialog der Spätantike / Benedikt Oehl. Philosophische Fakultät ». Bonn : Universitäts- und Landesbibliothek Bonn, 2012. http://d-nb.info/1022203487/34.
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14
Carrara, Paolo. « Forma ecclesiae : Per un cattolicesimo di popolo oggi : “per tutti” anche se non “di tutti” ». Doctoral thesis, Université Laval, 2016. http://hdl.handle.net/20.500.11794/27229.
Texte intégralRésumé :
Thèse en cotutelle : Université Laval, Québec, Faculté de théologie, Facoltà Teologica dell’Italia Settentrionale, Milan, Italie.Tableau d'honneur de la Faculté des études supérieures et postdoctorales, 2016-2017
La radicalité du changement culturel provoque une crise de la forma ecclesiae et introduit la question relative à quelle est la forme de l’Église la plus appropriée à l’annonce de l’évangile. L’Église italienne, que le présent travail a l’intention d’assumer en qualité de point de référence particulier, en est également intéressée: contrairement au passé, même le plus récent, la foi chrétienne n’est plus un patrimoine «de tous». La question se pose puisque, au nom de l’évangile, l’action de l’Église ne peut pas disperser, pourtant, le caractère universel de la foi en soi même (son être «pour tous»). Dans un tel scénario, s’enclenche le but que cette thèse se pose de poursuivre sur le plan de la pensée théologique-pastorale: elle veut accompagner l’Église en son être à l’intérieur de cette tension entre l’instance théologique d’une foi qui est «pour tous» et le donné sociologique dont il émerge qu’elle n’est plus «de tous». Beaucoup de projets contemporaines de réforme pastorale ont l’intention de faire face aux transformations de la culture afin d’empêcher tout injustifiée domestication. Cependant, comme cette thèse essaie à le prouver, ils risquent souvent de suggérer une rupture avec le passé récent du corps ecclésial. Pour eux la référence polémique est représentée par cette figure de «catholicisme populaire» avec qui, dans le contexte de la «civilisation paroissiale», l’expérience chrétienne est réussie à s’enraciner dans le tissu social. Dans ces projets, il est – en effet – assimilé d’une manière restrictive à une sorte de «catholicisme de masse», basé seulement sur des processus religieux de socialisation et d’uniformisation de l’expérience. Au contraire, le but de ce travail consiste en un essai de compréhension renouvelée de cette figure de vie chrétienne. Elle n’est retenue seulement selon la particulière forme historique qu’elle a adoptée dans le demain passé, marqué par une situation d’homogénéité culturelle, d’une Église de peuple, mais aussi comme principe opératoire qui désigne la capacité du christianisme de se réaliser en tant qu’élévation et transfiguration des formes anthropologiques de base. Cette perspective dynamique permet de trouver dans le «catholicisme populaire» un principe écclesio-génétique qui exalte l’interaction entre l’initiative ecclésiale et la sensibilité des croyants, et qui, tout en défendant la qualité théologale de l’expérience chrétienne, ne méprise pas la valeur pédagogique de son enracinement religieux. La dynamique qui préside au «catholicisme populaire», grâce à la confrontation avec une étude sur le terrain, conduit à l’individuation de certaines provocations à propos de la structure du corps ecclésial, en ce qui concerne les représentations, les actions, les sujets et les limites qui le caractérisent. Elles sont transposées de manière à envisager une réforme de l’Église qui s’avère applicable pour le présent et qui cherche à garder le caractère universel-non formel de la foi, c’est à dire son «pour tous».
The current radical cultural change causes a crisis of the forma ecclesiae and introduces a question about what type of Church could be more relevant for the announcement of the Gospel. Italian Church, which is the main point of view for this work, is affected too: actually, Christian faith is no longer a heritage “of everyone”. The question arises because, in the name of the Gospel, the ecclesial action has to be universal (it’s “for everyone”). The theological and pastoral aim of this thesis is to reflect about the tension between the theological objective of a faith “for everyone” and the sociological fact that this faith is no longer “of everyone”. Many contemporary projects of pastoral reforms aims to consider these cultural transformations, avoiding a possible improper domestication. However, as this thesis would like to pursue, there could be the risk of provoking a gap with the past of the Church. Actually, these projects attack the “popular Catholicism”, that is the figure through which Christianity has been rooted inside the fabric of society at the time of the “parish system”. It is reduced as a sort of impure “mass Catholicism”. Whereas, the aim of this work is to suggest a resumption of this “popular Catholicism”. This figure is not considered in a static way (its form at the time of christianitas) but in a dynamic one. “Popular Catholicism” reminds us that Christianity comes from the comparison, the assumption, and the transformation of shared and daily ways of life. Moreover, this dynamics is successful when it comes from the interaction between power initiative and believers’ common sensibility. The dynamics so discovered, also by means of a study in the field, leads to find some challenges, able to change the current ecclesial body. They concern: descriptions, actions, subjects, and boundaries. These challenges are considered as special directions for a Church reform able to answer current needs, without forgetting the fact that it is in service of a faith “for everyone”.
15
Goerlitz, Uta. « Humanismus und Geschichtsschreibung am Mittelrhein : das "Chronicon urbis et ecclesiae Maguntinensis" des Hermannus Piscator OSB / ». Tübingen : M. Niemeyer, 1999. http://catalogue.bnf.fr/ark:/12148/cb37201332c.
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Neebe, Gudrun. « Apostolische Kirche : Grundunterscheidungen an Luthers Kirchenbegriff unter besonderer Berücksichtigung seiner Lehre von den notae Ecclesiae / ». Berlin ; New York : W. de Gruyter, 1997. http://catalogue.bnf.fr/ark:/12148/cb369833228.
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Henkes, Christian Verfasser], et Pirmin [Akademischer Betreuer] [Spieß. « Lex familiae Wormatiensis ecclesiae : Das Hofrecht des Bischofs Burchard von Worms / Christian Henkes. Betreuer : Pirmin Spieß ». Mannheim : Universitätsbibliothek Mannheim, 2012. http://d-nb.info/1106144910/34.
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Schalekamp, McDonald Etienne. « Missiones ecclesiae : 'n missionêre visie en strategie in gemeentebou ten opsigte van multikulturele kerkplanting / McDonald Etienne Schalekamp ». Thesis, North-West University, 2005. http://hdl.handle.net/10394/687.
Texte intégralRésumé :
The identity of the church of the Lord Jesus Christ can only be understood when
researched from the missio Dei and if its calling is defined as missiones
ecclesiae. The primary aim of this research is to define the identity of the church as
missionary ecclesiological by formulating basic theoretical principles from the
Word of God and applying them to multicultural church planting. The investigation
employs Heitink's (1999) method.
• The first phase of the research is a hermeneutical process that develops
basic theoretical principles. In order to attain this aim, the research focuses
on the occurrence of the metaphors Head and Body in Paul's letter to the
Ephesians. Subsequently, the research investigates the marks of the church
as they are formulated in the Nicene Creed. It is firstly a historical inquiry,
secondly an exegetical one looking into the occurrence of the marks in
Paul's letter to the Ephesians and thirdly a verification, based on revelational
history, of how the marks function in John's letter to the Ephesians (Rev. 2: 17).
The study subsequently researches ministries of the church (κήρνγμα,
λειτουργία, κοιυψυία and δικονία) from the Word.
• The second phase is an empirical process investigating the functioning of the
basic theoretical principles in a stratified sample population.
• The third phase comprises of a strategic process, during which the basic
theoretical principles and the findings of the empirical research are applied to
multicultural church planting. Subsequently a negotiating model for multicultural
church planting is proposed.
Multicultural church planting is the obedient answer of the missiones ecclesiae to
the command of the missio Dei. In suburban areas where mono-cultural
congregations exist, the empirical observation is that they cannot survive because
they do not function on the basis of a missionary ecclesiology. In central city areas
where cultural transformation changes society from a mono-cultural to a multicultural
context, the answer of the church of God is as follows: Multicultural church
planting based on a missionary ecclesiology. This research attempts to
contribute to that end.Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2005.
19
Smith, Courtney Anne. « Unmasking a Medieval Pseudo-Saint : The Peculiar Story of Sibylla of Marsal in Richer's Gesta Senoniensis Ecclesiae ». ScholarWorks @ UVM, 2019. https://scholarworks.uvm.edu/graddis/1148.
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This thesis examines the story of a thirteenth-century woman from the diocese of Metz, named Sibylla of Marsal, as the contemporary monk and chronicler Richer of Senones recounts it in his Gesta Senoniensis Ecclesiae. According to Richer, Sibylla feigned sanctity using various props--including a demon costume that she wore to terrify villagers--and was locally venerated as a holy woman before authorities discovered her fraudulence. This thesis offers the first full-length study of Sibylla and is the first study of this fascinating case to focus on Richer's perspective. After establishing the single extant thirteenth-century manuscript of the Gesta Senoniensis Ecclesiae--Paris, BnF ms. lat. 10016--as the most reliable witness to Richer's original text, this study analyzes Richer's agenda to situate Sibylla within his apocalyptic worldview and his desire to denigrate the emerging mendicant orders. Finally, Sibylla's story is placed within the broader context of thirteenth-century women's religion; because Sibylla exhibited accepted behaviors associated with female sanctity and yet was not ultimately considered a saint by her contemporaries, her story provides insight into the social construction of sainthood in the High Middle Ages. Several appendices edit and translate the crucial medieval sources for the thesis.
20
Ammer, Josef. « Zum Recht der "Katholischen Universität" : Genese und Exegese der Apostolischen Konstitution "Ex corde Ecclesiae" vom 15. August 1990 / ». Würzburg : Echter, 1994. http://www.gbv.de/dms/spk/sbb/recht/toc/272985171.pdf.
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Cooper, Donal Albert. « In medio ecclesiae : screens, crucifixes and shrines in the Franciscan church interior in Italy (c. 1230 - c. 1400) ». Thesis, Courtauld Institute of Art (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.366495.
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Hahn, Andreas. « Canon Hebraeorum - canon ecclesiae zur deuterokanonischen Frage im Rahmen der Begründung alttestamentlicher Schriftkanonizität in neuerer römisch-katholischer Dogmatik ». Wien Zürich Berlin Münster Lit, 2005. http://d-nb.info/995196702/04.
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Hahn, O. S. B. Michael L. « From Communion Toward Synodality : The Ecclesial Vision of Pope Francis and Its Implications for Catholic Higher Education in the United States ». Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108477.
Texte intégralRésumé :
Thesis advisor: Jane ReganAt the intersection of theology and education, this dissertation investigates the distinctive character of the participation of Catholic colleges and universities in the mission of the Catholic Church. In 1967, less than two years after the final session of the Second Vatican Council, Catholic educators assembled in Land O’Lakes, Wisconsin to discuss the nature and role of Catholic universities in the modern era. While representing a necessary and natural stage of development for Catholic higher education, the Land O’Lakes statement—and, particularly its assertion of “true autonomy”—lacked sufficient theological foundation. In response to perceived abuses stemming from an undue emphasis on institutional autonomy, Pope John Paul II published the apostolic constitution on Catholic universities, Ex corde Ecclesiae (1990). This document proposed an ecclesiology of communion as a more adequate theological foundation. Although communion ecclesiology represented a real advance on several fronts, ultimately, the inability of this theological foundation to resolve challenging issues regarding the distinctive mission of Catholic institutions became evident. Consequently, a more adequate ecclesiological foundation is required. This dissertation proposes that ecclesial synodality, as it has emerged in the papacy of Francis, provides a more constructive ecclesiological foundation for considering the relationship between Catholic higher education and the church. I propose that Catholic colleges and universities can serve as institutions to foster the practice of synodality in the church
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry
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Graßmann, Andreas E. [Verfasser]. « Das Patrozinium : Eine kirchenrechtliche Darstellung mit besonderer Berücksichtigung des titulus ecclesiae gemäß c. 1218 CIC/83 / Andreas E. Graßmann ». Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2016. http://d-nb.info/1123419752/34.
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Frade, Gabriel dos Santos. « Entre renascimento e barroco : os fundamentos da arquitetura religiosa e a contrarreforma - o De Fabrica Ecclesiae de Carlos Borromeu ». Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/16/16133/tde-16022017-093801/.
Texte intégralRésumé :
A arquitetura religiosa da época do Renascimento apresentou criações balizadas pela reflexão teórica florescida nesse período, por meio das elaborações dos Tratados de arquitetura. No contexto histórico conturbado do início da idade moderna, as questões religiosas envolvendo a contestação do protestantismo e a reação da contrarreforma por parte da Igreja Católica, principalmente por meio do evento emblemático do Concílio de Trento (1545-1563), trouxeram influências nas artes figurativas desse período. No campo da arquitetura religiosa, a influência também se faz sentir. Carlos Borromeu (1538-1584), arcebispo da cidade de Milão, expoente do pensamento contrarreformista, produz aquela que é considera a única obra desse campo de ideias no que diz respeito à arquitetura religiosa, trata-se das suas Instructionum Fabricae et Supellectilis Ecclesiasticae libri duo (1577). Por meio da ação de seu arquiteto de confiança, Pellegrino Tibaldi (1527-1596), o Borromeu introduz um amplo programa de transformações no espaço arquitetônico, privilegiando aspectos funcionais relativos ao decoro do culto, correspondendo em grande medida às ideias postuladas pelo Tridentino. Este trabalho visa dar conhecimento desse texto do Borromeu por meio de uma tradução inédita do texto original latino para a língua portuguesa.The religious architecture of the Renaissance period presented creations buoyed by growing up theoretical reflection in this period, through elaborations of architecture treaties. In the troubled historical context of the early modern age, religious issues involving the contestation of Protestantism and the reaction of Protestant Reformation by the Catholic Church, particularly through the flagship event of the Council of Trent (1545-1563), brought influences in the figurative arts of this period. In the field of religious architecture, the influence is also felt. Charles Borromeo (1538-1584), archbishop of Milan, exponent of Protestant Reformation though, produces that which is considered the only work of this field of ideas with regard to religious architecture, it is their Instructionum Fabricae et Supellectilis Ecclesiasticae libri duo (1577), also known as De Fabrica Ecclesiae. Through the action of his trusted architect Pellegrino Tibaldi (1527-1596), the Borromeo introduces a comprehensive transformation program in architectonic space, focusing on functional aspects of the service decorum, corresponding largely to the ideas postulated by Tridentine. This work aims to inform this Borromean text through an unpublished translation of the original Latin text into Portuguese language.
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Piano, Natacha. « Locus Ecclesiae : passion du Christ et renouveaux ecclésiastiques dans la peinture murale des Pyrénées françaises : les styles picturaux (XIIe s.) ». Poitiers, 2010. http://www.theses.fr/2010POIT5017.
Texte intégralRésumé :
Le premier chapitre de la thèse prend en considération le style des peintures murales du XIIe siècle à Toulouse, en Comminges, en Couserans, en Carcassonnais et en Roussillon. Chaque oeuvre est analysée de manière comparative avec les autres oeuvres de la même région. Dans la conclusion, on propose de reconnaître l'existence d'au moins trois – peut-être quatre – centres de production de peinture murale, qui exercent leur influence sur la production de la région. La ville de Toulouse se présente comme une véritable capitale régionale en matière de peinture murale. La découverte d'une inscription qui permet de dater une partie des décors de Saint-Sernin à l'année près constitue l'acquis majeur de cette partie. Le deuxième chapitre est consacré à l'analyse de l'iconographie de la Passion du Christ dans les peintures de Saint-Sernin de Toulouse, Saint-Plancard et Montgauch. L'on étudie ici les valeurs ecclésiales et le thème de la renovatio dans l'iconographie de la Passion. L'étude explore aussi la notion de « lieu rituel » et la fonction spatiale des peintures dans l'édifice. Elle propose d'identifier des réaménagements du lieu selon l'exhibition d'un discours portant sur l'identité religieuse et l'autorité temporelle de l'Église, en coïncidence avec différentes facettes de la Réforme au XIIe siècle, dont l'étude a retrouvé certaines sources écrites. La troisième partie de la thèse est occupée par « le corpus des oeuvres », base documentaire de notre travail comportant les données historiques, architecturales, techniques, épigraphiques et bibliographiques de chaque oeuvreThe first chapter of the dissertation takes into consideration the style of mural painting in Toulouse, Comminges, Couserans, Carcassonnais and Roussillon. Each work is studied in a comparative way with the other paintings of the same region. In the conclusion, we propose to recognise the existence of at least three – maybe four – centres of production of mural painting, influencing the production of the region. The city of Toulouse represents a real capital for the region in terms of mural painting. The discovery of an inscription that dates a part of the paintings of Saint-Sernin is the major result of this part. The second chapter is devoted to the analysis of the iconography of Christ’s Passion in the mural paintings of Saint-Sernin of Toulouse, Saint-Plancard and Montgauch. The enquiry explores the ecclesiastical values and the theme of renovatio in this iconography, as well as the notion of “ritual place” and the spatial function of the paintings in the building. It identifies the redevelopment of places according to the exhibition of a speech on the religious identity and the temporal authority of the Church. These meanings coincide with different aspects of the XIIth century Reform, evidenced by unpublished sources. The third part of the dissertation is the “corpus”, a documentary base for the whole enquiry composed by information on the historical background, the architecture, the paintings’ techniques, and the epigraphic data of each work
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Eaves, Ffiona Gilmore. « Annulling a myth : a reassessment of the earlier phases of the Eufrasian basilica at Porec, and the evidence for domud ecclesiae ». Thesis, University of Nottingham, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339762.
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Chineegadoo, Pierre Lindsay. « A Contextual Ecclesiology of Dialogue : the Self-Identity of the Seventh-day Adventist Church in the Postmodern Context of Mission ». Thesis, Australian Catholic University, 2015. https://acuresearchbank.acu.edu.au/download/ef02e11ec0268067cbbc47945d5be248c8c0d21edc73c0f3a7be84a348c51462/6526613/CHINEEGADOO_2015_THESIS_nosignature.pdf.
Texte intégralRésumé :
The objective of this ecclesiological research is to explore the extent to which the SDA church’s self-understanding as the remnant church is being transformed in the context of postmodern mission. The SDA church has described itself as the remnant church, based on its interpretation of apocalyptic Bible prophecies including the books of Daniel and Revelation. In the past 50 years, this interpretation has been the subject of various studies within the Seventh-day Adventist Church and has given rise to six main views:
1. The traditional and official position that the SDA church is God’s faithful end-time remnant people of Bible prophecies.
2. God’s remnant includes Adventists and non-Adventists.
3. There is a remnant within the remnant church, which means that only a minority of Adventists within the SDA church are faithful to the Gospel commission.
4 The Remnant is an invisible entity that describes God’s chosen peoples rather than people.
5. The Remnant is not yet a reality and is still future.
6. The Remnant is to be understood as a movement for social resistance and justice.
Our literature review analyses primary sources, including the Fundamental Beliefs of the SDA Church, official theological statements and academic biblical theological research on the question of remnant ecclesiology. We observe that remnant ecclesiology in Adventism during the modern period (19th–20th century) has undergone a dynamic doctrinal development not without any theological and hermeneutical tensions, characterised by two divergent views of mission -- missio dei and missio ecclesiae. We conclude that the body of literature on remnant ecclesiology under review has a lacuna because there is no actual research investigation that addresses the impact of the postmodern context of mission on remnant ecclesiology, both as a missional doctrine and as a core dimension of the self-understanding of the SDA community of faith itself.
We intend to address this lacuna and contribute to ecclesiological knowledge in the area of ecclesiological self-understanding and mission through a contextual ecclesiology of dialogue. This methodological approach seeks to mediate the theological meaning of remnant ecclesiology through a dialogue between the past experience of God’s remnant people as witnessed in Bible stories and kept alive through faith traditions and the contemporary experience of the ecclesiological self-understanding of SDA believers in the postmodern context of Otherness. This is an inductive ecclesiological study that takes as its starting point, the faith experience of the believers who belong to SDA churches and who are postmodern-sensitive in their mission outlook.
We will conduct an inductive exploratory case study involving a selected group of 34 participants from various missional church groups in Australia, Denmark, France, the United Kingdom and the United States. As an exploratory case study, it uses a mixed-mode approach for data collection consisting of an online survey using Survey Monkey and email interviews over a six-month period. The overall summary survey results show that the majority of participants have an inclusive ecclesiological self-understanding. In other words, God’s remnant people comprises SDA and non-SDA. Furthermore, a deeper analysis of the participants’ narratives shared during our interviews reveals that their self-identity as SDA is expressed and characterised by an asymmetric relationship of proximity and attachment, uniqueness and difference to their community of faith.
Consequently, in the light of our case study, we reflect on the theological meaning and implications of the inclusive nature of remnant ecclesiology. We propose that remnant ecclesiology is an ecclesiology of alterity anchored in God’s difference from the creature, yet close and in proximity. Such an ecclesiology models on God’s revelation through Jesus Christ, who bridges the distance between God and the human but is yet radically, absolutely different from humanity. It is an ecclesiology that is faithful to God’s past revelation and his passion for dialogue with the human race in view of salvation and open to God’s action in his faithful church today, calling a new generation of believers to hear what the Spirit has to say to the churches.1
1
In the epistles of Christ to the seven churches of Asia, the leitmotiv—‘He who has an ear, let him hear what the Spirit says to the churches’— recurs seven times: Revelation 2:7, 11, 17, 29; 3:6, 13, 22.
Finally, we conclude that in the present postmodern cultural context of mission characterised by the turn to the Other, a contextualised remnant ecclesiology rooted in missio Dei and God’s Revelation of Otherness is an ecclesiology of dialogue which is a sign of God’s proximity and attachment, of difference and uniqueness with humanity through his son Jesus Christ—Immanuel, God with us—(Matthew 1:23).
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Schulz, Marcos. « Absolvo te ab isto vinculo excommunicationis et restituo te sacramentis Ecclesiae : excomunhão e sociedade no ‘Libro de las confesiones’ de Martín Pérez ». reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2013. http://hdl.handle.net/10183/114418.
Texte intégralRésumé :
O estudo tem por objetivo analisar a concepção de sociedade cristã expressa nos casos de excomunhão do Libro de las confesiones, escrito em 1316 pelo clérigo castelhano Martín Pérez. Tendo por ponto de partida a normatividade dos textos confessionais, e que tal caráter empresta ao texto da fonte um aspecto ordenador e propositivo, o estudo aborda a lista dos casos de excomunhão procurando perceber qual sociedade cristã é idealizada e quais rupturas da ordem se pretende regulamentar e corrigir, dado que a excomunhão é uma sanção punitiva que separa o pecador que põe em risco a salvação das almas e a libertas Ecclesiae, proibindo que haja convívio com ele até que seja absolvido e restituído ao seio da comunidade. Dessa forma, a sentença põe em evidência a crença num grupo cristão obediente, livre da impureza do pecado, como um corpo que mantém sua saúde evitando as doenças. A excomunhão ganha uma função medicinal, e a cura do corpo doente se dá pelo rompimento sacramental do laço holístico que, desde o batismo, une todos cristãos entre si e com Cristo. A lista de casos de excomunhão de Martín Pérez, recolhida de autoridades tanto antigas quanto contemporâneas dele, realiza a presentificação e a positivação desses princípios, submetendo a sociedade a desígnios emanados pelas autoridades eclesiásticas da Igreja Católica, que detém o poder de excomungar e absolver, conferindo às mesmas mecanismos sacramentais de controle dos comportamentos sociais.This study aims to analyze the idea of Christian society expressed in the list of excommunications of the Libro de las confesiones, written in the year 1316 by the Castilian cleric Martín Pérez. Having as a starting point the normativity of the confessional texts, and that this character gives the source text an propositive and coordinative aspect, the study approaches the list of excommunications seeking to perceive which Christian society is idealized, and what order disruptions are regulated and corrected, given that excommunication is a punitive sanction that separates the sinner who puts in danger the salvation of the souls and the libertas Ecclesiae, forbidding coexistence with him until he’s absolved and restituted to the community core. Thereby, the sentence evidences a belief in an obeying Christian group, free from the impurity of sin, like a body that keeps its health by avoiding diseases. The excommunication gains a medical function, and the cure of the ill body goes by the rupture of the sacramental holistic bound that, since baptism, binds every Christian altogether and with Christ. Martín Pérez’s list of excommunications, compiled from both ancient and contemporary authorities, provides presentification and positivization to these principles, submitting the society to the purposes emanating from ecclesiastical authorities of the Catholic Church, the same that have the power to excommunicate and absolve, which confer them sacramental arrangements of social behavior control.
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MARTELLO, FABRIZIO. « Paterio, notarius ecclesiae Romanae, e il Liber testimoniorum : la redazione, il contesto di produzione e la trasmissione del primo florilegio esegetico gregoriano ». Doctoral thesis, Università degli Studi di Roma "Tor Vergata", 2009. http://hdl.handle.net/2108/1158.
Texte intégralRésumé :
Il Liber testimoniorum del discipulus Gregorii Paterio è una raccolta di estratti esegetici dalle opere di papa Gregorio Magno (590-604), ordinati secondo loro originaria successione all'interno della Scrittura. Per le sue caratteristiche può essere considerato il primo florilegio esegetico monoautoriale noto nell'ambito della letteratura cristiana di lingua latina.
La tesi dottorale di F. Martello prende in esame i precedenti letterari dell'opera; le attestazioni antiche relative alla sua diffusione entro il IX secolo e il problema dell'identificazione dell'autore con il notarius ecclesiae Romanae e secundicerius Paterio citato in più occasioni nel Registrum epistolarum gregoriano in qualità di cancelliere. Sulla base di tale identificazione, nell'intento di ricostruire l'identità biografica e professionale dell'autore e il contesto della sua attività, viene dedicato un lungo excursus alle origini e alle funzioni della categoria dei notarii ecclesiae Romanae, che vengono ricostruite attraverso il censimento (eseguito su base proposografica) e l'analisi delle testimonianze presenti nelle fonti edite (diplomatiche, epigrafiche, letterarie) fino alla metà del VII secolo. Uno spazio autonomo è dedicato alla discussione dei riferimenti presenti nel Liber pontificalis, nel Registrum gregoriano e negli Atti del sinodo lateranense del 649.
L'esame diretto di una parte cospicua della tradizione manoscritta permette di precisare i confini e la struttura della parte originale pervenuta del Liber di Paterio (che comprende quattordici libri della Bibbia dalla Genesi al Cantico dei Cantici) liberandolo dalle interpolazioni che caratterizzano le edizioni a stampa, dovute all'impiego, per l'editio princeps del 1553, del codice I 360 inf della Biblioteca Ambrosiana di Milano. L'identificazione dei principali errori che caratterizzano i testimoni permette il loro raggruppamento in famiglie e la costituzione del nucleo centrale di uno stemma codicum.
Al fine di ricostruire la storia del testo vengono esaminati i tentativi di integrazione e completamento del Liber compiuti nel corso del Medioevo. Alcuni di questi progetti, come il Gregorialis di Alulfo e il Supplementum Paterii di Bruno, pur nati con l'intento di imitare e proseguire il lavoro di Paterio si dimostrano opere con un proprio valore letterario. Nel caso dell'anonima raccolta dello Pseudo Paterio A si ha invece, probabilmente, la semplificazione e il riutilizzo di florilegi esegetici gregoriani precedenti (tra le sue fonti è possibile riconoscere anche una raccolta gregoriana inedita di Floro di Lione).
La compresenza di tanti completamenti del Liber ha generato confusione nei suoi editori: vengono passate in rassegna le forme che l'opera assume nel corso delle successive edizioni a stampa. Contemporaneamente, si nota come la raccolta di Paterio inizi, dalla seconda metà del XVII secolo, ad assumere importanza rispetto alla definizione dei limiti della produzione da considerare autentica di Gregorio Magno.
In epoca contemporanea il Liber testimoniorum, benché relegato in uno spazio estremamente marginale degli studi gregoriani, si è rivelato di estrema importanza nell'economia della tesi elaborata da Francis Clark circa la pseudoepigrafia dei Dialogi gregoriani. In realtà, nell'elaborare tale tesi e immaginare il ruolo avuto nella costruzione dell'opera dal cosiddetto "Dialogista" lo studioso è stato fortemente influenzato proprio dalla figura e dalle notizie sull'attività di Paterio.
Molto scarso è stato finora l'interesse per l'opera anche nell'ambito degli studi sui florilegi di testi patristici, mentre, secondo la ricerca di Martello, il Liber avrebbe costituito un modello per il genere del florilegio esegetico che ha avuto grande sviluppo nei secoli successivi.
L'analisi del prologo del Liber rivela l'impiego di immagini e stilemi gregoriani; si notano somiglianze con il linguaggio delle lettere del Registrum e con i Dialogi. L'analisi dei paragrafi dell'opera rivela invece le tecniche redazionali adottate da Paterio, che ha rielaborato i testi gregoriani di partenza per costruire delle unità esegetiche autonome sia dal punto di vista del significato che della sintassi, pronte per poter essere eventualmente riutilizzate in nuovi contesti. L'opera, nelle intenzioni del committente – Gregorio stesso –, doveva probabilmente costituire uno strumento di orientamento nella sua produzione, ad uso degli addetti allo scrinium romano, ma gli adattamenti ai testi messi in atto da Paterio fanno pensare che quest'ultimo intendesse costituire un repertorio esegetico con destinazione più ampia.
La ricerca di Martello si completa con un censimento della tradizione manoscritta dell'opera e con la ricostruzione del testo del prologo e della sezione sul Cantico dei Cantici basata sul codice 220 della Biblioteca municipale di Amiens, il testimone che più sembra avvicinarsi all'archetipo almeno dal punto di vista strutturale, che viene confrontato con un gruppo di testimoni appartenenti a rami diversi della tradizione.The late sixth century anthology known as Liber Testimoniorum by the discipulus Gregorii Paterius is probably the first, in Christian Latin literature, to collect exegetic excerpts from the works of one single Father – namely pope Gregory the Great (590-604) – and arrange them according to their order of appearance in the Scriptures. Fabrizio Martello's doctoral thesis explores the literary models the author might have been aware of, collects ancient evidence of the work's circulation until the ninth century and tackles the problem of identifying the author with a notarius Ecclesiae Romanae and secundicerius named Paterius, a writer of chancery documents quoted at various times in Gregory's Registrum Epistolarum. In order to reconstruct Paterius's biographical and professional identity as well as the context he worked in, a wide excursus in the dissertation is devoted to the origins and the tasks of the notarii Ecclesiae Romanae. The reconstruction is based on a prosopographic census of the references to papal notaries existing in published diplomatic, epigraphic and literary sources up to the first half of the seventh century. A closer examination is devoted to some of the sources involved in the enquiry, i.e. the Liber Pontificalis, the Gregorian Registrum and the Acts of the Lateran Synod of 649. Through the direct examination of a substantial part of circulating manuscript tradition, Martello is able to recognise the interpolations that characterize modern printed editions of the work (due to the use of Codex I 360 inf of the Ambrosiana Library in Milan in the context of the 1553 editio princeps), and is able to set the boundaries and to identify the structure of authentic Paterius extant work. This is represented by fourteen sections relating to as many books of the Old Testament, from Genesis to the Canticle of Canticles. The thesis also offers a core stemma codicum, based on the recognition of the main errors in the manuscript tradition. During the Middle Ages various attempts were made to complete or imitate the Liber Testimoniorum project: some of these, as the Gregorialis by Alulfus of Tournai and the Supplementum Paterii by the monk Bruno possess a literary value of their own. The anonymous collection by Pseudo-Paterius A, instead, is probably made up of previous Gregorian anthologies, summarised or simply reproduced in their entirety (among its sources we recognise an unpublished Gregorian collection by Florus of Lyon). The simultaneous existence of different recensions of the Liber has caused great confusion among modern editors. Martello examines the configurations the work displays throughout its various editions. In the meantime he notes how – from the second half of the seventeenth century – the Liber becomes increasingly important in the eyes of editors of Gregorian work intent on outlining the boundaries of Gregory's actual – authentic – literary production. Long exiled to the extreme fringe of Gregorian studies, the Liber Testimoniorum recently attracted the attention of scholars at the time of the debate generated by Francis Clark's thesis surrounding the authenticity of Gregorian Dialogues. It is appropriate to recall that while developing the idea of the so-called "Dialogist", Clark himself was deeply influenced by what is known about Paterius. Scholars' interest for this work in the context of studies on Florilegia of patristic texts has been so far rather low. However, Martello underlines, the Liber could have constituted the main pattern of the exegetic anthology genre itself, which would have largely developed in mediaeval times. The analysis of the work's Prologue reveals the use of Gregorian literary and stylistic figures. For example, strong similarities can be seen with the language of the Registrum letters and with the Dialogues. An examination of the exegetic paragraphs shows the editorial techniques adopted by Paterius, who elaborated Gregorian passages in order to construct exegetic units independent both in form and in meaning from the original context, and potentially usable elsewhere. In the intentions of its patron – Gregory himself – the anthology should probably become an index for his own literary production to be used mainly, if not exclusively, by Roman scrinium personnel. Adjustments to the excerpts by the author may however indicate that Paterius rather wanted to offer a gregorian exegetic repertory to a wider public. The research on the Liber Testimoniorum is completed by a census of the manuscript tradition and the reconstruction of two key portions of the work, the Prologue and the section pertaining to the Canticle of Canticles, based on the Amiens Municipal Library 220 manuscript – which seems to resemble the archetype most closely, at least from a structural point of view. This is collated with a group of manuscripts representing different branches of the tradition.
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Busch, Jörg Wilhelm. « Der "Liber de honore Ecclesiae" des Placidus von Nonantola : eine kanonistische Problemerörterung aus dem Jahre 1111 : die Arbeitsweise ihres Autors und seine Vorlagen / ». Sigmaringen : J. Thorbecke, 1990. http://catalogue.bnf.fr/ark:/12148/cb36679874m.
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Valeriani, Simona. « Kirchendächer in Rom : Zimmermannskunst und Kirchenbau von der Spätantike bis zur Barockzeit = Capriate ecclesiae : contributi di archeologia dell'architettura per la storia delle chiese di Roma / ». Petersberg : Imhof, 2006. http://swbplus.bsz-bw.de/bsz116553340inh.pdf.
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Mathye, Mokadi Max. « Becoming a missional church : the case of Evangelical Lutheran Church in Southern Africa (ELCSA) ». Diss., University of Pretoria, 2012. http://hdl.handle.net/2263/24453.
Texte intégralRésumé :
The topic of my study is: Becoming a missional church- the case of Evangelical Lutheran Church in South Africa (ELCSA). The lack of missional astuteness and intelligence emanating from Christendom mind-sets and agendas is detrimental to the growth of the church and is creating missional chaos and paralysis; this is what I am struggling with in my study. The challenge I am grappling with is that the ELCSA as a church has been exposed to a variety and multiplicity of missional cultures and mission settings through a diversity of missionaries operating from different missional landscape and backgrounds. The various and differing missional histories has created inconsistencies in the theological foundations that underpin and add force to her missional outlook and maturity. As the church considers becoming a missional church, there is an imperative need to radically revisit her traditional ecclesiologies in order to develop a clearer understanding of her missional vocation. The missional direction of the church is in quandary, partly because of the leadership failure to manage the contradictory and inconsistent missional attempts and missional immaturity within the ELCSA. Leadership development and formation within the Lutheran training institutes in Southern Africa, which are crucial in church life seems inadequate from a curriculum perspective. Failure to understand and appreciate the current missional language will inadvertently confuse the church’s understanding of God’s mission in the world (missio Dei). The challenge facing the ELCSA will therefore be an imperative and absolute need to move from a church with mission to a missional church. The study seeks to further explore and investigate insights from the ELCSA’s mission history with a view of determining the missional health and checking whether the church has a comprehension and understanding of the concept and language of a missional church and missional leadership. In this study I will also attempt to answer two possible sub-problems of the study viz. How does the ELCSA create a missional leadership aptitude environment and how does the ELCSA implement the missional conversation(s) to the operating landscape of the church? This study will also contrast the attractional and incarnational mindsets I reflect in the conclusion the significance and importance of a missional church and highlight the characteristics or indicators of such a church by applying it to the ELCSA. Recommendations are indicated for consideration by the ELCSA and are not presented as an answer or solution to the challenge that the church is facing.Dissertation (MA(Theol))--University of Pretoria, 2012.
Science of Religion and Missiology
unrestricted
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Yocum, John P. « Ecclesial mediation in Karl Barth ». Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365678.
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Downing, Laura. « Apostolic Religious : Lay Ecclesial Ministers ? » Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108066.
Texte intégralRésumé :
Thesis advisor: Richard LennanThesis advisor: Margaret Guider
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Delotavo, Alan J. « Contemporary evangelicalism, ecclesiology, and ecclesial regeneration ». Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-10032006-155559/.
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Heiding, Sven Fredrik. « Giving Ignatian Exercises at ecclesial frontiers ». Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:246e4d6d-14a7-44c2-88f5-a292c8ebf2e5.
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The Spiritual Exercises of Ignatius of Loyola, the founder of the Jesuit order, presuppose Roman Catholicism, but are today made by many who are not Catholics. Moreover, even Roman Catholics who make Ignatian Exercises often are not spontaneously inclined to obey Roman ecclesiastical authority. Neither avoiding the ecclesial dimension nor an authoritarian ‘follow the rules!’ provides spiritual directors with adequate orientation when working with issues at Church frontiers. This dissertation in pastoral theology seeks to navigate a middle position by moving beyond the individualism and the a-historical assumptions of the existing relevant literature. The dissertation remains close to the Ignatian primary sources, in the awareness that the Ignatian tradition needs to be constantly updated and that the contemporary ecclesial frontiers are not fully foreseen in the canonical texts. The main hypothesis is that a notion is needed of a ‘pilgrim Church’ in space and time, with Christians who are related to one another in a deep and fundamental sense. The minor hypothesis is that the individual needs to be open towards and prepared to learn from the Roman Catholic Church, in order to understand and to be profoundly moved by these exercises, but not necessarily to become a Roman Catholic. Having presented and discussed various approaches in the writings of twentieth-century and recent thinkers, this thesis puts forward its own ecclesiological position informed by Charles Taylor, Hans-Georg Gadamer and Karl Rahner. The aim is to take Ignatian studies forward by combining relational anthropology, hermeneutics and a sacramental understanding of the Church, and to apply this synthesis to the practice of giving Ignatian Exercises. The final chapter discusses a selection of cases in the light of my ecclesiological position. The synthesis and application claim originality.
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Hughes, James Thomas. « Ecclesial solidarity in the Pauline corpus ». Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=228196.
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This thesis examines expectations of ecclesial solidarity in the letters to communities in the Pauline corpus, with a particular focus on inter-church solidarity, as this has been a neglected area. The thesis proceeds by examining the use and meaning of ἐκκλησία, images for the church, and the language of imitation and apostleship in the nine Pauline letters addressed to churches, taking the letters in four groups by approximate and relative chronological order, after first examining the use of ἐκκλησία in ancient Greek literature, and in the Septuagint and related literature. This examination confirms the traditional understanding of ἐκκλησία as 'assembly', whilst also highlighting a flexibility of usage, and the focus on assembly as a political, decision making gathering. The examination of Paul's earliest letters reveals a concern with intra-church solidarity. However, close analysis of the use of ἐκκλησία taking into account earlier usage suggests that Paul uses ἐκκλησία flexibly, and trans-locally. Concerns with inter-church solidarity can also be seen in the use of the language of 'brothers' and holy people, and in the examples presented of churches to be imitated. This solidarity extends beyond hospitality and mutual support to behaving for the benefit of other churches. In the Corinthian correspondence, alongside a frequently noted concern with intra-church solidarity, there is an extensive concern for inter-church solidarity, shown in the use of ἐκκλησία, brothers, body, saints and temple, and the language of imitation and apostleship. Close analysis reveals this concern throughout the letter, and that Paul seeks to promote a shared ethos across all churches, not just those of the Pauline mission. Romans and Philippians continue to show a concern for inter-church solidarity, but the particular issues addressed in the letters mean that the focus is on intra-church solidarity. Colossians and Ephesians demonstrate an extensive concern for inter-church solidarity, seen in the trans-local, but not heavenly, use of ἐκκλησία and in the language of holy people, body and temple. However, this inter-church solidarity is promoted as an encouragement to intra-church solidarity, and, particularly in Ephesians, inter-church solidarity is fostered by intra-church solidarity.
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Weathers, Stephen Mark. « Liberation ecclesial identity as dialogical social posture ». Abilene, TX : Abilene Christian University, 2007. http://www.tren.com.
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Lambert, David. « History and community in the works of Salvian of Marseille ». Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.289021.
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SLEMAN, ELIAS. « "rite, ecclesia sui iuris et implications institutionnelles" ». Paris 11, 1997. http://www.theses.fr/1997PA111003.
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Bien qu'il fut l'un des mots les plus employes dans l'eglise catholique, le mot "rite" a ete caracterise, dans son utilisation, par une diversite de sens peu harmonieux, et entache d'un manque de precision qui l'a profondement affecte. C'est pourquoi, il a ete mis en cause par vatican ii. Plusieurs etapes successives ont cherche a resoudre ce probleme terminologique, avec tout ce qui en decoule d'implications institutionnelles. A la suite de vatican ii, qui a utilise l'expression "eglise particuliere ou rite", le codex iuris canonici latin de 1983 a employe la formule "eglise rituelle sui iuris" et le codex canonum ecclesiarum orientalium a opte pour deux termes : "ecclesia sui iuris", qui qualifie une communaute ecclesiale dans son entite canonico-ontologique, et "rite" qui est le patrimoine historique socio-religieux vecu par celle-ci. L'innovation recherchee vise, entre autres, l'unite de l'eglise en legitimant l'existence des diversites dans l'unite de l'eglise catholique. Une meme foi n'est pas incompatible avec la diversite de traditions, de patrimoine et de la maniere de vivre cette foi. Ceci nous conduit a interroger l'eglise catholique elle-meme sur son organisation et sur ses rapports avec l'eglise latine et les eglises orientales catholiques. L'unification entre le pontife romain et le patriarche d'occident, entre les instances qui composent l'organisation de l'eglise latine et celles de l'eglise catholique, conduit, entre autres, a l'identification entre l'eglise catholique et l'eglise latine, ce qui affecte les rapports des eglises orientales catholiques avec l'eglise catholique universelle. Cette derniere, pour pouvoir etre a la disposition de toutes les eglises sans aucune discrimination ou partialite, ne doit pas s'identifier a une eglise sui iuris determinee. Ceci nous a conduit a faire des propositions organisationnelles au niveau de l'eglise catholique et de toutes les eglises catholiquesThrough well used in the catholic church, the word "rite" has been characterised by a diversity of meanings and a lack of precision. It has therefore been contested by vatican ii. Several successive attempts have been made to resolve this terminological problem with its institutional implications. Following vatican ii, which has used the expression "particular church or rite", the codex iuris canonici of 1983 has preferred the formulation "ritual church sui iuris", and the codex canonum ecclesiarum orientalium has opted for two terms : "ecclesia sui iuris", which qualifies an ecclesial community in its canonico-ontological entity, and "rite" which constitutes the historical and socio-religious heritage lived by the community. The innovation aims at legitimizing the existence of diversities within the unity of the catholic church. The same faith can be lived within different traditions. We are therefore led to question the catholic church in her organisation and links with the latin church and the eastern catholic churches. The unification between the roman pontiff and the western patriarch, organisations and instances of the latin church and of the catholic church, leads, among other thinks, to the identifications between the latin church and the catholic church, which affects the links between the eastern catholic churches and the universal catholic church. To promote a better unity in diversity, the universal church must not identify herself with any particular church sui iuris. We present some organisational propositions at the level of the catholic church and all the catholic churches
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Dalvit, Matteo. « Ecclesia martyrum. Analisi del corpus martirologico donatista ». Doctoral thesis, Università degli studi di Padova, 2013. http://hdl.handle.net/11577/3422569.
Texte intégralRésumé :
This thesis analyzes the entire body of evidence - literary, epigraphic, calendrical - relating to the Donatist martyrs in Roman North Africa between the fourth and sixth centuries.
Starting from an analysis of the various inscriptions, we proposed the inclusion of new enrollments through critical reading of the sources and the intersection of information from other witnesses.
The analysis of the calendarical sources, all from late antiquity and early Middle Ages, has allowed to expand our knowledge of some protagonists of the Donatist Passions, also allowing to resolve some outstanding issues and promoting new interpretations of some key texts.
The detailed analysis of literary sources - primarily the Acta martyrum and Passiones, without neglecting the fundamental contribution of the works of Catholic polemicists, Augustine of Hippo and Optatus of Milevi of all - gave way to promote the inclusion of a new text in the martyrology of the pars Donati and proceed to new critical reading of the texts. We had the opportunity to highlight some aspects neglected by previous analysis and to provide a clarification for outstanding or misinterpreted issues.
This work presents in one place a collation of all the main sources on the martyrology Donatist, finally providing to scholars an anthology of formally formally testimonies related to the martyrs of the pars Donati.Il qui presente lavoro analizza l'intero corpus delle testimonianze - letterarie, epigrafiche, calendariali - inerenti ai martiri della chiesa donatista nell'Africa romana tra IV e VI secolo. Partendo da una analisi delle diverse testimonianze epigrafiche, si è avuto modo di proporre l'inclusione di nuove iscrizioni attraverso la rilettura critica delle fonti e l'incrocio delle informazioni provenienti da altri testimonia. L'analisi delle fonti calendariali e martirologiche, tutte di epoca tardoantica ed altomedievale, ha permesso di ampliare le conoscenze relative ad alcuni protagonisti delle Passioni donatiste, consentendo altresì di dirimere alcune questioni lasciate in sospeso e di promuovere nuove interpretazioni di alcuni passaggi chiave dei testi di cui sopra. La minuziosa analisi delle fonti letterarie - in primis gli Acta martyrum e le Passiones, senza per questo trascurare l'apporto fondamentale delle opere dei polemisti cattolici, Agostino di Ippona e Ottato di Milevi su tutti - ha dato modo di promuovere l'inclusione di un nuovo testo nel martirologio della pars Donati e di procedere ad una più generale opera di rilettura critica dei testi. Si è così avuto modo di evidenziare alcuni aspetti trascurati dalle analisi precedenti e di provvedere a chiarire questioni insolute o apertamente travisate. Questo lavoro ha infine consentito di presentare in un'unica sede una collazione di tutte le principali fonti relative alla martirologia donatista, fornendo finalmente agli addetti ai lavori un'antologia di testimonianze, eterogenee formalmente, relative ai martiri della pars Donati.
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Obiekwe, Kenneth. « Presence as Ecclesial Peacemaking Strategy A Yodcrian Perspective ». Bulletin of Ecumenical Theology, 2008. http://digital.library.duq.edu/u?/bet,3159.
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Shepherd, Albert L. « The body of Christ : T.F. Torrance's ecclesial ontology ». Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=230058.
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Ecclesial ontology treats the origin, nature, existence, and destiny of the church. In the thought of T. F. Torrance, ecclesiology is derived from the doctrine of divine perfection. The church is given to participate in the fullness of God through the person of Jesus Christ. By framing his account in this way, Torrance issues a correction to the ecclesiological reductionism commonplace in the modern ecumenical movement. However, Torrance's particular construal of the Christ-church relation must be challenged. In his account, Christology is materially disproportioned in such a way that it threatens to absorb ecclesiological categories. Furthermore, Torrance undermines his ecumenical project, in which ecclesial unity is grounded in the mystery of the incarnation, by suggesting that the “mystery of iniquity” can prevent the actualization of this unity in space and time. Torrance's ecclesiology provides a rich resource for future constructive accounts to draw on, provided these accounts refine and revise said ecclesiology.
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Thomas, Bogonko. « Inculturation ecclesial and theological dynamics in East Africa / ». Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Cordier, Gert Stefanus. « Kernkapasiteite van die predikant as missionale leier in die vorming van ʼn missionale gemeentekultuur ». Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/40278.
Texte intégralRésumé :
Die doelwit met hierdie navorsing is die identifisering van die kernkapasiteite waaroor ʼn predikant as missionale leier binne ʼn hoofstroomgemeente moet beskik ten einde die gemeente suksesvol te kan begelei in die vorming van ʼn missionale gemeentekultuur en bedieningspraktyk. Die navorsing word gedoen binne die konteks van die groot paradigmatiese skuiwe in die missiologie sedert die middel van die vorige eeu, soos dit deur Leslie Newbigin geïnisieer, deur David Bosch aangevul en versterk, en deur die Gospel and Our Culture Network verder gevoer en uitgewerk word.
Die missio Dei vorm die vertrekpunt vir ʼn missionale ekklesiologie. Sending is nie ʼn aktiwiteit van die kerk nie, maar die handeling van God Drie-enig. Die funksie van die kerk is deelname aan die missio Dei in die wêreld en ganse skepping. Missionale leierskap setel nie in ʼn individu of amp nie, maar ontvang sy gesag van God en is gegee aan die geloofsgemeenskap. Sodanige leierskap vervul ʼn funksie radikaal verskillend van die tradisionele of kontemporêre definisie van leierskap. Missionale leierskap is in wese geloofsonderskeidend en geloofsvormend van aard en vorm binne die geloofsgemeenskap die kennis, vaardighede, houdinge en gewoontes ten einde die geloofsgemeenskap individueel en korporatief te bemagtig vir die onderskeiding van en deelname aan die missio Dei binne die daaglikse konteks waarbinne God die gemeente roep, vorm en stuur. Vanuit die rol wat histories en ampshalwe aan die predikant in ʼn hoofstroomgemeente toegeken word, vervul die predikant ʼn sleutelfunksie ten einde die gemeente suksesvol te kan begelei in die proses van aanpassende verandering en missionale gemeentevorming.
ʼn Kwalitatief empiriese ondersoek by gemeentes binne die Suider-Afrikaanse Vennootskap vir Gestuurde Gemeentes (SAVGG) ondersoek die kernkapasiteite wat vir die predikant as missionale leier nodig is. Die ondersoek onderskei vier verskillende rolle vir die predikant as missionale leier: die predikant as apostel of gestuurde; die predikant as teoloog en taalskepper; die predikant as fasiliteerder en begeleier van die proses van aanpassende kultuurverandering; en die predikant as geestelike begeleier en mentor. Die navorsing onderskei voorts die verskillende kapasiteite (kennis, vaardighede houdinge, en gewoontes) wat kernbelangrik is vir die predikant vir die vervulling van hierdie viervoudige rol op weg na missionale gemeentevorming.Thesis (PhD)--University of Pretoria, 2014.
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Science of Religion and Missiology
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Norrman, Marie. « Ecclesia Online : Digitaliserad gudstjänst och den förmedlade kyrkosynen ». Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-184724.
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Tagle, Luis Antonio G. « Two plans for the Council Cardinal Suenens, Ecclesia ad intra, ecclesia ad extra : Cardinal Montini, The Church's mystery, mission, and relations / ». Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Selak, Annie. « Toward an Ecclesial Vision in the Shadow of Wounds : ». Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108716.
Texte intégralRésumé :
Thesis advisor: Nancy Pineda-MadridThis dissertation in the area of systematic theology examines wounds in the church, specifically two examples of systematic injustice that prevent the church from living into its mission to proclaim the Gospel and make present the reign of God on earth. I argue that the church is wounded, as most clearly evidenced by the wounds of racism and sexism. Ecclesiology must take seriously the reality of wounds in order to be church in credible and authentic ways. In order to deepen this examination, I utilize contemporary trauma theory as a tool to clarify the nature and dynamic of wounds. The overarching theme of trauma theory is woundedness, for the term “trauma” derives from the Greek term for wound. An originating trauma or wound continues to become known to the victim in the present and future, unable to be relegated to the past. As a result, it is essential for the church to attend to the site of the wound in order to uncover the truth contained in the wound rather than ignoring it. The church cannot fully be church if it neglects its own painful and uncomfortable wounds. Rather, in order for the church to embody its mission, it must attend to these insistent, important, and neglected wounds. The capacious ecclesiological work of Karl Rahner, when placed in dialogue with trauma studies, reorients ecclesial self-understanding. Rahner’s understanding of church as symbol and sacrament affirms paradoxical realities of the church, such as the church as sinful and holy. Rahner’s emphasis on the church as mystery has the capacity to hold the challenges articulated by trauma theory, for there is always more to the church than currently expressed. Rahner’s ecclesiology emphasizes the importance of the concrete as well as the transcendent, attending to the realities of wounds in the church while being attentive to the ongoing self-gift of God. Together, the contributions of trauma theory and Rahner’s ecclesiology illuminate ways to identify essential components of an ecclesial vision in the shadow of wounds. An ecclesial vision in the shadow of wounds must include lived experience, center the role of wounds, consider ecclesial authenticity, embrace paradox, and hold space for the revelatory nature of wounds. If ecclesiology fails to attend to the wounds of the church, our understanding and practice of the church will become distorted. The marks of the church as one, holy, catholic and apostolic are threatened when the wounds of the church are denied. By engaging in this ecclesiological method, wounds in the church can undergo a transfiguration to become post-Easter wounds, where their memory still exists but they cease to continue to harm the church. This dissertation argues that Roman Catholic ecclesiology must address its own institutional wounds in order to credibly embody its mission to make the reign of God present in the world, while living into the already-but-not-yet reign of God
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Everard, Matt. « What of those extra ecclesiam ? a New Testament investigation / ». Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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