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1
Cahill, Christopher L. "Engineering ethics and Catholic social teaching". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Hummel, Ellen. "Catholic social teaching an integrative course /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Huckle, Kiku E. "Which Catholic voters are "good" Catholics? a foundational comparison of voters' issue position and prioritization with Catholic social justice teaching /". Click here for download, 2010. http://proquest.umi.com.ps2.villanova.edu/pqdweb?did=2013968851&sid=1&Fmt=2&clientId=3260&RQT=309&VName=PQD.
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Stojić, Damir. "The principles of Catholic social teaching on minority rights". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0702.
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Piccinin, Antonella. "Catholic public reason: John Rawls and catholic social teaching: from Vatican II to Pope Francis". Doctoral thesis, Luiss Guido Carli, 2017. http://hdl.handle.net/11385/201122.
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The aim of this dissertation is to demonstrate the ways in which the Roman Catholic vision concerning ‘public reason’ presents some pertinent perspectives in contemporary political theory and debate. As part of this overarching objective, the dissertation presents an in-depth theoretical discussion and analysis of Rawls’ political theory on Public Reason, particularly in the context of contemporary political problems within Western societies regarding the issue of religion in the public sphere. In this broad context, the relationship between religion and politics will serve as a central focus of this dissertation, particularly in terms of civil society and the public sphere. The dissertation then establishes linkages between these theoretical concepts and Catholic Social Teaching, underpinned by the aim of proposing a substantial interpretation of Catholicism as a ‘reasonable comprehensive doctrine’. The purpose is to offer a delineation of the essential elements of Catholic Social Teaching that are relevant for the issue of the public participation of the church in the public-political square. This is done with the view to address questions of how the Church can theoretically and practically participate in this sphere, offering publicly-acceptable ‘justifying reasons’: namely a ‘Catholic Public Reason’.
The dissertation will explicitly confirm the possibility of religious support for Rawlsian liberalism and demonstrate that Catholicism is not necessarily incompatible with it. Nevertheless, the dissertation will conclude by arguing that Catholicism generally is not compatible with liberalism from an ideological perspective, evidenced by ideological tensions. Thus, although it is suggested that some dialectical tensions remain, political liberalism, at least in its Rawlsian form, is neither hostile or unfriendly to the presence of religion in the public sphere, as many have traditionally assumed, and Rawls’ public reason – whose aim is not to exclude religion – is actually more welcoming than it is considered by its critics.
6
Maloney, Megan. "Comparative perspectives on capitalism Robert Heilbroner and Catholic social teaching /". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Quinly, Neil. "Response to Mission: Students' Experience of Catholic Social Teaching in an Inner City Catholic Elementary School". Digital Commons at Loyola Marymount University and Loyola Law School, 2007. https://digitalcommons.lmu.edu/etd/562.
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This qualitative case study begins with the reasoning that a central concern and mission of the Catholic Church is social justice. Catholic schools, as institutions of the Church, are intentional in responding to this central concern and mission. This study attempted to explore how schools fulfill this mission, and in so doing, how students experience three identified principles of Catholic social teaching. This qualitative case study suggests that the school's response to mission will be found in the students' experience.
This qualitative case study conducted a thorough review of the literature and research pertaining to Catholic social teaching, the history and purpose of inner city Catholic schools, and the Catholic school as a community. The researcher employed the use of observations, focus group interviews, and document review to investigate the research question: How do students in an inner city Catholic elementary school experience three essential principles of Catholic social teaching: Life and dignity of the person; Call to family, community, and participation; and Preferential option for the poor and the vulnerable?
The methodology for this study was designed as socially committed research, to provide a way of knowing for both researcher and participants.
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Stimpson, Dennis. "Beyond ethical reflections : neo-liberalism, idolatry and Canadian catholic social teaching". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ54287.pdf.
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Duffy, Gavan James, i n/a. "The Worker in Catholic Social Thought: An Historical Analysis". Griffith University. School of Theology, 2007. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070719.100813.
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This thesis examines directly the development of Catholic social teaching in respect of the rights and duties of the worker. Beginning with the Old Testament, the thesis compares the attitude of the Hebrew people as expressed in Scripture to those who performed the tasks associated with the crafts or with labour. This shows how the attitude of the Hebrews to workers, in comparison with the attitude of surrounding peoples, was ameliorated by their belief in a just God who spoke to them in Scripture and through the prophets. In its examination of the New Testament, the thesis extracts gospel references to the worker and extracts from the Epistles, particularly from the Pauline texts, on the subject. The changes in attitude to the worker as expressed in the New and Old Testaments are noted. Next examined are the writings of the Church Fathers and their application to the worker. It can be seen from this examination that the early Church Fathers, whilst not directly developing a body of teaching in respect of the worker, developed a philosophical platform for its later development. It will be shown how the teachings of the Church Fathers, in their application of teaching of Jesus in the Gospels to the prevailing attitudes of Roman society contributed to the further amelioration of the condition of slaves in the later Empire. When speaking of the worker in Greco-Roman society, one is in effect speaking about the institution of slavery. The thesis then discusses the further changes in attitude to the worker that followed the decline of imperial authority in the west. It examines the role of the Church and its teaching regarding the dignity of the human person and the place of work in the scheme of redemption, and how it had an ameliorating effect on the treatment of slaves in the various Barbarian kingdoms which arose in the west following the extinguishing of Roman authority. The thesis argues that it was the influence of Christianity which ultimately led to the evolution of the condition of slavery as it was known in the Roman Empire and Carolingian period, to that of the serfdom of the Middle Ages. Next discussed is the 'Guild System' of regulating and controlling the crafts. The Guilds were a society, in part co-operative but mainly composed of private owners of capital whose corporation was self governing, and was designed to check competition between its members in order to prevent the growth of one at the expense of the other. The thesis examines how the Guilds functioned and explains why some Catholic writers such as Hilaire Belloc and Gilbert Keith Chesterton regarded the Guilds as an excellent example of the practical application of Christian principles to work and economics. The thesis then examines the effects of the Reformation and the rise of liberal capitalism from the Guild system and how they both contributed to its decline. Following the decline of the Guild system and the onset of liberal capitalism, society came to be divided into two classes, the capitalist class, and the proletariat. This thesis examines how this development occurred and the factors which contributed to it. It shows how the division of society into capitalist and proletariat, haves and have-nots, resulted in the development of a class war and the antagonism between capital and labour. The thesis shows how under the liberal capitalist system, the conditions of the working class came to resemble in the words of Leo XIII, 'a yoke, almost of slavery'. Next developed and analysed is the manner in which the antinomy between capital and labour gave birth to the philosophy of Marxism in 1848 following the publication of the Communist Manifesto by Karl Marx and Freidrich Engels. It shows how the development of these two antagonistic classes was viewed by the Church as an aberration or distortion of the social order and how in response to the rise of the philosophy of Marxism, Leo XIII countered with his great social encyclical Rerum Novarum, promulgated on the 15th May 1891, which was to earn him the title of 'The Workers' Pope'. The thesis then deals sequentially with the social teachings and encyclicals of Popes Pius XI, Pius XII, John XXIII, Paul VI and John Paul II. All of these Popes, in some way, expanded upon and developed the social teaching of the Church regarding the workers. In many ways it could be said that the later encyclicals have 'fleshed out' Rerum Novarum. During this period, numerous advances have been made in the fields of technology and there has been a considerable improvement in the conditions and wages of workers. In its consideration of the social encyclicals since Rerum Novarum, this thesis discusses the way in which the Popes have developed and expanded Catholic social teaching in respect of the workers as changes in technology and various structural changes to the financial system threw up new and complex challenges to the creation of a just social order in which the dignity and the rights of workers are fully respected. It is shown how the Popes since Leo XIII have confronted the injustices associated with these developments and detailed recommendations for action, some of which would be viewed by many as quite radical. Later in this thesis deleterious effects upon the rights of workers of global neo-liberal capitalism are identified. It is demonstrated that in the early years of the twenty-first century, there are already signs that some of the less desirable traits of laissez faire or liberal capitalism, are once again rearing their heads. This is seen in such developments as the 'hollowing out' of the middle class and the concentration of wealth in fewer hands. It is also seen in the slow but sure erosion of the working conditions of workers and in their level of remuneration. It is seen in developed countries, in the trend towards longer working hours and the increasing casualisation of the workforce. This thesis shows that in the context of the world economy, a gap continues to widen between the developed and undeveloped nations, whilst inequitable trade agreements tend to confine the developing nations to the status of providers of raw materials to the industrialised world, an inequity, which, more often than not finds itself imposed upon the working men and women of the developing nations in the form of long hours, low wages and poor conditions. It is a tenet of this thesis that the social teaching of the Church directly the challenges and confronts the philosophy of neo-liberal capitalism and its associated philosophy of globalism in respect of the attaining of a just distribution of the world's goods, the dignity of work and the mutual dependence of capital and labour.
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Duffy, Gavan James. "The Worker in Catholic Social Thought: An Historical Analysis". Thesis, Griffith University, 2007. http://hdl.handle.net/10072/365484.
Pełny tekst źródłaStreszczenie:
This thesis examines directly the development of Catholic social teaching in respect of the rights and duties of the worker. Beginning with the Old Testament, the thesis compares the attitude of the Hebrew people as expressed in Scripture to those who performed the tasks associated with the crafts or with labour. This shows how the attitude of the Hebrews to workers, in comparison with the attitude of surrounding peoples, was ameliorated by their belief in a just God who spoke to them in Scripture and through the prophets. In its examination of the New Testament, the thesis extracts gospel references to the worker and extracts from the Epistles, particularly from the Pauline texts, on the subject. The changes in attitude to the worker as expressed in the New and Old Testaments are noted. Next examined are the writings of the Church Fathers and their application to the worker. It can be seen from this examination that the early Church Fathers, whilst not directly developing a body of teaching in respect of the worker, developed a philosophical platform for its later development. It will be shown how the teachings of the Church Fathers, in their application of teaching of Jesus in the Gospels to the prevailing attitudes of Roman society contributed to the further amelioration of the condition of slaves in the later Empire. When speaking of the worker in Greco-Roman society, one is in effect speaking about the institution of slavery. The thesis then discusses the further changes in attitude to the worker that followed the decline of imperial authority in the west. It examines the role of the Church and its teaching regarding the dignity of the human person and the place of work in the scheme of redemption, and how it had an ameliorating effect on the treatment of slaves in the various Barbarian kingdoms which arose in the west following the extinguishing of Roman authority. The thesis argues that it was the influence of Christianity which ultimately led to the evolution of the condition of slavery as it was known in the Roman Empire and Carolingian period, to that of the serfdom of the Middle Ages. Next discussed is the 'Guild System' of regulating and controlling the crafts. The Guilds were a society, in part co-operative but mainly composed of private owners of capital whose corporation was self governing, and was designed to check competition between its members in order to prevent the growth of one at the expense of the other. The thesis examines how the Guilds functioned and explains why some Catholic writers such as Hilaire Belloc and Gilbert Keith Chesterton regarded the Guilds as an excellent example of the practical application of Christian principles to work and economics. The thesis then examines the effects of the Reformation and the rise of liberal capitalism from the Guild system and how they both contributed to its decline. Following the decline of the Guild system and the onset of liberal capitalism, society came to be divided into two classes, the capitalist class, and the proletariat. This thesis examines how this development occurred and the factors which contributed to it. It shows how the division of society into capitalist and proletariat, haves and have-nots, resulted in the development of a class war and the antagonism between capital and labour. The thesis shows how under the liberal capitalist system, the conditions of the working class came to resemble in the words of Leo XIII, 'a yoke, almost of slavery'. Next developed and analysed is the manner in which the antinomy between capital and labour gave birth to the philosophy of Marxism in 1848 following the publication of the Communist Manifesto by Karl Marx and Freidrich Engels. It shows how the development of these two antagonistic classes was viewed by the Church as an aberration or distortion of the social order and how in response to the rise of the philosophy of Marxism, Leo XIII countered with his great social encyclical Rerum Novarum, promulgated on the 15th May 1891, which was to earn him the title of 'The Workers' Pope'. The thesis then deals sequentially with the social teachings and encyclicals of Popes Pius XI, Pius XII, John XXIII, Paul VI and John Paul II. All of these Popes, in some way, expanded upon and developed the social teaching of the Church regarding the workers. In many ways it could be said that the later encyclicals have 'fleshed out' Rerum Novarum. During this period, numerous advances have been made in the fields of technology and there has been a considerable improvement in the conditions and wages of workers. In its consideration of the social encyclicals since Rerum Novarum, this thesis discusses the way in which the Popes have developed and expanded Catholic social teaching in respect of the workers as changes in technology and various structural changes to the financial system threw up new and complex challenges to the creation of a just social order in which the dignity and the rights of workers are fully respected. It is shown how the Popes since Leo XIII have confronted the injustices associated with these developments and detailed recommendations for action, some of which would be viewed by many as quite radical. Later in this thesis deleterious effects upon the rights of workers of global neo-liberal capitalism are identified. It is demonstrated that in the early years of the twenty-first century, there are already signs that some of the less desirable traits of laissez faire or liberal capitalism, are once again rearing their heads. This is seen in such developments as the 'hollowing out' of the middle class and the concentration of wealth in fewer hands. It is also seen in the slow but sure erosion of the working conditions of workers and in their level of remuneration. It is seen in developed countries, in the trend towards longer working hours and the increasing casualisation of the workforce. This thesis shows that in the context of the world economy, a gap continues to widen between the developed and undeveloped nations, whilst inequitable trade agreements tend to confine the developing nations to the status of providers of raw materials to the industrialised world, an inequity, which, more often than not finds itself imposed upon the working men and women of the developing nations in the form of long hours, low wages and poor conditions. It is a tenet of this thesis that the social teaching of the Church directly the challenges and confronts the philosophy of neo-liberal capitalism and its associated philosophy of globalism in respect of the attaining of a just distribution of the world's goods, the dignity of work and the mutual dependence of capital and labour.Thesis (Masters)
Master of Philosophy (MPhil)
School of Theology
Full Text
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Kappeler, Warren. "Communication habits for the pilgrim Church : Vatican teaching on media and social communication". Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102834.
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This study examines the communication habits of the pilgrim Church with focus upon Vatican documents on mass media and social communication. Attention is given to the historical context of Vatican Councils I and II. As the Church engaged modernity, it shifted ecclesial organization from closed to become open. This study documents the importance of sociology, especially communication theory and cybernetics for Catholicism today.It is argued that the pivotal event in the Roman Catholic Church's self-exploration for self-awareness and realization was the Second Vatican Council. At that Council, the Church re-examined itself and its own identity to come to grips with the modern world. The teachings of the Council were concerned mainly with the pastoral dimension of the Church and its self-realization. Reflexivity is an important theme of this study as it speaks about understanding the very identity of the modern Church. It is explained that the process of communication within the Roman Catholic Church is itself linked to this insight of reflexivity.
The first chapter shows that behind the pilgrim Church lies an emerging vision of the threefold offices of priest, prophet, and king. The history behind the Roman Catholic Church's transition from the First to the Second Vatican Council is provided. John Henry Cardinal Newman influenced nineteenth-century Catholic theology with his own study of the threefold office. In chapter four we return to the threefold office and examine the contribution of John Paul II. It includes an analysis of how the politics of the magisterium shapes Catholic social teaching. Chapter two examines the text and context of the Second Vatican Council's pastoral decree "Inter Mirifica". Chapter three provides a documented history of the Vatican's Pontifical Council for Social Communication and its teachings. Chapter five develops major tenets of a critical analysis of the communication of the post-Vatican II Church: attention is given to the discursive aspects of religious authority, argumentation, bureaucratization, and market culture. Chapter six takes a step towards examining the pragmatics of contemporary Vatican teaching.
This study concludes that there are three basic sociological and theological aspects of the pilgrim Church. These include a ritual approach to communication, the generational experience of Catholics and their respective attitudes toward Church teaching, and the important link in the faith's praxis between reflexivity and forming habits of communication.
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Campbell, Lynn M. "Just community a model of congregational development founded in Catholic social teaching /". [Denver, Colo.] : Regis University, 2006. http://165.236.235.140/lib/LCampbell2007.pdf.
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Tenorio, De Azevedo Maria Rosalia. "Media Literacy and the Common Good| A Link to Catholic Social Teaching". Thesis, Loyola Marymount University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3705460.
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In order to effectively teach students how to critically consume media it is paramount for teachers to be media literate (Ian & Temur, 2012; Keller-Raber, 1995; Schmidt, 2012). Using Freirean critical literacy as a theoretical framework, this case study investigated how a 60-hour teacher training program in media literacy promoting Catholic Social Teaching and how undergoing this training has influenced teachers’ perceptions of media literacy, Catholic Social Teaching, and the link between the two. As the researcher, I performed participant-observation as a trainee in the program. Five teachers, alumni of the program, participated in this study: one middle school teacher, three high-school teachers, and one college professor, all of them taught at Christian private schools. I recorded how participants applied the Media Mindfulness—a faith based media literacy strategy—in their practice as a response to the Church’s call for Catholic teachers to engage in media education (Benedict XVI, 2008; John Paul II, 1987, 1990, 1992, 2005). Findings show how the Media Mindfulness method helped teachers integrate media literacy in their practice, promoting student empowerment and character education. A follow up action research at a Catholic high school where teachers are trained in Media Mindfulness is recommended to find out: a) how the training influenced teachers’ confidence in integrating media education into their practice? b) to what extent students’ assimilation of Catholic Social Teaching concepts resulted from the teacher training program? c) and how training teachers in the media mindfulness model influenced the school’s culture in addressing social justice issues?
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Tenorio, de Azevedo Maria Rosalia. "Media Literacy and the Common Good: A Link to Catholic Social Teaching". Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/191.
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In order to effectively teach students how to critically consume media it is paramount for teachers to be media literate (Ian & Temur, 2012; Keller-Raber, 1995; Schmidt, 2012). Using Freirean critical literacy as a theoretical framework, this case study investigated how a 60-hour teacher training program in media literacy promoting Catholic Social Teaching and how undergoing this training has influenced teachers’ perceptions of media literacy, Catholic Social Teaching, and the link between the two. As the researcher, I performed participant-observation as a trainee in the program. Five teachers, alumni of the program, participated in this study: one middle school teacher, three high-school teachers, and one college professor, all of them taught at Christian private schools. I recorded how participants applied the Media Mindfulness—a faith based media literacy strategy—in their practice as a response to the Church’s call for Catholic teachers to engage in media education (Benedict XVI, 2008; John Paul II, 1987, 1990, 1992, 2005). Findings show how the Media Mindfulness method helped teachers integrate media literacy in their practice, promoting student empowerment and character education. A follow up action research at a Catholic high school where teachers are trained in Media Mindfulness is recommended to find out: a) how the training influenced teachers’ confidence in integrating media education into their practice? b) to what extent students’ assimilation of Catholic Social Teaching concepts resulted from the teacher training program? c) and how training teachers in the media mindfulness model influenced the school’s culture in addressing social justice issues?
15
Beck, Ashley. "Catholic social teaching in the contemporary church : towards a radical and prophetic methodology". Thesis, University of Surrey, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.685067.
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Brouard, Susanna. "Using theological action research to embed Catholic social teaching in a Catholic development agency: abseiling on the road to Emmaus". Thesis, Anglia Ruskin University, 2015. https://arro.anglia.ac.uk/id/eprint/580464/1/FullThesis%20Susanna%20Brouard.pdf.
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Little has been written on the pedagogy of Catholic Social Teaching and how to teach it in a way that encourages a living out of its main principles. Working for the Catholic Agency for Overseas Development (CAFOD), I was interested in how staff of diverse faith backgrounds might be encouraged to live out, in their work, the espoused values of the organisation, rooted as they are in the principles of Catholic Social Teaching.
My research question asked how effective Theological Action Research is in enabling CAFOD staff to interpret, embed and embody CAFOD’s values in their work. As an insider-researcher, I set up a research project called Reflecting on Values and invited 12 members of staff, from three different parts of the organisation, to conduct their own research on one of CAFOD’s values in conversation with their practice. Theological Action Research was both the research methodology and a tool under investigation.
My findings were threefold. First, Theological Action Research revealed itself to be a strong tool of adult theological education, which allowed CAFOD staff to interpret, embed and embody CAFOD’s espoused values in their work. Second, the research process identified practices that enhanced the confidence and competence of staff in ecclesiology, in religious and faith language, and in theological reflection. Third, the data revealed an operant Eucharistic theology rooted in CAFOD’s practice of responding to poverty and injustice pastorally, politically, and in partnership.
The research is original in that it demonstrates how CAFOD’s practices embody Catholic Social Teaching and can contribute to its development. It also offers the first systematic evaluation of Theological Action Research as a tool for adult theological education which is rooted in both theory and practice. The findings affirm the importance of allowing space for theological reflection within CAFOD, and that for this organisation, the practice of theological reflection is an essential dimension of living out its Catholic identity.
17
Brouard, Susanna. "Using theological action research to embed Catholic social teaching in a Catholic development agency : abseiling on the road to Emmaus". Thesis, Anglia Ruskin University, 2015. http://arro.anglia.ac.uk/580464/.
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Little has been written on the pedagogy of Catholic Social Teaching and how to teach it in a way that encourages a living out of its main principles. Working for the Catholic Agency for Overseas Development (CAFOD), I was interested in how staff of diverse faith backgrounds might be encouraged to live out, in their work, the espoused values of the organisation, rooted as they are in the principles of Catholic Social Teaching. My research question asked how effective Theological Action Research is in enabling CAFOD staff to interpret, embed and embody CAFOD’s values in their work. As an insider-researcher, I set up a research project called Reflecting on Values and invited 12 members of staff, from three different parts of the organisation, to conduct their own research on one of CAFOD’s values in conversation with their practice. Theological Action Research was both the research methodology and a tool under investigation. My findings were threefold. First, Theological Action Research revealed itself to be a strong tool of adult theological education, which allowed CAFOD staff to interpret, embed and embody CAFOD’s espoused values in their work. Second, the research process identified practices that enhanced the confidence and competence of staff in ecclesiology, in religious and faith language, and in theological reflection. Third, the data revealed an operant Eucharistic theology rooted in CAFOD’s practice of responding to poverty and injustice pastorally, politically, and in partnership. The research is original in that it demonstrates how CAFOD’s practices embody Catholic Social Teaching and can contribute to its development. It also offers the first systematic evaluation of Theological Action Research as a tool for adult theological education which is rooted in both theory and practice. The findings affirm the importance of allowing space for theological reflection within CAFOD, and that for this organisation, the practice of theological reflection is an essential dimension of living out its Catholic identity.
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Lee, Kam-Lun Edwin. "The concept of property and possession in the contemporary Catholic social teaching (1891-1986)". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Clark, Meghan Julia. "Participation and the Human Person: Integrating Solidarity and Human Rights in Catholic Social Teaching". Thesis, Boston College, 2009. http://hdl.handle.net/2345/3752.
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Thesis advisor: David HollenbachWhat is the relationship between solidarity and human rights? In answering this question, this dissertation argues that human rights and solidarity are mutually dependent upon one another; and second, that the virtue of solidarity is habituated and cultivated through the practicing respect for human rights. In order to make this argument, this dissertation follows in three main parts. First, it examines recent Catholic social teachings (John XXIII to John Paul II) on the themes of human rights and solidarity. The purpose is to detail the development of teaching on human rights and solidarity and begin to examine the relationship between the two. Second, it seeks to provide a normative argument for a clearer relationship between solidarity and human rights through a deeper investigation of the human person as participatory in philosophical and theological anthropology. To accomplish this, I use the philosophical anthropology of Charles Taylor and a theological anthropology grounded in the imago dei, contemporary Trinitarian theologies and covenantal theology. Finally, it shows that understanding human rights and solidarity as foundational for the person has implications for ethical policy concerning human rights, through engagement with developmental economist and human rights theorist Amartya Sen. From this, I argue that human rights and solidarity are mutually dependent. It is my assertion that human rights cannot be realized without solidarity, and vice versa. Furthermore, one cannot acquire the virtue of solidarity, as a second nature, except through the praxis of respect for human rights. In this relationship between human rights and solidarity, I contend that Catholic social thought can offer an important contribution to the philosophical and political debates about moral obligations for human rights and the emerging responsibility to protect doctrine
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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O'Sullivan, James P. "Development as Human Rights: An Examination of Catholic Social Teaching and the Right to Development". Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:106970.
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Thesis advisor: David HollenbachThis dissertation looks at the reality of massive and persistent global poverty and underdevelopment in the era of globalization and the attempts to address this reality in both Catholic Social Teaching (CST) and various elements of secular theory and policy. It details that there has been a convergence of human rights and development discourse in both CST and secular thought and global public policy, and seeks a policy framework and ethical agenda for achieving “development as the realization of human rights” from a Catholic perspective. Having delineated the differences between various “Rights Based Approaches to Development” and multiples shortcomings in global public policy, the dissertation argues that the “Right to Development”(RTD) approach best reflects CST’s understanding of human rights as both a chief end and primary means of achieving development. Further, it insists on achievement of development so understood an urgent matter of justice, as itself a human right. It thus makes the case that the RTD can serve as a “carrier” of the tradition, acting as a consensus framework with which to address gaps and failures in responsibility and accountability in global governance, to serve as a guarantor of the indivisibility of all human rights, and to formulate a codification of the multiples obligations on varied global actors to strengthen the indivisibility and universality of rights and the participatory process necessary to secure them. It also argues that the Catholic Church therefore can and must work to see that the RTD approach undergo a re-invigoration in both international law and as an ethical vision in civil society. In short, then, it argues that the RTD and CST should act as allies in the common goal of development understood as the participatory realization of the full spectrum of human rights
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
21
Quenum, Henri Elphège Léon. "Globalization, justice and solidarity: an ethical approach to the cotton market in Benin in light of Catholic social teaching". Thesis, Boston College, 2010. http://hdl.handle.net/2345/1861.
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Thesis advisor: Thomas MassaroGlobalization is a social and economic fact. It is best described as the ascendancy of the free market regulated by supply and demand. By the manner in which trade has been extended, along with the ease of financial investing and reinvesting and the migration of people, globalization has engineered a global growth and stimulated the creation of wealth in such a way that for many it "has been an economic godsend," "a common climb to the top, a rising tide raising all boats." However the growth generated has not always benefited all nations. The African countries, including Benin, have been deeply hurt by the negative aspects of globalization and they have been marginalized by increasing poverty, inequality and injustice resulting from the expansion of privatization and liberalization
Thesis (STL) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Manternach, Dean P. "The contributions of Catholic social teaching toward a global ethic of sustainable development, 1978-1992". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Davies, Augusto Zampini. "Amartya Sen's Capability Approach and Catholic Social Teaching in dialogue : an alliance for freedom and justice?" Thesis, University of Roehampton, 2014. https://pure.roehampton.ac.uk/portal/en/studentthesis/amartya-sen’s-capability-approach-and-catholic-social-teaching-in-dialogue(25edea38-94e9-4d46-83d0-88f03c66988e).html.
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This thesis explores the connection between Amartya Sen’s Capability Approach (CA) and Catholic Social Teaching (CST). It questions whether their economic and theological views can be methodologically and practically compatible, articularly around issues of development as freedom and wellbeing as justice. The thesis proposes dialogue between CA and CST, framed by some parables of the New Testament, and argues that he fruit of such a dialogue can enhance human development and reduce injustices, especially in poor regions in Latin America.
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Cowley, Catherine Elizabeth. "The application of Catholic social teaching to business ethics with particular reference to the finance sector". Thesis, Heythrop College (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395823.
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Belcher, Helen Maria. "Resisting the Welfare State: An examination of the response of the Australian Catholic Church to the national health schemes of the 1940s and 1970s". Thesis, The University of Sydney, 2004. http://hdl.handle.net/2123/712.
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This thesis extends and refines a growing body of literature that has highlighted the impact of Catholic social principles on the development of welfare state provision. It suggests that Catholic social teaching is intent on preserving the role of the traditional family, and keeping power out of the hands of the state. Much of this literature, however, is concerned with European experience (Esping-Andersen, 1990; Castles, 1993; van Kersbergen, 1995). More recently Smyth (2003) has augmented this research through an examination of the influence of Catholic social thought on Australian welfare policy. He concludes that the Australian Church, at least up to the 1970s, preferred a 'welfare society' over a 'welfare state', an outlook shared by the wider Australian community. Following the lead of Smyth, this thesis extends the insights of the European research through an examination of Catholic Church resistance to ALP proposals to introduce national health schemes in the 1940s and the 1970s. These appeared to satisfy the Church's commitment to the poorest and most marginalised groups in the community. Why, then, did the Australian Church resist the proposals? The thesis concludes that there are at least two possible ways of interpreting Catholic social teaching – a preconciliar interpretation that minimises the role of the state, and a postconciliar interpretation that allows for an active, albeit limited, state. The adoption of either is informed by socio-political factors. The thesis, then, concludes that the response of the Church in the 1940s and the 1970s was conditioned by socio-political and historical factors that inclined the Australian Catholic Church towards a conservative view of welfare.
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Belcher, Helen Maria. "Resisting the Welfare State: An examination of the response of the Australian Catholic Church to the national health schemes of the 1940s and 1970s". University of Sydney. School of Sociology and Social Policy, 2004. http://hdl.handle.net/2123/712.
Pełny tekst źródłaStreszczenie:
This thesis extends and refines a growing body of literature that has highlighted the impact of Catholic social principles on the development of welfare state provision. It suggests that Catholic social teaching is intent on preserving the role of the traditional family, and keeping power out of the hands of the state. Much of this literature, however, is concerned with European experience (Esping-Andersen, 1990; Castles, 1993; van Kersbergen, 1995). More recently Smyth (2003) has augmented this research through an examination of the influence of Catholic social thought on Australian welfare policy. He concludes that the Australian Church, at least up to the 1970s, preferred a �welfare society� over a �welfare state�, an outlook shared by the wider Australian community. Following the lead of Smyth, this thesis extends the insights of the European research through an examination of Catholic Church resistance to ALP proposals to introduce national health schemes in the 1940s and the 1970s. These appeared to satisfy the Church�s commitment to the poorest and most marginalised groups in the community. Why, then, did the Australian Church resist the proposals? The thesis concludes that there are at least two possible ways of interpreting Catholic social teaching � a preconciliar interpretation that minimises the role of the state, and a postconciliar interpretation that allows for an active, albeit limited, state. The adoption of either is informed by socio-political factors. The thesis, then, concludes that the response of the Church in the 1940s and the 1970s was conditioned by socio-political and historical factors that inclined the Australian Catholic Church towards a conservative view of welfare.
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Catta, Grégoire. "'God for Us' in the Challenge of Integral Human Development: Theology in Post-Vatican II Catholic Social Teaching". Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104436.
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Thesis advisor: Lisa Sowle CahillIn what sense is Catholic social teaching theological? Undoubtedly theology is a resource for ethical reflection but it can also be an outcome of it. This dissertation explores the theological contribution of post-Vatican II papal social encyclicals on development. Particular historical challenges and also specific worldviews adopted by the popes shape ethical reasoning and political priorities for action, but they do more. They stimulate theological thinking by making options among diverse theological frameworks, favoring certain concepts or symbols and downplaying others, and thus, they contribute to entering the mystery of God’s salvific love and allowing it to seize us. Chapter one offers some guidelines for a theological reading of social encyclicals. Vatican II with its “principle of pastorality” works as a compass. Karl Rahner, whose theology is always at the same time anthropology and Christology, is a privileged partner for the investigation. The history of half a century of debates on theories of development is the background. Chapters two to four analyze successively Paul VI’s Populorum progressio (PP), John Paul II’s Sollicitudo rei socialis (SRS), and Benedict XVI’s Caritas in veritate (CiV) by retrieving elements of context, highlighting the theological meaning of their methodological options, and exploring their insights about the mystery of being human and the mystery of “Jesus Christ for us.” In the 1960s, PP develops a theology which highlights incarnation and God’s grace at work in this world (neo-Thomist framework). Twenty years later, when early hopes about development have faded, SRS pursues this lead but also rebalances it with a greater concern for sin and redemption brought by Christ in the world (Augustinian framework). It also incorporates categories put forward by Latin American liberation theology such as structures of sin, liberation, and option for the poor which stress the structural dimension of sin and grace (Liberationist framework). At the dawn of the 21st century and showing concerns for growing secularization in Western countries, CiV insists on God’s transcendence (Augustinian framework) while still showing traces of the two other theological frameworks because of his addressing challenges of global justice. The final chapter offers three guidelines for theology which arise from the recognition of the theological nature of the church’s social teaching. (1) Without losing sight of its transcendental origin, theology ought to begin within history and with human experience. (2) A Christian anthropology ought to manifest the unity of the personal and social dimensions of being human which calls for both personal conversion and structural change. (3) Christologies can articulate approaches from above and from below in a variety of ways but the inescapability of the latter needs to be stressed in connection with taking seriously the option for the poor
Thesis (STD) — Boston College, 2015
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Fletcher, Christine M. "Restoring the sense of divine vocation to work : a study of Sayers, MacIntyre and Catholic social teaching". Thesis, Anglia Ruskin University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431436.
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Violett, Edward A. "Faith based development : the social development perspective in Catholic social teaching : with an illustrative case study of the Ranchi Archdiocese, India". Thesis, London School of Economics and Political Science (University of London), 2003. http://etheses.lse.ac.uk/2886/.
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This thesis is a study of how one faith based institution, the Roman Catholic Church, has evolved over the last century, a set of principles to bring about and guide its efforts in the promotion of human welfare. The study is driven by and derives its theoretical framework from the approach to social welfare known as social development. The social development approach is characterized as a process of intentional social change to bring about sustainable human well-being. This change is envisaged as harmonizing human development in all its facets: social, political, personal cultural, spiritual and economic. Using historical analysis, the thesis develops and delineates from social development a set of components with which to examine the principles in the Church's Social Teaching allied to the promotion of human welfare. The study demonstrates striking common conceptual foundations, mutuality of purpose and influence between 'secular' social development and that of the Church's approach to social development and illustrates a convergence and congruence in methodology between the two approaches. Foremost among the similarities is that the Church, in accord with 'secular' social development, holds as normative an integrated developmental process that joins all dimensions of human experience-social, economic, spiritual, political and cultural-to enhance and promote human well-being. The similarities notwithstanding, the analysis also points to fundamental divergences between the two approaches that largely emanate from the Church's institutional structure and its faith orientation to social development, which are in some senses irreconcilable with 'secular' social development. These conclusions are reached through careful historical and textual analysis as well as through the development of an illustrative case of the Catholic Archdiocese of Ranchi. This local level study, which also used interview methods, provided an opportunity to examine how the Church's social development principles emerged, were influenced and have been applied in Church action for human well-being in one local development context of India.
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Calleja, Carlo. "Kinship as a Political Act: Responding to Political Exclusion through Communities of Solidaristic Kinship". Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108721.
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Thesis advisor: Andrea ViciniThis dissertation aims, first, to retrieve a thicker notion of kinship; second, to explore whether such a notion might counter the political exclusion of the most vulnerable; and third, to propose that kinship has potential to promote the social integration of the most vulnerable. Over the past few decades, the term kinship has often been understood in a very reductionist sense, only referring to genetic connections or family ties, and a particular type of kinship, i.e., spiritual kinship, has lost its social implications. Such a narrow understanding of kinship contributes to marginalizing and excluding frail elderly women and men from the social fabric. In particular, the frail elderly are subjected to two kinds of exclusion: personal (individual) and institutionalized (systematic). While the vices that lead to personal exclusion include anthropodenial and an aversion to human limitations, the vices responsible for the institutionalized exclusion of the frail elderly include greed and individualism, both fostered by neo-liberalism. To promote the inclusion of the frail elderly, I propose, first, the practice of solidaristic kinship as a response to personal exclusion, because this practice re-educates the emotions through habits. Second, to address institutionalized exclusion, I recommend structures of kinship, such as solidarity and fraternity, because they promote kinship within society. Finally, practices of solidaristic kinship and structures of kinship together characterize communities of solidaristic kinship with frail elderly persons. By engaging in such communities, moral agents cultivate the civic virtues needed to contribute to shaping a society that promotes the political inclusion of its vulnerable members
Thesis (STD) — Boston College, 2020
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Harris, David P. Forstater Mathew. "Adam Smith, Karl Marx, Thorstein Veblen, Peter Kropotkin, and Catholic Social Teaching on work, wages, and the role of technology". Diss., UMK access, 2008.
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Thesis (Ph. D.)--Dept. of Economics and Social Science Consortium. University of Missouri--Kansas City, 2008."A dissertation in economics and the social science consortium." Advisor: Mathew Forstater. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed Feb. 6, 2009. Includes bibliographical references (leaves 181-193). Online version of the print edition.
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Lynch, Patrick Paschal. "Preferential Options and Palimpsests: Transferring the Founders’ Catholic Charism from Vowed Religious Educators to Lay Educators". Digital Commons at Loyola Marymount University and Loyola Law School, 2011. https://digitalcommons.lmu.edu/etd/262.
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A decline in the number of vowed religious who teach and administer in Catholic high schools has placed the responsibility for transferring the founders’ Charism, the traditional mission and identity of the schools, in the hands of lay educators. This study examined how one Catholic independent single-sex high school established programs and methods to transfer the founders’ Charism to its lay educators and students in the areas of social justice, diversity, and social and political awareness.
The researcher collected data about Charism transference by interviewing five adults selected as a purposive sample and conducting focus groups with 15 students selected on a nominative basis. Additional research included prolonged researcher emic observation and an analysis of school documents and archives; the data were codified and an emergent analysis of the data was performed. The analysis focused on social justice, diversity, and social and political awareness at the school. Informing the analysis were the theories of Catholic Social Teaching, critical pedagogy, and liberation theology. The emergent analysis identified that the school institutionalized the founders’ Charism, established an atmosphere of care for others in the areas of social justice and diversity, and promoted awareness of feminine identity and a sense of students as leaders, as well as an understanding of social justice and diversity issues. However, factors including social reproduction, social capital, cultural capital, and class complicated the transformational praxis of action in the areas of social justice and political and social awareness.
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Baker, Jillian Sarah. "Seeds of Hope, Seeds of Liberation: An Exploration of the Growth of Liberation Theology in the Philippines". Thesis, Boston College, 2013. http://hdl.handle.net/2345/3090.
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Thesis advisor: Roberto GoizuetaHaving first spoken to the situation of the poor in Latin America, liberation theology is a movement that has empowered the marginalized in a number of different regions and oppressive contexts. This thesis explores the growth of liberation theology in the Filipino situation by drawing on the history and present state of the Philippines and the author’s own experiences in the country. After a description of the history of colonialism, the development of the political systems, and the condition of the environment, the paper also describes the genesis of liberation theology in Latin America as a template for Filipino liberation theology. The next chapter details the current movements for liberation in the Philippines, particularly how they apply to the political and environmental realities of the country. The author’s own stories of accompanying a marginalized community of persons with disabilities are included as instances of liberation among the Filipino people
Thesis (BA) — Boston College, 2013
Submitted to: Boston College. College of Arts and Sciences
Discipline: College Honors Program
Discipline: Theology
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Michaud, Levelt. "Bringing Human Dignity into Slavery, Racism, and Black Lives Matter:". Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:109175.
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Heredia, Cessi. "Class Management, Teaching and Teacher-students Interactions in Crowded Classrooms : An observational analysis in an urban Catholic single gendered school". Thesis, Linköpings universitet, Tema Barn, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-121582.
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One of my concerns has been how children behave in a crowded classroom with few available opportunities to interact and rehearse the lesson with their peers and teacher. This research paper allows me to explore how teacher`s directives/ manners (verbal & non-verbal communication) during the English lesson, impact and fix children`s behaviours temporarily. I have conducted this emprirical case study in a religious catholic, monolingual, Spanish school conformed only by girls aged 7-9, who are in the third level of its primary level. As my interest was to analyze the talk of my purpose sampling (teacher-student) and the interactive behaviour in the natural occurring situation in this social setting, the method I chose was the analysis of social interaction, on Conversation Analysis. This allows me to unfold the talk-in-interaction and concentrate on micro-analytic situations using the standard convention to transcribe my selected analysis. Therefore, the contribution of this paper is to explore and demonstrate how disciplinary acts were deilvered by the teacher affecting the child`s subjectivity and performance in a crowded classroom.
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Mucci, Angela Marie. "Guided by the Spirit: Understanding Student Behavior and Theological Philosophy Through the Lens of Secondary Catholic School Teachers". Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3257.
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The purpose of this study was to examine how secondary Catholic school teachers perceived problem behavior exhibited by students with or without disabilities based on their theological philosophy. Using the methods identified in grounded theory, seven secondary Catholic school teachers were interviewed to gain an understanding of the extent to which a theological philosophy was reflected in their perceptions, responses, and policies towards behavior challenges/problems. In order to conceptualize and contextualize the notion of a "theological philosophy," this study utilized three tenets of Catholic Social Teaching (dignity of the human person, common good, and preferential option for the poor and vulnerable) and the notion of hospitality to the stranger.
The majority of teachers perceived behaviors showing a lack of respect towards themselves or peers as what they considered to be a behavior problem with few teachers discussing incidences of behavior that were exhibited by students with disabilities. Many teachers responded to behavior verbally as well as believed they had a role in providing interventions or support for behavior problems, and while this was the case, not all teachers differentiated behavior consequences for students with disabilities. School policies were found to inform more how secondary Catholic school teachers responded to behavior challenges/problems with teachers citing factors that affected how they implemented the school policies. The notion of a theological philosophy was found to be reflected in these teachers' perceptions and responses in relation to the dignity of the human person and common good tenets of Catholic Social Teaching with teachers believing the notion of a theological philosophy was not reflected to a great extent within school policies.
Findings from this study point to the individuality of the teacher. While these seven teachers taught within the context of a secondary Catholic school, each brought to their practice their own beliefs, expectations, and faith. Consequently, this affected not only how they perceived and responded to behavior challenges/problems, but the extent to which a theological philosophy was reflected in their perceptions and responses towards behavior challenges/problems.
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Cornish, Sandra Jayne. "How Catholic social teaching and Ignatian spirituality interact within the praxis of the Jesuit conference Asia Pacific Social Apostolate network in relation to vulnerable migrants in and from Asia". Thesis, Australian Catholic University, 2016. https://acuresearchbank.acu.edu.au/download/9a01060e119bbcdd97127d9ae5c4e5f4ad56601da4b3b9539c0c81b8e974a90f/2472119/Cornish_2016_How_Catholic_social_teaching_and_ignatian.pdf.
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This research into the interaction of Catholic Social Teaching (CST) and Ignatian spirituality within the praxis of the Jesuit Conference Asia Pacific Social Apostolate Network (the Network) in relation to vulnerable migrants in or from Asia in the period 2008–2012 adopts a community engagement approach, partnering with the Network to generate emergent knowledge and transformative action. The research design consciously engages synergies between CST, Ignatian spirituality and a praxis approach to theology. The tools of grounded theory are used to analyse data gathered via semi-structured in-depth interviews with members of the Network. The data are then placed in dialogue with CST, Ignatian spirituality and contemporary theologies of migration. The subsequent theological reflection offered is informed by the theological framework of the pastoral spiral. CST and Ignatian spirituality are found to interact within the Network’s approach to action; however, research participants understand Ignatian spirituality to be their “way of proceeding” and CST is often mediated by it. Sophisticated, holistic reflexivity and knowledge of CST appear to be required for Ignatian spirituality to inform the development of CST as a source of the Network’s praxis. CST, however, may inform the development of members of the Network’s Ignatian spirituality regardless of their focus of reflexivity or awareness of CST. The two sources interact in a mutual and generative way for most of those who display a holistic focus of reflexivity, whereas for those whose reflexivity is one- or two-dimensional, they are merely consistent or complementary. The theologising of the Network and its members is performative and not always explicitly articulated; however, their core practices embody and reveal theological insight. Reflecting on these core practices in dialogue with CST, Ignatian spirituality and recent theologies of migration, the research proposes a number of elements of a practical theology of reflexive praxis in relation to vulnerable migrants in and from Asia. More specifically, the research enters into dialogue with the theological works of Susanna Snyder, Joshua Ralston, and Erin Wilson on the engagement of faith-based organisations with refugees and migrants, with John Swinton on practical theodicity, with Agnes Brazal concerning the concept of the habitus, with Luke Bretherton regarding hospitality as holiness, with Gemma Cruz’s theological exploration of the gendered experience of Asian women migrants, and with Michael Amaladoss concerning an option for the poor in Asia.1 It proposes that such a practical theology of reflexive praxis would be incarnational, starting from complex, plural and multidimensional experience. It would be holistic, considering motivations, thoughts, feelings, beliefs, values and practices, and would embrace the spiritual dimension of experience. It would also be dialogical, placing faith sources in conversation with experience and with one another, placing the experiences of different groups in conversation with one another, and exploring the interaction of different dimensions of experience. Finally, it would be transformative, seeking more faithful practice that transforms both realities and faith traditions. The research identifies ways in which the experience of the Network may contribute to the development of CST and Ignatian spirituality as sources of praxis, and some ways in which the praxis of the Network may be further developed. It sheds light on and raises questions for the social apostolate action of other faith-based organisations.
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Heron, Jason Andrew. "The Analogia Communitatis: Leo XIII and the Modern Quest for Fraternity". University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1481178007118711.
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Park, Richard S. "Reframing Catholic and Islamic political theologies : the human good as a basis for public civility". Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:ba9f6d63-1b09-4f5a-8b8a-47385d06b3b5.
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With the rise of religious plurality and the global public resurgence of religion, deep social unrest and even fatal violence have resulted in a compelling need for plural societies to construct a framework of ‘public civility’. Recently, secularist frameworks such as multiculturalism and legal pluralism have been put forward. Yet, insofar as these approaches are considered non-moral, they are relativistic, and thereby lack the resources needed to ground a universal public civility. Also, approaches to building a ‘just society’ within both Catholic social thought and Islamic jurisprudence have been made specifically on the basis of ‘the common good’. The problem with these approaches is that the so-called ‘common good’ is internally defined such that the ‘good’ is ineluctably uncommon. A more promising basis on which to construct a universal framework of public civility is found in the classical notion of ‘the human good’. The argument proceeds in three main stages: (1) a critical assessment of ideological and sociological forces which have resulted in the fragmentation of modern society and the decline of public life; (2) a delineation of ‘the human good’ on the basis of which I construct a framework of public civility between Catholic and Islamic traditions; and (3) an illustration of the proposed framework in Mindanao, Philippines which represents one of the longest standing internal conflicts in history. The main contention is that Catholic and Islamic political theologies enhance the construction of public civility when reframed in terms of ‘the human good’ in contrast to ‘the common good’. In support of this thesis, I explore the Catholic doctrine of the imago dei and the Islamic notion of fiṭra as prospective conceptual counterparts to the idea of ‘the human good’. I conclude by analyzing the cosmopolitan scope of a framework of public civility as based on ‘the human good’.
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Castillo, Michel-Anthony. "Culturally Responsive School Leadership in Catholic Education: Practices to Improve Tuition Assistance and Community Outreach for Latino Families". Digital Commons at Loyola Marymount University and Loyola Law School, 2019. https://digitalcommons.lmu.edu/etd/899.
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Recent demographic trends indicate that the number of young Latino Catholics in the United States is increasing. In response, educators and researchers have examined the Catholic school experience of Latino families as a means to provide meaningful support for this growing constituency amid broader enrollment declines and related challenges of fiscal viability. Within this context, this study examined the leadership practices of Catholic secondary school leaders in relation to the development of tuition assistance policies and community outreach efforts intended to serve Latino families. Utilizing a theoretical frame consisting of Catholic Social Teaching (CST) and Culturally Responsive School Leadership (CRSL), this study employed an explanatory mixed-methods design. Quantitative data emerged from a cross-sectional survey, which was distributed to Catholic secondary school administrators within the Archdiocese of Los Angeles. Semi-structured interviews allowed for the collection of qualitative data, which constituted two case studies representing a spectrum of demographic characteristics within the Archdiocese of Los Angeles.
The findings of this study indicate that Catholic school leaders view the principles of Catholic Social Teaching and Culturally Responsive School Leadership as influential to their roles as school leaders. However, the frequency with which Catholic school leaders employ culturally responsive leadership practices to address Latino families is varied and inconsistent. The research data also indicate a higher frequency of culturally responsive leadership practices among specific demographic subgroups including Latino leaders, leaders with an advanced Spanish-speaking proficiency, and those who work at schools in which a majority of the student body consists of Latino students.
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Bouzigard, Michael Anthony. "An analysis of grass-roots co-operative economic development in Nova Scotia and Caribbean missions (1930-1960) : case studies in the light of Catholic social teaching and social capital theory". Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433393.
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Kelly, Conor M. "Service and Justice, Peace and Solidarity: Theology and Ethics for Work and Leisure". Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104055.
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Thesis advisor: James F. KeenanThis dissertation examines the significance of work and leisure from the perspective of Christian theology and ethics. Specifying work as obligatory activity and leisure as discretionary activity, the dissertation argues that a theological vision for work as a form of service and leisure as a form of peace can challenge some of the most damaging assumptions about paid employment and the use of free time. In the process, the dissertation also identifies the personal and social transformations necessary to make the theological vision a reality, and it proposes a distinct methodology for linking ethics with both lived experience and substantive theological claims. Chapter one outlines the current state of work in the United States, asserting that changes in the nature of work, the demographics of the workforce, and the structure of business have made workers more dependent on paid employment and less secure in their jobs. After discussing the implications of these changes for gender assumptions and family life, this chapter argues that the root causes of dependence and insecurity lie in an increasingly individualistic culture and its concomitant spirit of consumerism. Responding to the problems identified in chapter one, chapter two offers a theological vision for what work could become if Christian theological convictions were integrated more fully into this sphere of life. A critical overview of the traditional language of vocation yields a "charismatic-vocational" understanding of work, which stresses the dynamic nature of both God's call and an individual's response. This vision is further refined with insights about the relational nature of the human person and about Jesus' work for the kingdom of God. Christians, then, are encouraged to see their work as an intrinsic good that uses their particular charisms to serve God and neighbor. Chapter three uses the virtue of justice--biblically defined as right relationship--to pinpoint the structural reforms needed to make the theological vision for work more viable. In conversation with Catholic social teaching, this yields a constructive vision for just remuneration and a necessary critique of executive compensation practices. The result is a more relational understanding of work for employers and employees alike. Shifting to leisure, chapter four notes that the two most common leisure activities (watching TV and using digital media) are defined by superficiality and isolation. The former is described in opposition to depth and "flow," and the latter in contrast to robust community ties. In both cases, relationships are identified as the key casualty. Chapter five distinguishes leisure (flow-like activities) from recreation (non-flow activities) and engages Christian eschatology to insist that leisure is properly a temporary prefiguration of peaceful rest in God while recreation serves as a form of recuperation that helps one fulfill his or her charismatic-vocational responsibilities. Augustine's classic categories of enjoyment and use are then adapted to create a balanced approach to leisure and recreation that avoids idolatrous extremes. Chapter six develops a general ethics for leisure and recreation by relying on the virtue of solidarity. The distinctively Christian notion of this virtue yields a defense of a weekly day of rest for every worker. Parallels with Aquinas then create an ordering of leisure as well as guidelines for the ethical evaluation of particular recreational pursuits. The conclusion addresses the central benefits of the overall project, highlighting the value and necessity of promoting the practice of ethical discernment in everyday life
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Holodak, David. "An analysis of the second draft of the pastoral letter on Catholic social teaching and the U.S. economy in light of the issue of homelessness in Chicago". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Pitt, Malcolm. "An investigation into the extent that Marx's materialist conception of history is compatible with the principles of Catholic social teaching, particularly as expounded by John Paul II". Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322801.
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Irawan, Paulus Bambang. "Bearing Together the Weight of Reality: The Mission of a Jesuit University in Nurturing an Ethic of Collaboration for the Common Good in Post-Authoritarian Indonesia". Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:104938.
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Thesis advisor: David HollenbachThis dissertation tries to show the contribution and challenge of a Jesuit university in nurturing an ethic of collaboration for the common good by responding to the problem of fragmentation in post-authoritarian Indonesia. The history of compartmentalization since Dutch colonization, the unleashing of greedy elites after the fall of the Suharto regime and the silent penetration of neoliberal ideology through commodification of higher education on one hand contribute to the decline of the massive civic movement in higher education, but on the other hand open a new form of social movement through various local initiatives (Chapter I). It is in responding to this tension that an ethic of collaboration proves to be helpful, both in initiating a strong alliance among various groups and in respecting the plurality of its manifestations. The tradition of post-Vatican II Catholic Social Teaching, especially in Sollicitudo Rei Socialis and Caritas in Veritate, provides a solid grounding for proposing such an ethic of collaboration with its three recurring important themes: solidarity, subsidiarity, and the common good (Chapter II). This normative vision of collaboration for the common good is not alien to the Indonesian world view. Three Indonesian pedagogues (Ki Hajar Dewantara, Nicolaus Driyarkara and Mochtar Buchori) not only support the possibility of a cross-cultural dialogue between an ethic of collaboration for the common good based on Post-Vatican II Catholic Social Teaching and the Indonesian virtue of gotong royong (working together), but also show how the didactic of such a vision should be started in various forms and levels of education (Chapter III). Therefore, enlightened by Ignacio Ellacuría, the historical mission of a Jesuit university in the context of a post-authoritarian society is to provide space to engage with the people’s struggle to attain its personal and communal wellbeing. This commitment to be a-different-kind-of-university is carried out through research, pedagogy and community service (Chapter IV). In so doing, Jesuit higher education in post-authoritarian Indonesia will embody the mystique of service and bears a theologal dimension in its various collaborative practices to historicize the reign of God which is in process toward its fullness (Chapter V)
Thesis (STD) — Boston College, 2016
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Vianna, José Henrique Lobato. "Entre a Oração e o Trabalho: o estudo da Psicologia no Mosteiro de São Bento do Rio de Janeiro entre 1930 e 1950". Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=6906.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorEsta tese tem por objetivo apontar como a psicologia se torna uma ferramenta importante na formação do clero, especificamente, seu ensino no seminário de formação religiosa católica do Mosteiro de São Bento do Rio de Janeiro, no período de 1930 a 1950. Os religiosos católicos fizeram parte de muitos acontecimentos não só da história da Igreja, mas também da própria história do Brasil. Comandaram a educação nos primórdios da colonização, mantendo influência na organização educacional mesmo com a proclamação da República como estado laico. Falar da formação do homem/sacerdote decorre do entendimento de que os religiosos católicos foram um dos principais grupos disseminadores do saber psicológico em nossa pátria. O período de nosso recorte é marcado por transformações na política, na economia e na educação nacional que afetaram a todos, inclusive ao clero. Entre as mudanças no seminário de São Bento, encontramos a introdução da disciplina psicologia no currículo de formação dos monges, bem como a presença de uma crescente literatura psicológica introduzida principalmente através de comentadores religiosos, demonstrando que as relações entre Igreja e ciência assumem novo patamar no período estudado
This thesis aims to show how the psychology becomes an important tool in the training of clergy, specifically in their teaching training seminar Catholic religious of the Monastery of São Bento do Rio de Janeiro, in the period 1930-1950. The religious Catholics took part in many events not only in the history of the Church, but also of the history of Brazil. Commanded education in the early days of colonization, maintaining influence in educational organization even with the proclamation of the Republic as a secular state. Talk of the formation of man / priest comes from the understanding that the Catholic religious groups were a major disseminators of psychological knowledge in our country. The period of our crop is marked by changes in politics, economy and national education that affected everyone, including the clergy. Among the changes in the seminary of São Bento, we find the introduction of the discipline of psychology in the curriculum of the monks, as well as the presence of a growing psychological literature introduced mainly by religious commentators, demonstrating that relations between the Church and science assume new level in period
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Gregg, Samuel. "Challenging the modern world : Karol Wojtyla/John Paul II and the development of Catholic social teaching (with special reference to industrial relations, capitalism and relations between developed and developing nations". Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390343.
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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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Collins, Lindsey Ellison. "Post-Revolutionary Mexican Education in Durango and Jalisco: Regional Differences, Cultures of Violence, Teaching, and Folk Catholicism". PDXScholar, 2015. https://pdxscholar.library.pdx.edu/open_access_etds/2722.
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This thesis explored a regional comparison of education in post-revolutionary Mexico. It involved a micro-look into the relationship between violence, education, religion, and politics in the states of Durango and Jalisco. Research methods included primary sources and microfilms from the National Archives State Department records related to education from the internal affairs of Mexico from 1930-1939 from collection file M1370. It also utilized G-2 United States Military Intelligence reports as well as records from the British National Archives dealing with church and state relations in Mexico from 1920-1939.
Anti - clericalism in the 1920’s led to violent backlash in rural regions of Durango and Jalisco called the Cristero rebellion. A second phase of the Cristero rebellion began in the 1930s, which was aimed at ending state-led revolutionary secular education and preserving the folk Catholic education system. There existed a unique ritualized culture of violence for both states. Violence against state-led revolutionary secular educators was prevalent at the primary and secondary education levels in Durango and Jalisco. Priests served as both religious leaders and rebel activists.
At the higher education level there existed a split of the University of Guadalajara but no violence against educators. There existed four competing factions involved in this intellectual battle: communists followed Marx, anarchistic autonomous communists, urban folk modern Catholics, and student groups who sought reunion of the original university.
This thesis described how these two states and how they experienced their unique culture of violence during the 1930s. It suggested a new chronology of the Cristero rebellion. This comparison between two regions within the broader context of the country and its experiences during the 1930s allowed for analysis in regards to education, rebellion, religion, and politics.
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Lönneborg, Olof. "Mwalimu och Ujamaa : Julius Karambage Nyerere och nationsbildningen i Tanzania". Doctoral thesis, Umeå universitet, Historiska studier, 1999. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-62935.
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The present study is a political biography in the broad sense of Julius Karambage Nyerere. The main perspective has been his significance for nation-building in Tanzania. The dissertation is chronologically ordered after his life and restricted to the period 1922-1977. Five themes discussed in modern scholarship on nationalism and which are considered relevant to the study of African nationalism are treated: The origin and globalization of nationalism. From the perspective of the process of global nation-building, Nyerere's activities as nationalist leader in Tanzania are discussed, which contrary to his own wishes only embraced the former colonies Tanganyika and Zanzibar. Constructivism versus realism. Here it is shown that nationalism in Africa largely followed the colonial borders and were thus constructions without any connection to historically-relevant ethnic or cultural borders. The relationship between nationalism and modernity. The fundamental problematic in Nyerere's modernizing ambitions, i.e. to unite individual and collective interests in an harmonic interplay in the name of development, is treated. Strategies for nationalizing a populace. Here, the evolution of Nyerere's social vision - ujamaa or familyhood, is described. From the central idea of Tanzanian nationalism - development - the nationalists' construction of traditional African society would unite with modern society, in accordance with the basic ideas of African socialism. The significance of an elite for nation-building. In common with nationalism's development in Europe, African nationalism was led by elites. The transformation from "Black European" to "African Personality" went via education, primarily provided by Christian missionaries in Africa. Nyerere's education familiarized him with British colonialism, nationalism and cultural heritage as well as the British School of Social Anthropology, Catholic social teachings and communitarianism. The study shows that Nyerere's political thought was influenced by Fabian socialism, Catholic social teaching, communitarianism and political thinkers like Henry George, G.D.H. Cole, R.H. Tawney and Arthur W. Lewis. Nyerere realized his political ideas first as leader of the nationalist movement Tanganyika African National Union (TANU) and after independence in 1961 as president up until 1985. He was called the "father of the nation" and ruled in his charismatic role as mwalimu, teacher.digitalisering@umu