Magister Philosophiae - MPhil / This thesis investigated the factors contributing to the tense relationship between the congregations of the African Methodist Episcopal Church and the Dutch Reformed Mission Church in Piketberg during 1903-1972. It investigated the reasons why two congregations of colour in a small town as Piketberg were established. The problem that was investigated was a social, historical and religious one of determining which factors contributed to such tension. / South Africa

Philosophiae Doctor - PhD (Religion and Theology) / This research project focuses on the relationship between the American and the African districts of the African Methodist Episcopal Church during the period from 1896 to 2004. It investigates the factors which led to the tensions emerged in the relationship between the American districts and the African districts. It specifically investigates the reasons for the five secession movements that took place in the 15th and 19th Districts of the AME Church in 1899, 1904, 1908, 1980 and 1998. The research problem investigated in this thesis is therefore one of a historical reconstruction, namely to identify, describe and assess the configurations of factors which contributed to such tensions in relationship between the AME Church in America and Africa. The relationships between the American and the African districts of the AME Church have been characterised by various tensions around the sovereignty of the African districts. Such tensions surfaced, for example, in five protest movements, which eventually led to secessions from the AME Church in South Africa. The people of the African continent merged with the American based AME Church with the expectation that they would be assisted in their quest for self-determination. The quest for self-determination in the AME Church in Africa has a long history. The Ethiopian Movement was established by Mangena Maake Mokone in 1892 as a protest movement against white supremacy and domination in the Wesleyan Methodist Church. However, the lack of infrastructure within the Ethiopian Movement and the constant harassment from the Governments of South Africa in the formation of black indigenous churches compelled Mokone to link with a more established and independent Black Church. The AME Church presented such an opportunity to Mokone. The parallels of subordination in the history of the Ethiopian Movement and the AME Church in America gave Mokone to hope that the quest for self-reliance could be attained within the AME Church. / South Africa

Écriture, histoire et identité entretiennent des rapports étroits entre le milieu du IXe siècle et le milieu du XIIe siècle à Saint-Sauveur de Redon, Saint-Magloire de Léhon, Dol et Alet/Saint-Malo. À partir de l’exemple de ces deux abbayes et de ces deux sièges épiscopaux, il s’agit de déceler les enjeux entre la production de textes et les processus idéologiques et culturels du moment. Plus largement, cette étude s’enracine dans la réflexion sur la fonction du passé et sur ses usages, en particulier dans le cadre de la formation des identités des communautés monastiques et des sièges épiscopaux. À la lumière des acquis historiographiques récents sur les pratiques de l’écriture, on se propose d’étudier l’ensemble des productions textuelles, qu’elles soient hagiographiques, historiographiques ou diplomatiques. L’analyse de la mise en texte des moments fondateurs de l’histoire des communautés monastiques et des sièges épiscopaux dans un premier temps et leur mise en perspective dans un second temps montre que ce sont à des moments charnières, au cours desquels se redéfinissent les pouvoirs ecclésiastiques et laïques, en particulier dans la seconde moitié du IXe siècle et de la fin du XIe siècle jusqu’au milieu du XIIe siècle, que les unes et les autres se sont attachés à mettre par écrit la mémoire de leur passé en élaborant des stratégies discursives afin de légitimer ou délégitimer des situations contemporaines / From the middle of the ninth century to the middle of the twelfth century, at Saint-Sauveur de Redon, Saint-Magloire de Léhon, Dol and Alet/Saint-Malo, there appears to be a close link between writing, history and identity. Basing our analysis on the exemples of those two abbeys and those two episcopal sees, we shall see how the writing of texts interact with the ideological and cultural framework of the time. On a broader level, this study is rooted in the historical revision on the fonction and uses of the past and how, in particular, it may come to shape the identities of the monastic communities and the episcopal sees. We shall focus on the whole textual production, be it hagiographic, historiographic or diplomatic, in the light of the recent developments in hagiographic studies as regards the practice of writing. The analysis of how the founding events in the history of the monastic communities and the episcopal sees were recorded into words and then put into perspective has revealed that it was at the key moments when the ecclesiastical and secular powers were redefined – especially in the second half of the ninth century and from the end of the eleventh century to the middle of the twelfth century – that they all took to writing down the memory of their past, elaborating discursive strategies that would legitimize or delegitimize contemporary events

El objetivo de esta tesis doctoral es aproximarse al estudio histórico de la ciudad de Ilici a lo largo de los siglos de la Antigüedad tardía; del III al IX en un sentido amplio. Se parte desde un enfoque crítico que no sólo analiza los avances historiográficos que se han producido en los últimos años, sino que también incorpora los datos recogidos por las excavaciones realizadas en la última década. E incluye una contextualización sobre el yacimiento arqueológico de l’Alcúdia d’Elx, así como sobre la verdadera extensión de la Colonia Iulia Ilici Augusta, un tema abierto y de gran actualidad, ya que ultrapasaba en varias direcciones la hoy día vallada y protegida loma, tradicional objeto de las excavaciones. Después de sistematizada y presentada la base empírica (tanto las fuentes escritas y epigráficas como el registro arqueológico), el estudio propiamente dicho de la evolución y la continuidad de la Ilici tardía se ordena cronológicamente en tres capítulos, utilizando como hilo argumental de la historia ilicitana los principales temas que hasta ahora habían interesado a la investigación. Se habla de las supuestas invasiones bárbaras del siglo III y de lo que hoy día sabemos sobre la realidad arqueológica de la ciudad en este momento, mientras que el esplendor de las villae suburbanas nos guia a un siglo IV en que la continuidad con el mundo romano es la norma. Las transformaciones urbanas y la cristianización topográfica organizan las páginas dedicadas a los siglos IV hasta el VI, haciendo un especial hincapié en la basílica paleocristiana y en las necrópolis intramuros que alteraron el urbanismo preexistente. A finales del siglo VI se analiza el dominio bizantino y también la conquista visigoda del VII y el problema de la dualidad y la identificación de las sedes episcopales ilicitana y eiotana. Finalmente, en el siglo VIII la conquista islámica y la formación de la Cora de Tudmīr nos llevan a la desaparición progresiva de la madīna Ilš como realidad urbana a lo largo del siglo IX. Complementariamente, gracias al estudio del entorno geográfico y de la red viaria antigua, pero no sólo de la comarca natural del Camp d’Elx sino de las cuencas medias del Segura y el Vinalopó, así como de los problemas derivados de la duplicación de las sedes episcopales, se aportan nuevos datos sobre la evolución del territorio ilicitano. La vinculación de civitas y territorium sirve para entender correctamente la evolución y la transformación urbanística ilicitana, pero también sus flujos económicos, sus problemas sociales y su proyección política y cultural durante la Antigüedad tardía.

The purpose of this writing is to bring to light and to trace the historical development of the religious education program of the Episcopal Church in Utah from its first organized attempts to the present time.The writer has gone to as many original or near original sources as possible. Considerable dependence was placed upon a careful survey of historical books and articles published by the Episcopal Church. These sources were supplemented by personal interviews with Mrs. Elizabeth T. Corr, headmistress of Rowland Hall, and Right Rev. Richard S. Watson, Bishop of the Episcopal Missionary District of Utah, who were most helpful.A doctoral dissertation by Laverne Bane, prepared at Stanford University was very helpful.Many newspaper clippings and pamphlets were available at the Utah Historical Society.

Liberation in White and Black studies, respectively, Washington Memorial Chapel (WMC) and The Church of the Advocate (COA), which are two Episcopal parishes in the Diocese of Pennsylvania. This dissertation investigates the ways that the visual culture of these spaces represents and affects the religious, racial and national self-understanding of these churches and their ongoing operations by offering particular and opposing narrative interpretations of American history. These "sacred spaces" visually describe the United States (implicitly and explicitly) in terms of race and violence in narratives that set them in fundamental opposition to each other, and set a trajectory for each parishes' life that has determined a great deal of its activities over time. I develop this thesis by situating each congregation and its development in the context of the entire history of both the Episcopal Church and Philadelphia as related to race, violence and patriotism. WMC is what historian of religions scholar Jonathan Z. Smith calls a "locative" space and tries to persuade all Americans to patriotically covenant with images of heroic "White" freedom struggle. COA is what Smith calls a "utopian" space and tries to compel its visitors to covenant with a subversive critique of the United States in terms of the parallels between biblical Israel and the African American freedom struggle. My analysis draws especially on the theoretical work of Pierre Bourdieu and David Morgan. A major focus of Pierre Bourdieu's work in both Language and Symbolic Power, and The Logic of Practice is the power of group-making. Group-creating power is often exercised through representations that create a seemingly objective sense of group identity and a social world that is perceived as "natural." David Morgan writes that religious visual culture functions as this sort of political practice through the organization of memory among those who are drawn to "covenant" with images. The Introduction of my dissertation lays out the theoretical approaches informing the visual culture analysis of these Episcopal Churches and raises the significant questions. Three main chapters provide: 1) an historical background of patriotism, race and violence in the Episcopal Church and in Philadelphia in particular, and 2-3) a thorough analysis of the history and visual culture of each space in context. A great deal of my analysis will be interpretive "readings" of the visual culture of the aforementioned churches in their larger contexts to explain how the visual culture represents social classifications to affect the constituents religious, racial and national self-understanding, and their ongoing operations by offering particular and opposing narrative interpretations of American history. The project concludes by summarizing the ways that the analysis of these spaces explicates the thesis with thoughts about the implications for the disciplines involved and further research. / Religion

The Right Reverend William Henry Marmion was consecrated as bishop of the Diocese of Southwestern Virginia on May 13, 1954, days prior to the Brown v. Board of Education decision and just over a decade after the Episcopal Church's General Convention formally opposed racial discrimination. A diocesan conference center in Hungry Mother State Park, purchased soon after his consecration, sparked a controversy that was to smolder and flame for the first decade of Marmion's 25 years as bishop. Marmion led the move to desegregate the diocesan conference center, Hemlock Haven, in 1958 and subsequently effected integration by closing three of the four black churches in the diocese and inviting members to choose a neighboring church to join. The initial integration of the diocese was a turbulent process that centered around Hemlock Haven. The diocese moved with some difficulty towards racial integration in a microcosm of what was happening in the wider Church and in the United States. Historical documents, secondary sources, interviews, and theoretical understanding of minority responses to oppression help me to describe this time of racial desegregation of the Diocese of Southwestern Virginia and its implications. Critical theory gleaned from W. E. B. Du Bois and from Homi Bhabha informs my understanding of some of the implications as well as many of the actions and outcomes. Du Bois's notion of double consciousness and Bhbaba's similar term hybridity, both of which acknowledge a dual locus of identity and of power, are relevant to understanding some of the interactions revealed by primary source correspondence. I will focus on Hemlock Haven as the entry point into desegregation and on the black churches in the diocese, both before and after that critical point, adding the witness of black voices to the white narrative of this history. A historical look at the trajectory of race and race relations in the Episcopal Church informs the moment of the caesura--an interruption--the desegregation of Hemlock Haven, and the fate of the four black churches in the diocese. From the point of the rupture comes identification, the emergence of a new space, a cultural reboot. / Ph. D.

The purpose of this thesis is to examine the Church of England’s understanding of ‘episcopal’ episcopacy and ordained ministry, including their ecclesiological implications and ecumenical consequences. Special attention is given to the refusal of interchangeability of ordained ministers with ‘non-episcopal’ churches (whilst allowing inter-communion), on the grounds that they lacked a ‘historic succession’ of bishops (cf. The Meissen Declaration and Agreement). This claim gives the adjective ‘episcopal’ a denominational, (quasi-)sacramental connotation (hence the inverted commas). Official Anglican statements today claim that the concept of episcopacy in a ‘historic succession’ is and always has been an integral part of ‘Anglican’ teaching as part of its ‘Catholic’, pre-Reformation heritage, whereas it appears that before the nineteenth century the Church of England had been defined largely in territorial and institutional terms. This faced challenges both from without and within, with an increasingly secular and multi-denominational context in Britain (with Non-conformists slowly gaining equal social and political rights) and in the face of the emergence of the Anglican Communion (and ecumenism in the twentieth century). This required the Church of England to forge a distinctive, trans-national, denominational identity for itself and for ‘Anglicanism’ (which can be described as the ‘Anglicanization of the Church of England’). In the first half of the nineteenth century, the English episcopate exercised a more active leadership role (the ‘episcopalization of the Church of England’), creating bishoprics in overseas dependencies and strengthening the influence of the Church of England there and also that of the episcopate (a colonial aspect of the ‘Anglicanization’). In the second half of the nineteenth century the bishops established interchangeability of ministers with formerly English, ‘Episcopal’ churches. This development occurred at the high point of Anglo-Catholic and ritualistic influence (which resulted in a ‘Catholicization of the Church of England’, opposed by Evangelicals and High-churchmen of the pre-Tractarian type). The nature of ‘Anglicanism’ was increasingly interpreted as ‘catholic’/‘Catholic’. In the twentieth century the notion of a ‘historic succession’ of bishops eventually appeared in official documents, whereas earlier statements had been insisting on the ‘historic episcopate’, but open to an understanding in the sense of ‘apostolic succession’ or a divinely instituted or sanctioned, or simply ancient form of government (episcopacy as esse, plene esse or bene esse of church). The eventual adoption of the notion of succession, however, the crucial characteristic of the esse model, meant a ‘theologization’ of Anglican ecclesiology in the late nineteenth and early twentieth centuries with a distinct ‘catholic’ character, which explains the refusal to agree on interchangeability of ministers with ‘Protestant’ churches, now on theological grounds.

This thesis looks at Blessed are the Poor?, a document presented to the General Synod of the Scottish Episcopal Church that sought to outline Liberation Theology to the Church. In response to this the Synod voted £1,000,000 of its resources to be used specifically in projects in the poorest parts of Scotland. The thesis outlines those projects and the way in which they sought to embody the "Option for the Poor". The thesis closes by looking at whether Blessed are the Poor? faithfully represented Liberation Theology and the "Option"; whether the projects represented that theology and concluding that they did not, recognises that it is the nature of both the "Option" and the institutional Church that such a task could never be achieved. In order to understand the pastoral project this thesis outlines the historical development of Liberation Theology after the Second Vatican Council and in Latin America with particular emphasis on the "Option for the Poor". This thesis proceeds to look at the development of an "Option for the Poor" in the work of Gustavo Gutiérrez, the leading Liberation Theologian. The critiques of that work from the Vatican, Pablo Richard and Hugo Assmann are then considered. Gutiérrez’s works are used to develop a theological matrix that identifies the essential elements of the “Option for the Poor”. Having considered the notion of the "Option for the Poor" the thesis proceeds to look at how the "Option" was taken forward in the Churches in Britain before focussing on the specific response of the Scottish Episcopal Church. The matrix is used as a tool to assess whether the various parts of the response truly reflected the “Option for the Poor”.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-04-24T12:28:55Z No. of bitstreams: 1 Mariane de Almeida Silva.pdf: 1085880 bytes, checksum: bae4fadc0ee60d2abaa3ab662306f514 (MD5) / Made available in DSpace on 2018-04-24T12:28:55Z (GMT). No. of bitstreams: 1 Mariane de Almeida Silva.pdf: 1085880 bytes, checksum: bae4fadc0ee60d2abaa3ab662306f514 (MD5) Previous issue date: 2018-03-12 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Pope Francis has been surprising the world since his arrival at the Vatican's most important balcony on March 13, 2013, when he was elected Supreme Pontiff of the Catholic Church. There, already in those brief minutes of his appearance, he draws attention by his gestures, by the way of his speaking, actig and mainly, by the way of being close to people. Still on that memorable day, Francis points to an way that, although not explicitly, becomes central in his ministry: Collegiality. This is noticeable at the moment when he calls himself bishop of Rome and calls the cardinals of brothers. Francis's words point to Collegiality. However, only a deeper inquiry is able to discover whether, in fact, Francis is a pope who lives the collegial spirit in his family and ministerial base. The present dissertation sought to know the theoretical and theological bases of Jorge Mario Bergoglio, the ecclesiological paths covered by him, regarding Collegiality. This work had, among other things, the intention of discovering if the experiences of Jorge Mario Bergoglio before the election contributed to the collegial tone present in the documents of Francis. For this, the research sought to show the roots of Collegiality present not only in the moment of the Second Vatican Council, but also the aspects of its reception in the different continents, particulary in Latin American soil, of which Bergoglio is a beloved son. It was too important to know the biographical-existential roots of the future archbishop of Buenos Aires. Recognizing such aspects of Bergoglio, it will be easier to discover who, in fact, is Francis and what his thoughts are for the Church and her mission / O papa Francisco vem surpreendendo o mundo desde sua chegada à sacada mais importante do Vaticano naquele 13 de março de 2013, quando fora eleito Sumo Pontífice da Igreja Católica. Ali, já naqueles breves minutos de sua aparição, chama a atenção seja pelos gestos, pela maneira de falar e agir e, principalmente, pela maneira de se fazer próximo às pessoas. Ainda naquele dia memorável, Francisco aponta para um eixo que, embora não explicitamente, passa a ser central em seu ministério: a Colegialidade. Isso é perceptível já no momento em que ele se denomina como bispo de Roma e chama os cardeais de irmãos. As palavras de Francisco apontam para a Colegialidade. Entretanto, somente uma averiguação mais profunda é capaz de descobrir se, de fato, Francisco é um papa que vive o espírito colegial desde sua base familiar e ministerial. A presente dissertação buscou conhecer as bases teóricas e teológicas de Jorge Mario Bergoglio, os caminhos eclesiológicos percorridos por ele, no que tange a Colegialidade. Esse trabalho teve, dentre outras coisas, o intuito de descobrir se as experiências de Jorge Mario Bergoglio anteriores à eleição contribuíram para a tônica colegial presente nos documentos de Francisco. Para tanto a pesquisa procurou mostrar as raízes da Colegialidade presentes não só no momento do Concílio Vaticano II, como os aspectos de sua recepção nos diferentes continentes, particularmente em solo latino-americano, do qual Bergoglio é um dileto filho. Demasiado importante se mostrou o conhecimento das raízes biográfico-existenciais do futuro arcebispo de Buenos Aires. Reconhecendo tais aspectos de Bergoglio, com mais facilidade se descobrirá quem, de fato é Francisco e quais são seus pensamentos para a Igreja e sua missão