Thesis (doctoral) -- Universität, Mainz, 2009.

This study has been motivated by the observation made in urban centres of Cameroon, that many Catholics are getting involved in divine, faith or spiritual healing ministry; something that has not been the case few years ago. A closer look at this phenomenon revealed that, not only the people were committing to the ministry, but the influence was external to the Catholic Church. With the gradual expansion of Pentecostalism in the cities and towns of the country, with its emphasis on healing, healing ministry became more of a necessity for other churches. The Roman Catholic Church having neglected this ministry over centuries is at the crossroad. And the question is to know how Catholic healing ministers can improve their healing ministry with elements borrowed from Pentecostal churches. In a fieldwork in Cameroonian city of Yaoundé, 20 interviews were conducted: 10 from the catholic side and 10 from the Pentecostal side represented by The Apostolic Church Cameroon. These data were analysed by the Thematic Analysis method. The analysis and the reflection that followed brought to light that there are different types of healing ministers operating in our cities but not all of them are actually doing what needs to be done. At this, Jesus Christ is presented as the model of healing for ministers to imitate; because Jesus did not heal for his own glory and interest rather for the infinite glory of God and for the salvation of the vulnerable people. The study states that ecumenism between Catholics and Pentecostal can well be initiated from healing ministry through a set of identified recommendations. KEY WORDS: Roman Catholic Church, Faith Healing, Healing ministry, Pentecostalism and Charismatic Churches. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

Thesis (doctoral)--Universität, Münster (Westfalen), 2004. / Includes bibliographical references (p. [491]-524).

Spanish monarchs ruled a global empire encompassing millions of colonial subjects for nearly three hundred years. One key factor in the longevity of the Spanish Empire was its skillful integration of elements from an even longer-lasting, centralized Institution--the Catholic Church. Through a focus on San Felipe de Jesús, a Mexico City-born saint, this dissertation analyzes the pious imperialism of the Spanish Empire in the Catholic missions of Japan, the politics of beatification in Rome and local devotions in Mexico City. Funded by Philip II, Spanish missionaries spread across the Atlantic and then to the Pacific. The mission of Spanish Franciscans in Japan including San Felipe exemplified the orthodox and expansionistic tendencies of this movement. The friars’ uncompromising zeal caused them to reject Japanese society and authority, something which led to their executions in 1597. Spanish subjects thrilled to the martyrs’ inspiring story and supported their beatification cause. The Spanish king, too, actively promoted new holy figures in Rome for political and pious reasons. During the seventeenth century, more than half of the new beatified or canonized holy figures came from the Spanish Empire, including the Nagasaki martyrs. As each new saint earned a feast in liturgy, worship in Spanish territories began to disseminate not only Catholic values, but also divine favor toward the Spanish Empire and its monarch. The liturgical schedule of colonial Mexico City shows that Spanish Catholicism projected both Church and Empire across the Atlantic. As the Catholic Church had found, cults to saints formed effective imperial ties because they could also attract and adapt. Civic and religious leaders in Mexico City molded the cult to San Felipe to express municipal pride, to assert the city’s place in the Spanish Empire and to commemorate its contributions to Catholicism. Devotions to saints, then, captured the potentially-divisive power of identity to reinforce Empire and Church. Pious imperialism worked well until Bourbon-era reforms distanced the Spanish monarch from the devotional culture in Mexico City and interrupted the mediating power of saints’ cults. The Spanish Empire was less able to withstand shocks like the political instability of the early nineteenth century. / text

No abstract available

The study addresses from a sociocultural-historical, in particular a missiological and medical perspective the question if Catholic hospitals in Matabeleland, affected by the dramatic down-turn of Zimbabwe’s economy since 2000, did whatever they could to continue offering quality services to their patients. It starts with a portrayal of the emergence of secular modernity in the North-Atlantic World, as regards its view of the world as solely governed by natural laws, and of people as capable of taking destiny into their own hands, unperturbed by spiritual forces. The question is explored how the Christian Occident could end up there, following its development through the Middle Ages, and its expansion by missionary activity, by preaching the Word, but also by military force. Next, the achievements of pre-1900 Western medicine are examined, to identify if/how missionaries in Africa could have benefited. The study describes how professional medicine did not become part of the early Zambesi Mission, not because of its curative shortcomings, but for spiritual reasons, insofar as the Jesuits did not follow the European trend to let worldly well-being take the place of eternal salvation. Vis-à-vis their other-than-modern view of life, suffering, and (self-)sacrifice, the promises of medicine appeared just trivial. Submissiveness to authority, both ecclesiastical and worldly, is identified as the core principle that informed the Jesuits’ educational approach towards Africans in all their efforts at conversions. The missionaries thereby colluded with colonialist thinking, in not attempting to make their pupils grow into self-confident, independent thinkers in their own right. In this educational tradition, grafted onto a pre-modern local culture, the study finds the reason why Zimbabwean medical staff, as managers of their clinics or hospitals, have shown little readiness to proactively prioritise the intrinsic needs of their institutions and push for corrective measures, prepared even to challenge their superiors when encountering aberrations in the health system, locally as well as higher up. The study asks if the Church could have opted for a different educational approach, considering the prevailing socio-economic and cultural framework conditions; finally, which options present-day Zimbabweans have to choose from, regarding their country’s future development. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

The Prefecture of Pella bought Heirachabis in 1895 and occupied it in 1898. This marked the beginning of the Mission in the South. The Oblates of Mary Immaculate officially started on 8 December 1896. They were allowed to minister among the Europeans and among Africans, not ministered to by a Protestant Mission. The first expansion was at Klein Windhoek, and at Swakopmund being the gateway to the Protectorate. The Tswana invited the Mission to help them after they had arrived from the Cape. Aminuis and Epukiro were founded. After 1905 the Mission was allowed to open stations among the Herera and Damara. Doebra, Gobabis, Usakos, Omaruru, and Okombahe were the result. Seven expeditions were undertaken to reach Kavango. After many failures the first mission became a reality at Nyangana in 1910. Just before the war the expansion reached Grootfontein, Tsumeb and Kokasib. In the South missions were opened at Warmbad, Gabis, Keetmanshoop, Luederitz and Gibeon. World War I scattered the African population of the towns which disturbed the missionary work. The S. A. Administration allowed most missionaries to stay. After the Peace Conference S. W. A. became a Mandate of S. A. In 1924 permission was granted to enter Owambo. The first station was opened in Ukuambi, later followed by Ombalantu and Okatana. In 1926 the Prefecture of Lower Cimbebasia was elevated to the Vicariate of Windhoek, while the Prefecture of Great Namaqualand became the Vicariate of Keetmanshoop in 1930. World War II left the missionary activities undisturbed. In 1943 Magistrate Trollop in Caprivi invited the Catholic Mission in 1943 to come and open educational and health facilities. The South expanded into Stampriet, Witkrans, Aroab, Mariental. The election victory in 1948 in South Africa of the Afrikaner Parties with the resulting apartheid legislation negatively affected the missions in S. W. A. After 1965 the influence of Vatican II became noticeable, while the pressure of the United Nations Organisation moved the territory towards independence. While initially the Catholic Church had been very cautious, in the ?O's and 80's she took a very definite stand in favour of human rights. She also became a full member of the CCN. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

The Prefecture of Pella bought Heirachabis in 1895 and occupied it in 1898. This marked the beginning of the Mission in the South. The Oblates of Mary Immaculate officially started on 8 December 1896. They were allowed to minister among the Europeans and among Africans, not ministered to by a Protestant Mission. The first expansion was at Klein Windhoek, and at Swakopmund being the gateway to the Protectorate. The Tswana invited the Mission to help them after they had arrived from the Cape. Aminuis and Epukiro were founded. After 1905 the Mission was allowed to open stations among the Herera and Damara. Doebra, Gobabis, Usakos, Omaruru, and Okombahe were the result. Seven expeditions were undertaken to reach Kavango. After many failures the first mission became a reality at Nyangana in 1910. Just before the war the expansion reached Grootfontein, Tsumeb and Kokasib. In the South missions were opened at Warmbad, Gabis, Keetmanshoop, Luederitz and Gibeon. World War I scattered the African population of the towns which disturbed the missionary work. The S. A. Administration allowed most missionaries to stay. After the Peace Conference S. W. A. became a Mandate of S. A. In 1924 permission was granted to enter Owambo. The first station was opened in Ukuambi, later followed by Ombalantu and Okatana. In 1926 the Prefecture of Lower Cimbebasia was elevated to the Vicariate of Windhoek, while the Prefecture of Great Namaqualand became the Vicariate of Keetmanshoop in 1930. World War II left the missionary activities undisturbed. In 1943 Magistrate Trollop in Caprivi invited the Catholic Mission in 1943 to come and open educational and health facilities. The South expanded into Stampriet, Witkrans, Aroab, Mariental. The election victory in 1948 in South Africa of the Afrikaner Parties with the resulting apartheid legislation negatively affected the missions in S. W. A. After 1965 the influence of Vatican II became noticeable, while the pressure of the United Nations Organisation moved the territory towards independence. While initially the Catholic Church had been very cautious, in the ?O's and 80's she took a very definite stand in favour of human rights. She also became a full member of the CCN. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

A sociedade brasileira e a Igreja, na segunda metade do século XIX, passaram por processos de grandes mudanças. Atuando como missionário naquele período, o Pe. Ibiapina implementou numerosas obras sociais. Seu talento imprimiu uma peculiaridade ao seu modo de agir, levando-o a construir, em reduzido espaço de tempo, em regime de mutirão, significativa quantidade de obras, pelo interior de cinco províncias nordestinas. Por meio do mutirão, Ibiapina distribuía responsabilidade e despertava potenciais a serem postos a serviço do bem comum das comunidades. A probabilidade de a população de cada local assumir, junto com a Igreja, o enfrentamento dos seus problemas sociais era diretamente proporcional à articulação conseguida. Atento aos problemas do Nordeste, fez das Casas de Caridade o centro de sua atuação, valorizando e promovendo a mulher através de atividades religiosas, educativas e profissionais. À medida que vivenciava seu projeto missionário, Ibiapina definia seu entendimento, acerca da religião e das suas decorrências, trazendo melhoramentos sociais e econômicos para o povo, alvo de sua atividade. Relacionadas a uma fé em Deus que se traduzia em práticas, as suas obras sociais reuniam populações, antes dispersas, e concretizavam algo mais que construções materiais. Tudo isso fez a sua vida de missionário tornar-se símbolo dos acréscimos benefícios que um ideal pode trazer à precária realidade social existente em uma época. / In the second half of the nineteenth century, society and the catholic church in Brazil experienced a period of great changes. In that period, Father Ibiapina, as a missionary, implemented and developed numerous social works. He characterized his work with a certain charism and in a short period of time, working in groups, constructed a significant number projects in the interior of five northeastern provinces. Through community participation, Ibiapina distributed responsibilities and generated enthusiasm that would lead to welfare services in the communities. He did this with the idea that each community, together with the church, could assume their responsibilities of their own social problems and solve them accordingly to their own possibilities. Sensitive to the regional problems of the brazilian northeast, he made Houses of Charity the base of his activities, especially promoting woman, qualifying them through educational, religious and professional training. Following his missionary project, Ibiapina defined his understanding, by employing religion and its possibilities, bringing social and economical benefits to the rural population, his principle object. Related to a living faith in God, translated in activities, his social works assembled populations that were before scattered and made concrete something more than merely material constructions. All of this established his missionary life as a symbol of achievements and benefits, expressing that an ideal can bring forth to a precarious social reality, existing in a certain time and in a certain society.

Made available in DSpace on 2017-06-01T18:12:59Z (GMT). No. of bitstreams: 1 Alberto Rodrigues_confrontada.pdf: 2551195 bytes, checksum: 500baec82c44909d427c30a1c6bad110 (MD5) Previous issue date: 2007-04-13 / In the second half of the nineteenth century, society and the catholic church in Brazil experienced a period of great changes. In that period, Father Ibiapina, as a missionary, implemented and developed numerous social works. He characterized his work with a certain charism and in a short period of time, working in groups, constructed a significant number projects in the interior of five northeastern provinces. Through community participation, Ibiapina distributed responsibilities and generated enthusiasm that would lead to welfare services in the communities. He did this with the idea that each community, together with the church, could assume their responsibilities of their own social problems and solve them accordingly to their own possibilities. Sensitive to the regional problems of the brazilian northeast, he made Houses of Charity the base of his activities, especially promoting woman, qualifying them through educational, religious and professional training. Following his missionary project, Ibiapina defined his understanding, by employing religion and its possibilities, bringing social and economical benefits to the rural population, his principle object. Related to a living faith in God, translated in activities, his social works assembled populations that were before scattered and made concrete something more than merely material constructions. All of this established his missionary life as a symbol of achievements and benefits, expressing that an ideal can bring forth to a precarious social reality, existing in a certain time and in a certain society. / A sociedade brasileira e a Igreja, na segunda metade do século XIX, passaram por processos de grandes mudanças. Atuando como missionário naquele período, o Pe. Ibiapina implementou numerosas obras sociais. Seu talento imprimiu uma peculiaridade ao seu modo de agir, levando-o a construir, em reduzido espaço de tempo, em regime de mutirão, significativa quantidade de obras, pelo interior de cinco províncias nordestinas. Por meio do mutirão, Ibiapina distribuía responsabilidade e despertava potenciais a serem postos a serviço do bem comum das comunidades. A probabilidade de a população de cada local assumir, junto com a Igreja, o enfrentamento dos seus problemas sociais era diretamente proporcional à articulação conseguida. Atento aos problemas do Nordeste, fez das Casas de Caridade o centro de sua atuação, valorizando e promovendo a mulher através de atividades religiosas, educativas e profissionais. À medida que vivenciava seu projeto missionário, Ibiapina definia seu entendimento, acerca da religião e das suas decorrências, trazendo melhoramentos sociais e econômicos para o povo, alvo de sua atividade. Relacionadas a uma fé em Deus que se traduzia em práticas, as suas obras sociais reuniam populações, antes dispersas, e concretizavam algo mais que construções materiais. Tudo isso fez a sua vida de missionário tornar-se símbolo dos acréscimos benefícios que um ideal pode trazer à precária realidade social existente em uma época.