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Imbelli, Robert P., Marina 1968 McCoy i Khaled 1962 Anatolios. "The heart of the Catholic intellectual tradition:". The Church in the 21st Century Center at Boston College, 2013. http://hdl.handle.net/2345/bc-ir:103956.
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Brugger, E. Christian. "Capital punishment, abolition and Roman Catholic moral tradition". Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:352bddad-62d7-4621-9043-b603afdc5855.
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The last fifty years have seen a turn in the Catholic Church's public attitude toward capital punishment. From openly defending the right of the state to kill malefactors, the Church has become an outspoken opponent. What accounts for this? How can it be reconciled with Catholic tradition? Should the current teaching be called a 'development of doctrine'? Can we expect further change? These questions shape this thesis. The work is divided into three parts comprising a total of eight chapters. Part I undertakes a detailed exegesis of the death penalty teaching of the Catechism of the Catholic Church (1997). I conclude that the text, while not explicitly stating that the death penalty is in itself wrong, lays down premises which when carried to their logical conclusions, yield just such a conclusion. This conclusion is checked and confirmed by the fundamental moral reasoning found in the papal encyclicals Evangelium Vitae and Veritatis Splendor. In light of this conclusion (what I call the new position), Part II asks the question: may the Church, constrained by sound biblical interpretation and dogmatic tradition, legitimately teach in a definitive way that capital punishment is per se wrong? This is a question which concerns the development of doctrine. Before it can be answered the Church's traditional teaching needs to be precisely formulated so that it can be placed in juxtaposition to the new teaching. An analysis of statements throughout ecclesiastical history is therefore undertaken and what we might call the cumulative consensus of ecclesiastical writers on capital punishment is formulated. The authoritative nature of this teaching is analyzed to determine what kinds of developments it admits and excludes. Judging its nature admits of a development like the one described in Part I, models are proposed to explain modes by which it might be understood to be developing. Finally, a systematic and philosophically consistent account of the new position is proposed and its implications for other teachings in the Church's tradition of 'justifiable violence' is examined.
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Staunton, Enda A. M. "The Northern Nationalist political tradition". Thesis, Queen's University Belfast, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324950.
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Taylor, Charles 1931, i Robert P. Imbelli. "Revitalizing the Catholic Intellectual Tradition on Catholic University Campuses: A Conversation with Charles Taylor". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103728.
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Tran, Tan. "The development of tradition: Dei Verbum and a scientific practical theology of tradition". Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:104957.
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McCoy, Marina 1968. "Philosophy Professor Marina McCoy on the Catholic Intellectual Tradition". The Church in the 21st Century Center at Boston College, 2012. http://hdl.handle.net/2345/3954.
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Alemán, Montoro Manuel M. "A critique of the doctrine of tradition of the Catholic Church". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Musso, Anne Teresa, i n/a. "Rainbows of Possibilities: Reading Difference in Catholic Women's Nomadic Feminist Theologizing". Griffith University. School of Theology, 2001. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20050831.135351.
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In this thesis I analyze the presence of difference in the nomadic feminist theologizing of a group of eight Catholic women from an Australian diocese. This small christian community named Sophia-of which I am a member-has been meeting since October 1993 to support one another and share stories of our experiences as marginalized Catholics. In attempting to name and understand the various levels of rejection we had encountered, group members reflected on the performances of Catholic Church leaders, and we theologized on church leadership as well as other ecclesial and doctrinal issues. Participants readily agreed to be involved in the research project I was proposing, and they became interactive partners with me during the period that produced the theological discourses analyzed in the thesis. This production stage involved four phases: firstly, open or non-directed theologizing on issues raised by participants; secondly, a guided study-with myself as facilitator-of five traditional Matthean leadership texts; thirdly, a guided study of five Matthean women's leadership texts-again facilitated by me; and fourthly, a return to open or non-directed theologizing. My analysis of the group's theologizing focuses on d~'erence. Using Rosi Braidotti's work on embodied sexual difference which identifies three coexistent levels of difference, I explore and account for difference as it occurs: between women (Sophia) and men (the male representative voice of the institutional church); among women (in the seemingly homogeneous Sophian group); and within individual women (in Sophia). The analysis identifies signifiers of difference that signal Sophia ~s nomadic feminist renegotiations of dominant canonical Catholic discourses. Moreover, I account for the resisting readings mobilized by various Sophian members by exploring ideologies and key elements of interest-specifically power, conflict, desire, agency-that underpin Sophia 's theologizing. In doing this, difference, as evidenced in the multiple voices/perspectives that constitute the Catholic tradition and that feature in Sophia ~ theologizing, is valorized. The designing and de-signing of Sophia ~s nomadic feminist theological discourses in this thesis demonstrates that Sophia 's theological 'acts of going' intensified difference and engendered for participants multiple, transformative pathways and kaleidoscopic rainbows of ever so beautiful theological possibilities.
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Schumacher, Larry E. "Mariology in the Roman Catholic church product of Bible and tradition? /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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French, Richard. "Pascal and theological tradition an examination of the Pensées /". Online full text .pdf document, available to Fuller patrons only, 1989. http://www.tren.com.
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Rowden, Clair. "Massenet, Marianne and Mary : Republican morality and Catholic tradition at the opera". Thesis, City University London, 2001. http://openaccess.city.ac.uk/7611/.
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The social and political practice of the French Third Republic resonated with a variety of contrasting ideologies which were reflected in cultural products and their reception, including opera. The operas of Jules Massenet, the most successful Parisian opera composer of his time, provide a good example of this kind of cultural mediation. A close examination of Massenet's operas will thus allow a re-evaluation of the complex interaction between art and society in musical culture at the end of the nineteenth century in France. Representative case-studies have been chosen, and the works are read in the contemporary Parisian context of moral and political debate. I examine the operas with respect to the choice of subject matter, the libretto and its genesis (especially transformations made in the process of creating a libretto), the music (both in it srelation to the specific drama and musical convention of the time), the staging and its messages, and the critical reception in the press. The main chapters are dedicated to the following issues: 1. Mary or Marianne? The social, moral and cultural context, particularly regarding women, is explored via a close reading of sources from the second half of the nineteenth century. 2. Le Pretre, la Femme et la Familie. Anticlericalism and Republicanism as reflected in Massenet's opera Herodiade and its reception history are addressed. Also discussed is the icon of the Republican mother, sexual desire and the question of divorce (hotly debated at the time of the opera's premiere). 3. Dreams of Decadence, or the Death of Positivism. Viewing the medium of the dream scene in Massenet's operas Herodiade and then Thai's, this chapter allows an exploration of the significance of the dream world and degeneracy in the'decadent and symbolist aestheticso f the last two decadeso f the nineteenthc entury in France, and their implications for the reigning Third-Republican positivist ideology. 4. La Pornocratie. This reading of the opera Thais addresses the way in which French fin-de-siecle art and society dealt with the `femme nouvelle'. Programmatic orchestral music in opera and its capacity to translate human passions and voice is examined.
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Berg, Steven W. "Totally in tradition and totally in Scripture the implications of the Catholic notion of sola scriptura /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Mancini, Marc A. "The tradition of Mass offerings the rights and obligations of the priest /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Broderick, Amber E. "Grande messe des morts: Hector Berlioz's Romantic Interpretation of the Roman Catholic Requiem Tradition". Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1345136918.
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Hoffacker, Jayna C. "Catholicism and Community: American Political Culture and the Conservative Catholic Social Justice Tradition, 1890-1960". Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/history_theses/42.
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The prevailing trend in the historiography of American Catholicism has been an implicit acceptance of the traditional liberal narrative as formulated by scholars like Louis Hartz. American Catholic historians like Jay Dolan and John McGreevy have incorporated this narrative into their studies and argue that America was inherently liberal and that the conservative Catholics who rejected liberalism were thus fundamentally anti-American. This has simplified nuanced and complex relationships into a story of simple opposition. Further, the social justice doctrine of the Catholic Church, although based on undeniably illiberal foundations, led conservatives to come to the same conclusions about social and economic reform as did twentieth-century liberal reformers. These shared ideas about social reform, though stemming from conflicting foundations and looking toward vastly different goals, allowed conservative Catholics to play a role in what are seen as some of the most sweeping liberal reforms of the twentieth-century.
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Green, Maia. "The construction of 'religion' and the perpetuation of 'tradition' among Pogoro Catholics, southern Tanzania". Thesis, London School of Economics and Political Science (University of London), 1993. http://etheses.lse.ac.uk/1286/.
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This thesis is an ethnographic account of contemporary religious practice among a Bantu agricultural people in Southern Tanzania, the majority of whom are affiliated to the Roman Catholic Church. It examines the dialectic between Christianity and what the Pogoro consider to be 'traditional' practice as resulting in a locally defined Catholicism and in the separation of formal, official Christianity from 'traditional practice'. The thesis looks at how the existence of an institutional religion, in this case Catholicism, defines some aspects of local practice as traditional in opposition to it, while, at the same time, elements of Christian practice have been adopted by the community in a non institutional way. The thesis describes Pogoro Christianity, the role of the Church and Pogoro perceptions of it and gives an account of that which they consider to belong to the realm of 'tradition'. Traditional practice is not in actuality unchanging, but any changes in traditional practice must be legitimated by the authority of the dead and the spirits. The first part of the thesis provides the historical and geographical background. This is followed by a chapter on the Catholic Church in the area and official Catholic practice. Local Catholic practice and perceptions of the church and Christianity are described and accounted for. The next section looks at what is constituted as belonging to the realm of 'tradition'. The core chapters in this section describe girls puberty rites, funerals and the relationship with the dead. It is here that Catholic practice enters the realm of 'tradition'. A chapter examines the place of witchcraft eradication movements among the Pogoro, and in East and central Africa, to demonstrate how 'tradition' can and does change, and to provide a contrast with the position of Christianity among the Pogoro. This is dealt with in the final chapter in which I argue that there are limits on the 'traditionalisation' of Christianity among the Pogoro, and in other similar societies, and that these limits are to some extent a function of the institutional nature of Christianity.
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Teclemariam, Alazar Abraha. "Saint Justin de Jacobis' role in planting the Catholic Church within the Ethiopian tradition: 1838-1860". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Braniff, John. "The Marist Brothers' teaching tradition in Australia, 1872-2000 with special attention to developments in Sydney /". Connect to full text, 2005. http://hdl.handle.net/2123/691.
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Thesis (Ph. D.)--University of Sydney, 2005.Title from title screen (viewed 19 May 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Faculty of Education and Social Work. Includes bibliographical references. Also available in print form.
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Fortuna, Joseph J. "Feminist hermeneutics in relation to the sacramental tradition". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Scott, James. "An evaluation of the doctrine of miraculous healing within the Roman Catholic tradition / Brother James Scott". Thesis, North-West University, 2006. http://hdl.handle.net/10394/1724.
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Potter, Mark W. "Solidarity as spiritual exercise: a contribution to the development of solidarity in the Catholic social tradition". Thesis, Boston College, 2009. http://hdl.handle.net/2345/738.
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Thesis advisor: David HollenbachSolidarity as spiritual exercise: a contribution to the development of solidarity in the Catholic social tradition By Mark William Potter Director: David Hollenbach, S.J. ABSTRACT The encyclicals and speeches of Pope John Paul II placed solidarity at the very center of the Catholic social tradition and contemporary Christian ethics. This dissertation analyzes the historical development of solidarity in the Church's encyclical tradition, and then offers an examination and comparison of the unique contributions of John Paul II and the Jesuit theologian Jon Sobrino to contemporary understandings of solidarity. Ultimately, I argue that understanding solidarity as spiritual exercise integrates the wisdom of John Paul II's conception of solidarity as the virtue for an interdependent world with Sobrino's insights on the ethical implications of Christian spirituality, orthopraxis, and a commitment to communal liberation. The dissertation probes the relationship between spirituality and ethics in general, and Ignatian spirituality and Catholic social teaching, in particular. My analysis of solidarity in the encyclical tradition (Chapter 1) provides an historical overview of the incremental development of solidarity in the writings of successive popes and ecclesial councils from Pius XII through Paul VI. In considering the unique contributions of John Paul II, I turn first to the theological and philosophical formation of Karol Wojtyla and the sociopolitical context of Poland (Ch. 2). My analysis then turns to a consideration of Pope John Paul II's social encyclicals (Ch. 3), with the goal of offering a definition of solidarity that integrates his intellectual formation and social context with the development of solidarity in the official social tradition. Next, I examine the development of solidarity in the writings of Jon Sobrino, first through an analysis of his intellectual and spiritual formation in the revolutionary context of El Salvador (Ch. 4), and then through an analysis of his unique theological contributions to the topic (Ch. 5). Based on Sobrino, I offer an articulation of solidarity as spiritual exercise as an original contribution to the development of solidarity in the Catholic social tradition (Ch. 6)
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Torres, Samuel. "Pastoral Care, Mission, Tradition and Community: Alumnae Perceptions of a Catholic Female Single-sex High School". Digital Commons at Loyola Marymount University and Loyola Law School, 2019. https://digitalcommons.lmu.edu/etd/894.
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This qualitative study examined the experiences of Saint Mary’s High School alumnae from the freshman class of 1949 through the graduating class of 2010 in order to identify what has sustained the school over the decades. Years after graduation, alumnae held memories of their school experiences that resulted in personal and long-lasting qualities that continue to have significant impacts on individuals and the institution. Data was gathered through written journals and interviews. The Appreciative Inquiry (AI) model was used to analyze the context of alumnae experiences. Using the AI model, multiple categories arose as positive notables mentioned by the participants. The prominent themes contributing to school sustainability were pastoral care, mission, tradition, and community. These sustaining characteristics, which are still exhibited in the lives of current laity and students, were linked to the original charism brought to the school through the Sisters’ order.
Student success and satisfaction are critical to sustaining Catholic schools as tuition continues to rise and enrollment in Catholic schools’ decline. Saint Mary’s High School, and other similar Catholic schools, should consider strengthening their identity through mission-related activities and values. The findings of this study suggested that sustaining Catholic school environments may be as simple as becoming reacquainted with their original missions. Results of this study showed that Catholic school leaders and faculty are successfully transmitting the same values and mission-driven messages as their predecessors. Emphasizing a holistic and compassionate school setting is vital to the overall success of each student and the longevity of schools.
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Bachem-Rehm, Michaela. "Die katholischen Arbeitervereine im Ruhrgebiet : 1870 - 1914 ; katholisches Arbeitermilieu zwischen Tradition und Emanzipation /". Stuttgart : Kohlhammer, 2004. http://www.gbv.de/dms/bs/toc/376524707.pdf.
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Kent, Roderic Alton. "A response to Baptism, Eucharist and ministry by a free-church Catholic who worships in the Stone/Campbell tradition". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Fledderus, France. "The Function of Oral Tradition in Mary Lou's Mass by Mary Lou Williams". Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc278129/.
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The musical and spiritual life of Mary Lou Williams (1910 - 1981) came together in her later years in the writing of Mary Lou's Mass. Being both Roman Catholic and a jazz pianist and composer, it was inevitable that Williams would be the first jazz composer to write a setting of the mass. The degree of success resulting from the combination of jazz and the traditional forms of Western art music has always been controversial. Because of Williams's personal faith and aesthetics of music, however, she had little choice but to attempt the union of jazz and liturgical worship. After a biography of Williams, discussed in the context of her musical aesthetics, this thesis investigates the elements of conventional mass settings and oral tradition found in Mary Lou's Mass.
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Vunagi, David V. "Liturgical spirituality under the Southern Cross, a study of the impact of the anglo-Catholic tradition on the Anglican church in Melanesia". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0025/MQ37932.pdf.
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Ranson, David Gerard. "Between the 'Politics of mysticism' and the 'Mysticism of politics': Implications of the universal call to holiness within the Roman Catholic tradition". Thesis, Australian Catholic University, 2009. https://acuresearchbank.acu.edu.au/download/2436061300d95de6c0d79c0f3bfc51420e8aad68b3f319a717eb7d1a50b2d8b9/2018725/65058_downloaded_stream_283.pdf.
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This dissertation is a study of Christian spirituality within the Roman Catholic tradition in the modern era. Specifically, it is an exploration of the tensive relationship between "the mystical" and "the political". Though this inter-relationship has become a feature in twentieth century Roman Catholic theology there remains a relative absence of considered treatments on the theme. The thesis is a response to this lacuna. The thesis suggests that, given both the development of laicality in recent times and the enunciation of the 'universal call to holiness' in chapter five of Lumen gentium of the Second Vatican Council, an engagement of the relationship between the "the mystical" and "the political" is now unavoidable in the development of a spiritual life. Evolving aspects of the Roman Catholic tradition have dissolved a previous two-tiered systematization of the pursuit of holiness and presented "the world" itself as the locus for the experience of holiness. The thesis is animated by a certain pastoral concern and with the conviction that the necessity of such an engagement shall only increase in the period ahead.
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Close, Jennifer M., i n/a. "A Feminist Understanding of Liturgical Art". Griffith University. School of Theology, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20060301.141353.
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Among church folk in Australia today, there are concerns that soon ? with the surge of secularism in our society ? there will be no Christian tradition left for their children to inherit. At the same time, there is also a rising desire for spiritual renewal among Australians. It seems that the church and society are worlds apart. It is my contention that feminist liturgical artists are in a unique position to bridge the gap between the church and the world, and to promote the spiritual renewal of both. My task in this thesis is to devise a feminist model of liturgical art practice which is both aesthetic and prophetic. In this model, liturgical art is capable both of inspiring people to contemplate divine meanings and of calling the people to discipleship in the service of God in the world. It is also able both to encourage hope and challenge injustices. A balanced approach to the aesthetic and prophetic is suggested in Elisabeth Schüssler Fiorenza's (1992) four-step model of feminist research, which shapes my project. The principles which form the framework of my feminist understanding of liturgical art are widely applicable, and do not just apply to women. Even so, I maintain that women are more gifted than men at understanding the world in terms of relations rather than hierarchies. In the Catholic church today, we need this sense of relation more than ever. The church needs to be in creative relation with contemporary culture, or we are going to lose the young people from our ranks, and consequently our future. Within the church, the hierarchy needs to be in creative relation with the laity, and this requires a more collaborative approach to leadership ? including ministry. Within the liturgical environment, the church needs images which are able to draw heaven and earth into creative relation. These inclusive and holistic ideas are basic to a feminist practice of liturgical art as I describe it in this project. To demonstrate what such a practice might look like, I use examples from my own liturgical artwork. I aim to show how theory/theology and practice are inextricably interrelated in a feminist practice of liturgical art, and that practice precedes theory/theology, and that theory/theology leads to renewed practice. This has certainly been my experience while writing this thesis. The model of feminist liturgical art practice, which I formulate in this thesis, is postmodern. The largest theoretical challenge for me in this project was to come to terms with beauty theory, a conceptual framework which underpinned modernist art theory. By training and by inclination, I am disinclined to favour an art theory in which the highest value is beauty. Beauty theory was significantly deconstructed in the artworld in the 20th century and the new understandings of beauty arising today show the signs of paradigm shift. In the case of beauty theology, however, nothing comparable has caused theologians to significantly refigure their core value. Coming to terms with beauty theology was my largest theological challenge. My solution in both cases was to enlarge the category of beauty by adding ugliness. I call this category 'beautiful ugliness' (Boyd 1960, 200). However, 'beautiful ugliness' is not the focus of my aesthetic approach. I use 'life' as the core value. Into the mix of feminist postmodern art theory/theology, I add some elements of classical American pragmatism. In a pragmatic frame, ideas need to be tested out in the realities of everyday life. In line with my chosen core value, I use the terms life-relevant and life-enhancing (Miles 1985, 6) as criteria for testing the value of liturgical art. This project represents my attempt to draw a picture of what a feminist, postmodern, pragmatic, aesthetic/prophetic practice of liturgical art might look like in 21st century Australia. My hope is that there are other women and men artists, like myself, who work with 'passionate purpose' (Alexander 1933, 53) - driven by their faith in God; by their fidelity to the Christian tradition; by a desire to imaginatively explore, express and stretch the boundaries of that tradition; and by a powerful sense of place-connection and of community-belonging ? who will find this model useful and perhaps inspiring.
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ARAUJO, JUNIOR Edson Domingues de. "Tradição, modernidade e as bênçãos da Igreja Católica na construção de Goiânia, 1932-1942". Universidade Federal de Goiás, 2011. http://repositorio.bc.ufg.br/tede/handle/tde/2318.
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Previous issue date: 2011-12-20This study analyses the coexistence and interaction of modern and traditional symbolic elements within Goiânia's construction and consolidation process, from 1932 to 1942. Focus has been given to the debate regarding contradictions of the discourse of change, based on modernity and on rupture with tradition. To the new political groups in power during the early 1930s, the building of the new capital meant a separation from Goiás State's former days, conceived as decadent and traditional, and the beginning of a political order which placed Goiás on the path to progress and to socio-economic and cultural development. The hypothesis guiding this study seeks to demonstrate that, unlike what the official discourse tended to publicize, Goiânia was built on a dialectics that brought together several symbols and elements from both tradition and modernity. The support offered by the Catholic Church to the government led by Pedro Ludovico Teixeira, concerning the project of building the city and transferring Goiás' administrative headquarters, consists of highly significant evidence not only of the interaction between modern and traditional elements in the construction of Goiânia, but also of the use of traditional symbols as mechanisms that politically legitimise the new political leaders in Goiás.
Esta pesquisa tem como objeto de estudo uma análise sobre a coexistência e interação entre os componentes simbólicos modernos e tradicionais presentes no processo de construção e consolidação de Goiânia, entre 1932 e 1942. O enfoque é centrado no debate sobre as contradições do discurso mudancista de modernidade e ruptura com a tradição. Para os novos grupos políticos instalados no poder, a partir do início da década de 1930, a edificação da nova capital significou o rompimento com o passado considerado decadente e tradicional de Goiás e o advento de uma ordem política responsável por inserir o Estado na rota do progresso e do desenvolvimento socioeconômico e cultural. Como hipótese norteadora deste trabalho, busca-se demonstrar que, ao contrário do que o discurso oficial propagava, Goiânia foi construída sob o prisma de uma dialética que mesclou diversos símbolos e elementos da tradição e da modernidade, ao longo do seu processo de formação. O apoio da Igreja Católica ao governo de Pedro Ludovico Teixeira, em torno do projeto de edificação e transferência da nova sede administrativa do Estado, constitui-se, nesse sentido, como um indício significativo não apenas dessa interação entre o moderno e o tradicional, presente na construção de Goiânia, como também da utilização dos símbolos tradicionais como mecanismos de legitimação política dos novos representantes do governo goiano.
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Egberts, Darren J. "Writing on the spirit: An exploration of the role of senior leadership teams in enhancing the mission integrity of selected Catholic schools in the Mercy tradition". Thesis, Australian Catholic University, 2010. https://acuresearchbank.acu.edu.au/download/63477b871e31727f620288b2072db4881e7cc60f769608d00aeb37269ebd6ead/1187853/64855_downloaded_stream_80.pdf.
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In the twenty-first century, many schools and educational systems are embracing a new paradigm of educational leadership that utilises collaboration and/or leadership teams. Reflecting this movement, this research explored the capacity of senior leadership teams (SLTs) to enhance the mission integrity (Grace, 2002a, p. 19; 2002b) of selected Catholic schools in the Mercy tradition. The context for this study was two Victorian Mercy secondary colleges. The research examined the experience of shared leadership for members of SLTs in the selected Catholic schools, the contribution of shared leadership to the overall leadership of the schools, the principles on which this shared leadership was exercised within Catholic schools in the Mercy tradition and the opportunities that exist for SLTs to enhance the mission integrity of their school. The data collection included a series of semi-structured interviews with members of the schools' SLTs, the examination of foundational school and systemic documents, interviews and correspondence with critical friends - current and former principals and the use of a Research Journal. The data from the interviews was transcribed manually and, together with the document analysis and research journal, was analysed in three stages using the four Research Questions as guides. Data analysis occurred in three stages: data reduction, data display and conclusion drawing and verification (Miles & Huberman, 1994). The research highlighted a number of the strengths that SLTs have brought to their schools including teamwork and synergies, and the opportunity to build leadership capacity. It also highlighted the important responsibilities of the principal within the SLT in setting direction and exerting influence for the team and the school as a whole.;The research underlined the passion and commitment SLT members have for Catholic education, the principles on which this passion is based and, particularly, the importance of educating for full human personhood. SLT members affirmed the opportunities that Duignan's framework for shared leadership in Catholic schools (Duignan, 2008) offered as a template for articulating the fundamental principles underlying Catholic education. The research also investigated the specific lens that the Mercy charism brought to the leadership of each school. The research also examined a number of challenges to, and opportunities for, the enhancement of mission integrity nominated by SLT members in the selected schools. These challenges included demonstrating leadership in Catholic schools, achieving academic excellence, building teaching and leadership capacity and the need to nurture a culture of hospitality in Catholic schools in the Mercy tradition. As a result of this research, a number of recommendations and opportunities for further research are offered to Catholic schools and their SLTs, the systemic authorities responsible for Catholic schools and for those responsible specifically for Mercy education.
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Adams, Gwendolen Mary. "Diocesan parish stability : a study of three midwestern parishes with reference to magisterial documents of the Catholic Church, the anthropological implications of Alasdair MacIntyre's works and the Benedictine tradition". Thesis, Liverpool Hope University, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722169.
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Araborne, Anastasia. "African women as mothers and persons in rhetoric and practice : a critical study of African womanhood, maternal roles, and identities in theological and cultural constructs in the Roman Catholic tradition". Thesis, University of Roehampton, 2017. https://pure.roehampton.ac.uk/portal/en/studentthesis/African-Women-as-Mothers-and-Persons-in-Rhetoric-and-Practice(e2cae8d8-dc49-42df-9961-2f8cf5e482f6).html.
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This thesis adopts maternal well-being as a prism for studying the roles and identities of African women. It critically analyzes the dynamics in culture and religion that militate against women's quest for fullness of life. As its methodology, it adopts narratives of African women as a source and means of theological research based on the anthropological model. This method prioritizes the voices and humanity of previously silenced, excluded, and oppressed women and their conditions of maternal mortality, poverty, and oppression rooted in gender biases and patriarchal stereotypes. Theology has largely ignored the reality of maternal mortality evidenced by the paucity of theological materials. A consequence of the neglect and ignorance of this critical factor is the chasm between the rhetorical use of feminine and maternal symbolisms to represent and define the significance of women in church and society and the concrete realities that confront them as women. Bridging this gap necessitates identifying exemplary icons and models of maternal leadership and wisdom in scripture, traditions, and cultural practices to redefine the status, identity, and role of women. It also entails recognizing and harnessing the unique gifts, qualities, and spirituality of African women for the edification of church, transformation of society, and flourishing of humanity. Of salience is the practice of maternal leadership as a source of a new ethos for church and society through women's capacities and contributions, though a patriarchal mind-set imposes biological motherhood as the sole criterion for defining women's existence and relevance. Maternal leadership and wisdom liberated from a reductionist, biological understanding of motherhood and the highlighting of incarnated roles and identities inspired by maternal values represent innovative and original aspects of this thesis. Only by listening to voices of women can church and society develop a more just, liberating, and inclusive understanding of womanhood and motherhood. Nothing substitutes for the voices of women.
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Mawa, Michael Uzukwu Elochukwu Eugene. "Book Reviews: Obiora F. Ike & Ndidi Nooli Edozien, "Understanding Africa: Traditional Legal Reasoning, Jurisprudence & Justice in Igboland" and Paulinus Ikechukwu Odozor C.S.Sp., "Moral Theology in an Age of Renewal - A Study of the Catholic Tradition since Vatican II"". Bulletin of Ecumenical Theology, 2003. http://digital.library.duq.edu/u?/bet,890.
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Letsinger, Robert B. "Tradition, Erudition and the Book: Aspects of the Bollandist-Carmelite Controversy, with a Critical Edition of the Pamphlet Novus Ismael (1682 & 1683), Including Translation and Commentary". Thesis, Connect to resource online, 2009. http://hdl.handle.net/1805/1896.
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Thesis (M.A.)--Indiana University, 2009.Title from screen (viewed on August 28, 2009). Department of History, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Eric L. Saak. Includes vita. Includes bibliographical references (leaves 540-548).
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Campos, Franco Suely. "Deux villes, une fête. La semaine sainte dans le monde lusophone. Sào Joào del-Rei et Braga XVIIIème - XXIème siècles". Thesis, Paris 3, 2012. http://www.theses.fr/2012PA030012/document.
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L’analyse d’une culture se fait aussi à partir de l’analyse de la religiosité. Nous traiterons donc ici des fêtes de la Semaine Sainte dans deux villes du monde lusophone : São João del Rei et Braga, en nous appuyant à la fois sur l’histoire et sur l’anthropologie. La teneur culturelle de ces fêtes a représenté une véritable motivation qui nous a poussés à chercher à en comprendre la dimension contemporaine mais aussi à retracer leur parcours historique en tant que manifestations culturelles. Nous présenterons ces fêtes catholiques dès leur implantation dans ces deux sociétés influencées par la culture baroque qui s’est développée au XVIIIème siècle, jusqu’à leur réalisation de nos jours. La Semaine Sainte a été pensée comme un espace de sociabilité, de représentation sociale et d’affirmation d’une identité de ces deux villes. La fête sera traitée ici comme un texte rempli de significations. Notre analyse est principalement axée sur la recherche de la signification de la persistance d’éléments culturels dans ces moments festifs qui concentrent relations et processus social dans la société contemporaine. Nous tenterons de constater avec le maximum d’objectivité, les ruptures qui se sont opérées dans la pratique des ces fêtes et de définir les nouvelles significations de ces solennités en tant que documents qui ont traversé les temps sous forme d’une pratique sociale fortement enracinéeThis research is about the Holy Week’s religious celebrations wich have been practiced in São João del-Rei (Brazil) and Braga (Portugal), two Lusophone world’s cities, relying on both Anthropology and History. We intend to present the catholic celebration in these two societies which are influenced by the baroque culture from XVIII century till nowadays. In our research the Holy Week is comprehend as a social representation space as well as an identity assertion of these two societies. Our analysis focuses primarily on searching the cultural elements persistence in these celebrations that condense the social processes in contemporary society. We have tried to observe, in an objectivity way, the ruptures and the ceremonies constructions that have occurred in these celebrations practices and which are supposed to define new ceremonies meanings as a proof beyond the time seen as a deeply rooted social practice
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Ekwunife, A. N. O. "African Traditional Values and Formation in Catholic Seminaries of Nigeria". Bulletin of Ecumenical Theology, 1996. http://digital.library.duq.edu/u?/bet,538.
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Wilson, Richard. "Mountain spirits and maize : Catholic conversion and renovation of traditions among the Q'eqchi of Guatemala". Thesis, London School of Economics and Political Science (University of London), 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312735.
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Kabamba-Nzwela, Alain. "Vocation contemporaine du théologien catholique et protection de la communion de son église". Thesis, Paris 11, 2012. http://www.theses.fr/2012PA111014.
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Un regard sur l’actualité de cette Église laisse apparaître que la collaboration entre autorités magistérielles et théologiensparticipant à la tâche d’enseignement doctrinal et catéchétique de l’Église catholique romaine connaît quelques difficultés, a fortiori dans des sociétés davantage pluralistes et sécularisées. Parfois les recherches théologiques contribuent à mettre en péril la communion ecclésiale ou sa cohésion quant à la foi et à la théologie morale. L’instruction de la Curie romaine Donum veritatis du 24 mai 1990 intervient en doctrine et en procédure de régulation de l’exercice de la liberté et de la responsabilité du théologien catholique et les critères d’ecclésialités à respecter pour garantir la pleine communion. Ce sont les critères d’orthodoxie, d’orthopraxie, d’adhésion et de communion ecclésiale.La question du statut canonique du théologien est débattue et l’autorité catholique a dû préciser la doctrine et le statut du théologiencatholique. Le code de droit canonique latin de 1983 prévoit-il des dispositions pour la régulation de la mission du théologien enfonction de l’exigence de pleine communion ecclésiale ? Une thèse en droit canonique était nécessaire pour proposer un premierbilan sur la vocation du théologien catholique, sur l’institution de la théologie catholique, et sur l’état de vie canonique de théologiencatholique. Comment la canonicité accompagne-t-elle un fidèle qui, par l’acquisition de compétences reconnues, veut devenir unthéologien catholique ? Comment analyser l’idonéité du postulant ? Comment lui octroyer, puis si nécessaire lui retirer un mandatcanonique concernant cette mission d’Église ? Comment garantir la conscience et la liberté du théologien catholique ? En cas dedissentiment-désaccord, comment qualifier cette situation ? Donc, le théologien jouit des libertés reconnues par son Eglise mais dansles limites du devoir de communion dont traite le canon 209 §. 1 du Code latin de 1983 et le canon 12§. 2 du Code des Canons desÉglises OrientalesA glance of the current events of this Church brings to light that the collaboration between magisterial authorities and theologians involved with the task of doctrinal and catechetical education of the Roman Catholic Church experiences some difficulties, especially in more diverse and secularized societies. Sometimes theological research contributes to put the endangerment of the ecclesial communion or its cohesiveness with regard to the faith and moral theology. The instruction of the Roman Curie Donum veritatis of May 24th, 1990 enters in doctrine and in the procedure of regulation of the exercise of the freedom and the responsibility of the catholic theologian and the ecclesiastic to be met to ensure full communion. They are the criteria of orthodoxy, orthopraxy, ecclesial membership and communion.The question of the canonical status of theologians is debated and the catholic authority is obliged to specify the doctrine and the status of the catholic theologian. Does the code of Latin canon law of 1983 foresee rules for the regulation of the mission of the theologian according to the requirement of full ecclesial communion? A thesis in canon law was necessary to provide an initial assessment of the vocation of the catholic theologian, the institution of catholic theology, and the status of catholic theologians under Canon law. How does canonicity assist a faithful who, by the acquisition of recognized skills, wants to become a catholic theologian? How does one evaluate the suitability of the applicant? How to grant a candidate the status of theologian under Canon law and, if necessary, withdraw such status for the good of the Church? How does one guarantee the consciousness and the freedom of the catholic theologian? In case of differences of opinion or disagreement, how does one qualify this situation? Thus, the theologian enjoys liberties recognized by his Church but within the limits of the duty of communion described in canon # 209 § 1 of the Latin Code of 1983 and canon # 12 § 2 of the Code of the Oriental Churches’ Canons
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Chukwu, Isidore-Splendour. "Christianity and African Traditional Religion (ATR): A Conundrum of Crisis in Faith in Igboland, Nigeria". Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108079.
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Thesis advisor: Richard LennanThesis advisor: Dominic Doyle
Religion is central and vital for an Igbo person. No Igbo person exists in isolation from his/her community. An indigenous and traditional Igbo society is communal; it does not entertain any sense of individuality. But the coming of the missionaries broke into this communal bond with a new religion that threatened the traditional society when it began to exalt the individual soul. The Nigerian author, Chinua Achebe, in his book Things Fall Apart, portrays a situation in which an African indigenous missionary (Mr. Kiaga) succeeds in separating a son (Nwoye) from his African parent (Okonkwu) so that the son can become a Christian and be saved. But alone? As the son leaves his parents’ house for the mission compound the missionary quotes the Bible, “Blessed is he who forsakes his father and mother for my sake…” Achebe’s story depicts a situation in which the family is utterly divided as a result of the parents’ or their children’s conversion to Christianity. At this point, things fall apart. The pivotal core of the traditional Igbo society cannot hold again. The majority of the missionaries saw African religion from within their Western understanding and concluded that it was heathen, anti-Christian, and repulsive. African societies started to disintegrate when traditional religion was attacked. A rift occurs between the family and the extended family. Instead of bringing reconciliation and understanding, Christianity in this case brings division. This is because converts were instructed to leave everything behind, including families, for the sake of the gospel. But the Igbo Traditional Religion looked at life in a holistic way. There was no contradiction between sacred and profane, hence many people were horrified when the first converts wanted to set themselves apart, away from other members of the community. This is why inculturation is important, as it enables the Igbo Christian to see and experience life in a holistic manner without doing needless violence to cultural values. The failure of the early missionaries to inculturate the cultural values of the people is the conundrum. The result raises some theological problems. In the attempt to ascertain a balance, most times, the Christians in Africa, particularly in Igboland, find themselves oscillating between Christianity and African Traditional Religion (ATR). The need for a reconciliation is long overdue. It is best given a lasting, concrete and a dialogical chance through inculturation
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Cajka, Peter S. "The Rights of Conscience: The Rise of Tradition in America's Age of Fracture, 1940-1990". Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107310.
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Thesis advisor: James M. O'TooleIn the 1960s and 1970s American Catholics invoked conscience inordinately. They claimed to possess “sacred rights of conscience.” Catholics produced a thick psychological literature on the “formation of conscience.” They also made clear that conscience could never be handed over to an authority figure, whether in the church or state. The term conscience then became a keyword in the rights discourse of late twentieth century America. This dissertation seeks to explain why Catholics invoked conscience so frequently in the 1960s and 1970s, and it aims to chart how conscience became important to the rights vernacular of the late twentieth century. Catholics invoked conscience frequently in an effort to remain in and expand tradition. The theology of conscience had roots in the thirteenth century work of Thomas Aquinas -- a tradition American Catholics studied in the 1940s and 1950s. This study also shows how the human rights advocates of Amnesty International and a community of mainline Protestants appropriated the Catholic theology of conscience and used it for their own purposes. The 1960s and 1970s, rather than witnessing the end of tradition, facilitated its growth
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Mosengo, Blaise Mfruntshu. "A Phenomenological Study of Academic Leaders at the Marianist University in the Democratic Republic of Congo". University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1555362691197213.
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Hunsinger, Tiffany Alice. "The Silos of American Catholicism and Their Connections to Cultural and National Identities: An Examination of Contemporary Catholicism with Fr. James Martin, SJ and R.R. Reno". University of Dayton / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1596812097965317.
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Ungurytė, Gintarė. "Katalikų tapatybės kaitos tendencijos Lietuvoje: religingumo ir etniškumo santykis". Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130610_130723-51738.
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Religija apibrėžiama kaip vienas iš patvariausių identiteto resursų, pastaraisiais dešimtmečiais patiriančių didžiausius pokyčius. Šiandieninėje Lietuvos visuomenėje sociokultūrinės aplinkybės keičia tradicinio religinio identiteto turinį, taip pat simbolių, vartojamų konstruojant katalikų religinį identitetą, naudojimo, supratimo bei reikšmės suteikimo pobūdį. Šis darbas skirtas analizuoti katalikų religinio identiteto kaitą per religinio ir kultūrinio identitetų sąveiką.
Darbo objektu pasirinktas katalikų religinis identitetas.
Darbo tikslas: išskirti ir aprašyti katalikų religinio identiteto kaitos tendencijas ir dominuojančius tipus. Tyrimo metu siekiama aprašyti ir išanalizuoti katalikybės praktikavimo būdus bei katalikiškos tapatybės konstravimo pagrindinius resursus, taip pat nustatyti ir aprašyti religinių praktikų „sukultūrinimo“ ir etnifikacijos formas.
Tyrimui atlikti pasirinktas kokybinis pusiau struktūruotas interviu metodas. Tyrime dalyvavo 16 informantų, kurie priklauso ribiniams katalikams, laiko save lietuviais bei yra vyresni nei 18 metų.
Rezultatai: Tyrimo duomenų analizė parodė, kad formuojasi pusiau tikinčių, socialinių bei ribinių katalikų tipai. Pusiau tikintiems katalikams religinis tapatumas turi įtakos savęs supratimui, tačiau socialinių katalikų tarpe ši įtaka nepastebima. Katalikas suvokiamas tik kaip ženklas, nurodantis priklausymą Katalikų bendruomenei. Dalyvavimas religinėse praktikose bei ritualuose yra kultūrinių tradicijų bei... [toliau žr. visą tekstą]Religion is defined as one of a steadiest resource of identity which is going through the changes in the last decades. Nowadays the sociocultural factors are changing a content of a religious identity, also are changing a nature of usage, understanding and meaning providing by symbols which are used to construct catholic religious identity in Lithuania’s society. This master thesis is a sociological research of catholic religious identity change which is analyzed through the interplay of religious identity and ethnicity. In this work the main object is a catholic religious identity. The aim of this study was to investigate and describe the main tendencies of the change of catholic religious identity and dominant types of catholic religious identity. In this study it is trying to describe and analyze forms of practices of Catholicism and the main resources of catholic identity construction, also to identify and describe forms of acculturation and ethnification of religious practices. Methods of research: in this study was used a qualitative semi-structured interview. There were collected 16 interviews with middle Catholics, who consider themselves as Lithuanians, and were older than 18. Results: The analysis of the data showed that it is forming passively religious, social and liminal Catholics types. A religious identity influences a self understanding and behavior for the passively religious Catholics, but this influence is not noticed for social catholic. Catholic is... [to full text]
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Zywina, Cameron Richard. "Martyrdom in Latin America, Gustavo Gutiérrez challenges the traditional concept of authenticated martyrdom in the Roman Catholic Church". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq23574.pdf.
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Laksana, Albertus Bagus. "Journeying to God in Communion with the Other: A Comparative Theological Study of the Muslim and Catholic Pilgrimage Traditions in South Central Java and Their Contributions to the Catholic Theology of Communio Sanctorum". Thesis, Boston College, 2011. http://hdl.handle.net/2345/bc-ir:104408.
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Thesis advisor: James W. MorrisThis dissertation is a comparative phenomenological and theological analysis on Catholic and Muslim traditions of pilgrimage to sacred tombs and shrines in south central Java, Indonesia. Both in the Muslim and Christian traditions, pilgrimage is a rich and complex religious practice that has served as a privileged milieu in which pilgrims and their communities attempt to foster diverse kinds of communion with God and His spiritual company of saints and other sacred figures, including the founders and paradigmatic ancestors of the local community. Precisely due to its richness and complexity as a spiritual and religio-cultural practice driven by the deeper and inclusive dynamics of communion, pilgrimage has also become a crucial practice in which a distinctive and hybrid religio-cultural identity is forged and negotiated in creative and fruitful ways--among others through the process of engaging various forms of otherness including other religious traditions and cultures--in the context of a long historical continuum that is also marked by tensions and ambiguities. Based on the underlying and multifaceted category of communion with God, the self, and the other that lies at the heart of the pilgrimage traditions in Islam and Catholicism, and guided by the method of the new comparative theology, this study attempts to offer a focused analysis of the major ways in which this dynamic of communion is played out in the deeper shared features and intimate encounters that exist between these two pilgrimage traditions in south central Java. Carried out from the perspective of the Catholic tradition, this study also seeks to explore the ways in which the extraordinary depth and breadth of these dynamics of communion in the Muslim and Catholic pilgrimage traditions--that in Catholic theology can be placed under the inclusive category of the work of the Spirit (pneumatology)--can serve as a creative avenue for a comparative theological enrichment of our contemporary understanding of the Catholic doctrine and practice of communio sanctorum ("communion of saints and the holy"). Drawing from both the most salient features of both the Muslim and Catholic pilgrimage practices in south central Java as well as the corresponding insights from the larger Islamic and Catholic traditions, this proposed pneumatological framework for a renewed understanding of the Catholic theology of communio sanctorum can be seen as the modest constructive fruit of this study's comparative theological engagement with the dynamics of pilgrimage in these two traditions. Through this process, the Catholic theology and practice of communio sanctorum is also made more richly anchored in the Catholic principles of communion, mediation, and sacramentality. And since this very process includes other religious tradition(s), the Catholic doctrine of communio sanctorum becomes remarkably inclusive and expansive as well, thus becoming a profoundly "catholic" theological vision
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Kalve, Peter. "The aims and presuppositions of religious education in Catholic and secular traditions : a comparison, with reference to spiritual development and religious education". Thesis, University of Hull, 1997. http://hydra.hull.ac.uk/resources/hull:3488.
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Taken from start of introduction : The purpose of this study is to analyse (1) the aims, objectives and assumptions of religious education in present-day Catholic and secular traditions, (2) to examine comparatively the similarities and dissimilarities of approach to religious education by each tradition and (3) to explore some of the issues relating to spiritual development as they arise in religious education in Catholic and secular traditions. It is the underlying thesis of this study that it is in comparing the approaches of each tradition to understanding religious education that it becomes possible to reach a fuller knowledge of what the concerns of religious education are, both in themselves, and also in the approaches and assumptions of the two traditions which are here examined.
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Caligiuri, Michael. "Traditional and New Enhancing Human Cybernetic and Nanotechnological Body Modification Technologies: A Comparative Study of Roman Catholic and Transhumanist Ethical Approaches". Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/26182.
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Advances in cybernetic and nanotechnological body modifications currently allow for enhancements to human physical and mental function which exceed human species-based norms. This thesis examines body modification and human enhancement from two perspectives—Roman Catholicism and Transhumanism— in order to contribute to bioethical deliberations regarding enhancement technologies. Roman Catholicism has a longstanding tradition of bioethical discourse, informing the healthcare directives of Roman Catholic institutions. Transhumanism is more recent movement that endorses body modifications and human enhancements as a means of individual betterment and social evolution. The thesis first considers definitions of human enhancement and levels of normalcy in connection to cybernetic and nanotechnological bionic implants, and outlines a series of criteria to assess a technology’s potential bioethical acceptability: implantability, permanency, power, and public interaction. The thesis then describes Roman Catholicism’s response to non-enhancing decorative body modifications (cosmetic surgeries, common decorative modifications such as tattoos and piercings, and uncommon modifications such as scarifications and brandings) in order to establish a basis for possible Roman Catholic responses to enhancing cybernetic and nanotechnological modifications. This is followed by an analysis from a Roman Catholic perspective of the major social issues brought forward by enhancement technologies: commodification, eugenics, vulnerability, and distributive justice. Turning to Transhumanism, the thesis describes the origins and philosophy of the movement, and then discusses the bioethical principles it advances with regard to human enhancement. The thesis concludes by locating points of convergence between Transhumanism and Roman Catholicism that could be the basis of more widely accepted ethical guidelines regarding modification technologies.
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Olaogun, James Adeola. "The penetration of Catholic Christian teachings on the canonical form of marriage into traditional Yoruba culture : inculturation as the way forward". Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/30606.
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The African Understanding of marriage is undoubtedly to be numbered among those customs and usages which must be integrated into the Christian tradition to help towards the creation of a genuinely African Christianity. Christian marriage in Africa finds itself torn between three major demands, namely: the claim of the Gospel as interpreted by Western Christianity, the claims of African tradition, and the claims of modern men and women. This is due to the problem created by the standard which the African Church inherited from the Western Christian Community and its past, made worse by much uncertainty as to the place or implications of the standard for men and women in Africa today. For many decades, Western Scholars have defined and described the African traditional beliefs, institutions and practices in terms contrary to their own faiths and experiences. Early missionaries, explorers, and other foreign investigators branded the religious practices and traditional institutions of the African peoples in such unacceptable and derogatory terms as animism, paganism, heathenism and fetishism. Anything that did not come from the "civilised" world was labelled "primitive". Modern researches based on more thorough sociological, anthropological, linguistic, and theological verifications have demonstrated the inadequacies of the former theories. Through this study, the researcher has demonstrated that the traditional Yoruba institutions and practices like marriage and family life, can and should serve as a point of contact for a kerygmatic proclamation. We must continue to explore ways to put such cultural information at the disposal of the reflecting minister and faith community both critically and practically. The study has suggested at least three postures from which the conversation between the religious tradition and cultural information might begin: (a) the religious tradition challenges the culture; (b) the religious tradition is challenged by the culture; (c) the religious tradition uses the resources of the culture in pursuit of its own religious mission.
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Scheppler, Gwenn. "« Je suis le premier spectateur » : l’œuvre de Pierre Perrault ou le cinéma comme processus". Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20017.
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Cette thèse a comme objectif de comprendre comment l’œuvre de Perrault a interagi avec la société québécoise lors de la Révolution Tranquille et de ses prémisses. Nous focalisons en particulier notre attention sur la façon dont la démarche artistique du cinéaste a pu être influencée par la culture populaire québécoise, et comment elle a en retour réinvesti cette dernière. Nous analysons donc les relations entre l’œuvre du cinéaste et trois contextes distincts : les représentations de la nation québécoise et leur historicité au vingtième siècle ; la relation ambivalente entre cinéma et société québécoise depuis la naissance de cet art de masse ; les réminiscences de la tradition orale dans la culture populaire et le cinéma. Pour bien comprendre la démarche de Perrault et son inscription dans la société québécoise, nous proposons de considérer l’œuvre selon une perspective globale, qui embrasserait à la fois les films et les écrits ainsi que le dispositif de production et de diffusion des films, dans l’idée que tous ces éléments formaient en réalité un tout cohérent et indivisible dans l’idée que Perrault se faisait de son cinéma. Nous proposons donc l’idée que le « cinéma de la parole » doit s’envisager d’une façon inhabituelle : son cœur ou son sens ne sont pas spécifiquement localisés dans les films, ni même dans leur réception, mais dans un long « processus » d’échange qui s’initie avant le tournage et est supposé se poursuivre au-delà de la projection du film fini : ce serait ce processus d’échange, d’interrelation et de co-définition qui serait l’objet véritable du cinéma de Perrault, ou du moins est-ce ce que nous allons démontrer. Le concept de « processus », que nous développons tout au long de cette étude, constitue donc le cadre de notre analyse « contextuelle ». Il recouvre également la façon dont le cinéaste concevait son cinéma : notre analyse se place donc dans une perspective herméneutique.Ultimement, le fait de concevoir et d’analyser le cinéma de Perrault en terme de processus permet d’envisager une conception différente du cinéma basée sur l’exemple de ce cinéaste : un phénomène historique et socioculturel complexe intimement relié aux évolutions d’une société donnée, et dont les significations dépendent des contextes où il se déploie et avec lesquels il entretient un rapport d’échangeThis thesis aims to a better understanding of the ways in which Pierre Perrault’s work interacted with Québécois society during the Quiet Revolution and with the ideas on which it was based.Specifically, it will focus on the way in which the filmmaker’s artistic conception might have been influenced by Québécois popular culture and how it has, in turn, reinvested it. I will analyse the relationships between the filmmaker’s work and three distinct contexts: the representations of the Québécois nation and their historicity in the 20th century; the ambivalent relationship between cinema and Québécois society since the birth of this mass media; and the reminiscences of oral tradition in popular culture and cinema.In order to properly understand Perrault’s creative practice an its inscription in the Québécois society, I propose to consider his work from a global perspective, which includes the films and the essays, as well as the film production and distribution, with the idea that all these elements formed in fact a coherent and indivisible whole in the ways in which Perrault thought of his filmmaking. I thus suggest the idea that the “cinéma de la parole” must be considered from a fresh perspective: its core or its meaning are not specifically found in the films themselves, nor in their reception, but in a long “process” of sharing that begins before the film’s recording and that is meant to continue beyond the screening of the finished work: the true aim of Perrault’s cinema is the very process of exchange, of interrelation and co-definition. The concept of “process”, which will be developed throughout this entire study, constitutes a frame for its “contextual” analysis. It also encompasses the way in which the filmmaker conceived his work as cinematographer; my analysis can thus be situated within a hermeneutic tradition.Finally, describing and analysing Perrault’s cinema in terms of process also allows us to consider a different conception of film based on Perrault’s example: a complex historical and socio-cultural phenomenon intimately tied to the evolutions of a given society, and whose meanings depend on the contexts in which it grows and with which it maintains a relationship based on exchange
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Wachs, Anthony M. "The rhetoric of aesthetics : the beauty of the traditional Roman rite of the Mass". Thesis, Manhattan, Kan. : Kansas State University, 2008. http://hdl.handle.net/2097/661.
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