Orientador: Eliane Moura da Silva / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-05T17:43:33Z (GMT). No. of bitstreams: 1 RigoloFilho_Pedro_M.pdf: 6453348 bytes, checksum: 36c4d82805e14d6ba98083620689580a (MD5) Previous issue date: 2006 / Resumo: Sob a perspectiva da História Cultural, esta dissertação analisa algumas práticas de leitura realizadas sobre o movimento da romanização brasileira, especialmente na diocese de Campinas, sob o governo pastoral de D. João Batista Correa Nery, entre os anos de 1908 a 1920. O objetivo deste estudo é compreender aquele contexto através das práticas sociais e religiosas daquele bispo. Ela procura demonstrar que, na busca em se criar uma cultura católica capaz de tomar o país uma nação católica, as práticas sociais e discursivas do episcopado brasileiro foram motivadas por preceptivas religiosas, especialmente a doutrina sacramental que interpreta a Igreja como um sinal de Deus no mundo. Desta forma, o episcopado e, em especial, D. Nery promoveu a visibilidade da Igreja através de diversos empreendimentos materiais, da renovação litúrgica e espiritual, estimulando assim, a sensibilidade religiosa e a materialidade da fé. De vital importância para a romanização foi a propagação da doutrina católica através de material impresso. Conclui-se que esta cultura religiosa garantiu, simultaneamente, o sucesso das reformas internas que, progressivamente,. aconteceram na Instituição e das articulações políticas realizadas junto a diversos segmentos da sociedade brasileira / Abstract: Under the perspective of the Cultural History, this dissertation analyzes some practices of reading made on the movement of the Brazilian romanization, especia1ly, in the Campinas' diocese, under the D. João Batista Correa Nery' pastoral govemment, between 1908 and 1920. The aim of this study is to understand this historical context through the social and religious practices of this bishop. This study demonstrates that, in the search of creating a Catholic culture capable of transforming Brazil into a Catholic nation, the social and discursive practices of the Brazilian episcopacy were motivated by religious precepts, particularly, the sacramental doctrine that interprets the Church as a sign of God in the world. In doing so, the episcopacy and, especia1ly, D. Nery, promoted the visibility of the Church through liturgical and spiritual renewal, introducing new elements in order to stimulate the religious sensibility and the materiality of faith. A crucial aspect for the romanization was the propagation of the Catholic doctrine through printed material. In conc1usion, this religious culture guaranteed the success of both the internal reforms, which happened, progressively, in the Catholic institution, and the political articulations made by Catholic Church with different segments of Brazilian society / Mestrado / Historia Cultural / Mestre em História

La thèse porte sur l'histoire de Radio Vatican et de ses émissions diffusées dans plusieurs langues de sa fondation à la Seconde guerre mondiale. La recherche a démontré que Radio Vatican, moderne moyen d'apostolat fortement voulu par Pie XI, devint avec le temps un moyen de propagande et contre-propagande ainsi que de diplomatie utilisé pour défendre les positions et les décisions du Saint-Siège pendant la guerre. Radio Vatican a été étudiée comme un observatoire spécial pour aborder quelques-unes des problématiques les plus vives concernant le pontificat de Pie XII pendant la guerre: la position de l'église envers le conflit en cours, le rapport avec les régimes (fasciste italien, national socialiste, communiste, de Vichy) et avec les démocraties (Angleterre et États Unis). Les reconstructions des relations de Radio Vatican avec la Curie, l'usage qui fut fait de ce moyen, les contenus des émissions, les décisions de les diffuser, les modalités et les temps, ou ce qu'on préféra taire, tout cela a été l'occasion pour réfléchir sur le gouvernement de l'Église de Eugenio Pacelli. / This dissertation concerns the history of Vatican Radio and its broadcasts spread in several languages from its foundation to the Second World War. The research demonstrates that Vatican Radio, a modern means of apostolate strongly wanted by Pius XI, during the war had become means of propaganda and counterpropaganda, as well as of diplomacy, used to defend the positions and the decisions of the Holy See. Radio Vatican has been studied as a special observatory to approach some of the most outstanding problems concerning the pontificate of Pius XII during the war: the position of the Church towards the conflict, the relationship with the regimes (communist, Italian fascism, national-socialism, of Vichy) and with the democracies (England and the United States). The analysis of the relations between Vatican Radio and the Roman Curia, the use made of this means, the contents of broadcasts, the decision to spread them, the modalities and the times of their diffusion, or of what was preferred to keep silent, all these questions have been an opportunity to meditate upon the government of Eugenio Pacelli's Church.

以往的明末清初耶佛相遇研究,更为注重天主教和佛教间的冲突和对比。本文更倾向于身处耶佛相遇处境内的士人的宗教内对话。来世问题不仅是耶佛宗教间论辩的焦点，也是士大夫的宗教内对话转化信仰的主旨。 / 这是因为晚明时期传统儒学影响，更加关注生死问题的讨论。晚明儒释交融，逃禅悦禅狂禅成为一时风尚。而天主教的传入给关心生死议题的士大夫提供了另一种资源。相对于流于空虚玄妙的禅学而言，很多人认为天主教是一种"实心"、"实行""实学"的思想体系。 / 明清之际，佛学的发展趋势是禅净合流，唯心净土与弥陀净土慢慢融合。禅净双修在士大夫中很受欢迎。因此，士大夫对天主教生死关的理解不仅与禅学相关，也与净土相关。 / 明朝政策使瑜伽僧和禅讲僧鼎立，使经忏法事弥漫于士人的日常生活中，这也与净土信仰相关联。对这些经忏科仪的批判，也成了天主教徒理解来世的一个面向。 / 来世问题，中国天主教徒认为这是儒学的疏略之处，构成了"补儒易佛"的重要内容。 / Most of the existing studies of the Buddhist‐Christian encounter during the Ming and Qing dynasties emphasize the conflict and contrast between Chinese Buddhism and Catholicism. The present study tends to focus on the intra religious dialogue of the participants. It will indicate that the problem of next‐life or life after death was not only one of the foci of dialogue, but also one of the key aspects of the transformation of faith caused by intra‐religious dialogue of the Chinese intellectuals at that time. / During the late Ming period, under the influence of traditional Confucianism, the matters of life and death became a focus of debate. At that time, the escapist Ch’an Buddhism became an ethos, and interactions took place between Buddhism and Confucianism. When Catholicism was introduced into China, it offered a spiritual alternative to the Chinese intellectuals who cared about matters of life and death. In contrast to the relatively more speculative and mysterious Ch’an, many Chinese found Catholicism a more genuine, concrete and practical system of thought. / With regard to the Buddhism during the Ming and Qing dynasties, an important trend of development was the combination between Ch’an and Pure Land Buddhism, particularly the gradual integration between the Amitabha Pure Land and the Heart‐Only Pure Land. Dual cultivation of Ch’an and Pure Land was very popular among the Chinese intellectuals. For this reason, the Chinese intellectuals’ understanding of the Catholic view of life and death related not only to Ch’an, but also to Pure Land Buddhism. / The governmental policy of Ming dynasty made the ritual monks stand on equal footing with the lecturing monks, and the Buddhist rituals, including those related to Pure Land Buddhism, integral part of the daily life of the intellectuals. The critique of these rituals formed an important aspect of the Catholic view of next‐life. Many Chinese Catholics took the problem of next life as one of the limitations or neglect problems of Confucianism, and made it one of the major contents for the strategy of "supplementing Confucanism and replacing Buddhism". / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 劉晶晶. / Thesis submitted: December 2013. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 182-205). / Abstracts also in English. / Liu Jingjing.

Throughout the colonial period of Mexican history, cloistered nuns wrote spiritual journals at the request of their confessors. These documents were read and scrutinized, not only by the confessors, but also by others in the hierarchy of their Orders. They are important sources of study for historians in that they provide a window into the religious culture of the times and the spiritual mentality of their authors. This thesis will examine one such record, discovered in a collection of volumes at the Historical Franciscan Archive of Michoacán in Celaya, Mexico. The diary covers eleven months of 1751 in the life of a Franciscan nun -- believed to be María de Jesús Felipa who kept such records over a period of more than twenty years. María de Jesús Felipa was a visionary who experienced occasional ecstatic states. Through her contacts with the spiritual world, she pursued her own salvation and that of those most specifically in her charge: members of her own community -- the convent of San Juan de la Penitencia in Mexico City -- and the souls in purgatory. These encounters propelled her into different frames of time and space -- moving her into the past and the future, and transporting her to bucolic and horrific locations. Her diary ascribes meaning to these encounters by tying them to her life and her relationships within the convent. Her diary of 1751 also indicates that this spiritual activity and the records she kept brought her to the attention of the Inquisition. The thesis argues that, because of its cohesiveness of thought and consistency of focus, the diary effectively casts its record keeper as author of her own life story. A close reading reveals the inner thoughts and perceptions of a distinct personality. Her first-person account also reflects the character of Christianity, the impact of post-Tridentine reforms and difficulties in the governance of convents in eighteenth-century New Spain. Although always arduous and often unpleasant, writing provided Sor Maria with an opportunity to establish her integrity, exercise control, and justify her thoughts and actions as she pursued her vocation. Writing under the supervision of a confessor, María de Jesús Felipa was her own person. In its organization and focus, her diary resolutely records a struggle for self-determination within the limits imposed by the monastic vows of obedience, chastity, poverty and enclosure.

The lay Dominicans in South Africa, originally known as the Third Order of the St. Dominic, consist of lay associates of the Friars of the Order of Preachers (or the Dominican Order). St. Dominic founded the Order of Preachers in 1216. From the Order's earliest foundation, lay people were associated with its life and preaching mission. Originally known as the Order of Penance, it emerged out of the thirteenth century reform movement of church and society known as the vita apostolica. One of the most prominent of these was St. Catherine of Siena. Many women were inspired to follow her example. Later a rule was developed for the Third Order, also known as tertiaries. The tertiaries were first introduced into South Africa in 1888 by the Dominican sisters of Kingwilliamstown who accepted some women as candidates for the congregation of sisters. Later when the Dominican friars arrived in the country in 1917, Fr. Laurence Shapcote who started the first Dominican mission in Boksburg, accepted tertiaries. The first chapters were established in Boksburg, Louis Bertrand mission near Potchefstroom and Stellenbosch. The tertiaries were primarily a pious or devotional society of associate priests, solitary members (lone tertiaries) and chapter members. They emphasised the importance of the spiritual life, understood at the time, as attaining Christian perfection. From their origins in South Africa, the tertiaries included both men and women from the various racial and economic strata of apartheid society. The tertiaries grew and developed rapidly from 1940 to 1960. They had a wide appeal because of the resurgence of contemplation and the monastic life during this period. In some parishes, particularly African ones, the Dominican friars were training tertiaries as lay ministers. In this way the tertiaries anticipated the changes that took place during the Second Vatican Council and the greater role given to the laity in the church. During the 1960s, the first signs of a decline in interest in the tertiaries becomes apparent. Initially, the tertiaries responded well to the challenges of Vatican II but membership of the chapters declined considerably during 1970s and 1980s. The social conditions within church and society began to change. The changes allowed by Vatican II gave laity greater responsibility within the church as catechists, communion ministers, members of the parish council and deacons. This caused a crisis of identity for the lay Dominicans after the Council. By the early 1980s many groups had collapsed as fewer laity joined the lay Dominicans preferring to involve themselves in parish ministries than join a chapter. The lay Dominicans remained primarily a pious society. Some of the tertiaries involved themselves in lay ministries. In African parishes, lay Dominicans like Nicholas Lekoane, Joel Moja, Sixtus Msomi in Kwa Thema and Thomas Moeketsi in Heilbron rose to prominence as lay ministers. It was particularly in Kwa Thema that some innovative contributions were made in parish apostolates with the establishment of the parish ward system. However, the intensification of the struggle against apartheid highlighted the need for a more prophetic spirituality which encouraged people to involve themselves in social change. As an organisation the lay Dominicans were never involved in anti-apartheid work with the exception of a few of individuals - Advocate Herbert Vierya, and Jimmy and Joan Stewart, Major Mehan, Barbara Versfeld and Fr. S'mangsliso Mkhatshwa. Consequently, the lay Dominicans were considered, even by the Dominican friars, as increasingly irrelevant and neglected them in their ministerial outreach. By 1984 the Lay Dominicans were still in existence but even the National Promoter, Douglas Wiseman, called for the disestablishment of the lay Dominican groups in their present form. This never happened. During the 1980s, there were some creative attempts to revive and renew the lay Dominicans. The Dominican Family group was started in Cape Town that sought to bring together all the different members of the Dominican family: friars, sisters and laity. Another group was also established with a specific focus and mission as teachers in Dominican schools in Cape Town. This group developed into the Blessed Jordan of Saxony chapter. Even though the number of lay Dominican chapters declined, nevertheless, the organisation did not collapse. The lay Dominicans battled to come to grips with the challenges of a church that allowed greater participation of the laity in parish life. It was unable to transform its spirituality to allow for this shift in ecclesial life. Neither did it take up the challenges of involvement in issues of justice and peace. Young people did not find involvement in the organisation attractive and so membership continued to dwindle. The question remains whether the lay Dominicans can provide a genuine lay spirituality according to the mind of Vatican II? / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

Orientador: Leandro Karnal / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-19T03:44:45Z (GMT). No. of bitstreams: 1 Cappi_OliviaBarretodeOliveira_M.pdf: 1280776 bytes, checksum: f5fdc26e5ef8f1f3b5bf544ceeda59c8 (MD5) Previous issue date: 2011 / Resumo: Os santos são figuras presentes no universo católico com funções muito específicas: são personagens de religiosidade exemplar, que devem servir de norte para as práticas religiosas dos fiéis e trabalhar como intercessores entre eles e Deus. Eles estão presentes desde os primórdios da Igreja, já no século IV, e sobrevivem a todas as mudanças dogmáticas, doutrinais e teológicas configuradas pela instituição. No entanto, a permanência do santo não subentende a permanência dos discursos de santidade: este é orgânico e adapta-se às necessidades das comunidades em que estavam presentes, assim como aos momentos distintos vividos pela instituição. Suas histórias, constituídas pelos discursos de santidade, são relatadas em textos que são configurativos de um gênero literário próprio, chamado hagiografia. No monumento hagiográfico, a trajetória de vida sagrada de um personagem considerado exemplo de virtude é narrada com três objetivos principais: servir de distração e diversão para os fiéis, como guias de vida católica virtuosa e como textos definidores da moral que deveria permear a piedade e as práticas sociais de uma comunidade em dado período - ou seja, servir de instrumento de manutenção de uma dada ordem social. A hagiografia de Rosa de Santa Maria, primeira santa a ser canonizada na América no século XVII, atendia a esses objetivos, e ia além: o modelo de santidade ao qual ela pertencia seria utilizado como instrumento de conversão e manutenção da religiosidade católica que estava sendo transplantada para as novas colônias espanholas. A figura de Rosa, posteriormente, seria utilizada como baluarte do movimento identitário criollista e se tornaria um guia de espiritualidade para as Américas. O objetivo desta dissertação é analisar com profundidade a obra hagiográfica de Rosa, escrita pelo dominicano Leonard Hansen na década de 1660 para o processo de canonização da santa americana, nascida em Lima, no vice-reino do Peru. Busca-se compreender quais são os discursos de santidade presentes na construção da personagem santificada, assim como os modelos de espiritualidade que ela representa e o pioneirismo do texto como fundador de um novo modelo de piedade específico para a realidade americana dos séculos XVI-XVII. Nossa conclusão final é que a narrativa da vida da santa limenha apresenta todas as características da hagiografia europeia medieval e os elementos simbólicos definidores da figura santoral representativa do modelo tridentino. Portanto, apesar de sua personagem ter sido incorporada como bandeira de movimentos identitários criollistas e como fundadora de uma espiritualidade americana, não há pistas em sua hagiografia que apontem para a conformação de um novo modelo hagiográfico que respondesse às necessidades do novo território / Abstract: The saints are characters present in the catholic realm with very specific duties: they are characters of exemplary religiosity that ought to be considered as guides for religious practices and serve as mediators between the Christians and God. They have been present from the consolidation of the Catholic Church, in the 4th century, and have outlived every single change in the dogmas, doctrines and theology that the institution has faced. However, the permanence of the saintly figure does not imply the permanence of the discourses of sanctity: these are organic and adaptative to the necessities of the communities in which they dwell, as well as to the distinctive moments lived by the institution. Their life stories, constituted by the discourses of sanctity, are told in texts that are configurative of a literary genre on its own, called hagiography. At the hagiographical monument, the sacred life trajectory of a character who is regarded as an example of virtue is narrated for three main purposes: serve as entertainment for the Christians, as a handbook of righteous catholic life and as texts that define the moral that should permeate pity and the social practices of a community within a period - that is to say, serve as an instrument for the maintenance of social order. The hagiography of Rosa de Santa Maria, the first saint to be canonized in America in the 17th century, fulfilled those purposes. It even went beyond: the model of sanctity to which she belonged was to be used as an instrument of conversion and maintenance of the catholic religiosity that was being transplanted to the new Spanish colonies. The figure of Rosa was latter going to be used as the bastion of the identitary criollista movement and would become a spiritual guide for the Americas. The objective of this dissertation is to analyze in depth the hagiographic monument written about Rosa by the Dominican Leonard Hansen in the 1660s for the process of canonization of the saint that was born in Lima, the capital of the viceroyalty of Peru. It was sought to understand which were the discourses of sanctity that were present in the construction of the saintly character, as well as the models of spirituality that she represented and the forwardness of the text as the founder of a new model of pity that was specific for the American reality in the 16th and 17th centuries. The final conclusion was that the narrative of the saint?s life bears all the characteristics of the European medieval hagiographies and the symbolic elements which defined the sanctoral figures of the Tridentine period. Therefore, although the character was incorporated as the bastion of criollista movement and as the founder of a specific American spirituality, there are no signs in her hagiography that point towards the conformation of a new hagiographical model which responded to the necessities of the new territory / Mestrado / Historia Cultural / Mestre em História

This paper investigates the contours of the program of New Evangelisation of Europe (NEE) in the Roman-Catholic Church. While the roots lie with Vatican II and Paul VI.'s Evangelii Nuntiandi, the concept itself was developed by Pope John Paul II., the European Council of Bishops (CCEE) and the Bishops' Special Synod on Europe in 1991. The concept sees European culture as having been born out of Catholic Christianity. Postchristian Europe therefore is judged as having lost its (catholic) soul. This becomes evident in a reduction of humanness in the personal, cultural and spiritual realm. Therefore official Catholic teaching outlines NEE as personal spiritual renewal, catholic unity and cultural transformation. Source, norm and bearer of the NEE is the Roman-Catholic church. The author however thinks that genuine renewal springs from God's Word and Spirit (missio Dei), creating communities of faith, transforming both, church and culture in Europe. / Viele Jahrhunderte lang sahen die europaischen Kirchen ihren Kontinent und ihre Kultur als corpus Christianum. ,,Mission" galt nur den ,,Heiden" in Obersee. Diese Sicht geriet im Laufe des 20. Jahrhunderts ins Wanken. Imrner mehr Stimrnen fragten: ist nicht auch Europa ,,Missionfeld"? Inzwischen sind sich die meisten kirchlichen Traditionen in Europa einig, dal3 sie es mit einer ,,nachchristlichen" oder ,,neuheidnischen" Kultur zu tun haben, die emeut missionarisch mit dem Evangelium durchdrungen werden mu13. Die vorliegende Arbeit mochte die Konturen und Grundlinien des romisch-katholischen Programmes der Neuevangelisierung Europas (NEE) verstehen, darstellen und kritisch wurdigen. Die Arbeit besteht aus sechs Hauptteilen. Im ersten Teil werden grundlegende missiologische Aussagen des II. Vatikanischen Konzils und das Schreiben Papst Pauls VI. Evangelii Nuntiandi als Hintergrund und Wurzel fur das Konzept der NEE interpretiert. Im zweiten Teil stelle ich die Entwicklung der NEE im Denken Johannes Pauls II. seit 1979 dar, wahrend ich mich im dritten Teil auf die Interpretation der NEE auf den Symposien des Rates der Europaischen Bischofskonferenzen (CCEE) von 1982-1989 konzentriere. In verschiedenen Nuancen heben sich die Interpretationen der Bischfofe von den Gedanken Papst Johannes Pauls II. ab, ohne jedoch grundlegende Widerspriiche zu erzeugen. Im vierten T eil zeichne ich die Gedankengange zur NEE anhand der Abschlu13erklarung der Sondersynode der Bischofe fur Europa von 1991 nach. Die Synode stellt einen unspektakularen Hohepunkt, eine gewisse Zasur und eine ausgewogene Zusamrnenfassung der Entwicklung des Konzeptes dar. Eine systematische Zusamrnenfassung der Grundlinien der NEE bildet den funften Teil. Es wird deutlich, da13 die NEE die gesamte missionarische Existenz der romischkatholischen Kirche in Europa in all ihrer Vielfalt umfasst, um dem Ziel geistlicher, kirchlicher und kultureller Emeuerung im eschatologischen Horizont des Reiches Gottes naherzukommen. Im abschlie13enden Teil versuche ich das Konzept der Neuevangelisierung Europas anhand verschiedener missiologischer Modelle einzuordnen und aus evangelikaler Sicht kritisch zu wlirdigen. Die Starke des Konzeptes sehe ich im kulturbezogenen Ruf zur Urnkehr aus gottlosem und destruktivem Glauben, Denken und Handeln und der Verkiindigung der Hinkehr zu Jesus Christus, die sich in alle Bereiche der Kultur auswirkt und somit Europa mit neuer Hoffnung und Zukunft erfullen kann. Die Schwache des (offiziellen) Konzeptes sehe ich darin, da13 die romisch-katholische Kirche m.E. zur Norm fur die Emeuerung gemacht wird. Umfassende Emeuerung jedoch geht von Gottes Wort und Geist (missio Dei) aus, der Kirche und Kultur verandert und erneuert. / Christian Spirituality, Church History & Missiology / M.Th. (Missiology)

This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.

This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.

This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.