Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2001. / Abstract. Title on microfiche header and preliminary t.p. appears as: Calling to serve. Includes bibliographical references (leaves 98-106).

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2001. / Abstract. Includes bibliographical references (leaves 98-106).

While the general social climate in the U.S. has become more accepting and tolerant of sexual minority individuals, heterosexist discrimination, prejudice and violence continues to affect LGBT individuals, families and communities. While much research literature exists on the experience of minority stress and the psychological consequences of minority stress on sexual minorities, little research has been produced that examines sexual minority coping. Within the last decade, heteronegativity has been suggested as a possible coping response to heterosexism. The goal of the present study was to understand sexual minority responses to heterosexism (including heteronegativity) in a variety of contexts and circumstances. The present study involved individual interviews with twelve adult, self-identified sexual minority participants. Utilizing Consensual Qualitative Research (CQR), an inductive qualitative methodology of data analysis, eight domains were discerned from examining the experiences of lesbian and gay men’s coping with heterosexist individuals, systems and environments. These domains were: (a) assessing sexual orientation in context; (b) observation of change; (c) messages/social influences; (d) social systems; (e) categorizing; (f) empowerment; (g) resignation; and (h) equality. Eight subcategories existed under the domain of assessing sexual orientation in context: family, childhood, coming out, heterosexuals, work, harassment, acquaintances, and general. The domain observation of change yielded six subcategories: general, personal, advocates of change, heterosexuals, family, and gay and lesbian community. Under the domain of messages/social influences, six subcategories existed: general messages, peers, heterosexuals, gender roles, media, and family. Five subcategories contributed to the domain of social systems and include: religious institutions, educational systems and institutions, political parties, systems and institutions, media and general. In terms of how individuals categorized others, the fifth domain, six subcategories constituted this phenomenon: general categorizing, social institutions, challenged assumptions, gender roles, beliefs about heterosexuals, and gay and lesbian. Empowerment is a domain comprised of five subcategories: disengagement, coming out, advocate, engagement, and values/beliefs. Four subcategories contributed to understanding the domain of resignation: avoiding confrontation, rationalizing, pressure, and suppression. And under the domain of equality, two subcategories were explicated: parity and social institutions. Results of the study were consistent with aspects of minority stress including stigma consciousness and stigma and self-esteem. One important contribution of the findings from the present study reveals three overarching components to coping with heterosexism. These components were discernment, disclosure and concealment, and self-empowerment. Implications for trainees, educators, and practitioners were outlined.

Thesis advisor: Michael J. Himes / This dissertation inquires into the necessity, process, and structure of the bishop's discernment of the local church's <italic>sensus fidelium</italic>. As an authentic source of saving knowledge of God such that its reception brings union with God and others, the <italic>sensus fidelium</italic> ought to be a source for episcopal teaching. In his reception of the <italic>sensus fidelium</italic>, the bishop continues to learn and to be transformed by the apostolic faith, and is in turn better able to teach the faith with authority. If the bishop's reception of the <italic>sensus fidelium</italic> is integral to his ability to teach the apostolic faith in an authoritative manner, then the orthopraxis of that reception is of great importance. One aspect of that orthopraxis is the bishop's discernment of the <italic>sensus fidelium</italic>. As a ministerial habitus, discernment has implications both for the bishop's personal transformation and for his ability to place his spirituality at the service of the apostolate. The <italic>Spiritual Exercises</italic> of Ignatius of Loyola and the structures of the Society of Jesus are employed as a comparative model of discernment. The <italic>Spiritual Exercises</italic> offers a way of viewing discernment as a virtue that develops one's capacity for both reception from and union with God and others. Discernment in the Society of Jesus is undertaken to foster unity of understanding and purpose at the service of the Society's apostolate. Structures promoting discernment and relating spirituality to authority provide insights into how discernment may be developed within the larger church. Chapter One indicates that the bishop's discernment must become a virtue, that is, it must both be continually undertaken and personally transformative of his own capacity to know and respond to the Holy Spirit. Further, it must take into account in a positive and constructive manner other sources of authority, or of knowing God, within the church's historical context. Chapter Two analyzes the virtues and structures currently considered normative for the bishop's ministry in the local church. While ecclesial documents encourage dialogue, spirituality, and various virtues to aid the bishop's ministry, they leave undeveloped a coherent description of the relationship between discernment and the bishop's spirituality and authority, and do not sufficiently address the bishop's formation by the <italic>sensus fidelium</italic> of the local church. In order to better realize the ideals offered by these documents and to more sufficiently conceive how the bishop comes to personally symbolize the local church, Chapter Three and Chapter Four present the spirituality of the <italic>Spiritual Exercises</italic> and structures of the Society of Jesus. Chapter Five then constructs a model of episcopal discernment in the context of communion ecclesiology and in light of the insights of the Jesuit tradition in order to demonstrate how elements of Ignatian spirituality and Jesuit institutional structures may either illuminate episcopal self-understanding and practice or be adapted to the advantage of dialogical discernment within the local church. / Thesis (PhD) — Boston College, 2010. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Esta tese pretende estudar a experiência docente e intelectual de Jean Maugüé, membro da missão francesa e responsável pelo curso de Filosofia, a partir de 1935, na recém-fundada Universidade de São Paulo, onde ficou até 1943, quando partiu como soldado para compor as tropas francesas no norte da África, sob o comando, de Londres, do general Charles De Gaulle. O propósito central é identificar tal experiência com a instauração de uma decisiva experiência intelectual e conseqüente constituição de um determinante processo formativo dos estudos filosóficos no Brasil, fundamentalmente em São Paulo. A pesquisa, para tanto, detém-se nas providências tomadas pelo jovem normalien, na sua percepção das peculiaridades locais, nas diretrizes estabelecidas para o ensino da filosofia no Brasil, na criação de uma rotina de estudos filosóficos na faculdade e nas primeiras gerações brasileiras de formados pela profilática orientação. Tal processo, como sabemos, seria posteriormente redimensionado pelas novas gerações de professores que ocupariam a cátedra francesa no Departamento de Filosofia da USP, preponderantemente Martial Guéroult, em São Paulo entre 1948-50 e, indiretamente, Victor Goldschmidt, professor na Universidade de Rennes. / This thesis intends to study Jean Maugüés intellectual and teaching experience. He was a member of the French Mission and responsible for the course of Philosophy, since 1935, in the just-established University of São Paulo, to where he belonged until 1943, when he left as a soldier to compose the French troops in North Africa, under the command, from London, of general Charles de Gaulle. The innermost intention is to identify such experience with the instauration of a decisive intellectual experience and consequent constitution of a determinative formative process of the philosophical studies in Brazil, basically in São Paulo. The research, to be accomplished, is based in the steps taken by the young normalien, in his perception of the local peculiarities, in the guidelines established for the education of the philosophy in Brazil, in the creation of a routine for philosophical studies in the college and in the first Brazilian generations graduated upon the prophylactic orientation. Such process, as we know, would be later reformatted by the new generations of professors who would occupy the French chair in the Department of Philosophy of the USP, preponderantly Martial Guéroult, in São Paulo between 1948-50 and, indirectly, Victor Goldschmidt, professor in the University of Rennes.

Thesis (M.A.)--St. John's College, 1978. / Includes bibliographical references (leaves 59-64).

Thesis (Th. M.)--Calvin Theological Seminary, 2006. / Abstract. Includes bibliographical references ( leaves 98-100).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1997. / Includes abstract and vita. Includes bibliographical references (leaves 228-234).

Thesis (D. Min.)--Bethel Seminary, St. Paul, MN, 2008. / Description based on Print version record. Includes bibliographical references (leaves 288-293).

Thesis (Th. M.)--Calvin Theological Seminary, 2006. / Abstract. Includes bibliographical references ( leaves 98-100).