Thesis advisor: John F. Baldovin / This dissertation is about three key moments in the developing theology of the Church's holiness and sinfulness in the twentieth century: the ressourcement movement of the 1930's-50's, Vatican II, and the pontificate of John Paul II. Chapter One discusses the contributions of these six early-twentieth century theologians: (a) Emile Mersch ---Church as Mystical Body of Christ (b) Henri de Lubac ---the paradoxes in understanding the Church as in time and beyond time (c) Hans urs Von Balthasar ---the Church as covenant (d) Yves Congar ---the scandal of division in the Church and the image of the Church as the People of God (e) Karl Rahner---the Church as sacrament for the World (f) Charles Journet ---the Holy Spirit as the formal cause of the Church Chapter Two discusses the influence of the theologians examined in Chapter One on specific passages in Vatican II's document on the Church, Dogmatic Constitution on the Church, Lumen Gentium (1964). Chapter Three shows how Pope John Paul II further advanced the understanding of the Church's holiness and sinfulness in his millennial program which included two documents, Tertio Millennio Adveniente (1994) and Novo Millennio Ineunte (2001) and a public apology on March 12, 2000 for the sins of the members of the Church. The Conclusion argues that John Paul II's apology was the fruit of a century of theological reflection on the nature and mission of the Church that began with ressourcement theology and was advanced by the convocation of Vatican II and its subsequent documents, particularly Lumen Gentium. Additionally, there is a discussion of the agenda for further theological investigation in the twenty-first century that these three twentieth-century moments suggest. / Thesis (STD) — Boston College, 2012. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Adding to a growing body of research on women and religion in English Canada, this historical study offers a glimpse inside convent culture in 1950s and ’60s Ontario, an area seldom studied by Canadian historians. The oral histories of two teaching communities in the Diocese of London, Ontario - the Ursuline Sisters of the Chatham Union and the Ontario Province of the Sisters of the Holy Names of Jesus and Mary - as well as textual records from their convent archives, form the basis of this study. This thesis seeks to examine both the external and internal factors which precipitated reforms to convent life during the 1950s and 1960s, that is, the years preceding and immediately surrounding the Second Vatican Council of the Roman Catholic Church. The external factors on reform include the pre-conciliar and conciliar mandates of the institutional Church, as well as social factors such as educational reform and changes in the roles of women throughout the postwar period. The more internal factors affecting change include shifts in sisters’ communal and individual identities and changes in spirituality. Taken together, these catalysts of change are reflective of the interplay of religious belief, institutional power and gender in postwar Canadian Roman Catholicism. Analyses of Church mandates, community responses, convent discourses on girls and women, and the spiritual reading practices of sisters throughout this period of significant change reveal that the reform efforts of religious communities were not only official and prescribed, but were also unofficial and grassroots in nature.

Adding to a growing body of research on women and religion in English Canada, this historical study offers a glimpse inside convent culture in 1950s and ’60s Ontario, an area seldom studied by Canadian historians. The oral histories of two teaching communities in the Diocese of London, Ontario - the Ursuline Sisters of the Chatham Union and the Ontario Province of the Sisters of the Holy Names of Jesus and Mary - as well as textual records from their convent archives, form the basis of this study. This thesis seeks to examine both the external and internal factors which precipitated reforms to convent life during the 1950s and 1960s, that is, the years preceding and immediately surrounding the Second Vatican Council of the Roman Catholic Church. The external factors on reform include the pre-conciliar and conciliar mandates of the institutional Church, as well as social factors such as educational reform and changes in the roles of women throughout the postwar period. The more internal factors affecting change include shifts in sisters’ communal and individual identities and changes in spirituality. Taken together, these catalysts of change are reflective of the interplay of religious belief, institutional power and gender in postwar Canadian Roman Catholicism. Analyses of Church mandates, community responses, convent discourses on girls and women, and the spiritual reading practices of sisters throughout this period of significant change reveal that the reform efforts of religious communities were not only official and prescribed, but were also unofficial and grassroots in nature.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

O presente trabalho busca analisar a atuação dos Franciscanos da Reconciliação(Atonement) em São Paulo entre os anos 1977 a 1994. Fundados em 1898 pela iniciativa do então reverendo Episcopal Anglicano Paul James Francis (Pe. Paul Wattson) e da Irmã Lurana White passam a pregar a união entre as Igrejas Católica, Episcopal Anglicana e Ortodoxa Grega. Em 1909 a conversão dos membros ao catolicismo não interrompeu as atividades ecumênicas, que prosseguem mesmo após a morte de Paul Wattson em 1940. Iniciam a Missão no Brasil nas Dioceses de Jataí e Rio Verde (GO) em 1963. Em São Paulo o trabalho teve início no ano de 1977 a convite do então arcebispo de São Paulo D.Paulo Evaristo Arns ampliando o trabalho ecumênico na Arquidiocese. Em 1994 decidiram encerrar sua presença no Brasil. / The objective of the present work is to analyse the ecumenical task performed by Franciscan Friars and Sisters of Atonement in Sao Paulo City in the period from 1977 to 1994. Founded in 1898 by Anglican Episcopal reverend Paul James Francis (Father Paul Wattson) and Mother Lurana White started the movement preaching the union of Catholic, Anglican Episcopal and Greek Orthodox Churches. The conversion of those members to Catholicism in 1909 did not interrupt the ecumenical activities, which continued after the death of Paul Wattson in 1940. They created in 1963 the mission at Jataí and Rio Verde Diocese in Goias State. In Sao Paulo City the action took place in 1977 by invitation of archbishop D. Paulo Evaristo Arns, expanding the ecumenical work inArchdiocese . In 1994 they decided their departure from Brazil.

Orientador: Sidinei Galli / Banca: Paulo Alves / Banca: Eduardo Basto de Albuquerque / Resumo: A especificidade do catolicismo brasileiro constituído da combinação de princípios diversificados de sistemas religiosos, e que no decorrer da organização dessa sociedade atribuilhe características específicas, garantiu a sobrevivência de um leque amplo e variado de experiências religiosas. Após o Concílio Ecumênico II (1962-1965),essas experiências foram reavaliadas, diante da postura de re-direcionamento voltado para a massa popular, uma vez que, o cenário religioso brasileiro mostrava-se pluralista e competitivo, principalmente nos anos de 1980 e 1990. Entre as mudanças ocorridas na Igreja, com base nas diretrizes estabelecidas pelo Concílio Vaticano II (1962-1965), temos: as Comunidades Eclesiais de Base, a Teologia da Libertação e a Renovação Carismática Católica, privilegiada neste trabalho. A tendência e postura desse último Concílio mostrou-se conservadora, quando passou a institucionalizar e normatizar algumas dessas experiências religiosas populares . Numa tentativa de recuperar o processo de construção conservador católico, este trabalho procura estudar a vivência religiosa carismática, através da institucionalização de algumas dessas experiências religiosas moldadas e orientadas pela Renovação Carismática Católica, a partir de uma postura e modelo específicos: os Seminários de Vida no Espírito Santo, que neste trabalho foram apreciados a partir da diocese de Marília- interior do Estado de São Paulo, estudando aqui particularmente a representatividade da cidade de Adamantina (SP) no cenário religioso brasileiro. Representatividade essa demonstrada e interpretada a partir da análise de entrevistas realizadas com um grupo de participantes de seminários, entre os anos de 1997 e 2003, possibilitada através da metodologia oral. / Abstract: The specifying of the consisting Brazilian Catholicism from the combination of diversified principles of religious systems, and through the organization of this society attributes to it specific characteristics, has guaranteed the survival of an ample and varied fan of religious experiences. After Ecumenical Conciliate II (1962-1965), these experiences had been reevaluated; facing the position of re-aiming directed toward the popular mass, once, the Brazilian religious scene revealed pluralism and competitiveness, mainly in the years of 1980 and 1990. Among the changes occurred in the Church, based on the lines established for Vatican Conciliate II (1962-1965), we have: the Base Eclectic Communities, the Theology of the Release and the Charismatic Renewal Catholic, outstand in this work. The trend and position of this last one conciliate revealed itself conservative, when it started to institutionalize and to norm some of these popular religious experiences. In an attempt to recover the construction of the c catholic conservative process, this work looks forward to study the charismatic religious experience, through the institutionalization of some of these religious experiences molded and guided by the Charismatic Renewal Catholic, from a specific position and model: the Seminaries of Life in the Holly Spirit, that in this work had been appreciated from the church in Marília- a country city in the State of São Paulo, studying here particularly the representative ness of Adamantina city (SP) in the Brazilian religious scene. Representation here, demonstrated and interpreted from the analysis of interviews carried through with a group of participants of seminaries, among the years of 1997 and 2003, made possible through the verbal methodology. / Mestre

O presente trabalho busca analisar a atuação dos Franciscanos da Reconciliação(Atonement) em São Paulo entre os anos 1977 a 1994. Fundados em 1898 pela iniciativa do então reverendo Episcopal Anglicano Paul James Francis (Pe. Paul Wattson) e da Irmã Lurana White passam a pregar a união entre as Igrejas Católica, Episcopal Anglicana e Ortodoxa Grega. Em 1909 a conversão dos membros ao catolicismo não interrompeu as atividades ecumênicas, que prosseguem mesmo após a morte de Paul Wattson em 1940. Iniciam a Missão no Brasil nas Dioceses de Jataí e Rio Verde (GO) em 1963. Em São Paulo o trabalho teve início no ano de 1977 a convite do então arcebispo de São Paulo D.Paulo Evaristo Arns ampliando o trabalho ecumênico na Arquidiocese. Em 1994 decidiram encerrar sua presença no Brasil. / The objective of the present work is to analyse the ecumenical task performed by Franciscan Friars and Sisters of Atonement in Sao Paulo City in the period from 1977 to 1994. Founded in 1898 by Anglican Episcopal reverend Paul James Francis (Father Paul Wattson) and Mother Lurana White started the movement preaching the union of Catholic, Anglican Episcopal and Greek Orthodox Churches. The conversion of those members to Catholicism in 1909 did not interrupt the ecumenical activities, which continued after the death of Paul Wattson in 1940. They created in 1963 the mission at Jataí and Rio Verde Diocese in Goias State. In Sao Paulo City the action took place in 1977 by invitation of archbishop D. Paulo Evaristo Arns, expanding the ecumenical work inArchdiocese . In 1994 they decided their departure from Brazil.

with Prof. Thomas Beaudoin / Campion Hall 303

No description available.

Thesis advisor: Richard Lennan / This thesis examines issues that complicate the reception of Vatican II, proposes hermeneutical principles to engage these issues, and argues that to receive the council’s teaching on the church and episcopal conferences one has to combine sociology with the traditional sources of theology such as Scripture, patristic theology, church teaching, and church history. Chapter One studies issues that involve the reception of Vatican II through the perspectives of Walter Kasper, the delegates of the 1985 Synod of Bishops, and Joseph Ratzinger/Pope Benedict XVI. It shows that to engage these issues, one has to pay attention both to the historical context of Vatican II and to the documents of the council, to both ressourcement and aggiornamento, and to both elements of continuity and elements of discontinuity in the teaching of Vatican II. Chapter Two explains why one needs sociology to interpret Vatican II’s teaching on the church. It argues that for the council’s bishops the church is more than a mystery of communion promoted by the Congregation for the Doctrine of the Faith and defended by Joseph Ratzinger in his debate with Walter Kasper. The church is the sacrament of Christ or a theological and socio-historical reality. As a result, Scripture, patristic theology, church teaching, and church history are not sufficient to provide a proper understanding of the church. Sociology should be integrated into conciliar ecclesiology to study the church. Chapter Three shows how sociology can be integrated into ecclesiology to help theologians receive Vatican II’s teaching on the church. The chapter engages Neil Ormerod’s critique of Roger Haight’s two-language approach to ecclesiology to demonstrate why the relationship between the theological and the socio-historical dimension of the church complicates the integration of sociology into ecclesiology. It argues that Karl Rahner’s theology of grace and the church can provide a framework for relating sociology to ecclesiology. Chapter Four builds on this framework to examine the Vatican’s and Asian bishops’ reception of episcopal conferences. It argues that neither the Vatican’s nor the Asian bishops’ reception can offer a comprehensive understanding of episcopal conferences. To receive this teaching of the council, one has to combine sociological insights from the sociology of organizations with theological concepts from Scripture, canon law, and church teaching. / Thesis (STD) — Boston College, 2020. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.