Rozprawy doktorskie: „Catholic life”

1

O'Malley, Seán P. (Seán Patrick) 1944. "The Eucharist: At the Center of Catholic Life". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103713.

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2

Gautier, Mary 1952. "American Catholics: Persisting and Changing: Morning Session. Parish life and Catholic education: a changing institutional landscape". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103721.

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3

Stockdale, Bret. "The new Roman Missal: Catholic identity and parish life". Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:105013.

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Groome, Thomas H. "How is the Eucharist the Center of Catholic Life?:". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103705.

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5

Daniel, Greg K. "The Puritan ladder of meditation an explication of Puritan meditation and its compatibility with Catholic meditation /". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Derbyshire, Mary Anne, i University of Lethbridge Faculty of Education. "Supporting spiritual formation of teachers in Catholic schools". Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2005, 2005. http://hdl.handle.net/10133/271.

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This study, based on survey and interview data, seeks to understand how and why teachers in Catholic schools can be supported in their own spiritual development. The research describes and suggests ways to support and nurture spiritual formation for those who accept the vocation of teaching in Catholic schools. Employing survey and interview methods, this inquiry is philosophically rooted in four Lonergan precepts of human consciousness. Be attentive; be intelligent; be reasonable; be responsible. The study begins with attentiveness to the researcher's personal experience followed by an attending to the literature relevant to that lived situation. The formation of an intelligent inquiry into the questions arising from the named experiences deepens into a reasonable and responsible summary of the knowledge gained through the research. Teachers from a small urban/rural Catholic school district were surveyed. Of the 267 surveys distributed, 112 were completed and returned (42%). From those surveyed, five volunteers were selected to be interviewed, responding to nine questions regarding spiritual formation and the factors contributing to it. Recommendations that may nurture the spiritual development of teachers in Catholic schools are put forth in the concluding chapter of the thesis. These include recognizing teaching as ministry and supporting it as such; remaining attentive to the life questions of those in the vocation of teaching; leadership through example and witness; and nurturing the building of rich, authentic relationships in the school community.
x, 143 leaves ; 28 cm.

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7

Berg, Gaius. "Spirituality of everyday life for lay people Catholic and Reformed perspectives /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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8

Ugwokaegbe, Paul U. (Paul Ugochukwu). "Adlerian Life-Style, Social Interest, and Job Satisfaction Among Catholic Priests". Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc332752/.

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The purpose of this study was to seek an understanding of the problem of low morale among Catholic priests based on the principles of Individual Psychology. The relationship of Adlerian life-style and social interest to job satisfaction among 210 pastors randomly selected from 13 of the 14 Catholic dioceses in Texas was investigated. The Life-style Personality Inventory (LSPI) was used to measure the Adlerian life-style. The Social Interest Scale (SIS) was used to measure the Adlerian concept of social interest. The Job Descriptive Index (JDI) was used to measure job satisfaction.

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9

Lowe, J. Andreas. "Richard Smyth : stations in a life of opposition". Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/273077.

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10

Power, Georja Jane, i res cand@acu edu au. "Organizational, Professional and Personal Roles in an Era of Change: the Case of the Catholic clergy". Australian Catholic University. School of Psychology, 2003. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp39.29082005.

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The effects of transformations in the cultural context on the structures of the Catholic organization and consequently on the identity and role of priests is explored in this research. The way these transformations affect clergy relationships with the church, diocesan authorities and parishioners, and ultimately the psychological wellbeing of priests, are investigated in the light of recent research and literature. Quantitative and qualitative data from the Catholic Church Life Surveys (CCLS) of 1996 and 2001 is analyzed, together with qualitative data generated through semi-structured interviews. The theoretical underpinning for the interpretation of changing clerical identity and roles and the relationship dynamics is personality theory, including a neoanalytic model (Horney, 1950), and a psychodynamic approach using an iconic reading of Freud (Cozzens, 2000). Social identity theory (Haslam, 2001), and Fowler’s (1996) theory of faith development also contribute to the theoretical framework. The NEO-FFI personality factors (Costa & McCrae, 1992) are used as covariates throughout the analysis. Four major themes are addressed in this research. First, ambiguities in the identity and role of clergy brought about through structural changes in the organization following the Second Vatican Council. Second, cultural changes which challenged the institutional hierarchical structure of the church and some of its theological and ecclesiological positions. Third, the contribution to satisfaction with ministry and personal wellbeing made by priests’ relationships with the organization, diocesan authorities, and parishioners, as well as intimacy with colleagues and friends. Finally, the impact of psychodynamic factors on the spiritual and psychological dimensions of priestly life. It was found that although the sacramental role of priests remains largely intact, their identity as religious and spiritual leaders is under challenge through greater participation in parish life by educated and theologically trained lay people. It is argued that the competence to appropriately express leadership, preach meaningful homilies and promote spiritual growth in parishioners rests on the attainment of mature psychological development and continued faith and spiritual formation. Analysis of personality factors showed that sound organizational and structural supports are needed to assist priests in their personal and professional lives. Over half the priests in the present study were found to be vulnerable to emotional and psychological distress, while others had strong resources to cope with increased ambiguity and complexity in ministry. A review of literature suggests that cultural changes over the last 30 years compound the effects of Vatican II, particularly the patriarchal hierarchical structure of the organisation and teachings on sexual morality that are under pressure from changing attitudes by both clergy and laity. Quantitative and qualitative analyses showed that there is little support by priests for the obligation of celibacy, the successful attainment of which demands a high level of mature psychosexual development. It was argued that without a strong clerical commitment to celibacy, education and training programs currently being implemented in seminaries would be largely ineffectual. Key factors impacting on the relationships of priests with parishioners were found to be first, a decline in the authority of priests, second, the revelations of sexual abuse by priests, and third, the difficulty numbers of clergy have with establishing and maintaining close, intimate relationships. The NEO-FFI factors Neuroticism, Extraversion, and Agreeableness were found to be significant predictors in the quality of relationships between priests and parishioners, with 30% of clergy experiencing difficulty in these relationships. It was argued that maturity in spiritual, psychological, and psychosexual development was found to impact significantly on clergy personal wellbeing and professional competence, which in turn contributes to satisfaction with ministry.

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11

Ascione, Deborah Brown. "Profiles and Trends in Catholic Interfaith Marriages in Utah". DigitalCommons@USU, 1990. https://digitalcommons.usu.edu/etd/2462.

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The purpose of this study was to investigate the phenomenon of interfaith marriage. It is a comparative study using archival data. Utah Catholic interfaith marriage trends over 31 years were compared with three other Catholic dioceses in the United States similar in size or in other demographic characteristics. Results indicate that Utah is not atypical in its intermarriage patterns. In addition, a micro-level analysis of Catholic interfaith marriages at three points in time was conducted for the Diocese of Salt Lake alone. Statistical analysis employed primarily measures of central tendency. Results indicate that Catholics intermarrying in Utah are older than the national median, that Catholic women marry out almost twice as frequently as Catholic men, that over time Catholics in Utah intermarry most often with Mormons, and that most Catholic intermarriage takes place in the Salt Lake metroplex, an urban rather than rural area.

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12

Orticio, Cynthia D. "The life and fiction of the Reverend John Talbot Smith". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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13

Mallon, Matthew R. "Male Chinese Student Transitions to Life in an American Secondary Catholic Boarding School". Thesis, Loyola Marymount University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3588512.

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The purpose of this qualitative study was to understand the perceived experience of Chinese students during their first year attending a Catholic co-educational boarding and day school in the United States. Data collection included semi-structured interviews of five current students, a faculty and staff questionnaire, and an analysis of the schedule of events for the new boarding student orientation. The data was analyzed using the inductive method for data analysis. The data showed that Chinese students face challenges in four key areas: 1) academic adjustment; 2) social adjustment; 3) emotional support; and 4) developing autonomy. Differences between Chinese culture and American culture provide challenges across the four key areas, leading culture to be best suited as a lens for analyzing the challenges faced by Chinese students transitioning to life at an American boarding school. There should be continuing research to identify the challenges faced by other ethnic and cultural groups in adjusting to life at boarding schools.

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14

Noseda, Mary, i res cand@acu edu au. "Belonging: the case of immigrants and the Australian Catholic Church". Australian Catholic University. School of Arts and Sciences, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp101.04092006.

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The aim of this thesis is to ascertain the extent and nature of belonging to the Australian Catholic Church as experienced by immigrants. This experience of belonging was ascertained through the quantitative study of the National Church Life Survey of 2001 and to a lesser extent the Catholic Church Life Survey of 1996. Both surveys were conducted with attenders at a particular Sunday Eucharist and hence measured the experiences only of Catholics who attend Church. This quantitative study was complemented with a qualitative study of a small group of Vietnamese Catholics who were members of a particular parish. The importance of belonging to a religious tradition is that it provides an aspect of an individual’s identity. Identity is many-faceted and formed and reformed in the context of belonging, whether that belonging is to people such as family or to groups of people such as fellow members of a religious tradition. In the process of migration and settlement, the set of primary groups to which an individual belongs is at best disrupted and at worst, lost. Belonging to a religious tradition may provide a constancy of belonging in the immigrant’s life when all other aspects of belonging are being renegotiated during settlement in the host country. In the case of the Catholic Church in Australia, there has been some debate about whether or not the Church has been welcoming of immigrants but little testing of immigrants’ experience of being welcomed and enabled to belong to the Church. The National Church Life Survey provided a unique opportunity to examine the extent and nature of belonging as experienced by immigrant Catholics. Since all respondents to the survey were asked their birthplace, comparisons could readily be made between the experiences of Australian-born Catholics and those Catholics who were born elsewhere. Since nearly 3,000 respondents completed surveys in Italian or Vietnamese, comparisons could also be made between these respondents and those who responded to the survey in English. Finally, comparisons were made between the small group of Vietnamese parishioners who engaged in the qualitative research, and other groups of Catholics. The comparisons were made between all the groups on the issue of belonging. In the survey there was a particular question that asked respondents about their experience of belonging, but there were other questions that indicated the nature of belonging of respondents, and these were used in the analysis. The results of the analyses show that on almost all measures, immigrants belong to the Church to a greater extent than Australian-born Catholics. Immigrants attend Sunday Eucharist in greater proportion than Australian born Catholics. Immigrant Catholics participated more in devotional activities, they reported a greater degree of satisfaction with their faith life and they hold more orthodox beliefs than Australian-born Catholics. However, they did participate less in parish roles and groups than did the Australian-born Catholics. Whilst it may be concluded that this participation is limited because of the barrier of language, the results of this research indicate that this is not the only barrier to participation. Even those immigrants who responded to the English language survey did not participate in parish roles and groups to the extent that Australian-born Catholics did. Further research may be able to ascertain whether cultural barriers outside the scope of this work determine the level of participation of immigrants. This research concludes that since the Second World War, Catholic immigrants have ‘done the work’ of belonging to the Australian Catholic Church. They have done this despite the ‘benign neglect’ of the Church itself and they represent in fact the Church’s ‘most Catholic’ members.

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15

Hayes, Eugene Joseph. "The rightful autonomy of institutes of consecrated life an investigation of canon 586 /". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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16

Flannery, Mary Kathleen. "Embracing diversity in campus life the formation of multicultural faith communities /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Thesis (D. Min.)--Catholic Theological Union at Chicago, 1999.
Abstract and vita. "The goal of this thesis-project is to assist campus ministers in the initial stages of the formation of multicultural faith communities ..."--Introd. Includes bibliographical references (leaves 177-187).

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17

Herz, Lorrie A. "Immigration to Norwich, Connecticut : a comparison of three Catholic ethnic communities /". View abstract, 2001. http://library.ccsu.edu/ccsu%5Ftheses/showit.php3?id=1629.

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Thesis (M.A.)--Central Connecticut State University, 2001.
Thesis advisor: Heather Munroe Prescott. " ... in partial fulfillment of the requirements for the degree of Master of Arts in History." Includes bibliographical references (leaves 87-91).

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18

Dimokpala, Chrisopher Chukwudi. "Catholic reflections on abortion and euthanasia - towards a theology of sacredness of human life". Thesis, University of the Western Cape, 2009. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_3945_1310979257.

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It is not possible in this paper to deal with all the moral problems revolving at the &ldquo
beginning&rdquo
and &ldquo
end&rdquo
of human life in the modern world. However, something must be said about the question regarding respect for human life vis-à
-vis abortion and euthanasia, since they are widely discussed today and since they strike at the very heart of traditional morality. The dignity and worth of individual life cannot be derived from analysis of individual life itself. Humanity is not the measure of all things. Whatever value human beings have is strictly transitory unless it is in our relationship to some ultimate source of value outside us. Christian faith understands human value as being established by our relationship with God - a relationship created and given by God himself. It is because we have our being from God and are sustained by God that we can meaningfully affirm the value of individual human life.

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19

Martin, Daniel E. "Institutional Innovator: Sargent Shriver's Life as an Engaged Catholic and as an Active Liberal". University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1461580896.

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20

Truong, Huyen. "How to Bring Young Adults into the Life of the Church". Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/333.

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We need young people, because without them the Catholic Church will have no future. Increases in disaffiliation are seen in different races, genders, generations and countries. Using the Pew Research Center and Forum data, and Richard Osmer’s four tasks of practical theology, this paper will study first who are the disaffiliates, nones, and deconverts and then why they left the church. The Christian Church is based on a community of faith and worship, with evangelization at its heart. Christians need to participate, and evangelize to fully live as Christians. We will review several solutions on how to attract people back into church life. In becoming ‘cultural missionaries’ we can connect with modern culture, and use contemporary approaches to make the voice of the Lord accessible and comprehensible to all people. Unless we truly welcome modern culture, the young, divorced and transgendered into all parts of the Church, we are doomed to become just an anachronistic cultural curiosity.

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21

Cashen, Paul William Dillon, i res cand@acu edu au. "From the Sacred Heart to the Heart of the Sacred: the Spiritual Journey of Australian Catholics Since the Second Vatican Council". Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp93.29052006.

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This study was undertaken to investigate and to propose a solution to the pastoral dilemma that faced the Catholic Church in Australia the 1990’s. The pastoral dilemma contrasted two opposing pastoral responses to the significant changes in Catholic life since the Second Vatican Council. One response reacted to the changes by interpreting them as “crises of faith”. This response determined that the decline in mass attendance, the fewer vocations to the priesthood and religious life and the disregard of the teaching authority of the Church was the result of a loss of faith. Consequently, it prescribed a return to previous values and behaviour. The other response was more difficult to determine and has been the principle work of this thesis. The second pastoral response was identified in the search for the sacred in the daily lives of the people. This search linked the changes in Catholic life to the ongoing journey of faith that has taken place. A pastoral response based on this understanding of the changes in Catholic life was seen to provide an opportunity for “all who invoked the name of Christ” to enter a deeper relationship with him and each other. This response embraced the spirit of renewal proposed by the Council. A review of religious literature published in Australia since the Council was conducted to provide an overview of the journey of Catholic life. It identified four categories of literature that displayed the most interest in the changes. Whilst the review had a particular focus on Catholics, it included other traditions. Of the four categories initially sociology of religion which attracted most interest, followed later by theological reflections and interpretations, and ultimately an interest in spirituality, or the “spirituality revolution”. The historical and biographical studies reviewed recounted the changes in Church life and remained at a lesser, but constant expression of interest. An examination of the research of sociology of religion in Australia established that the changes in religious belief and practice were influenced by environmental factors and, for Catholics, the reforms of the Second Vatican Council. The methods of sociology identified the significant areas of change, but their limited explanations of the changes did little to assist church authorities to resolve the tensions and difficulties. The limitations of statistical information about religion contributed to the pastoral dilemma. The findings of sociology increased interest in theological reflection about the influence of the changing context of society on Catholic life. These reflections endeavoured to explain the reforms of the Council, the relationship to the changes to the reforms and led to “contextual” theology which was embraced by the “Discovery of an Australian Theology”. Spirituality by the 1990s had become a popular response that purported to take the place of “organised religion” in the community. The interest in spirituality also became the key factor in the Catholic search for deeper values, and inspired a renewed sense of the spiritual in ordinary everyday life. The popular interest in spirituality was located in the tradition of Christian spirituality, and the thesis concluded that this tradition embraced the personal experience of God, as expressed in the lives of Catholics in Australia. Such personal experiences were identified and discerned to benefit of the individual and through dialogue transformed the community. The transformation, thus begun, continued in further dialogue, engaged the community, and inspired others beyond the community of the Church to believe. Therefore, the personal experience of the spiritual was authenticated by its place in the developing tradition of the Church. The Council called for individuals and communities in the Church to identify the “signs of the times” as the opportunities for renewal, and personal renewal was closely linked to communal renewal. The “search for a soul” expressed an Australian “sign of the times”. The search provided the opportunity for many people to embark on a journey that led to personal and communal renewal or transformation. Consequently, pastoral responses to renewal based on rule and regulation, or expectations of the past, lacked the personal spiritual dimension. Thus, the title of the thesis figuratively describes the spiritual journey of Catholics from a devotional religious experience to one that seeks to find the sacred in the core values and experiences of life.

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22

Cameron, John Michael. "Assessing safeguards and remedies against the termination of educational administrators during the life of contract or by non-renewal in the diocese of Lansing". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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23

Taylor-Hood, Victoria. "Religious life in French Newfoundland to 1714". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0035/MQ62435.pdf.

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Ziegler, Alexandra. "Divinity & Destiny: Marian Imagery in Rubens' Life of Marie de' Medici". Thesis, University of Oregon, 2015. http://hdl.handle.net/1794/19332.

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In 1622, the Dowager Queen of France, Marie de' Medici, had recently returned to Paris after a period of exile imposed by her son, Louis XIII, and commissioned a monumental cycle of images from Peter Paul Rubens to decorate the gallery of her freshly constructed Luxembourg Palace. The contract for the commission tasked Rubens with painting the “illustrious life and heroic deeds” of Marie de' Medici. This thesis argues that alongside the classical and the historical, Rubens employed a specifically Catholic visual language to create a painted panegyric of a heroic female sovereign. In doing so, Rubens linked Marie de' Medici with the Virgin Mary through compositional resonances and a personal iconography developed for the queen throughout her life in popular images and literary tributes. In the Medici Cycle, the maternal, virginal, and heroic virtues embodied by the Virgin served as justification for Marie de' Medici’s sovereignty and her reconciliation with Louis.

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25

Johnston, James Vann. "Fostering and preserving the common life of diocesan priests canon 280 /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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26

Smidt, Andrea J. "Fiestas and fervor religious life and Catholic enlightenment in the Diocese of Barcelona, 1766-1775 /". Columbus, Ohio : Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1135197557.

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Smidt, Andrea J. "Fiestas and fervor: religious life and Catholic enlightenment in the Diocese of Barcelona, 1766-1775". The Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=osu1135197557.

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Kitzinger, Denis. "Dietrich von Hildebrand : a Catholic intellectual in the Weimar Republic". Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/15908.

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This thesis examines the intellectual activity of the German Catholic philosopher Dietrich von Hildebrand (1889-1977) during the Weimar Republic (1918-1933). It fills a gap both in the Hildebrand scholarship and the history of Weimar Catholicism. It examines Hildebrand as an intellectual (following Stefan Collini's analytical concept), and argues that he can most adequately be described as a neo-conservative Catholic intellectual. Hildebrand was a profoundly religious person whose principal goal was the personal sanctification of educated Catholics through the renewal of the Catholic ethos. To this end he presented the Catholic worldview not in the form of neo-scholasticism as recently initiated by Pope Leo XIII, but in a new form. At the center of his novel presentation stood his Catholic personalism and his phenomenological value ethics. After an introductory chapter that outlines Hildebrand's upbringing, formation, and education with an eye to his conversion to the Catholic faith in 1914, the thesis situates and analyzes Hildebrand in the context of the four main discourses that he participated in during the Weimar Republic: Chapter two examines Hildebrand's contribution to the discourse on Siegkatholizismus, the confidence of Catholics to re- Christianize German and European culture after the First World War; chapter three examines Hildebrand's novel justification of Catholic teaching in the discourse on the crisis of marriage and sexuality during the middle years of the Republic; chapter four engages his social thought and his views on the relation between person and community during the final period of Weimar Germany; and chapter five explores Hildebrand's transnational activity against the background of a growing transformation of Catholic supranational identity through nationalism shortly before the Nazi takeover of power in 1933.

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29

Williams, Richard G. "Mannock Strickland (1683-1744) : the life and professional career of a Catholic Jacobite counsellor-at-law". Thesis, Birkbeck (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431146.

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30

Seelye, James E. Jr. "“Come into the Habits of Civilized Life:” Nineteenth Century Catholic and Protestant Missionaries in Upper Michigan". University of Toledo / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1271078733.

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Chan, Kim-Kwong. "The Catholic Church in the People's Republic of China, 1979-1983 its life and theological implications". Thesis, University of Ottawa (Canada), 1986. http://hdl.handle.net/10393/4785.

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32

Barnett, Jan, i res cand@acu edu au. "Between Towns: Religious Life and Leadership during a Time of Critical Change". Australian Catholic University. School of Educational Leadership, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp92.29052006.

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The purpose of this study was to explore and delineate leadership practices, which could facilitate the transition of Catholic religious institutes into the world of the third millennium, within groups facing the diminishment, and even death, of current forms of religious life. Hermeneutical phenomenology, particularly as developed by Ricoeur, provided the philosophical base for an analysis of the multiple hermeneutical dimensions of culture, human sciences, spirituality and religion. Elements of postmodernism and feminism were also found to be useful starting points. Qualitative research provided the mechanisms out of which meaningful data was elicited and text and context explored. An extensive literature review and individual interviews with thirty women and men in leadership positions in religious institutes formed the basis of the research. Initial findings were tested against the insights of a focus group of religious involved and interested in the future of religious life and its leadership. Additionally, the responses of the leaders of religious congregations in NSW at their annual conference provided a valuable sounding board for the research findings. Core to the study, respondents believed, was a changing concept of God, described in the interviews as ‘the larger God’, and named as the foundation of contemporary religious commitment. A second fundamental call was pinpointed as that of radical commitment to ‘the other’. ‘Commitment to, and relationship with, the other’ was seen as a critical focus for religious organisations in an increasingly divided and polarised world. For women and men currently in the midst of religious life transition, identity, mission and community were identified as specific orientations from which unfamiliar and emerging forms of ‘the larger God’ and ‘relationship with the other’ were examined. Authenticating leadership was used to describe the form of leadership believed to be necessary during this time of transition to endorse and authenticate the tentative sparks of new life. This leadership was depicted as stimulated by a sense of spiritual dynamism and an outward focus, activating the motivation of the congregation towards ‘the larger God’ and ‘the other’. Energising, empowering and challenging the group were described as intrinsic to these orientations. Demonstrating authenticity, embracing diversity, accepting suffering as the inevitable price of effective contemporary leadership, and ‘holding leadership lightly’, were also highlighted as essential elements for a leadership aimed at authenticating diverse expressions of new forms of religious life. Two clear leadership practices were named as essential for effective transition during this period of decisive transformation. Consciously managing the disintegration and death of current expressions of religious life, while simultaneously mobilising the energies of small emergent groups to explore and attempt new and diverse forms, were seen as the most difficult, but probably the most critical, challenges for leadership at this time.

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33

Heath, Maria L. "Mission in contemporary Catholic theology : its understanding and practice among lay people in four English parishes". Thesis, St Mary's University, Twickenham, 2008. http://research.stmarys.ac.uk/1018/.

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34

Chu, Kenneth Ki Kit. "Monastic friendship in the late twelfth century a critical study of Aelred's De spiritali amicitia /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p048-0348.

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35

Warner, David Brian. "John Henry Newman's idea of a Catholic academy : contributions from his life and work towards a theology of education, with reference to recent documents of the Catholic Church". Thesis, n.p, 2001. http://ethos.bl.uk/.

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36

Gilheany, Barry. "Post-Eighth Amendment Irish abortion politics". Thesis, University of Essex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313087.

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37

Habsburg, Max von. "The devotional life : Catholic and Protestant translations of Thomas à Kempis' 'Imitatio Christi', c.1420-c.1620". Thesis, University of St Andrews, 2002. http://hdl.handle.net/10023/2696.

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The incorporation of the Imitatio by Protestant and Catholic reform movements suggests important points of continuity between late medieval and early modem religion, especially within the realm of spirituality. The study of the Imitatio is testimony to the versatility of spirituality; it was accessible both to the laity and monks and also to Protestants and Catholics. The ethical emphasis of the Imitatio, its interiority, its simplicity and intended renewal in Christ, were vital to its endurance. The text's accessibility was reinforced by the expansive nature of late medieval and early modem translations. English and French translations of the Imitatio at the turn of the sixteenth century reflected the concern for simplification, thereby simplifying the text rather than providing an alternative interpretation. In the sixteenth century, Protestant translators, grounded in the essential tenets of Lutheran theology, inevitably revised or removed any explicitly Catholic elements of the Imitatio's spirituality. Despite its apparent widespread appeal, the promotion of the Imitatio tended to be undertaken by late medieval and early modem movements which had links with the devotio moderna. The Imitatio was circulated in late medieval England and France by individuals whose connections with the devotio moderna were marked. Indeed, a similar trend was evident with the Protestant tradition of the text; Leo Jud, Caspar Schwenckfeld and Sebastian Castellio were all directly or indirectly influenced by the Brethren. Most striking of all was the timing with which translations of the Imitatio appeared. The translations by Caspar Schwenckfeld, Leo Jud, Edward Hake and Thomas Rogers were undertaken at a critical stage of their respective Reformations. Similarly, the Jesuits, traditionally viewed as the vanguards of the Counter- Reformation, were deeply committed to the Imitatio. Devotional works were vital to the maturing progress of Reformations, regardless of the confession. Spirituality was not a peripheral, insignificant dimension of religion; it remained at the very centre of Protestant and Catholic self-perception and identity.

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38

Hankins, Kenneth Miles Wardle. "'The contention of power' : the role of the Jesuits in the Catholic life of Bristol, 1700-1830". Thesis, University of Bristol, 1998. http://hdl.handle.net/1983/91303f2b-ab21-4283-8f77-ae2b1eebeab9.

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39

Hymel, Francis. "Faith development in the parishes". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Tomas, Catherine. "The actively abjected : a hermeneutics of empowerment in Christian mysticism". Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:465e2a96-6c14-40be-882e-3d716854cc92.

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This thesis is concerned broadly with purported mystics and how the Roman Catholic Church conceives of them theologically, and treats them in practicality. In exploring the dynamics of power at work when an individual claims to have dialogue with God, I identify a very particular process that occurs, namely active abjection, and illustrate this using examples taken from the writings of various purported mystics. I argue that there is a collection of people - the actively abjected - who occupy a very specific role within the Roman Catholic Church, and that this role has not been recognized. I go on to suggest a way in which they can be understood and respected for the role they play. To do this, I draw upon particular philosophical models of understanding from Hannah Arendt and Julia Kristeva. I aspire to encourage a deeper and more complicated understanding of the nature of institutionalized oppression, and to offer a reconstructive model for how those who encounter potentially problematic individuals within communities might work and interact with them in a non-oppressive manner. This thesis is a work of Catholic theology in that it offers a theological and philosophical argument for the recognition of a particular role certain individuals play in maintaining the structure and definition of the Catholic Church. But it is also intended as a work of political philosophy. Both Arendt and Kristeva, whose writing I use as a lens to examine a particular phenomenon found in religious communities are theorists in the tradition of political philosophy and my intention is to expand the application of their models.

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41

Spendlove, Gregory Blake. "A critical study of the life and thought of Brahmabandhab Upadhyay". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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McNally, Jeanne Margaret. "Advice and consent in the governance of institutes of consecrated life". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Chino, Agoha Christopher. "The ecclesiastical character of the foundation and apostolate of the consecrated life : a comparative analysis of the CIC 1983 (CC. 573-605, 678-683) with the Apostolic exhortation "Vita consecrata" 1996 /". Hamburg : Kovač, 2009. http://www.verlagdrkovac.de/978-3-8300-3834-4.htm.

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O'Der, Nathanael Paul. "An Investigation of the Active versus Contemplative Life of Women in the Medieval Church Affiliated with Rome between the Twelfth and Fifteenth Century". Xavier University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1575053476209139.

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Labrecque, Cory Andrew. "In saecula saeculorum: transhumanist philosophy, biogerontology, and the Roman Catholic magisterium on the ethics of radical life extension". Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=96759.

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The roots of the human desire for agelessness and the want to surpass the limitations of the human condition go deep into the reaches of history. The religious disposition for immortality is ancient. However, the concept of transcending human nature and ushering in a new kind of earthly existence is largely attributed to prominent evolutionary biologist Julian Huxley, who coined the term "transhumanism" in his 1957 publication Knowledge, Morality, and Destiny.Contemporary transhumanism, which is both a philosophy and a movement, criticizes our apathy in having relinquished human evolutionary development to Nature; instead, it looks to assume proper control over our (re)design, through the responsible use of science and technology, in order to offset the shortcomings that are regrettable characteristics of our current human state. The inevitability of ageing and death, inadequate and fluctuating intellectual capacity, corporeal unreliability, and emotional fragility are but a sample of those features of the human condition which, according to transhumanists, encumber our flourishing, suspend us in stasis, and, therefore, necessitate biotechnological intervention.This dissertation engages transhumanism, biogerontology, and the Roman Catholic Magisterium on the matter of radical life extension (RLE). No longer within the realm of simple speculation, the idea of increasing human life expectancy by decades (at least) has become a serious scientific pursuit. Even though the Roman Catholic Church has been, and continues to be, an active contributor to bioethical discourse, it has not yet ruled on the permissibility or desirability of this particular prospect. Over centuries, the Church has developed sophisticated doctrines on immortality, salvation, and transcendence that address human finitude, but these are described as being attainable only outside of, or beyond, the scope of this mortal, temporal human experience. The expectation of a growing number of scientists and philosophers is that, in due time, humans will know indefinite longevity (or "virtual immortality") in the here-and-now. Here, I take up advances in biogerontology and a comparison of transhumanist and Roman Catholic approaches to RLE with special attention given to the ethical implications for personhood, the common good, the social order, and the environment. I also consider the possibility of classifying transhumanism as a secular religion.
Le désir de l'homme de trouver la fontaine de Jouvence et de dépasser les limites de la condition humaine est profondément enraciné dans l'histoire. Les religions, pour leur part, parlent depuis toujours d'immortalité. Quoi qu'il en soit, le concept de transcendance de la nature humaine et d'ouverture à un nouveau type d'existence terrestre est largement attribuable à l'éminent biologiste de l'évolution Julian Huxley qui, en 1957, invente le terme « transhumanism » (transhumanisme) dans Knowledge, Morality, and Destiny.Le transhumanisme contemporain, qui constitue à la fois une philosophie et un mouvement, nous blâme d'avoir baissé les bras et d'avoir abandonné à la nature le développement évolutif humain; il cherche plutôt une façon de reprendre la maîtrise de notre (re)développement en faisant un usage responsable de la science et de la technologie afin de compenser les lacunes qui sont des caractéristiques regrettables de l'être humain à l'heure actuelle. Le caractère inévitable du vieillissement et de la mort, une capacité intellectuelle inadéquate et fluctuante, le manque de fiabilité du corps, ainsi qu'une fragilité émotionnelle représentent des exemples de ces caractéristiques de la condition humaine qui, selon les transhumanistes, empêchent notre épanouissement, nous mettent en état d'arrêt, et nécessitent, par conséquent, une intervention biotechnologique.Le présent mémoire examine les positions du transhumanisme, de la biogérontologie et du Magistère catholique romain en matière d'extension radicale de la vie humaine. L'idée de prolonger l'espérance de vie de dizaines d'années (au moins), qui ne relève plus de la simple spéculation, constitue maintenant un sérieux champ d'investigation scientifique. Même si l'Église catholique romaine a contribué activement au discours bioéthique, et continue de le faire, elle n'a pas encore entériné le caractère recevable et désirable d'une telle perspective. Si, au cours des siècles, l'Église a élaboré des doctrines sophistiquées qui traitent de la finitude de l'humain, soit de son immortalité, de son salut, et de sa transcendance, elle décrit ces états comme n'étant atteignables qu'en dehors, ou au-delà, de la portée de cette expérience humaine temporelle et mortelle. Un nombre grandissant de scientifiques et de philosophes s'attendent à ce que, le temps venu, les humains connaissent une espérance de vie indéfinie (ou une « immortalité virtuelle »), une permanence dans l'instant présent. Je prends en compte ici les avancées de la biogérontologie et une comparaison des approches du transhumanisme et de l'Église catholique en regard de l'extension radicale de la vie humaine en accordant une attention particulière aux répercussions sur le plan éthique pour la personne, le bien commun, l'ordre social, et l'environnement. Je considère également la possibilité de classifier le transhumanisme comme « religion séculière ».

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Jarrett, Jennifer Ann. "Catholic bodies a history of the training and daily life of three religious teaching orders in New South Wales, 1860 to 1930 /". Connect to full text, 2003. http://hdl.handle.net/2123/5673.

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Lawson, Kirstin L. "Healing the frontier Catholic sisters, hospitals, and medicine men in the Wisconsin Big Woods, 1880-1920 /". Diss., Columbia, Mo. : University of Missouri-Columbia, 2008. http://hdl.handle.net/10355/5597.

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Thesis (Ph. D.)--University of Missouri-Columbia, 2008.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on June 9, 2009) Vita. Includes bibliographical references.

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Condon, T. Mark. "The diocesan bishop as moderator of liturgical life an examination of the influence of the Second Vatican Ecumenical Council on canon 835.1 of the 1983 code of canon law /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Smith, Peter L. "The Brotherhood of the People of Praise erection as a society of apostolic life /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0668.

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Schreiber, Margaret M. "The rite of consecration to a life of virginity a historical and theological perspective /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Thesis (S.T.L.)--Catholic University of America, 2000.
Includes Latin version with English translation of "Consecration to a life of virginity." Includes bibliographical references (leaves 109-111).

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