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O PROFETA DE BENGALA: AÇÕES PROFÉTICAS DE DOM ANTONIO RIBEIRO DE OLIVEIRA, ARCEBISPO METROPOLITANO DA ARQUIDIOCESE DE GOIÂNIA (1986-2002) / The Prophet withe a cane: prophetic actions of Dom Antonio Ribeiro de Oliveira, metropolitan archbishop of Goiânia (1986-2002).Silva, Ronaldo Manoel da 27 April 2007 (has links)
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Previous issue date: 2007-04-27 / In this research paper, I try to analyse the prophetic actions of Dom Antonio
Ribeiro de Oliveira when he was Metropolitan Archbishop of Goiânia. The
dissertation is divided into three chapters, the first presents historical elements
of the Archdiocese of Goiânia, starting with the presence of the first colonizers
who reached the region. In the second chapter, the theoretical references are
presented: biblical and theological foundations and a sociological overview,
using classics of sociology of religion, especially works of Otto Maduro. In the
third chapter I try to define in detail why certain specific pastoral acts of Dom
Antonio can be considered prophetical, using the references exposed in the
previous chapter. Finally, in the conclusion I try to prove the hypothesis
presented in the beginning. Considering the historical, social and eclesial
circumstance of the Archdiocese, which influenced Dom Antonio in his pastoral
activity it is possible to affirm that his action can be characterized as prophetic,
using the referentials adopted. Those acts also influenced the historical, social
and eclesial formation of the society in which he lived and worked as
Archbishop. / Neste trabalho de pesquisa, buscou-se analisar as ações proféticas de Dom
Antonio Ribeiro de Oliveira, enquanto arcebispo metropolitano da Arquidiocese
de Goiânia. Dividida em três capítulos, a dissertação traz, no primeiro,
elementos históricos dessa Arquidiocese, partindo da presença dos primeiros
colonizadores que foram ocupando a região. No segundo, o referencial teórico:
as mediações bíblico-teológicas e a ótica sociológica, valendo-se de clássicos
da sociologia da religião e, particularmente, de Otto Maduro. No terceiro
capítulo buscou-se definir, com detalhes, determinadas ações pastorais de
Dom Antonio, e por que estas podem ser consideradas proféticas, valendo-se
do referencial trabalhado do capítulo anterior. Por fim, na conclusão procurouse
comprovar a hipótese apresentada inicialmente. E considerando as
circunstâncias histórico-social e eclesial da Arquidiocese que influenciaram
Dom Antonio em suas atividades pastorais e a partir do referencial adotado,
pode-se afirmar que ações suas caracterizam-se como proféticas. Como tais,
essas ações influenciaram também na formação histórico-social e eclesial da
sociedade em que viveu e atuou como Arcebispo.
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Hermeneutic phenomenology as a methodology in the study of spiritual experience : case study : contemporary spirituality in the Roman Catholic Archdiocese of St Andrews and Edinburgh, ScotlandBarclay, Gordon T. January 2014 (has links)
This work considers the theoretical, epistemological and methodological criteria for a hermeneutic phenomenological approach to the study of spiritual experience founded within a qualitative paradigm. Spirituality is noted to be of increasing significance in society and as a developing discipline within the academy and spiritual experience is offered as an opening to greater understanding and appreciation of an individual's understandings of their spirituality. The methodology provides an interpretative approach towards an opportunity for resonance, identification and empathy between individual and reader through richly descriptive narratives offering insights into such experiences and developing themes and threads of particular interest prior to seeking universal and semi universal traits between or amongst narratives. Practical methods for applying the methodology are considered, including ethical and researcher reflexive issues. The assessment of the methodology includes its application to a case study, located within contemporary Christianity in the Roman Catholic Archdiocese of St Andrews and Edinburgh, Scotland, which due to limitations of space focuses particularly on the notion of the Gift and assists in the determination of the efficacy and validity of hermeneutic phenomenology in the study of spiritual experience.
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From mission to local church : one hundred years of mission by the Catholic Church in Namibia with special reference to the development of the Archdiocese of Windhoek and the Apostolic Vicariate of RunduBeris, Adrianus Petrus Joannes 09 1900 (has links)
The Prefecture of Pella bought Heirachabis in 1895 and occupied it in 1898. This
marked the beginning of the Mission in the South. The Oblates of Mary Immaculate
officially started on 8 December 1896. They were allowed to minister among the
Europeans and among Africans, not ministered to by a Protestant Mission. The
first expansion was at Klein Windhoek, and at Swakopmund being the gateway to the
Protectorate.
The Tswana invited the Mission to help them after they had arrived from the Cape.
Aminuis and Epukiro were founded. After 1905 the Mission was allowed to open
stations among the Herera and Damara. Doebra, Gobabis, Usakos, Omaruru, and
Okombahe were the result.
Seven expeditions were undertaken to reach Kavango. After many failures the first
mission became a reality at Nyangana in 1910. Just before the war the expansion
reached Grootfontein, Tsumeb and Kokasib. In the South missions were opened at
Warmbad, Gabis, Keetmanshoop, Luederitz and Gibeon.
World War I scattered the African population of the towns which disturbed the
missionary work. The S. A. Administration allowed most missionaries to stay.
After the Peace Conference S. W. A. became a Mandate of S. A.
In 1924 permission was granted to enter Owambo. The first station was opened in
Ukuambi, later followed by Ombalantu and Okatana. In 1926 the Prefecture of Lower
Cimbebasia was elevated to the Vicariate of Windhoek, while the Prefecture of
Great Namaqualand became the Vicariate of Keetmanshoop in 1930.
World War II left the missionary activities undisturbed. In 1943 Magistrate
Trollop in Caprivi invited the Catholic Mission in 1943 to come and open
educational and health facilities. The South expanded into Stampriet, Witkrans,
Aroab, Mariental.
The election victory in 1948 in South Africa of the Afrikaner Parties with the
resulting apartheid legislation negatively affected the missions in S. W. A.
After 1965 the influence of Vatican II became noticeable, while the pressure of
the United Nations Organisation moved the territory towards independence. While
initially the Catholic Church had been very cautious, in the ?O's and 80's she
took a very definite stand in favour of human rights. She also became a full
member of the CCN. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
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Los Angeles Archdiocese child sexual abuse scandal: A case study in crisis communicationSagala, Miranda Belinda 01 January 2003 (has links)
This thesis examined strategies employed by the Los Angeles Archdiocese in its communcation with the media during the initial phases of handling the child sexual abuse scandal. Internal and external messages from the archdiocese were analyzed in terms of how well they conformed to the five generally accepted principles that should govern crisis communication: timeliness, openness, honesty, regret and accessibility.
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The Gothic versus the Russian. The conflict between the Church of the Goths and the Russian Orthodox Church : A comparison between the Church of the Goths (and similar churches) and the Moscow PatriarchateNygren, Isak January 2014 (has links)
This essay is mainly about the Church of the Goths and about the Russian Orthodox Church, and their conflict. The essay will be focusing about important persons in these two churches. This essay will be tracing back the roots of the Church of the Goths, since it is a church, that is unknown by most people in this world. My research will be making a distinction of the differences between the Church of the Goths and the Russian Orthodox Church. This essay will also be discussing the heritage of the Gothic people and the theories of the Goths.The methods in the essay, is academic sources, information from the Church of the Goths and from the Russian Orthodox Church. The results shows how the information was found, and now it is published for the first time about the Church of the Goths. This means the Church of the Goths has a stronger ground than first expected. The methods were comparing what the different sources says, and if it was possible to connect the Church of the Goths to the Metropolitanate of Gothia, and so on.
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La Reforma eclesiàstica i religiosa de les diòcesis de la Tarraconense al llarg de la Baixa Edat Mitjana (a través dels qüestionaris de visites pastorals)Monjas Manso, Luis 19 April 2005 (has links)
A través de la transcripción, edición y estudio exhaustivo de los cuestionarios de visita pastoral de Tortosa de 1314, de Gerona de 1329, del sínodo de Tarragona de 1372, de Valencia de 1383-1388, de Tortosa de 1409, de Jaume Marquilles (Barcelona) de 1413-1414, del "llibre de la cadena" (Barcelona) de 1425 y de Zaragoza de 1435, se pone de manifiesto la existencia de unas mismas directrices reformadoras de la iglesia y de la religión católica en todas las diócesis de la provincia eclesiàstica Tarraconense y de los antiguos reinos de la Corona de Aragón desde la celebración del IV Concilio de Letrán (1215) hasta el inicio del Concilio de Trento (1545). La reforma se concreta en los siguientes puntos de forma paralela en todas las diócesis de la Tarraconense, aunque podemos distinguir dos períodos claramente diferenciados: a) Desde el concilio de Lérida de 1229 hasta la vigilia del Cisma de Occidente: el esfuerzo reformador se centró en la moralidad del clero y su misión pastoral, y en la moralidad personal y social de los laicos, las visitas se asemejan a procesos eclesiásticos; b) Desde los inicios del Cisma de Occidente hasta la vigilia del concilio de Trento: el esfuerzo reformador se centró en los aspectos jurídicos y económicos de los beneficios, en la formación teológica sacramental de los curados y, muy especialmente, en la visitatio rerum, con la finalidad de implantar una política de la decoración que dirigía y promovía el incipiente culto eucarístico propio de las devociones populares del momento que, en muchos aspectos, se avanzó a la reforma del Concilio de Trento. No obstante, entre estos dos períodos y el que se inicia con el concilio de Trento, hay más continuidades que rupturas. / Through transcription, edition and exhaustive study of pastoral visits questionnaires of Tortosa in 1314, of Girona in 1329, of the synod of Tarragona in 1372, of Valencia from 1383 until 1388, of Tortosa in 1409, of Jaume Marquilles (Barcelona) from 1413 until 1414, of the "Llibre de la cadena" (Barcelona) in 1425 and of Zaragoza in 1435, the existence of the same church reformation directions and of the Catholic religion in all the diocese of the ecclesiastical province of Tarragona and of the ancient Kingdoms of the Crown of Aragon from the celebration of the Ivth Council of Letran (1215) until the begining of the Council of Trento (1545) is stated. The reformation is produced in a parallel way in all the diocese of Tarragona, although we can single out two clearly distinctive periods: a) From the Lleida Council in 1229 until the vigil of the western schism: the reformation effort was centered in the morality of the clergy and their pastoral mission, and in the social and personal morality of the laymen, the visits are similar to ecclesiastical processes; b) From the initial times of the western schism until the vigil of the Trento Council: the reformation effort was centered in the legal and economic sides of the benefits, in the theological and sacramental education of the priests and especially in the "visitatio rerum" with the intention of stating a decoration policy that was ruling and was promoting the incipient eucharistic cult typical from the popular devotions of the times, and in many ways, it was put forward to the reform of the Trento Council. There is more continuity rather than breaking.
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