This thesis aims to show that the Columban Society made definable and significant contributions to the Australian Catholic missionary movement. The scope of the thesis is an analysis of the work of the Missionary Society of St Columban (Columban Society) in Australia from 1920-2000. Rather than the Society’s foundation in Ireland or its overseas missionary work, the focus is the activity of the Columban Society in Australia. The thesis argues that the Columban Society helped advance the understanding and practice of overseas mission within the Australian Catholic Church in four major ways. Firstly, by organising support for its own missionary venture in China and elsewhere, it helped foster mission mindedness among Australian Catholics and established structures for the ongoing resourcing of missionary activity. Secondly, it set up seminaries to train missionary priests and later opened its reformed tertiary level missionary formation programs to all church personnel in Australia. Thirdly, it helped mould Catholic opinion through its commentary on such international issues as Australian relations with Asian peoples. Finally, it contributed to the development and dissemination of new Catholic theological teaching, particularly in relation to social justice and indigenous churches, religious dialogue and the connections between faith and ecology. The Columban Society carved out a position for itself in Australia through negotiating with the local Catholic Church. Starting as a group of diocesan priests and, from 1920 onwards, tapping into the numerous Irish church personnel in Australia, the Society grew to become a missionary arm of the local church. It created a network of financial support and influence at the grass roots level in parishes and schools through a system of regular visits, collections and a monthly magazine. As the world and church changed, it added mission education programs that fed back to Australian Catholics ideas and experiences coming from the new indigenous churches. The distinctive contribution of the Columban Society to the Australian Catholic Missionary Movement lies in its close relationship with diocesan based parish Catholics and the teaching role it developed about missionary experiences of overseas churches within the context of international affairs. The Society has a significant placewithin the social history of Australia because of the direct influence it had on the opinions of the more than a quarter of the Australian population who identified as Catholics. The history of the Society is also a case study in the application of the reforms of the Second Ecumenical Vatican Council of the Catholic Church 1962-1965 and the consequent redefinition of orthodox belief and practice.

This study details the background to the establishment of Parish School Boards in the Archdiocese of Canberra and Goulburn, and reports and analyses the perceptions of all ACT Catholic, systemic, primary school Principals who operated with a Parish School Board in 1993. The movement towards Parish School Boards finds its genesis in the Second Vatican Council where the Church was invited to collaborate in decision-making based on the belief that all the faithful have gifts, knowledge and a share of the wisdom to bring to the building of the Church. The nature and structure of Catholic education was seen as a suitable vehicle for encouraging communities to engage in shared decision-making and in participatory democracy under the Church model of subsidiarity, collegiality and collaboration. The introduction of Parish School Boards into the Archdiocese can be seen as the implementation of a radical change to the educational mission of the Church and the educational leadership of the faith community. Reflecting 'new management theory' in both the secular and Church worlds, a key stakeholder is the school Principal whose role and relationships change as he or she learns to work within a team, sharing leadership. This study examines the responses of nineteen Principals who were interviewed by the researcher in order to determine how they work with a Parish School Board and what effects the board has on their work. Research studies in the area of School-Based Management and Shared Decision-Making have informed the review, and the Principals' responses from this study have been analysed in the light of secular and Church literature on leadership, devolution and change. The respondents of this study, the school Principals, report the benefits of collegiality and collaboration but their unresolved tensions relate to work overload, lack of clarity of the roles and responsibilities of the various local level decision-making groups, increased administrative complexity, community demand for ever widening consultation and the challenge of consensus decision-making. All Principals report an urgent need for professional development for themselves and for the system to provide a more explicit focus on parish and community formation with the commitment of the necessary resources to sustain this radical change.

In 1936 the founders of PAX aimed at 'resistance to modern warfare on grounds of traditional morality'. Believing that 'just war' criteria could no longer be met, they called themselves pacifists. Although most members were Roman Catholic Pax did not claim to be a 'Catholic society' because the RC Church at that time took an opposing view, particularly of conscientious objection. Church authorities attempted to censor Pax literature and instructed clergy to resign from the society. Pax supported conscientious objectors during the Second World War. When membership declined afterwards it continued to publish the Pax Bulletin and to provide a forum where Catholics could debate theological and practical questions of war and peace. By the 1960s Pax had gained some distinguished sponsors and a branch in the United States - support which enabled it to influence debate at the Second Vatican Council in 1965. The Council endorsed the right to conscientious objection. In 1971 Pax merged with Pax Christi, the international Catholic peace organisation which began in France in 1944/45. This is the first detailed historical study of the Roman Catholic element in the British peace movement. The story of Pax demonstrates the part that even a small pressure group can play in changing public opinion through patient work. Eventually, despite apathy and opposition, Pax helped bring the RC Church to a recognition of the right to conscientious objection and played a crucial role in the development of a more widespread peace movement within the Church

[pt] O presente trabalho retoma de forma sistemática, o percurso que marcou a caminhada do Povo de Deus nas Arquidioceses de Mariana e de Montes Claros, com ênfase no período pós-conciliar. A partir deste objetivo, revisitamos a história da formação do catolicismo nestas duas Igrejas locais do estado de Minas Gerais, o que nos permite perceber como a Igreja Católica se consolidou na região mineradora e no Norte de Minas. De posse destes dados históricos lidos á luz da teologia da recepção, voltamos o nosso olhar sobre Segundo Sínodo de Mariana e para a Terceira Assembleia diocesana de Pastoral de Montes Claros. A partir destes eventos diocesanos podemos verificar como o Vaticano II foi recebido por estas dioceses cerca de vinte e cinco anos depois da promulgação dos textos do Concílio. / [en] The present work systematically takes up the path that marked the journey of the People of God in the Archdioceses of Mariana and Montes Claros, with emphasis on the post-conciliar period. From this objective, we revisit the history of the formation of Catholicism in these two local Churches of the State of Minas Gerais, which allows us to perceive how the Catholic Church consolidated in the mining region and in the north of Minas. With this historical data read in the light of theology of reception, we turn our gaze to the Second Synod of Mariana and to the Third Diocesan Pastoral Assembly of Montes Claros. From these diocesan events we can see how Vatican II was received by these dioceses about twenty-five years after the promulgation of the texts of the Council.

Submitted by FERNANDO LACERDA SIMÕES DUARTE null (lacerda.lacerda@yahoo.com.br) on 2016-03-30T18:10:16Z No. of bitstreams: 1 DUARTE_Fernando_LS_tese_musica_resgates_e_abandonos.pdf: 42562559 bytes, checksum: 277fe3fc40d5baae35f25faf334c8c9c (MD5) / Approved for entry into archive by Juliano Benedito Ferreira (julianoferreira@reitoria.unesp.br) on 2016-04-01T13:23:35Z (GMT) No. of bitstreams: 1 duarte_fls_dr_ia.pdf: 42562559 bytes, checksum: 277fe3fc40d5baae35f25faf334c8c9c (MD5) / Made available in DSpace on 2016-04-01T13:23:35Z (GMT). No. of bitstreams: 1 duarte_fls_dr_ia.pdf: 42562559 bytes, checksum: 277fe3fc40d5baae35f25faf334c8c9c (MD5) Previous issue date: 2016-03-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Esta pesquisa foi estruturada a partir de três problemas: por que os resgates do passado e determinados esquecimentos intencionais que ocorreram na Igreja Católica, no Brasil, entre 1903 e 2013 foram eficientes para sua manutenção? O repertório musical composto e/ou executado no Brasil neste período contribuiu para este processo ou o refletiu? Quais os limites da eficiência deste processo? A fim de respondê-los, recorreu-se à legislação eclesiástica sobre música sacra, publicações e decisões de organismos eclesiásticos especializados no tema, além de fontes musicais recolhidas a diversos acervos. Foi realizada pesquisa de campo em cerca de quinhentas instituições, com pesquisa de fontes em mais de cento e setenta delas. Os dados obtidos foram analisados a partir dos referenciais de memória, esquecimento, tradição e identidade coletiva em Joël Candau, Jacques Le Goff, Pierre Nora, Michael Pollak, dentre outros, e recorrendo às teorias de sistemas sociais complexos em Niklas Luhmann e Walter Buckley – com a adaptação dos tipos weberianos de controle à abordagem sistêmica por este último. Na primeira metade do século XX, a restauração musical católica e a Romanização determinaram uma clara passagem do tipo weberiano tradicional ao racionallegal, implicando uma adequação de ferramentas analíticas: ao invés de modelos pré- composicionais, faz mais sentido pensar o repertório produzido neste período a partir da noção de controle normativo – que se estendeu a aspectos composicionais, interpretativos e relacionais. Com o Concílio Vaticano II, as relações de controle se modificaram, bem como as metas musicais do sistema religioso. Na América Latina, a partir da década de 1970, um discurso dualista em relação ao passado pretendeu o esquecimento das práticas musicais pré- conciliares, buscando inspiração na música popular e em memórias do catolicismo tradicional, e ensejando o desenvolvimento de um repertório brasileiro, associado à canção de protesto. Com João Paulo II e Bento XVI, estas metas musicais passaram por um refreamento, decorrente da política adotada por estes pontífices em relação à Teologia da Libertação. Com isto, outras memórias foram resgatadas com vistas à ênfase do Concílio Vaticano II enquanto continuidade. Os resultados da tese apontam para a coerência entre as memórias musicais resgatadas por especialistas e acadêmicos e os discursos que determinaram as metas do sistema religioso como um todo, enquanto fator de legitimação destas metas. Esta adequação legitimou as metas musicais por meio da tradição e revelou a eficiência do processo. Por outro lado, foi possível observar os limites deste controle: memórias musicais locais, a manutenção de identidades coletivas e de manifestações religiosas tradicionais, necessidades práticas, memórias afetivas, interesses políticos (identidade nacional), econômicos, e principalmente, a capacidade de negociação dos indivíduos e grupos locais em relação às metas do sistema religioso. / This research builds upon three issues: why the restoration of the past and certain intentional forgetfulness that occurred in Catholic Church in Brazil between 1903 and 2013 were efficient for its maintenance? The musical repertoire composed and/or performed in Brazil in this period contributed for this process or reflected it? Which limits the effectiveness of this process? To answer them, resorted to ecclesiastic legislation on sacred music, publications and decisions from ecclesiastic agencies specialized on the subject, as well musical sources preserved in several collections. Field work was conducted in approximately five hundred institutions, with research of sources in more than one hundred and seventy of them. Data were analyzed from the benchmarks of memory, forgetfulness and collective identity in Joël Candau, Jacques Le Goff, Pierre Nora, Michael Pollak, and others, and through the theory of the complex social systems in Niklas Luhmann and Walter Buckley – with the adaptation of Weberian types of control to the systemic approach by the later. In the first half of the twentieth century, the Catholic Musical Restoration and the Romanization determined a clear passage from the traditional Weberian type to the rational-legal, implying an adaptation of analytical tools: instead of pre-compositional models, it makes more sense to think the repertoire produced in this period from the normative control notion – that extended the compositional, interpretative and relational aspects. With Second Vatican Council, the control relationships were changed as well as the musical targets of the religious system. In Latin America, from the 1970s, a dualist discourse over the past meant the forgetfulness of the precounciliar musical practices, seeking inspiration in popular music and traditional Catholicism memories, and allowing for the development of a Brazilian repertoire, associated to the protest song. With John Paul II and Benedict XVI, these musical targets were diminished, due to the policy adopted by these pontiffs in relation to Liberation Theology. In this way, other memories were restored to emphasize the Second Vatican Council as continuity. The thesis results point to the coherency between the musical memories restored by specialists and academics and the discourses that determined the targets of whole religious system, as a factor of legitimation of these targets. This adequateness legitimized musical targets by tradition and revealed the process efficiency. On the other hand, the limits of the control were observed: musical memories, maintenances of collective identities and traditional religious manifestations, practical needs, emotional memories, political (national identity) and economical interests, and above all, the ability trading of individuals and local groups in relation to the targets of the religious system.

The work deals with the historical development of the liturgical space and the architecture of the Břevnov monastery. The first part describes all building styles which were applied to Christian churches and their influance on the worship. It also includes numerous examples of important sacral buildings in our country as well as abroad. Next it deals with the changes concerning the liturgical space and liturgy itself after the 2nd Vatican Council and gives some examples of Post-Council churches. The subject matter of the second part is the Břevnov Monastery. First it briefly describes the history of Břevnov and its architectural development from Romanesque period to the Baroque style. In order to understand its constructional development it was necessary to mention some notable people and historic events that influenced the outer appearance and the inside structure of the monastery.

Orientador: Agueda Bernardete Bittencourt / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-11T18:53:27Z (GMT). No. of bitstreams: 1 Meschiatti_JoseEduardo_D.pdf: 6023512 bytes, checksum: c4f856e05d51c2cf1399afbad2623389 (MD5) Previous issue date: 2008 / Resumo : Este trabalho aborda o tema da formação do clero, fazendo um olhar sobre ¿formando¿ e ¿clero¿, sujeitos que não podem ser dissociados. Para a compreensão dos objetivos do processo atual de formação do clero, busca-se entender quem é o padre, qual sua identidade, como se deu a compreensão histórica dessa identidade e qual o perfil das pessoas que se interessam por entrar e fazer parte da assim chamada ¿carreira sacerdotal¿. Através dos vieses das análises de cunho sociológico, histórico e pedagógico a presente pesquisa investiga a formação presbiteral em três fases: a primeira que vai do Concílio de Trento (1545-1563) até meados do século XX; a segunda que aborda a experiência tópica de pequenas comunidades formativas, no breve período do entorno do Concílio Vaticano II (1962-1965) e, a terceira que analisa a formação do clero no período pós-Concílio Vaticano II, sobretudo no período do pontificado do Papa João Paulo II (1978-2005). O trabalho está dividido em três capítulos em que se analisa a formação presbiteral e os seminários na sua compreensão histórica, tendo como referenciais de compreensão Michel Foucault, em sua obra Vigiar e Punir, Erving Goffman, na obra Manicômios, Prisões e Conventos o teólogo João Batista Libânio, em sua obra ¿A Volta à Grande Disciplina¿. O primeiro capítulo, intitulado ¿Um modelo persistente¿, faz um percurso na história para compreender a identidade do presbítero plasmada e forjada e pelo Concílio de Trento. O segundo capítulo, ¿Um modelo em luta¿, analisa a tentativa de superação da identidade tridentina no que diz respeito à formação do clero, empreitada pelo Concílio Vaticano II, apontando a renovação da eclesiologia e das estruturas da Igreja. Como caso concreto de análise, estuda-se neste capítulo a trajetória da formação do clero na Arquidiocese de Campinas, levantando-se a história dos seminários nesta Igreja Particular e a aplicação das determinações dos documentos da Igreja e dos Concílios. O terceiro capítulo ¿O velho no novo¿, descreve os desdobramentos da renovação eclesiológica proposta pelo Vaticano II, que acaba por exigir um novo modelo de presbítero diante das novas realidades do mundo atual e da pós-modernidade, tendo como iluminação as orientações do pontificado do Papa João Paulo II, a partir das diretrizes da Exortação Apostólica Pós-Sinodal Pastores Dabo Vobis de 1992 / Abstract : This work approaches the theme of clergy formation by looking at the terms ¿formation¿ and ¿clergy,¿ which are subjects that cannot be dissociated from each other. In order to comprehend the purpose of the current process of clergy formation, this work seeks to understand who the priest is, his identity, the historical comprehension of priestly identity, and the profile of the men seeking to enter the so-called ¿clergy-career.¿ Through the lens of sociology, history, and education, the present work researches the clergy formation in three stages: First, from the Council of Trent (1545-1563) to the middle of the 20th century; second, approaching the experience of small formative communities, during the brief period near the II Vatican Council (1962-1965); third, making an analysis on the formation of clergy in the post-Vatican II period, especially during the pontificate of pope John Paul II (1978- 2005). This work is divided in three chapters that approach clergy formation and Seminaries in their historical comprehension, having as reference the thoughts of Michel Foucault in his work, ¿Vigiar e Punir,¿ of Erving Goffman in, ¿Manicômios, Prisões e Conventos,¿ and of the Theologian João Batista Libânio, in his work, ¿A Volta à Grande Disciplina.¿ The first chapter, entitled, ¿A persistent model,¿ draws a path through history to comprehend the clergy identity of the Priest built by the council of Trent. The second chapter, ¿A struggling model,¿ makes an analysis of the attempt to overcome the Tridentine identity regarding Clergy formation, achieved by the II Vatican Council, pointing to a renewal of ecclesiology and church structures. As a concrete case, the chapter will discuss on the trajectory of clergy formation in the Archdiocese of Campinas, unfolding the history of the seminaries in that particular church and the application of the Church documents, guidelines, and Councils. The third chapter, ¿The Old in the New,¿ describes the unfolding of that renewal of ecclesiology proposed by Vatican II, which requires a new model of clergy against the new realities of the current world, and postmodern era, according to the positions taken during the pontificate of John Paul II, departing from his Post-Synodal Apostolic Exhortation Pastoris Dabo Vobis (1992) / Doutorado / Educação, Conhecimento, Linguagem e Arte / Doutor em Educação

This thesis investigates how the visual arts philosophy promulgated in the 1960s by the Second Vatican Council of Roman Catholic Churches is manifested by commissioned artists for a particular parish. The primary data were the new sanctuary and the artworks, which include stained glass by Lyle Novinski, a carved-glass Marian Shrine by Claire Wing, bronze Stations of the Cross by Heri Bartscht, and wooden medallions depicting two saints carved by Don Schol. This paper reviews pertinent ecclesiastical doctrines along with interpretational publications, physically and iconographically describes the sanctuary and artwork, and considers aspects of the relationship between patron churches and the artists they commission.

The present study Catholic Newspaper between 1949 and 1968 deals with a historical analysis of the Catholic Newspaper which was established in order to implement repressive measures of the Communist Party against the Catholic Church. This study also discusses the situation of the Catholic Church after 1948 when the Communist Party of Czechoslovakia came to power. The Catholic Newspaper was established in 1949 and at that time, it represented the only periodical of the Catholic Church which could strengthen the belief of people as well as provide religious education. Other Catholic journals were discontinued shortly after the Communist coup in February 1948. The Catholic Church became one of the major enemies of the new government. A part of this study deals with the negotiations of the main representatives of the state as well as the Catholic Church. The failure of establishing an agreement led to a new religious policy in Czechoslovakia; the policy comprised administrative measures against the Catholic Church, processes with Church Authorities and restrictions in the education system of theologians. The present study concentrates on the establishing of the Catholic Newspaper and discusses the first years of its existence with a major focus on the sections for children. It also discusses the Second...

Magister Theologiae - MTh / The service of deacons in the Church is documented from Apostolic times. A tradition attested already by St. Ireneus and influenced in the liturgy of ordination, sees the origin of the diaconate in the institution of the “seven” mentioned in the Acts of the Apostles (6:1-6). St Paul refers to the deacons and to bishops in his letter to the Philippians. (1:1), while in his first letter to Timothy (3:8-13) he lists the qualities and virtues which they should possess so as to exercise their ministry worthily.While the permanent diaconate was maintained from earliest Apostolic times to the present in the Eastern rite churches (Orthodox and Catholic), it gradually disappeared in the western church during the first millennium. The diaconate continued as a vestigial form as a temporary, final step along the course to ordination to the priesthood in the western church. In the 20th Century, the Permanent Diaconate was restored in the western church.Following the recommendations of the Second Vatican Council (in Lumen Gentium29), in 1967 Pope Paul VI issued the motu proprio Sacrum Diaconatus Ordinem,restoring the ancient practice of ordaining to the diaconate men who were not candidates for priestly ordination.The permanent deacons are assigned to work in a parish and to assist priests in their pastoral and administrative duties, but report directly to the bishop who appoints them. Unlike most clerics, permanent deacons are married or single men who also have a secular profession.In the Archdiocese of Cape Town, the first deacons to be ordained to the order of Permanent deacons took place in 1980. In the early days, the archdiocese had a clear policy for diaconate training and formation. Priests requested men to study towards becoming deacons. Over the past 30 years the bishops have ordained close to 100 deacons to minister in 75 parishes throughout the Archdiocese.Today there is a need to try to understand why deacons lack the zeal and passion that was so prevalent at their ordinations. Is it due to their training or has a need a risen for a deeper theological understanding of the diaconate. Priests do not fully understand the ministry of the deacons which on occasions gives rise to conflict within the parish.Currently more and more communities are calling on the parish deacon before approaching their parish priest for advice. It is in these theoretical grounds that a critical assessment of the Profile and Ministry of the Catholic Diaconate in the Archdiocese of Cape Town was undertaken. This is pioneer research in the Archdiocese.