A pesquisa em questão discute a presença da Igreja no norte de Minas Gerais, isto é, na Diocese de Montes Claros. Procuramos à luz do episcopado de Dom José Alves Trindade entender as forças dinamizadoras do catolicismo nesta região singular do Brasil. O episcopado de Dom José Alves Trindade será analisado a partir de três forças impulsionadoras da ação evangelizadora do bispo durante seu pastoreio na Diocese de Montes Claros, ou seja, o catolicismo popular, as Comunidades Eclesiais de Bases e a Nova Evangelização. Para melhor entendimento, a presente pesquisa procura descrever a tipologia deste catolicismo no sertão de Minas Gerais apresentando sua especificidade e dinâmica dentro da ação evangelizadora da Igreja que entrou renovadamente na festa. Entendemos que a Igreja popular resiste no carisma do povo que continua permanentemente recriando seus espaços de resistências para vivência da fé / The research at issue discusses the presence of the Church in the North of Minas Gerais, that is, in the Diocese of Montes Claros. We have attempted, in the light of Dom José Alves Trindade\'s episcopate, to understand the dynamical forces of Catholicism in this singular region of Brazil. Dom José Alves Trindade\'s episcopate will be analyzed from the impelling forces of the bishop\'s evangelistic action during his leadership in the Diocese of Montes Claros, that is, the popular Catholicism, the Basic Ecclesiastical Communities and the New Evangelization. For a better understanding, the current research attempts to describe the typology of this Catholicism in inland Minas Gerais presenting its specificity and dynamics within the Church\'s evangelistic action that has renewedly entered into the spirit. We understand that the popular Church resists in the charisma of the people that continue permanently recreating their resistance space for the experience of faith

A presente tese busca apresentar o governo diocesano de D. Epaminondas Nunes de Ávila e Silva, primeiro bispo de Taubaté. Em 1908 assiste-se à criação de cinco dioceses no estado de São Paulo, entre elas Taubaté. Em seu espaço territorial encontrava-se o Santuário de Nossa Senhora Aparecida, cuja administração coube, por decreto, à Arquidiocese de São Paulo. Iniciava-se uma disputa pela administração desse santuário entre o bispo de Taubaté e o arcebispo de São Paulo, cada qual visando defender seus interesses diocesanos. Além da atuação comum aos bispos da época, quais sejam, o controle sobre o clero, o enquadramento das irmandades leigas e a burocratização da diocese, a ação romanizadora de D. Epaminondas, como resposta ao confronto com D. Duarte, focou-se na devoção a Santa Teresinha, sendo construído em Taubaté o primeiro santuário do mundo em sua honra / The present thesis tries to shed some light on the government of the diocese of Taubaté by its first bishop, Dom Epaminondas Nunes de Ávila e Silva. In the year of 1908 five new dioceses have been established in the State of S. Paulo, including the Diocese of Taubaté. The sanctuary of Our Lady Aparecida comes to be located inside the territorial space of the newly established diocese. The administration of the sanctuary however was, by decree, under the government of the Archdiocese of S. Paulo. This conflicting situation incited a dispute between the Bishop of Taubaté and the Archbishop of S. Paulo with regards to whom the administration of the sanctuary should belong to. In addition to the usual diocesan obligations such as to exercise control over the clergy and give legal support to the laity brotherhoods, the \"Roman\" activity of D. Epaminondas, as an answer to the conflict with Dom Duarte, came to being focused on the devotion to St. Teresinha. This focus has then lead to building the very first world sanctuary devoted to St. Teresinha in the city of Taubaté

abstract: This dissertation focuses on the development of two communities of women religious beginning in the early nineteenth century: the Sisters of Charity of Nazareth, founded in 1812, and the Sisters of Charity of Cincinnati, who arrived in Ohio in 1829 and became a diocesan community in 1852. Although administratively separate, these two apostolic communities shared a charism of service to the poor in the tradition of St. Vincent de Paul. The history of these two communities demonstrates the overlapping worlds women religious inhabited: their personal faith, their community life, their place in the Catholic Church, and their place in the regions where they lived. These women were often met with admiration as they formed necessary social institutions such as schools, hospitals, and orphanages that provided services to all religious denominations. Sisters’ active engagement with their local communities defied anti-Catholic stereotypes at the time and created significant public roles for women. The skills needed to create and maintain successful social institutions demonstrate that these women were well-educated, largely self-sufficient, competent fundraisers, and well-liked by the Catholics and Protestants alike that they served. This dissertation argues for the importance of acknowledging and analyzing this tension: as celibate, educated women who used their skills for lifelong public service, the Sisters of Charity were clearly exceptional figures among nineteenth century women, though they did not challenge the gendered hierarchies of their church or American society. To further understand this tension, this dissertation utilizes several cases studies of conflicts between sisters and their superiors in each community to examine the extent of their influence in deciding their community’s current priorities and planning for the future. These case studies demonstrate that obedience did not have a fixed definition but is better understood instead as dynamic and situational between multiple locations and circumstances. These findings concerning gender, labor, institution and community building, and the growth of American Catholicism highlight the integral role that women and religion played in the antebellum era. / Dissertation/Thesis / Doctoral Dissertation History 2019

Cette thèse vise à saisir l’histoire de l’éducation catholique au Viêt Nam aux XIXe et XXe siècles, en particulier la formation des prêtres et des catéchistes depuis l’époque des vicaires apostoliques occidentaux jusqu’en 1975 au Sud. Il est indéniable que l’enseignement profane catholique s’est appuyé sur la politique éducative de la colonisation française au début du XXe siècle et s’est développé sous les première et seconde Républiques du Sud Viêt Nam. La thèse situe en effet l’évolution de l’enseignement – public et privé – à travers les mutations de la société vietnamienne : persécution contre les chrétiens, colonisation française, guerre d’Indochine à partir de 1946, accords de Genève et exode de catholiques vers le Sud en 1954, proclamation de Diêm comme président de la République du Sud en 1955, érection de la hiérarchie ecclésiastique en 1960 qui change le rôle des missions. L’enjeu de notre travail n’est pas de contribuer à l’écriture d’une « contre-histoire » du catholicisme vietnamien et de sa place dans l’éducation mais de proposer une plus juste relecture de la place des catholiques dans l’histoire moderne et contemporaine du Viêt Nam. / This thesis aims at understanding the history of Catholic education in Vietnam in the 19th and 20th [nineteenth and twentieth] centuries, specifically the training of priests and catechists from the time of Western apostolic vicars till 1975 [nineteen seventy five] in the South. Undeniably, the profane Catholic teaching based itself on the educational policy of early 20th century French colonization and was developed under the first and second South Vietnamese Republics. Indeed, the thesis places the development of public and private education through the changing Vietnamese society: the persecution of Christians, the French colonization, the war of Indochina from 1946 [nineteen forty-six], the Geneva convention and the flight of the Catholics to the south in 1954 [nineteen fifty-four], the proclamation of Diêm as president of the South Vietnamese Republic in 1955 [nineteen fifty-five], the emerging of clergy hierarchy in 1960 [nineteen sixty] that changed the role of missions. The issue of our work is not to contribute to the writing of a “counter-history” of Vietnamese Catholicism and its scope in education but to propose a more accurate reading of the place of Catholics in modern and contemporary Vietnamese history.

Catholics is an artist's book, a limited-edition memoir that makes use of text, image, and tactility. It relates the author's Catholic upbringing as it interweaves several themes: Church history, pre-Christian mythology, and the places where such spiritualities resonate with twentieth-century pop culture.

Since 1986, the Catholic Our Lady of Victory (OLV) parish of Lackawanna, NY and the diocese of Buffalo have been working to secure canonization for Father Nelson H. Baker (1842-1936), founder of the North American branch of the Association of Our Lady of Victory and the OLV Basilica and Institutes, which, among other services, included a hospital, orphanage and school. Lackawanna is also the site of the Bethlehem Steel Plant closings of the early 1980s, which have come to symbolize the Buffalo region's difficult and troubled transition to a post-industrial economy. Thus, I frame my dissertation with the overall idea that the possibility of Baker's sainthood offers hope for economic recovery to the city of Lackawanna. Specifically, this work seeks to combine the study of material history with the study of lived religion by using performativity as a theoretical tool. Through a comprehensive presentation of the material history of Father Nelson H. Baker from the 1880s to 2006, I demonstrate that material history is a significant, integral and vital component of lived religion. Further, I make the case that devotional practices include creative acts that both provide evidence of Baker¹s sanctity for his cause and contribute to the performative nature of his material history. As such, this work attempts 1)to fill in a gap in the scholarship about contemporary Catholic sainthood in the U.S. by focusing on a specific cause for sainthood, 2) to further develop an understanding of the communal processes of representing sanctity,3) to offer a way of combining analyses of the built environment, material, print and visual culture with the study of lived religion, and 4) to expand the scope of scholarly approaches to Catholic devotional practices by demonstrating that in the Baker case, devotional practices involve a cooperative effort by both official and popular agents in the creation of material items to promote and further a cause. Visual materials are presented in the body of the text in JPEG format

This is the first published edition of Suita Maryjna (1987), a nine-movement Marian suite intended for three-part treble chorus, string quartet and two flutes composed by the Polish neoclassicist composer Irena Pfeiffer (1912-1986). The work was most likely intended for performance during Pope John Paul II’s pilgrimage to the Wawel Cathedral in Cracow, Poland in June 1987. It is structured according to a Marian prayer service known as the Jasna Góra Appeal, first prayed in the Jasna Góra Sanctuary in Częstochowa, Poland when the nation gained its sovereignty in 1918. The appeal was popularized by Pope John Paul II, who prayed it across Poland during his pilgrimages. Following the 1987 pilgrimage, Pfeiffer sent a manuscript of Suita Maryjna to the Lira Ensemble, a professional ensemble in Chicago specializing in Polish music, song and dance. Pfeiffer played an important role in the Lira by serving as a long-distance artistic advisor and by providing co-founder and current artistic advisor Lucyna Migala with modern Polish compositions for nearly twenty-five years. Suita Maryjna became a cornerstone of the ensemble’s repertory and was performed frequently, including in a studio recording in 1996. This edition of Suita Maryjna is placed in the context of Pfeiffer’s career, with particular attention to her working relationship with Pope John Paul II and the Lira Ensemble. Moreover, it discusses how Suita Maryjna reflects archaism, one of several strands of Polish neoclassicism in which diverse styles from earlier historical periods are fused.

L’Idée d’université de John Henry Newman est, à l’origine, une série de conférences universitaires, rédigées en 1852 ainsi qu’un ensemble d’essais et d’allocutions, publiées entre 1854 et 1858. C’est à l’occasion de la fondation de l’université catholique d’Irlande (1854) que la hiérarchie catholique invita Newman à exposer ses vues sur l’éducation. C’est principalement sur sa défense de l’éducation libérale et de l’enseignement théologique que repose l’argumentation de Newman. L’objet de cette étude est, d’une part, de montrer de quelle manière Newman articule sa pensée sur l’éducation avec l’ensemble de sa philosophie religieuse et culturelle et, d’autre part, de souligner de quelle manière la philosophie personnaliste de Newman offre une réponse alternative à la conception libérale et utilitariste de l’éducation. Dans un premier temps, on aborde la forme d’esprit de Newman, à travers les deux principes constitutifs de sa pensée : la conscience et l’intelligence personnelle. Ils témoignent de l’esprit de relation dont Newman fit preuve au détour de son expérience d’éducateur, de pasteur et de théologien. En un second temps, on s’interroge sur l’articulation entre sa pensée personnaliste et sa conception de l’université. Newman envisage l’idée d’université à l’aune de ce principe de relation, et dévoile ainsi la manière dont il conçoit l’organisation des savoirs, le milieu universitaire et les relations qui y sont exercées ainsi que le rôle de l’enseignement religieux sur la formation intellectuelle et morale. En un troisième temps, on interroge la relation entre l’approche culturelle de l’éducation et le personnalisme newmanien. En soutenant l’idée que l’éducation vise le développement de la personne, Newman souhaite montrer les bienfaits de la culture et, précisément, celle des humanités. Pour autant, l’éducateur catholique n’en oublie pas de souligner que la culture humaine peut aussi entrer en rivalité avec la conscience chrétienne. / The Idea of a University by John Henry Newman (1801-1890) is originally a set of lectures on university written in 1852 and a collection of essays and inaugural lectures published between 1854 and 1858. On the occasion of the foundation of the Catholic University of Ireland, the Catholic hierarchy invited Newman to set out his views on education. It is mainly on his defence of liberal education and theological teaching that Newman’s argument is based. The aim of this study is, on the one hand, to show how Newman connects his thought on education with his whole religious and cultural philosophy and, on the other hand, to underline how Newman’s personalist philosophy is an alternative to the liberal and utilitarian conception of education. First, our study tackles the form of Newman’s mind through the two principles which are at the basis of his thought: conscience and personal intelligence. They both reveal the spirit of connectedness Newman showed throughout his experience as an educator, as a pastor and as a theologian. Secondly, our study examines the connection between his personalist thought and his idea of a university. Newman envisages the idea of a university in the light of this principle of connectedness, and so reveals the way he conceives the organization of knowledge, the university milieu and its interpersonal relations, as well as the influence of religious teaching on intellectual and moral training. Thirdly, our study examines the relationship between the cultural approach to education and Newman’s personalist thought. By asserting that education aims at developing the person, Newman wishes to show the benefits of culture, and more precisely, that of humanities. However, the Catholic educator does not forget to underline that human culture may also come into conflict with the Christian conscience.

Friar Francisco Pareja represented the pinnacle of the achievement for the Franciscans in Florida during the Spanish colonial period. But who were the Franciscans? Why were they, and Friar Pareja in particular, so successful as missionaries? The bulk of the writing done thus far on the mission system in Florida has concentrated on retelling the lost story of the native peoples who once inhabited the land. The impact of the missions and the Spanish colony weighed heavily on native cultures and the Franciscans role in this has been discussed. However, little has been said about the religious order itself, and the Order of Friars minor is the focus of this manuscript. Research for this manuscript was conducted at several sites, in particular at the St. Augustine Historical Society and the P. K. Yonge Library at the University of Florida. In both microfilm and in reprints there exists in these locations several of the letters and other documents that were copied from the Archivo General de los Indias in Seville. Also, other writings and documents have been collected in journals and other sources accessible through the internet. Friar Pareja's Confesionario in 1613 was the earliest example of a Native American language translated into a European one. This feat was accomplished by a member of a religious order of the Roman Catholic Church, one that was dedicated to a principle that did not always fall in line with that of the Spanish colonial government. While the Franciscans did aid in cultural destruction, their dedication to their Faith should not be overlooked. Friar Pareja's Confesionario was just one example of the Friars' trust in God aiding them in making a lasting impact on Florida's past.

Georgia statesman Thomas E. Watson is best known as a Vice-Presidential and Presidential candidate for the People’s Party, the progressive third party movement of the 1890s and 1900s. As a Populist candidate, Watson advocated a racially progressive platform in order to appeal to African American voters. But following a series of electoral defeats and the collapse of the Populist Party, Watson retreated from politics and began a career as the publisher of his own weekly and monthly periodicals. As a publisher, Watson utilized his editorial space to express bigoted attitudes towards African Americans, Catholics, and Jews, that greatly contrasted with views he espoused as a Populist. But Watson’s rhetorical shifts occurred during the industrialization, urbanization, and immigration of the South. These radical transformations inspired fear and anxiety for thousands of rural white southerners. Within this context, Watson, as the proprietor of a profit-driven enterprise, offered opinions about the era’s numerous social, political, and economic upheavals that his readership appreciated. Throughout his career, Watson’s rhetoric shifted with the ebb and flow of contextual variation and in this period of intense economic, social, and political change, the context was favorable for the bigoted opinions that he expressed.