Thesis (M.A.P.S.)--Catholic Theological Union in Chicago, 2007. / Vita. Includes bibliographical references (leaves 64-65).

Thesis (M.A.P.S.)--Catholic Theological Union in Chicago, 2007. / Vita. Includes bibliographical references (leaves 64-65).

In the historico-critical paradigm typology was defined in terms of prefiguration and identified with corresponding events in `salvation history. ' In contrast, Frances Young identifies typology as a hermeneutic which has its roots in the literary structure of texts. The object of this thesis is to explore the phenomenon of typology within the hermeneutics of the early Church and to assess typology's contribution to the formation of Christian identity and culture. The thesis proposes an integrated approach to the study of type, metaphor and symbol across literary and aesthetic genres, and within a limited context, i. e., Christian initiation. The introduction to the thesis surveys typology within the historical and literary paradigms. Section one considers varied uses of typology in the catechetical homilies of the Fathers. Section two looks at typology in the artistic programmes of some early Christian baptisteries. Section three surveys uses of typology in some prayers of early baptismal liturgies. By redefining typology in terms of mimesis, multi-valence and multi-culturalism we are able to demonstrate the way in which early Christians forged imaginative links between their own worshipping community and the world of Scripture, through typology.

Thesis (M.T.S.)--Catholic Theological Union, 1984. / Includes bibliographical references (leaves 56-57).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2001. / Vita. Includes bibliographical references (leaf 60).

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The dissertation entitled "Formation of the catechists laymen in the Czech and Moravian dioceses (1990 - 2015)" focuses on the development of the formation of lay catechists in Czech and Moravian dioceses in the last twenty five years. With a view to the official catholic documents referring to the formation of lay catechists, this work is aimed to evaluate the fundamental and lifelong formation of catechists in particular dioceses. The dissertation is based on a combined research consisting of inquiries, which are being answered due to a solid insight into documents of dioceses, internal documents of diocesan catechetical centres as well as surveys and interviews with heads of catechetical centres and witnesses of the historical activity of these centres. The practical part contains charts. Final part of the dissertation indicates advantages of this work which can be used in future following research on the subject of formation of lay catechists in the Czech Republic. Keywords catechists - fundamental formation - lifelong formation - diocesan catechetical centre - service - education

The dissertation entitled "Formation of the catechists laymen in the Czech and Moravian dioceses (1990 - 2015)" focuses on the development of the formation of lay catechists in Czech and Moravian dioceses in the last twenty five years. With a view to the official catholic documents referring to the formation of lay catechists, this work is aimed to evaluate the fundamental and lifelong formation of catechists in particular dioceses. The dissertation is based on a combined research consisting of inquiries, which are being answered due to a solid insight into documents of dioceses, internal documents of diocesan catechetical centres as well as surveys and interviews with heads of catechetical centres and witnesses of the historical activity of these centres. The practical part contains charts. Final part of the dissertation indicates advantages of this work which can be used in future following research on the subject of formation of lay catechists in the Czech Republic. Keywords catechists - fundamental formation - lifelong formation - diocesan catechetical centre - service - education

This study considered indigenisation to involve a process of making the local people `feel at home' in their Church. The ministry of early catechists such as Bernard Mizeki and Frank Ziqubu was crucial in showing the fact that the Anglican Church was not necessarily a church for Europeans only, but for the indigenous people as well. After this first generation of catechists there were numerous indigenous catechists who also ministered in the Diocese of Mashonaland by way of preparing people for the different sacraments found in the Anglican Church. On the other hand the training of the indigenous people for the ordained ministry was also another significant step in the process of indigenisation in the Diocese of Mashonaland. In this regard theological institutions such as St Augustine's Seminary in Penhalonga Manicaland, St Peter's Seminary Rossettenville in Johannesburg and St John's Seminary in Lusaka provided the much needed training. This study also revealed that although the Diocese of Mashonaland had an indigenous person at its helm in 1981, it remained European in several facets of its life. Although translations as a form of indigenisation started from the beginning of the Diocese of Mashonaland and continued right up to 1981, it seems it actually crippled the local indigenous peoples' innovativeness and ingenuity. In addition indigenous musical instruments also took sometime before they could be accepted in divine worship. On the other hand local art and décor as well as local architectural expressions took time to be incorporated into the Diocese of Mashonaland. However few early European missionaries such as Arthur Shirley Cripps and Edgar Lloyd tried to implement local architecture and décor in their churches in Daramombe and Rusape respectively. This study has also established that although the Anglican Diocese of Mashonaland got indigenous leadership by 1981, its liturgy, theology as well as its Acts and Canons remained European. / Christian Spirituality, Church History and Missiology / D. Div. (Church History)

This study considered indigenisation to involve a process of making the local people `feel at home' in their Church. The ministry of early catechists such as Bernard Mizeki and Frank Ziqubu was crucial in showing the fact that the Anglican Church was not necessarily a church for Europeans only, but for the indigenous people as well. After this first generation of catechists there were numerous indigenous catechists who also ministered in the Diocese of Mashonaland by way of preparing people for the different sacraments found in the Anglican Church. On the other hand the training of the indigenous people for the ordained ministry was also another significant step in the process of indigenisation in the Diocese of Mashonaland. In this regard theological institutions such as St Augustine's Seminary in Penhalonga Manicaland, St Peter's Seminary Rossettenville in Johannesburg and St John's Seminary in Lusaka provided the much needed training. This study also revealed that although the Diocese of Mashonaland had an indigenous person at its helm in 1981, it remained European in several facets of its life. Although translations as a form of indigenisation started from the beginning of the Diocese of Mashonaland and continued right up to 1981, it seems it actually crippled the local indigenous peoples' innovativeness and ingenuity. In addition indigenous musical instruments also took sometime before they could be accepted in divine worship. On the other hand local art and décor as well as local architectural expressions took time to be incorporated into the Diocese of Mashonaland. However few early European missionaries such as Arthur Shirley Cripps and Edgar Lloyd tried to implement local architecture and décor in their churches in Daramombe and Rusape respectively. This study has also established that although the Anglican Diocese of Mashonaland got indigenous leadership by 1981, its liturgy, theology as well as its Acts and Canons remained European. / Christian Spirituality, Church History and Missiology / D. Div. (Church History)