At present the Church is confronted by two major problems, specifically, its marginalization within Western society, and the difficulty of transmitting the faith to the young. This confusion has had a particularly severe impact on Catholics within English-speaking countries such as Australia, where a dominant secularized Protestant culture has repudiated its Catholic roots. Catholics have had limited opportunities to appreciate the depth and richness of their heritage or to understand the forms and substance of a flourishing Catholic culture. There have been two major responses to the dilemma of the Church’s interaction with modern culture. The first, which predominated before 1960, drew largely upon neo-scholastic philosophy, a major proponent of which was the prominent French Catholic intellectual, Jacques Maritain (1882-1973). However, a sole reliance on this approach has proved unsatisfactory in countries such as Australia, where the Catholic cultural and historical understandings remained underdeveloped. The second major response, which has dominated the period since the Second Vatican Council (1962-65), has interpreted the term aggiornamento to mean accommodation by the Church to the modern world. This response has been particularly problematic for Catholics in Australia, which has experienced substantial social and cultural changes in the last forty years. Consequently, major declines in religious practice and the marginalization of Christian understandings and beliefs within the broader society are indicative of a need for new ways to respond to modern culture and the challenge of secularization. Since the early 1970s, Communio scholars have explored the relationship between theology and culture. Their perspectives have also led to a renewed awareness of the importance of tradition, memory and history in understanding culture. This thesis will build on this renewed awareness, to argue that the confusion about the rôle of culture has resulted from a failure to recognize the challenge posed by modernity’s breach with the Christian past, and the accompanying distortion of the historical narrative. A solution to these difficulties draws upon the historical and cultural understandings of the English Catholic historian, Christopher Dawson (1889-1970). He sought to emphasize the essential quality of the spiritual dimension in culture and history. In particular, Dawson’s understanding that religion forms culture gave him a unique insight into the importance of memory and tradition in the survival of a culture. Thus, his work addressed such themes as the rôle of Christianity in forming the West, and the need to analyse the forms and substance of a Christian culture. During the 1950s, Dawson became increasingly convinced of the importance of education in transmitting the spiritual and cultural heritage of society. He advocated the idea of a Christian culture course that would teach students about their Christian past and help them to understand that religion provides the most vital aspect of society. In particular, this thesis will propose that Dawson’s historical and educational framework is an important way to respond to the amnesia of modern culture and to transmit the faith to the next generation. Specifically, this thesis will use the Dawsonian perspective as well as the cultural analysis of the Communio school, as a means to focus on the importance of culture, history, the European heritage and education, in order to argue for new catechetical and educational directions. A focus on Europe would benefit Australia not only because it has a European heritage, but because it would allow a greater knowledge of a culture that was formed by Christianity, and of the challenge that arises from a secularization of the Christian ethos. The Dawsonian proposal for a Christian culture course provides an alternative to historical and cultural perspectives that are based on secular and Whig versions of history. Instead of focusing on the three-fold division of history into Ancient, Medieval and Modern eras, Dawson’s course developed an understanding of the impact of Christianity by developing a knowledge of six stages of Christian culture: The Apostolic Age; the Patristic Age; the Formation of Western Christendom; the High Middle Ages; Divided Christendom, after the Reformation; and finally, Secularized Christendom. Thus, the Dawsonian course with its emphasis on the formative rôle of Christian culture within Western society is an important means to address the problems of the marginalization of the Church, and the urgent need to find more effective ways to transmit the faith to the next generation.

DAWSON TROTMAN'S PERSONAL SPIRITUAL DISCIPLINES AS THE FOUNDATION FOR HIS GREAT COMMISSION MINISTRY Jeffrey Paul Reynolds, Ph.D. The Southern Baptist Theological Seminary, 2014 Chair: Dr. Timothy K. Beougher This dissertation argues that Dawson Trotman's personal spiritual disciplines served as the foundation of his Great Commission ministry. Chapter 1 defines important terms and states the case for researching Dawson Trotman's views on the subject. Chapter 2 presents a biographical sketch of Dawson Trotman's life, giving particular attention to his understanding of Great Commission ministry with emphasis on his understanding of the gospel and of the process of discipleship. Chapter 3 explores Trotman's personal spiritual disciplines and the bases upon which he developed his understanding of such disciplines. Attention is given to the scriptural sources from which he derived his intensive regimen of regularly practiced personal spiritual disciplines and other sources that influenced his thinking in these disciplines. Furthermore, this chapter examines Trotman's core theological beliefs regarding his personal spiritual disciplines and the methods he employed in practicing them. Chapter 4 chronicles Trotman's Great Commission ministry both in terms of its history and the vision Trotman proposed not long before his untimely death. This chapter concludes with an analysis of Trotman's understanding spiritual reproduction as the cornerstone of his Great Commission ministry and legacy. Chapter 5 bridges the gap between Trotman's intense regimen of personal spiritual disciplines and his Great Commission ministry. Specifically, this chapter illustrates how Trotman's personal spiritual disciplines provided the foundation, motivation, and urgency for his disciple-making ministry, and it shows that Trotman felt that his personal spiritual disciplines also provided for the effectiveness of his Great Commission ministry. Chapter 6 summarizes the research, presents conclusions, and offers some insight as to how Trotman can and should inform contemporary Christians as they seek to obey Christ's Great Commission.

Thesis (M.Phil.) - University of St Andrews, October 2008.

Thesis--University of Notre Dame. / Vita. Bibliography: p. [86]-91.

Memoria para optar al título de Arquitecto

No description available.

abstract: William Levi Dawson (1899-1990), director of the Tuskegee Institute Choir from 1931 to 1956, was one of the most important arrangers of Negro spirituals in the twentieth century. He is also remembered as an outstanding composer, conductor, speaker, and leader of festival choruses. His arrangements are still sung by choirs all over the world. Save a small number of dissertations and various articles, however, very little has been written about him. In fact, almost no significant writing has been undertaken utilizing the Dawson papers held at the Manuscript, Archives, and Rare Books Library at Emory University in Atlanta, Georgia. This study utilizes that collection in examining four areas of Dawson's life: his work as a composer, his work as an arranger of Negro spirituals, his work as a choral conductor and music pedagogue, and his life as an African American man living in segregated times. Dawson is shown as a thoughtful, deliberate practitioner of his art who built his career with intention, and who, through his various activities, sought both to affirm the traditional music of his people and to transcend his era's problems with the definitions, associations, and prejudices attached to the term "race." Using a diverse selection of letters, notes, and speeches held in the archive, it is possible to develop a fuller, more nuanced portrait of Dawson. Through a thorough examination of a select few of these documents, his growth can be traced from a young composer living in Chicago, to a college choral director dealing with the realities of racial inequality in the mid-twentieth century, to a seasoned, respected elder in his field, endeavoring to pass on to others knowledge of the music he spent his life arranging and teaching. / Dissertation/Thesis / D.M.A. Music 2013

The interpretation of leached outcrops as guides to the specific minerals from which they were formed has been developed to a rather high degree by earlier workers, among whom Boswell and Blanchard deserve particular mention. In the present work, a gossan that led to the discovery of a lead deposit is described. Since many hand specimens of the limonite from this gossan lack the characteristic boxwork structures described by the authors above, microscopic investigations of thin and polished sections were carried out. However, the gossan is classified into six types mainly on the basis of its physical properties. At least three of these are correlated with types described by Boswell and Blanchard, one of pyrite derivation and the others from galena. The relative solubility of different limonite types in dilute HC1 was not found to be of as much value as some writers have indicated. The mineral deposits to which the limonite pointed the way have not been sufficiently exposed to allow detailed study, but the presence of tremolite and phlogopite in an area of disseminated mineralization indicates that this portion at least may be of contact metamorphic origin. / Science, Faculty of / Earth, Ocean and Atmospheric Sciences, Department of / Graduate

No description available.

This thesis presents the historiographical concerns guiding the work of Christopher Dawson, Roman Catholic historian, sociologist, and philosopher of history, in terms of a science of human being, which is adequate to conceptualize human activity in time. The author attempts to show that Dawson rejects the modern, empirical paradigm, both for its secularity and its reconceptualization of the relation between time and human activity in history. A conceptual continuity Dawson sees between the work of modern empirical thinkers G.W.F. Hegel, Karl Marx, and Friedrich Nietzsche, and its consequences for understanding history as a teleological process, or the progress of Reason, consciousness, Spirit, self-overcoming, etc., is treated in the first section. Dawson's account of the natural conditions of human knowing, and its relation to his theory of culture, is treated in the second section. And in the final section, Dawson's understanding of the relation between religion and culture is presented.