Diss. jur. Bern, 1951.

Caritas e cupiditas constituem noções privilegiadas para investigar o livro VIII das Confissões porquanto permitem articular relatos de conversão e reflexão acerca da vontade humana, além de exibirem o caráter processual da conversão. Situada no interior de um encadeamento, a conversão depende do relato e o engendra, conforme exigência da caritas que a impele para além do ato singular. Os relatos de conversão abarcam tanto a crítica da cupiditas como a exigência do restabelecimento da caritas. Ademais, subjacente ao nosso binômio, a noção de ordem possibilita caracterizar os momentos anterior e posterior à conversão como ruptura e reparo do amor ordenado, respectivamente. Por um lado, trata-se de analisar as consequências da vontade exercida como cupiditas, verificadas, sobretudo, na cisão volitiva; por outro lado, significa identificar na caritas o exercício da vontade enquanto amor ordenado que repara a cisão da vontade. / Caritas and cupiditas are privileged notions to research into Book VIII of the Confessions because they allow to articulate conversion accounts and reflection on the human will, as well as showing the procedural nature of the conversion. Placed within a chain, the conversion depends on the account and engenders it, as demanded by the caritas that impels it beyond the singular act. The conversion accounts cover both the criticism of cupiditas and the demand for the reestablishment of caritas. In addition, underlying our binomial, the notion of order makes it possible to characterize the moments before and after conversion as a rupture and repair of ordered love, respectively. On the one hand, it is a question of analyzing the consequences of the will exercised as cupiditas, verified, above all, in the volitional split; On the other hand, it means identifying in caritas the exercise of the will as ordered love that repairs the split of the will.

Caritas e cupiditas constituem noções privilegiadas para investigar o livro VIII das Confissões porquanto permitem articular relatos de conversão e reflexão acerca da vontade humana, além de exibirem o caráter processual da conversão. Situada no interior de um encadeamento, a conversão depende do relato e o engendra, conforme exigência da caritas que a impele para além do ato singular. Os relatos de conversão abarcam tanto a crítica da cupiditas como a exigência do restabelecimento da caritas. Ademais, subjacente ao nosso binômio, a noção de ordem possibilita caracterizar os momentos anterior e posterior à conversão como ruptura e reparo do amor ordenado, respectivamente. Por um lado, trata-se de analisar as consequências da vontade exercida como cupiditas, verificadas, sobretudo, na cisão volitiva; por outro lado, significa identificar na caritas o exercício da vontade enquanto amor ordenado que repara a cisão da vontade. / Caritas and cupiditas are privileged notions to research into Book VIII of the Confessions because they allow to articulate conversion accounts and reflection on the human will, as well as showing the procedural nature of the conversion. Placed within a chain, the conversion depends on the account and engenders it, as demanded by the caritas that impels it beyond the singular act. The conversion accounts cover both the criticism of cupiditas and the demand for the reestablishment of caritas. In addition, underlying our binomial, the notion of order makes it possible to characterize the moments before and after conversion as a rupture and repair of ordered love, respectively. On the one hand, it is a question of analyzing the consequences of the will exercised as cupiditas, verified, above all, in the volitional split; On the other hand, it means identifying in caritas the exercise of the will as ordered love that repairs the split of the will.

Thirteenth-Century women engaged in educational activities within their chosen communities, as did men. Yet, traditional scholarship has claimed women were not active in teaching theology because they did not leave behind theoretical works nor hold public teaching offices. I argue that if we expand our view of education beyond familiar structures, titles, and specific textual content, we find there were many more individuals engaged in teaching and learning than appear at first glance. We also discover their teaching within existing texts. Recent scholars have successfully demonstrated the participation of women in manuscript copying and editing, traditionally seen as male activities; others have investigated alternate ways that help us better understand medieval ways of knowing as well as how women expressed what they knew. My dissertation, Teaching Caritas: Reintegrating Women's Voices into Thirteenth-Century Theological Education, takes these reassessments one step further and locates women and their texts within educational venues more generally associated with men. It seeks to reintegrate some of the many unheard voices into the dialog through a direct comparison of texts written by men and women in the thirteenth century. In my analysis, I show how both entered into the conversations regarding one theological subject, that of caritas (charity or love, in English). Caritas, from the Greek agape and eros, was a subject important to Christian thought and works; therefore, theories regarding it appear in numerous texts written by both men and women. New approaches to the study of medieval women have drastically changed the historical landscape over the last fifteen years. Feminist scholars have shown that women's practices cannot simply be added into the narrative of men's history; rather, women's very presence in history changes the narrative. Scholars have revised patterns depicting male-to-female influence in monastic reform movements, explaining how women actively engaged in those movements. Scholars of literature and rhetoric have demonstrated that medieval women used their own voices to speak, and how their voices were silenced only during subsequent centuries as dominant educational institutions narrowed their canonical and professional focus. Not surprisingly, when we pick up medieval women's texts and listen to their voices we hear original insights on theological and philosophical issues - whether in Latin or in the vernacular. My project takes up two of these women's texts and finds common ideas that they and men's texts contain. I have chosen to focus on four authors writing within the Episcopal jurisdiction of Cologne: Albertus Magnus, Beatrice of Nazareth, Hadewijch of Brabant, and Meister Eckhart. They wrote in Latin or the vernacular for the benefit of their readers. By the thirteenth century there were a number of terms for caritas in both Latin and in the vernacular languages. This synonymous nature of caritas makes possible an analysis such as mine, which crosses genre, gender and language. These religious women and men learned various theories regarding the essence of caritas, and all knew (or knew of) certain techniques used to initiate visionary events. They were able to learn and then teach their thoughts and techniques because of the connection caritas provided between the knowing soul and the divine mind. Finally, although much of our educational history has been intellectual history, there was no one dominant or correct method of teaching in the thirteenth century. By bringing these aspects to light, my work will help women's voices re-enter the historical documentary of education.

Zugl.: Wien, Univ., Diss., 2007

No description available.

Thesis--Catholic University of America. / "Elenco bibliografico": p. [xiii]-xxix.

Socialinio darbo reikšmė neatsiejama nuo vertybių, teorijos ir praktikos. Savanorišką pagalbą taip pat nulemia vertybės, per praktinę veiklą įgyti pagalbos teikimo įgūdžiai ir socialinio darbo išmanymas. Solidarumo principas gali būti laikomas ir Caritas misijos, ir socialinio darbo misijos pagrindu. Prieštaravimai išryškėja misijos įgyvendinimo procese ir susiję su savanorių pasiruošimu teikti socialinę pagalbą. Tai ir yra pagrindinė tyrimo problema. Temos aktualumas. Temą nagrinėti skatina šios srities lietuviškos literatūros stoka, Literatūros šaltiniuose pristatoma bendro pobūdžio informacija apie savanorišką veiklą. Visuomenės transformacijos procesai kelia Caritas organizacijai naujus iššūkius, verčia iš naujo perm�����styti, kokiais būdais geriausiai gali tarnauti vargstantiesiems. Analizuojamas fenomenas skatina planuoti pokyčius organizacijoje, apibrėžiant veiklos struktūrą, atsakomybes ir išryškinant savanorišką potencialą. Tyrimo objektas – Caritas misijos įgyvendinimas. Tyrimo tikslas – atskleisti savanorių kaip žmogiškųjų išteklių reikšmingumą, įgyvendinant Caritas misiją. Pirmoje šio darbo dalyje apibūdinama solidarumo principo sąvoka, kaip Caritas misijos pagrindas, remiantis Katalikų Bažnyčios socialiniu mokymu. solidarumas išreiškia organizacijos vertybes, sąveikos esmę ir nusako veiklos kryptį. Antroje darbo dalyje aptariamas profesionalus ir savanoriškas socialinis darbas, atrandama, kad profesionalus ir savanoriškas socialinis darbas vienas kitą... [toliau žr. visą tekstą] / The meaning of social work is not separable from value, theory and practice. Voluntary work determine values, acquired through practical action help offering knowledge and social work skills. The principle of Caritas work can be holding Caritas missions as well social work missions ground. Contradictions are highlighted during realization of the process of mission and it is connected with preparation of volunteers to provide help. There is the main problem of the research. Theme actuality. The main motive to handle a theme is a lack of literature translated in Lithuanian language; literature sources provide general type of information about volunteer’s work. The processes of transformation of the society make new challenges for Caritas organization, it urges rethink anew, how better to serve for people in need. The analyzing phenomenon urges to plan the changes in the organizations inside, by the way, determining the structure of the work and responsibility and bold the potential of volunteers. Object of the research - realization of Caritas mission. The aims of research- unfold the meaning of volunteers as human resources, realizing Caritas mission. In the first part of this research is determining the concept of solidarity as the ground of Caritas mission, according to Catholic social doctrine, solidarity shows values of this organization, the meaning of interaction and shows direction of Caritas work. Second part of the research discusses the meaning of the... [to full text]

Darbo tikslas: apžvelgti karitatyvinę veiklą Vilkaviškio vyskupijoje. Darbo objektas: Vilkaviškio vyskupijos ,,Caritas“. Darbo uždaviniai: pateikti gailestingosios meilės sampratą, apžvelgti tarpukario socialinę veiklą Vilkaviškio vyskupijoje ir okupacijos pasekmes, pristatyti ,,Caritas‘‘ organizacijos veiklą Vilkaviškio vyskupijoje po Nepriklausomybės atkūrimo. Darbo metodai: aprašomasis, tiriamasis, analitinis, sintetinis. Lietuvoje nemaža dalis įvairaus amžiaus žmonių, turi klaidingai suformuotą karitatyvinės veiklos supratimą. ,,Caritas‘‘ suvokiamas kaip ,,skudurų dalinimas‘‘, kaip ,,vieta“, kur galima palikti atlikusius, nereikalingus daiktus. ,,Caritas‘‘ – meilė, artimo meilė, gailestingumas. Išreiškia pastangas padėti kitam, rūpestį kito gerove, taigi, kalbama apie dorybę. Karitatyvinė veikla turi gimti iš meilės Dievui, o iš jos išplaukianti meilė artimui. Pats Kristaus asmuo ir jo gyvenimo pavyzdys yra ištisos gailestingosios meilės liudijimas. Tai ir stengiasi įgyvendinti ,,Caritas‘‘ rūpesčių kupiname pasaulyje. Šiame darbe apžvelgiama Vilkaviškio vyskupijoje vykusi ir vykdoma karitatyvinė veikla, atsižvelgiant į istorinio laikotarpio padiktuotus gyvenimo pokyčius. Kai kuri veikla vyskupijoje susijusi su visos Katalikų Bažnyčios veikla. Nemažai sunkumų, kalbant apie karitatyvinę veiklą tarpukario ir okupuotoje Lietuvoje, sudarė šaltinių stoka. Darbe remtasi archyviniais dokumentais, spausdinta literatūra, internetiniais tinklapiais, dirbusiųjų atsiminimais... [toliau žr. visą tekstą] / Aim of work: to investigate charitable activities in Vilkaviskis diocese. Object of work: organization “Caritas“ in Vilkaviskis diocese. The goals: to give a concept of Merciful Love, overview interwar social activities in Vilkaviskis diocese and identify consequences of occupation, to introduce with organization “Caritas” activities in Vilkaviskis diocese after regain of independence. The methods: descriptive, exploratory, synthetic. Many people in Lithuania do have faulty opinion about charitable activities. “Caritas” is imagined as a place where you can get some clothing for free or a place where you can give away unused clothing or other things. “Caritas” is a love, charity, mercy. It is showing effort to help others, to care for other wellbeing, talking about virtue. Charitable activities should be born out of love for God, and love for your relatives comes from it. The very person of Christ and his life example is the entire testimony of charity. “Caritas” tries to implement that in a world full of worries. This work provides an overview of charitable work in Vilkaviskis diocese given changes in life of that historical period. Some of activities in diocese are related to all activities of the Catholic Church. A lot of trouble for charitable activities where caused by lack of charitable sources at a time of interwar and at the time when Lithuania was occupied. The work was based on archival documents, press, internet sources, memories by activists, interviews of... [to full text]

Techn. Univ., Habil.-Schr.--Dresden, 2002.