Habilitationsschrift--Marburg. / Includes bibliographical references and indexes.

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, Boston, MA, 2003. / Abstract and vita. Includes bibliographical references (leaves 132-135).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2002. / Abstract. Includes bibliographical references (leaves 66-67).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, Boston, MA, 2003. / Abstract and vita. Includes bibliographical references (leaves 132-135).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2002. / Abstract. Includes bibliographical references (leaves 66-67).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2002. / Abstract. Includes bibliographical references (leaves 66-67).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, Boston, MA, 2003. / Abstract and vita. Includes bibliographical references (leaves 132-135).

This dissertation studies one of the new ministries for women in the Catholic Church that developed after the Second Vatican Council. It is a historical, critical, descriptive, and evaluative study. While professional roles for women in the Church had become limited and privatized through the centuries, there are precedents in the early Church and even in the Middle Ages for more public and official roles for women. Vatican II renewed and broadened the definitions of "minister" and of "ministry" and called upon all Christians to participate actively in the work of the Church. We have sought to discover the degree. to which women have been able to achieve a professional ministerial role for themselves in campus ministry. Many primary sources were available to answer this question, the most important being the testimony of the women themselves. One chapter of the dissertation traces the history of women's roles in the Catholic Church. Another follows the history of Catholic campus ministry and shows why this was a ministry open to women more than many others in the Church. A third chapter traces the efforts of women in the American Catholic Church as a whole as they made a transition from being assistants of priest chaplains to chaplains themselves, a movement requiring changes in concepts of ministry and of minister held by the women themselves as well as those held by their colleagues and constituencies. The women, numbering nearly three hundred by 1972 were able, within limits, to win the title chaplain, to prove their value as ministers in individual situations, and to increase their own self-confidence as ministers. Their experiences give insights into job descriptions, models, procedures, and criteria that have developed over a twelve-year period. The fourth, and longest, chapter is in effect a case study of the larger movement as it developed in the Archdiocese of Boston. This diocese was chosen as a case study because of its comprehensive and varied academic community and because of the representative character of the 18 women chaplains who have served within its boundaries. Conclusions of the study are: 1. Since 1962 campus ministry has provided a situation in which Catholic women have been able to realize a ministerial identity and reveal the potentialities of women as ministers. 2. Experiences of the women have varied from very positive to very negative. Factors contributing to negative experiences were: a. Women, denied the sacramental-cultic forms of ministry, are marginal to a ministry that has itself been marginal to both the Church and the university. b. Catholic ministry was so identified with priestly functions that women had no models to follow. c. The changes in attitudes and practices in the Catholic Church after Vatican II often left the women anxious and without adequate support systems. Factors contributing to positive experiences were: a. The personal character of the individual woman. b. Effective team-work situations. c. Support from Church officials, colleagues, and religious communities. 3. Issues related to the positive or negative experiences of women are a woman's feminist consciousness, the attitudes of people toward women as public ministers, and the question of ordination of women in the Catholic Church. 4. Even when and where women are accepted and find success as campus ministers, two other problems arise: the relationship of women religious to their communities, and the prejudices lay women encounter. The broad significance of the experience of these women lies in the way attention has been called to women's capacities, when given a chance, to exercise ministry and to their unequal position in the Church. A direction has been set by women campus ministers that will not easily be reversed. These women may be creating models that recall the origins of Christian ministry as well as suggest its future.

No description available.

Submitted by Erika Demachki (erikademachki@gmail.com) on 2015-12-09T16:19:03Z No. of bitstreams: 2 Tese - Lindsay Borges - 2011.pdf: 3812207 bytes, checksum: 93482a02fe98586b686bb6dd0425c23c (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Erika Demachki (erikademachki@gmail.com) on 2015-12-09T16:23:43Z (GMT) No. of bitstreams: 2 Tese - Lindsay Borges - 2011.pdf: 3812207 bytes, checksum: 93482a02fe98586b686bb6dd0425c23c (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-12-09T16:23:43Z (GMT). No. of bitstreams: 2 Tese - Lindsay Borges - 2011.pdf: 3812207 bytes, checksum: 93482a02fe98586b686bb6dd0425c23c (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2011-07-01 / Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG / This study investigates the process by which Don Fernando Gomes dos Santos, the first Archbishop of Goiânia (1957-1985), was represented - by the means of communication of the archdiocese, particularly by the Journal of the Archdiocese - as sent by God to act in this Region in the period when the church faced, in Goiás and Brazil, complex challenges. Studies indicate that the Archbishop, imbued with his mission, sought to become a model of religious who devoted his life to the Church‟s cause, besides concerning about how he would be remembered by archiving his memory and also the archdiocese‟s one. From this perspective, the group formed around the Archbishop has operated a selection of aspects and stages of the life of the prelate, considered significant, seeking to represent him as a Christian model capable of facing the challenges brought to the Church in that period, projecting his memory to continue guiding the actions of the archdiocese in the future. This effort has basis on the archbishop's actions since he seemed to take up the task of making of Goiás a model of church in Brazil, signaling through words and deed that goal. By building these representations, and designing the memory of Don Fernando, the group aimed at defending the model of Church adopted by the prelate, against the social sectors and also to groups who fought, within the institution, his pastoral line or did not accept its consequences. This process has been in force during the management of the archbishop and more than a decade after his death, having as special moments for this discursive construction the events in honor of him, recorded in the Journal of the Archdiocese. However, the work of continued memory during the administration of his successor was stopped when the current Archbishop of Goiânia took up office, giving rise to a dispute of memory during the centenary of Don Fernando‟s birth in 2010. / O presente trabalho investiga o processo pelo qual Dom Fernando Gomes dos Santos, primeiro arcebispo de Goiânia (1957-1985), foi representado - por meio dos veículos de comunicação da Arquidiocese, particularmente pela Revista da Arquidiocese - como o enviado por Deus para atuar na região no período em que a Igreja enfrentou, em Goiás e no Brasil complexos desafios. Os estudos indicam que o Arcebispo, imbuído de sua missão, buscou tornar-se modelo de religioso que dedicou a vida à causa da Igreja, além de se preocupar com a forma como seria lembrado, arquivando sua memória e também a da Arquidiocese. A partir dessa perspectiva, o grupo que se formou em torno do Arcebispo operou uma seleção de aspectos e momentos da vida do Prelado, considerados significativos, buscando representá-lo como modelo cristão capaz de enfrentar os desafios interpostos à Igreja naquele período, projetando sua memória para que continuasse orientando as ações da Arquidiocese no futuro. Esse esforço respaldou-se nas ações do arcebispo, uma vez que ele pareceu revestir-se da missão de tornar Goiás um modelo de Igreja para o Brasil, sinalizando por meio de obras e palavras esse objetivo. Ao construir essas representações e projetar a memória de Dom Fernando, o grupo visava defender o modelo de Igreja adotado pelo Prelado, frente a segmentos sociais e também a grupos que combatiam, no interior da instituição, sua linha pastoral, ou não aceitavam seus desdobramentos. Esse processo vigorou durante a gestão do arcebispo e por mais de uma década após a sua morte, tendo como momentos privilegiados para essa construção discursiva os eventos em homenagem a ele, registrados na Revista da Arquidiocese. No entanto, o trabalho de memória, continuado durante a gestão do seu sucessor, foi interrompido com a posse do atual arcebispo de Goiânia, dando margem a uma disputa de memória durante o centenário de nascimento de Dom Fernando, em 2010.