The Dominican Sisters of St Catharine of Siena arrived in South Africa in 1877. White women joined the congregation. In 1928 the first black woman entered the congregation but because of the policies affecting the different race groups in South Africa, the full integration of black and coloured women was not achieved until 1983. Chapter 1 introduces the topic of the integration of the black and coloured sisters. Chapter 2 traces the origin of the congregation and looks at its development. A brief overview of the story of the black sisters is given in Chapter 3. In the next chapter archival sources are used to understand what happened. Interviews that were conducted with some of the sisters involved in the story are given in Chapter 5. In Chapter 6 there is a look at the current situation and some of the implications for the future as the process of integration continues. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

The Dominican Sisters of St Catharine of Siena arrived in South Africa in 1877. White women joined the congregation. In 1928 the first black woman entered the congregation but because of the policies affecting the different race groups in South Africa, the full integration of black and coloured women was not achieved until 1983. Chapter 1 introduces the topic of the integration of the black and coloured sisters. Chapter 2 traces the origin of the congregation and looks at its development. A brief overview of the story of the black sisters is given in Chapter 3. In the next chapter archival sources are used to understand what happened. Interviews that were conducted with some of the sisters involved in the story are given in Chapter 5. In Chapter 6 there is a look at the current situation and some of the implications for the future as the process of integration continues. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Systematic Theology & Theological Ethics / (M.Th. (Systematic Theology))

Text in Afrikaans / The central focus of this study is the church involvement of young adult members. Following an introductory chapter in which the research methodology and modus operandi are being explained, a discussion, in the light of recent literature, is devoted to young adults as a unique generation of our time, shaped within a particular social context; their specific characteristics and spiritual needs; and possible reasons for their very slight involvement with the church (chapter 2). In chapter 3, the empirical survey, conducted by means of questionnaires and structured interviews within the Uniting Reformed Church's Circuit of Wellington, is described and the results interpreted. In chapter 4, certain conclusions are drawn. The indication from the literature reviewed, that young adults are mainly uninvolved with the church, was empirically confirmed. Finally, recommendations are made and guidelines given, aimed at a more effective ministry to the young adult member of the church. / Religious Studies & Arabic / M. Diac. (Youth Work)

Summary in German and English / Zusammenfassung Im schleichenden Rückgang gemeindlichen Lebens wird eine anhaltende Inkulturationskrise sichtbar. Der gegenwärtigen Kirche in ihrer milieuverengenden Präsenz gelingt es nicht, in die vielfältigen sozialen Räume der Bundesrepublik vorzudringen. Die vorliegende Arbeit ist ein Diskussionsbeitrag zur gemeinsamen Suche nach einer zukünftigen Sozialgestalt der Kirche in unserer postmodernen Umgebung. Ausgehend von der zentralen Bedeutung des Gottesdienstes als Mitte der Gemeinde, wird zunächst dargelegt, dass eine zukünftige Kirchenentwicklung nur vom Gottesdienst her geschehen kann. Dies gilt vornehmlich dann, wenn er als Aufbau von Gemeinde der Brüder und Schwestern positioniert wird und nicht als Programmm oder Veranstaltung. Der seit Anfang der 1990iger Jahre wahrnehmbare Zweitgottesdienstboom könnte ein missionarisch- strategischer Ansatzpunkt sein, um die soziologisch ausdifferenzierte Bevölkerung zu erreichen. Plurale Gottesdienstkonzepte als Gemeindepflanzungsansätze werden zu Drehund Angelpunkten einer zukünftigen, notwendigerweise multioptionalen, kulturrelevanten Sozialgestalt von Kirche. In einer Kirche mit vielfältigen Gottesdienstkonzepten wird auch die Frage nach der christlichen Einheit neu gestellt und als plurale Ausdrucksform diskutiert. Summary English The gradual deterioration of congregational life is unveiling an ongoing inculturation crisis. With its milieu constricting presence, the church is currently not able to enter into the multifaceted social environments in Germany. This paper represents a contribution to the discussion concerning our joint search of the church's future social form in our post-modern society. Departing from the major significance of the church service as the centre of the congregation, it is argued that future development of the church can only take place from within the church service. This is especially true if it is intended as congregational development by the brothers and sisters, and not as programme or event. The boom of second church services we have been observing since the beginning of the 1990s could become a missionary-strategic starting point in order to reach a sociologically diversified population. Plural church service concepts as a basic approach to church planting become the linchpin of a future, necessarily multioptional and culturally relevant social form of church. In a church with manifold church service concepts, the question of Christian unity is being asked anew and discussed as a plural form of expression. / Christian Spirituality Church History and Missiology / M. Th. (Missiology)

L’abbaye Saint-Michel de Saint-Mihiel est fondée par l’abbaye de Saint-Denis, sur l’ordre du roi Pépin le Bref, après 755 et avant 772, sur les hauteurs boisées de la rive droite de la Meuse, à une trentaine de kilomètres au sud de Verdun. Elle est réinstallée avant 824 au bord de la Meuse et agrégée à l’ordre de saint Benoît, réorganisé par saint Benoît d’Aniane, à la demande del’empereur Louis le Pieux.En 954, l’abbaye est donnée en dot à la fille d’Hugues le Grand qui épouse le duc de Haute-Lorraine Frédéric 1er. Ils sont les ancêtres des ducs de Bar, devenus aussi ducs de Lorraine au XVème siècle. L’abbaye reste barroise jusqu’en 1766, date du rattachement des deux duchés à la France.C’est une des abbayes bénédictines importantes des deux duchés. Elle fait partie de la province de Lorraine de la congrégation bénédictine de Saint-Vanne, créée en 1604, et qui regroupe une cinquantaine de maisons en Champagne, Lorraine et Franche-Comté.Le XVIIème siècle est une période difficile pour la Lorraine et le Barrois, pris dans la terrible guerre de Trente Ans de 1631 à 1661. Les duchés et l’abbaye de Saint-Mihiel se relèvent de leurs ruines et se préparent pour un XVIIIème siècle qu’on pourrait prédire d’épanouissement matériel, intellectuel et spirituel. Semblent en témoigner, pour l’abbaye, ses bâtiments que l’on peuttoujours admirer au XXIème siècle et, en particulier, sa magnifique bibliothèque réaménagée vers 1775 et qui renferme toujours plus de 6 000 livres ayant appartenu aux bénédictins.La réalité est plus nuancée et complexe si l’on s’intéresse à ces religieux de 1689, sommet de leur épanouissement spirituel et intellectuel, à 1790, année de la suppression des ordres religieux en France. Nous avons la chance de disposer de leurs témoignages, le plus important étant celui de leur très savant bibliothécaire, de 1717 à 1756, dom Ildefonse Catelinot. / The Saint-Michel monastery of Saint-Mihiel was founded by the SaintDenis abbey, on the request of King Pépin the Younger, after 755 and before 772, on the forested heights of the right bank of the river Meuse, at about 30 km south of Verdun. It was reinstalled before 824 on the edge of the Meuse and aggregated to the Saint Benedict order, reorganized by Saint Benedict d’Aniane on the request of the emperor Louis the Pious.In 954, the monastery is given as a dowry to the daughter of Hugh the Great who marries the Duke of Haute-Lorraine Frederick 1st. They are the ancestors of the Dukes of Bar, who also became the Dukes of Lorraine in the 15th century. The abbey remains linked to the Barrois until 1766, which is the date of attachment of the two duchies to France.It is one of the important Benedictine abbeys of the two dukedoms. It is part of the province of Lorraine of the Benedictine congregation of Saint-Vanne, created in 1604, which comprises about fifty monasteries in Champagne, Lorraine and Franche-Comté.The 17th century is a difficult period for the Lorraine and Barrois, involved in the terrible Thirty Years war from 1631 to 1661. The dukedoms and the Saint-Mihiel abbey recover from their ruins and get prepared for an 18th century that one could predict as a material, intellectual and spiritual blooming. What seems to testify, for the abbey, are its buildings that one can still admire in the 21th century, and particularly its magnificent library refurnished around 1775 and which still comprises over 6 000 books having belonged to the Benedictines.The reality is more balanced and complex if one gets interested in these religious figures from 1689, culmination of their spiritual and intellectual blooming, until 1790, year of the withdrawal of the religious orders in France. We are lucky to have their testimonies, the most important being the one of their scholarly librarian, from 1717 to 1756, Dom Ildefonse Catelinot.

Le 4 novembre 1847, Mgr de Bruillard, évêque de Grenoble, institue une commission d'enquête destinée à préparer le jugement doctrinal qu'il doit porter sur l'apparition alléguée de la Vierge Marie à La Salette le 19 septembre 1846. S'il ne fait en cela que reprendre les règles classiques de l'Eglise en matière de discernement des esprits, il innove en définissant de façon rigoureuse le cadre canonique dans lequel doit s'exercer ce discernement, selon une procédure calquée pour partie sur celle préconisée en matière de canonisations par le De servorum Dei beatificatione et de beatorum canonizatione (1734-1738) de Prospero Lambertini, futur pape Benoît XIV. Pour exemplaire que se veuille cette procédure – adoptée par un nombre croissant d'évêques concernés par des faits d'apparitions dans leurs diocèses –, pour efficace qu'elle se révèle, elle se heurte rapidement à divers obstacles montrant ses limites, obstacles dont les moindres ne sont pas, au XXe siècle jusqu'au concile Vatican II, les interventions de plus en plus fréquentes du Saint Office auprès des évêques. Après Vatican II, une plus grande latitude sera laissée aux évêques, mais les répercussions au niveau mondial de certaines mariophanies amèneront la Congrégation pour la doctrine de la foi à édicter en 1978 des Normes générales, véritable feuille de route destinée aux évêques. Ces Normes seront néanmoins rendues bientôt inapplicables à cause de l'émergence de nouveaux types de mariophanies, dont la matrice est le “phénomène Medjugorje” (1981) : qualifiée d'apparition de rupture, cette mariophanie pose, par ses implications non seulement religieuses, mais également sociétales et même politiques, la question de la réaction de l'institution ecclésiale face à des faits et des attitudes qui, tout en se réclamant de l'Église, prétendent se soustraire pour partie à son jugement sous le prétexte d'une plus libre et immédiate insertion dans l'histoire actuelle des hommes, et où l'efficacité temporelle du phénomène le dispute à son authenticité spirituelle et à sa fonction ecclésiale, au risque de constituer le principal critère de jugement de la mariophanie. / On the 4th of November 1847, Msgr de Bruillard, the Bishop of Grenoble, sets up a commis-sion of inquiry aimed at clearing the way for the doctrinal judgment he will have to pass on the alleged apparition of the Virgin Mary at La Salette on the 19th of September 1846. In doing so is merely applying once again the usual rules of the Church in matters pertaining to the discernment of spirits, but he actually does innovate by rigorously definiting the canonical framework within which this judgment must be exercised, following – in matters regarding the question of canonization – a procedure which, to some extent, faithfully reflected the one already favoured by the De servorum Dei beatificatione et de beatorum canonizatione (1734-1738) by Prospero Lambertini (the future pope Benedict XIV). Even though it aims to serve as a model (adopted by a growing number of bishops having to come to terms with events of apparitions in their dioceses), and however efficient it proves to be, this type of procedure soon meets with a variety of obstacles exposing its own limitations : among these obstacles one could not minimize the increasingly frequent interference of the Holy Office in its dealings with the bishops, before the Second Vatican Council. After the Council, the bishops are given more leeway, but the repercussions – on a world scale – of certain mariophanies will induce the Congregation for the Doctrine of the faith to edict in 1978 a set of general Norms, offering the bishops the guiding lines of a roadmap. Nevertheless, these norms will soon become inapplicable, in the face of newly emerging types of mariophanies, whose primary source is the 'Medjugorje case' (1981). Because of its implications – not just religious, but political and societal as well – this mariophany has been dubbed the breaking point apparition, raising the question of how the ecclesiastical Institution should respond to facts and attitudes which, while pretending to speak in the name of the Church, claim the right to disregard part of her decisions, by using as an excuse the need for a more open-minded and a more immediate involvement in the history of mankind – as it appears nowadays ; so much so that, conflicting with the judgments on the authenticity of the case and its relevance for the Church, the claimed fruitfulness of the event runs the risk og beeing viewed as the principal criterion for a judgment on the phenomenon itself.

Esta dissertação estuda a urbanização do sertão nordestino entre os séculos XVII e XIX, vinculada ao diálogo que chamamos de curral de reses e curral de almas. Curral de reses tece as questões do fenômeno urbano no interior do Nordeste açucareiro, no que dizia respeito ao papel exercido pela pecuária extensiva no povoamento, na posse da terra e no desenvolvimento de aglomerados urbanos criados ao longo dos caminhos elaborados pelo gado. As reses tangidas do litoral devassaram o hinterland nordestino, criando aqui, ali e além caminhos, desmistificando o desconhecido. Posteriormente, essas trilhas foram usadas pelas autoridades coloniais e clericais para erguer aldeamentos missioneiros - currais de almas -, visando o bem material e espiritual da Igreja e da Ordem de Cristo e a conversão dos nativos. Curral de almas busca esclarecer a ação da Igreja Católica, unida ao Estado português, no que cerce a fixação e congregação tanto do índio tapuia como dos sertanejos nômades (que \"vadiavam\" pelo território), primeiramente em aldeamentos missioneiros, depois em núcleos urbanos estrategicamente locados no território. Focalizamos o trabalho missionário dos jesuítas, capuchinhos e oratorianos na elaboração de reduções religiosas principiadas a partir da segunda metade do século XVII. Selecionamos a cidade pombalina de Oeiras (PI) e as vilas de índios Monte - Mor o Novo da América (CE) e Crato (CE) como estudos de caso, no intuito de analisar a influência da pecuária, dos caminhos do gado, das determinações provenientes de Lisboa e do papel eclesiástico da igreja em seus traçados intraurbanos. / This dissertation analyzes the urbanization process in the Brazilian northeastern hinterland between the 17th and the 18th centuries as connected to the so called Curral de Reses (Cattle Corral) and Curral de Almas (Souls\' Corral). Curral de Reses (Cattle Corral) investigates the several aspects of urbanization in the sugar-producing Northeast, relating it to the role of extensive cattle ranges in the process of population growth, to the land ownership and to the development of hamlets alongside the herding trails. The herds pushed from the coast, broke through the Brazilian northeasterner hinterland, creating hither, thither and yonder new pathways, therefore demystifying the unknown. Later in time, these trails were used by colonial and clerical authorities to start missionary settlements - \"Currais de Almas\" (Souls\' Corrals)- that aimed at the material and spiritual welfare of the Church and the Order of Christ and the conversion of the native peoples. \"Curral de Almas\" investigates the activity of the Catholic Church associated to the portuguese government as the \"Tapuia \" native people and the itinerant cowboys (who \"bummed\" around the land) settled and congregated at first in missions and later in strategically located urban centers. Another focal point has been the investigation of the missionary work of Jesuit and Capuchin friars as well as \"The Congragation of the Oratory\" in the construction of religious settlements as early as the second half of the 17th century. The town of \"Oeiras\" (PI) -created by the Marquis of Pombal- and the Indian villages \"Monte-Mor o Novo da América\" (CE) and \"Crato\"(CE) were selected as case studies, attempting to analyze the influence of cattle industry, herding trails, determinations from Lisbon and the church in the planning of the urban center.

Alfredo Ildefonso Schuster (1880-1954), abate di San Paolo fuori le Mura e, successivamente, arcivescovo di Milano dal 1929 al 1954, ricoprì, durante il periodo romano, importanti incarichi sia all’interno dell’Ordine benedettino che della curia romana per volontà di Pio X, Benedetto XV e Pio XI. Egli diede un contributo decisivo in svariati ambiti: insegnò presso la Scuola di Musica sacra, fu consultore della Congregazione dei Riti, preside del Pontificio Istituto Orientale e presidente della Pontificia Commissione di arte sacra. Personalità particolarmente sensibile, fu in contatto con il mondo benedettino europeo, sostenne il movimento liturgico e si mostrò aperto verso la Chiesa ortodossa e gli ebrei. Dal punto di vista politico, infine, Schuster affermò con chiarezza la necessità che lo Stato riconoscesse l’importante azione sociale della Chiesa, denunciando le ingerenze e i soprusi commessi sia dal governo liberale che da quello fascista. / Alfredo Ildefonso Schuster (1880-1954) was a Benedictine monk at the Basilica of Saint-Paul-Outside-the-Walls in Rome and Archbishop of Milan from 1929 to 1954. During his stay in Rome he held high offices for both the Benedictine order and the Roman Curia thanks to Popes Pius X, Benedict XV and Pius XI. He provided decisive contributions to various fields: teacher at the Institute of Sacred Music, Consultor to the Sacred Congregation of Rites, President of the Pontifical Oriental Institute and President of the Commission for Sacred Art. Man with a highly sensitive personality, Cardinal Schuster got in touch with the European Benedictine community, promoted the Liturgical Movement and showed his openness to the Orthodox Church and the Jewish people. In the political field Schuster clearly stated the necessity of the State to admit the important social action carried on by the Church, while blaming interferences and abuses of both the Liberal and Fascist Government.

Cette thèse analyse les conditions qui ont conduit à l'émergence d'un groupe qui diffusent la doctrine et la pensée de l'Église catholique au XXe siècle dans l'État de Rio Grande do Sul. L'hypothèse générale qui a guidé la recherche est que les Jésuites la promotion d'un processus entre les groupes formant, de un cotê d'uniformiser scolaire par leurs gymnases catholiques, et surtout de l'identité religieuse et intellectuelle à travers les activités dans leurs congrégations Mariannes. Il est démontré, sur la base de plusieurs sources, que le facteur d'homogénéisation du groupe n'est pas dans leur profil social, mais en uniforme scolaire a reçu, et en particulier dans la formation religieuse et intellectuelle résultat de l'action éducative des Jésuites étrangers dans les congrégations mariales. Se déroule cette constatation, le fait que dans un environnement culturel marqué par l'absence d'espaces universitaires, á formation philosophique fournies par ces jésuites, basées sur des interprétations du thomisme, déterminer le substrat idéologique et l’identité intellectuelle du groupe. Cette formation intellectuelle internationalisé déterminé que, parmi les membres du groupe, étant donné la tendance de la réception de la pensée catholique, ne créent pas un système philosophiques original. Avec ce type de formation l’action collective du groupe catholique a été orientée pour les espaces sociaux ils peuvent imposer leur identité intelectuelle, et la doctrine sociale de l'Eglise, comme l'articulation du mouvement catholique en l'état, la conquête des chaires de philosophie et des lois du travail, par exemple, l'Université, et la construction de l'ordre politique à travers l'insertion des postulats catholiques dans las constituants fédéral. / Esta tese analisa as condições que possibilitaram o surgimento de um grupo que difundiu a doutrina e o pensamento da Igreja Católica durante o século XX no Estado do Rio Grande do Sul. A hipótese geral que norteou a pesquisa é de que os Jesuítas promoveram um processo, entre os grupos que formaram, por um lado, de uniformização escolar, via seus Ginásios Católicos, e, sobretudo, de identificação religiosa e intelectual através das atividades nas suas Congregações Marianas. Demonstra-se, com base em fontes variadas, que o fator homogeneizador do grupo não se encontra em seu perfil social, mas sim na uniformização escolar recebida, e, sobretudo, na formação religiosa e intelectual decorrente da ação educativa dos jesuítas estrangeiros nas Congregações Marianas. Desdobra-se desta constatação, o fato de que, num ambiente cultural marcado pela ausência de espaços acadêmicos, a formação filosófica proporcionada por estes jesuítas alemães baseada nas reinterpretações do Tomismo, pautou o substrato ideológico e a identidade intelectual do grupo. Esta formação intelectual internacionalizada determinou que, entre os membros do grupo, dado o padrão de recepção de pensamento católico, não se produzisse um sistema filosófico original. Com este tipo de formação a ação coletiva do grupo católico direcionouse para os espaços sociais os quais pudessem impor sua identidade intelectual e a doutrina social da Igreja, como a articulação do movimento católico no Estado, a conquista das cátedras de Filosofia e de legislação trabalhista, por exemplo, na Universidade, e a construção da ordem política através inserção dos postulados católicos nas Constituintes. / This thesis analyzes the conditions that allowed the emergence of a group who diffused the doctrine and thinking of the Catholic Church during the twentieth century in the state of Rio Grande do Sul. The general hypothesis that guided the research is that the Jesuits promoted a process between the groups that formed on the one hand, standardization of scholar via their gymnasiums Catholics, and especially of religious and intellectual identity through the activities in their Marian Congregations. It is demonstrated, based on various sources, that the group factor homogenizing is not in their social profile, but in standardization scholar received, and especially in religious and intellectual formation resulting from activities educational of the Jesuits in the Marian Congregations. Unfolds this finding, the fact that in a cultural environment marked by the absence of academic spaces, the philosophical background provided by these Jesuits based on interpretations of Thomism, guided the substrate ideological and intellectual identity of the group. This training internationalized determined that, among the group members, given the pattern of reception of Catholic thought, did not produce an original philosophical system. With this type of formation the collective action of the Catholic group is moving on to the social spaces which could enforce its intellectual identity and the social doctrine of the Church as the articulation of the Catholic movement in the state, the conquest of the chairs of philosophy and labor laws, for example, at university, and the construction of political order through the insertion of the postulates Catholics in federal constituencies.