Holy Cross College, Woollahra, was established in the newly formed parish of Holy Cross by Cardinal Moran and the Parramatta Sisters of Mercy in 1908 as a select high school for middle class Catholic girls in the northern section of the Eastern Suburbs of Sydney. Moran made it clear, and it was obvious that the sisters agreed, that the primary purpose of the College was the imparting of the Catholic Faith integrated with a suitable middle class education equal to, but preferably excelling, that provided by the secular state schools. This thesis is informed by two questions: Why did Holy Cross College close in 2001? Did the College achieve the objectives of the founding pioneers of the school, including Cardinal Moran? This strongly contextualised thesis demonstrates that for almost a century Holy Cross College was a microcosm of a complex world, one which was influenced by many factors, at local, state, federal and international levels. These factors, in the early days, included the rapid response of Catholic educators to Peter Board’s ‘New Syllabus’, the first wave women’s movement; and the dubious rationalising argument of Cardinal Moran to extract aid for Catholic schools from the state, which remains an ongoing problem for Catholic education in Australia. While the College in the 1920s was enjoying a growing reputation for highly successful music and academic tuition, it was challenged, through to the 1950s, by such factors as: Pope Pius XI’s call to Catholic Action as interpreted for the Archdiocese of Sydney by Archbishop Kelly; participation in the various public displays of Catholic faith; the rigours of the Great Depression; and the dangers of being in an especially vulnerable location during World War Two. The community of the College which inhabited this complex ‘mini’ world was strongly bonded by common goals and values for the first fifty years of the school’s existence. This was a community which aspired to the fullest possible development of the spiritual, intellectual, cultural and physical attributes of girls through a Catholic education inspired by the Mercy Vision, but always constrained by the reality of finances, staffing, physical resources, and imposed authority. The somewhat idyllic existence of the College with its relatively small numbers and homely atmosphere was disrupted in the 1960s when Holy Cross was selected by the Sydney archdiocesan educational authorities to be a regional school. This study reveals the increasing complexity of the various levels at which authority was exerted over Holy Cross College as a regional school. Regionalisation was a central element in the Sydney Archdiocese’s wide ranging plan to cope with the enormous strains on the Catholic educational system caused by such post-war challenges as the influx of Catholic migrants and the implementation of the Wyndham comprehensive secondary education scheme. There followed the success of the state aid campaigns and the challenges of Vatican II Council, movements which impacted upon the personal and communal lives of the women religious who staffed the College, as well as their students. Also impacting upon the College was the cultural revolution and the second wave women’s movement of the 1960s and 1970s. Throughout this study the geographical setting of the school in Sydney’s Eastern Suburbs and the region’s socio-economic characteristics are explored and emerge as significant factors in both the creation and maintenance of a unique school culture and the decline of Holy Cross College in the 1990s. Finally this decline is mapped in terms of the erosion of the College’s unique identity, which was forged by religious, cultural, geographical, political and pedagogical forces, and eroded by a complex of factors including demography, centralised authority, class, and international economic downturns. It is concluded that the founding sisters and Moran would have mixed and nuanced responses to the question: Did the College achieve the objectives of the founding pioneers?

No description available.

La résilience est la capacité à s’adapter aux menaces et à atténuer ou éviter un risque, elle peut être trouvée dans des bâtiments résistant aux dangers ou dans des systèmes sociaux adaptables (Pelling, 2003). Par conséquence, ce concept peut aussi être compris comme la capacité de reconstruire un quartier avec des composants plus solides et plus viables. Presque quatre ans après l’ouragan Katrina, la Nouvelle-Orléans est considérée comme un laboratoire à ciel ouvert. Le niveau de résilience de ses communautés peut y être examiné. L’état actuel de la reconstitution de ses quartiers diffère largement des uns aux autres. L’arrondissement historique de Holy Cross est l’un des plus vieux quartiers de la ville, cette communauté vulnérable est connue pour son patrimoine culturel, apparent non seulement dans son architecture unique, mais aussi ses relations sociales. Un des principaux défi de la reconstruction du quartier de Holly Cross est de trouver une façon de concilier la préservation du patrimoine bâti et de son tissu urbain ancien avec de nouveaux plans de développement, afin de créer une communauté durable. Cette étude examine les rôles des acteurs impliqués dans le processus de reconstruction et leur efficacité sur la création d’un Holy Cross plus durable, résistant et abordable, afin d’encourager le retour de ses résidents. Elle présente également les efforts actuels pour proposer des projets de reconstruction durables tout en préservant le caractère patrimonial du quartier. / Resiliency is the capacity to adjust to threats and mitigate or avoid harm; it can be found in hazard-resistant buildings or adaptive social systems (Pelling, 2003). Hence, it can also be understood as the ability to rebuild a neighbourhood with stronger and more viable components. Almost four years after Hurricane Katrina, New Orleans is seen as an open laboratory in which the level of resiliency of its communities can be examined. The rebuilding status of its neighbourhoods widely differs from one to another. The historic district of Holy Cross is one of the oldest neighbourhoods in the city; this vulnerable community is known for its cultural heritage, apparent not only in its unique architecture but also its social relations. This research investigates the current process of rebuilding a more sustainable and resilient Holy Cross by assessing the efficiency of stakeholders involved in the reconstruction of affordable opportunities that work to encourage former residents to return. It also demonstrates the current efforts to build new sustainable projects while keeping the patrimonial style of the neighbourhood.

Univ., Diss.--Stuttgart, 2003.

This thesis argues that the Feast of the Discovery of the Cross offered an occasion to refute religious opposition to the cross and crucifixion in the diverse socio-political contexts encountered by Syriac Christians between the fourth and the ninth centuries. At its inception, the Feast of the Cross promoted the cult of the True Cross, Old Testament typology, and the expansion of the Christian faith, and these features were sufficiently malleable to meet new religious challenges and political contexts. John of Dara's ninth-century homily On the Cross is a lengthy exposition on the veneration of the cross, and it showcases how the feast could be used for apologetic ends. The first chapter focuses on the relic of the True Cross and the theologies of the cross of Eusebius of Caesarea, Cyril of Jerusalem, and Ephrem the Syrian, which shaped later festal celebrations. The second chapter traces the development of the legend of Helena's Invention of the Cross and introduces the most popular Syriac invention legends, the Protonike and Judah Kyriakos legends. The third chapter analyses themes in pre-Arab Conquest Syriac homilies for the Feast of the Cross by Narsai, David Eskolaya, Jacob of Serugh, Severus of Antioch, and Pseudo-Chrysostom. The fourth chapter provides an overview of the dramatic changes of the seventh century during the reign of Heraclius and following the Arab Conquest. Chapter five compares inter-religious debate concerning the cross and crucifixion between Christians and Jews and between Christians and Muslims between the seventh and ninth centuries. Chapter six introduces John of Dara's homily for the Feast of the Cross, which uses the traditional themes, together with apologetic topics, to defend the veneration of the cross. Chapter seven explores the influence of John of Dara's homily on later Syrian Orthodox writers, Moshe bar Kepha and Dionysius bar Ṣalībī.

Das Kreuzherrenkloster Hohenbusch bei Erkelenz (Niederrhein) wurde 1802 während der Säkularisation linksrheinischer Gebiete aufgehoben. Etwa 130 Handschriften und frühe Drucke aus seiner Bibliothek befinden sich heute vorwiegend in der Diözesanbibliothek Köln sowie in München, Brüssel, New York u.a. Ein 1801 im Auftrag der französischen Verwaltung erstelltes Inventar von 265 konfiszierten Büchern bildet das einzige Verzeichnis der ehemaligen Klosterbibliothek. Auf der Grundlage dieses Inventars und der erhaltenen Bestände unternimmt die Studie eine Teilrekonstruktion der Bibliothek. Schreibhände, Buchschmuck, Einbände, Besitzeinträge und Marginalien werden erfasst und beschrieben. Die inhaltliche Analyse des Bestandes belegt, dass sich Geschichte, Spiritualität und intellektuelle Ausrichtung des Klosters auch im Restbestand der Bibliothek spiegeln. Um sich in kulturhistorischer, interdisziplinärer Herangehensweise der sozialen und kulturellen Lebenswelt der Kreuzherren zu nähern, wird die Metapher des ‚Wissensraums‘ verwendet. Von dreidimensionaler Beschränkung befreit, umschreibt sie die Bibliothek als dynamischen Wissenskatalysator, der zu verschiedenen Zeiten die Generierung neuen Wissens auf der Grundlage vorhandener Informationen ermöglicht. Zwei Bestandsschnitte bei den Jahren 1520 und 1700 belegen so den Wandel des Klosters: Verstand es sich anfangs als geistlich-seelsorglich ausgerichtetes Haus, das später für die ordensinterne Ausbildung bedeutend wurde, ließen zuletzt Grundbesitz und zunehmender Wohlstand juristisch-administrative Fragen in den Vordergrund treten. / The Crosier monastery of Hohenbusch, situated between Cologne and Aix-la-Chapelle, was dissolved in 1802, on the occasion of the secularization of church property. About 130 manuscripts and early prints from the canonry’s library survived in the diocesan library of Cologne, as well as in libraries in Munich, Brussels, New York etc. An inventory of 265 confiscated books, drawn up on behalf of the French administration in 1801, represents the only description of the former monastery library. The study attempts a reconstruction of the library based on this inventory, and on the material properties of the extant books. Script, book illumination, binding, ownership records and marginal notes in the books are therefore described. An analysis of the contents of the known books shows that they still reflect the history, spirituality, and intellectual bias of the canonry. The German metaphor ‘Wissensraum’ (knowledge space) shall help to approach the social and cultural life of the Crosiers. Perceived as a cultural concept beyond all restrictions of space, the metaphor aims to describe the library as a dynamic instrument which allows generating new knowledge based on existing information. A look on two segments of the library, the first up to the year 1520, the second up to 1700, shows how the monastery changed: Starting in a spiritual and pastoral orientation, it became an important house for the spiritual formation of novices, while at the end, due to its increasing land ownership, and prosperity, legal and administrative questions predominated.

No description available.