There are some human beings who live their lives at the extremes of the human condition because of some gross intellectual, cognitive, neurological, or developmental impairment to their human nature. The evidence from practices of care and concern towards such people – the profoundly impaired – suggests that they are acknowledged and respected as moral peers within the human community. Such pre-reflective intuitions and commonplace practices lend credence to the anthropological claim that the profoundly impaired are recognisably persons. Yet what might an argument in support of this intuition look like? How is it that the profoundly impaired are recognisably persons among fellow persons? This thesis is a theological response to that question. The presupposition underpinning the question is that there is something at stake for the humanity of the profoundly impaired in their being the particularly conditioned human beings that they are. There are, however, those who do not allow for the personhood of the profoundly impaired precisely because of the impaired condition in which they live their lives, and there are others who do uphold the personhood of the profoundly impaired precisely by sidelining their impairment. Peter Singer is representative of the first position. Christian theology can and should make an effective response to Singer’s challenge. An emerging field in Christian theology seeks to do so by proposing a distinct theology of disability that re-imagines Christian anthropology. The aim is to secure the humanity of the disabled without the condition of their humanity becoming an obstacle to their moral status within the community of persons. Key to this re-imagining is the adoption of a paradigm of inclusion towards the disabled. However, a critique will be offered of those theological re-imagined Christian anthropologies that centre on a paradigm of inclusion, and on a commitment to separating out the condition of the profoundly impaired from the question of their humanity. The Dutch Protestant theologian Hans Reinders proposes one such re-imagined anthropology in his recent major work, Receiving the Gift of Friendship: Profound Disability, Theological Anthropology, and Ethics. His claim is that the humanity of the profoundly disabled cannot be secured by the traditionally held Christian doctrine of the imago Dei because that doctrine treats personhood as something intrinsic to human beings, thereby making it inaccessible to the profoundly disabled who do not have the personalising capacities of reason and will. Instead, he proposes ‘being chosen as a friend’ by God as the only way in which the humanity of the profoundly disabled can be secured, thereby rejecting an immanent reading of the imago Dei in favour of a transcending conception of friendship. This thesis will argue that Reinders’ anthropological project fails because his transcendent concept cannot do for the humanity of the profoundly disabled what it sets out to do. Consequently, a return will be made to that tradition of Christian anthropology centred on the imago Dei to see what may be retrieved from it, such that the condition under which the profoundly impaired live their lives is central to them being recognisably the persons that they are. This is a proposition which says that the personal presence of the profoundly impaired among other persons is not to be denied to them (contra Singer), nor only extended to them as a means of belonging (contra a paradigm of inclusion), nor simply eschewed of them so that they may thereby be included by other means (contra Reinders). In placing the doctrine of the imago Dei at the heart of the creaturely life of human beings, the Catholic Church has made this doctrine the structural centre of any theological account of the personhood of the profoundly impaired. It will be the positive task of this thesis to uncover the theological import of this Catholic anthropological imagination. The two authors most significantly engaged with in undertaking this task will be C S Lewis and Josef Pieper.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Thesis advisor: Jane E. Regan / This dissertation considers adolescent girls and what they need from an all-girls’ Catholic school that will prepare them, not just for college and career, but for life in a world that marginalizes girls and women. More than simply trying to make a case for single-sex schooling for girls, it suggests that the single-sex school is an important site for conversations about what it means for adolescent girls to be adolescent girls. This project names the patriarchal forces that marginalize girls and calls for a pedagogical approach that is rooted in the theological affirmation that adolescent girls are created in the image of God and called to exercise a prophetic imagination. Chapter one introduces the history of all-girls’ Catholic secondary schools, a history rooted in the story of women’s religious orders and the ministries of these women religious as educators at a time when the education of girls was not valued. Today’s all-girls’ Catholic schools are informed by this history and the Catholic Church’s commitment to honoring the dignity of each student, thus grounding a commitment to a caring and liberative educational approach. Chapter two argues that contemporary adolescent girls, including those who attend these all-girls’ Catholic secondary schools, are growing up in a cultural milieu that makes them vulnerable to the effects of the conflicting and impossible expectations to which girls and women are held. Chapter three investigates the imago Dei symbol as a theological foundation for fighting this toxic cultural milieu. Taking a cue from feminist theologians who have explored embodiment and relationality as central expressions of the imago Dei, this chapter proposes that creating communities of God’s hesed (loving-kindness) and resisting injustice are two ways that the imago Dei symbol can be expressed so as to best include adolescent girls. Chapter four suggests that, in order to realize this goal of affirming the imago Dei in adolescent girls by creating communities of God’s hesed and resistance to injustice, a feminist prophetic imagination is needed. Drawing on Walter Brueggemann’s identification of the prophetic imagination as the twinned process of denouncing the oppressive forces of the dominant culture and announcing a new and more just way of being in the world, it proposes a feminist prophetic imagination that engages in a feminist critique of the cultural milieu that girls experience and the construction of communities based in hesed and resistance to injustice. Chapter five takes up the pedagogical challenges of teaching with and for a feminist prophetic imagination. The liberative pedagogy of Paulo Freire and the caring pedagogy of Nel Noddings provide the resources for educating adolescent girls to participate in communities of God’s hesed and in practices of resistance to injustice. Chapter six returns to the concrete situation of all-girls’ Catholic secondary schools and imagines how these schools can speak to a commitment to educating for a feminist prophetic imagination in their mission and reflects on how a feminist prophetic imagination can be expressed and formalized in all Catholic schools.

Le corps, trouvé dans un état d'oscillation structurelle et identitaire devient une matière qu'on manipule à travers des gestes routiniers, qu'on soumet aux actions invasives qui altèrent parfois de manière radicale l'apparence, allant jusqu'à la perte de toute ressemblance. L'imago, concept issu de la psychanalyse, introduit par Jung, traite la question de la construction de l'image de soi et par la suite de l'identité, dans un rapport du soi à l'autre, d'ego face à l'alter. C'est une relation qui agence des tensions, où le corps se multiplie, se fragmente, devient déchet, vieillesse, mort. Sa présence est amplifiée visuellement, mais son caractère individuel s'efface, devenant le signe d'une absence. Ayant comme point de départ ma propre pratique artistique, je mets en question la pratique de la récupération des restes pelliculaires du corps (organiques ou synthétiques) à la manière qu'on cherche, par l'accumulation d'objets personnels, à combattre l'oubli. J'interroge la capacité dont les restes (empreintes, traces, poils) issus des pratiques corporelles, ayant donc un caractère répulsif, ont de redonner un sens de la forme initiale et peut-être aussi une histoire. Reposant sur les principes de la collection, la conservation du corps traitée dans mes œuvres (installations, vidéos et objets) interpelle le regardeur en tant que conscientisation de sa propre fluctuation et dissolution formelle et identitaire, et et fait ressortir ses attitudes face à la disparition. Les notions de temps et de mémoire interviennent dans le discours, analysant les prises de position des artistes contemporains par rapport au corps, à l'objet, à l'identité et à la mémoire. / The body, existing in a state of structural and identity oscillation becomes a substance to be manipulated through routine gestures, subjected to invasive actions that may alter its appearance as radical as losing all resemblance. The imago, a concept from psychoanalysis introduced by Jung, addresses the issue of the construction of self-image and consequently of identity in the way the self exists in relationship with the other, the ego in relation to the alter. This sort of relation creates a tension, and the body is thus multiplied or fragmented, it becomes waste, it ages, it dies. Its presence is visually amplified, but its individuality is erased, becoming a sign of absence. Having as a starting point my own artistic practice, I discuss the manner in which recuperating thin layers of the body's surface (be they organic or synthetic) may act in the same way in fighting oblivion as does accumulating personal objects. I debate the capacity in which the bodily remains (such as hair, fingerprints, traces) resulted from aggressive actions towards the body, that have a repulsive appearance, can give a sense of the original shape and maybe even a history. Founded on the principals of the collection, the issue of body preservation as dealt with in my works (varying from installations, videos and objects) challenges the audience both by making it aware of its own structural and identity fluctuation, and by and emphasizing its attitudes towards disappearance. The concepts of time and memory enter this topic, analyzing the positions taken by contemporary artists in relation with the body, the object, identity and memory.

This research covers the story of four persons from different backgrounds brought together by their faith in God, fellowship in the same church, residing in the same community and sharing the experience of living with HIV and AIDS: either as infected and/or affected individually. I am one of these persons due to the fact that I lost my sister to HIV and AIDS, thus I am affected. Though I only appear in the story as the researcher, it is my own loss that made it possible for me to empathise with my co-researchers. While one co-researcher was affected due to the fact that her husband was infected, became ill and died of HIV and AIDS-related sicknesses, the other two women were both infected by their husbands and at the same time were affected because they had to nurse the same husband who infected them. This was one of the cruelest moments in their lives but they forgave their husbands and cared for them to the end. In order for my research to reach the holistic insight into these women’s stories, I used the postfoundationalist practical theology approach. The reason for this is that this approach is contextual and relevant to people’s everyday life. One does not have to import knowledge to try to solve problems emanating from a particular context, but one needs to engage the locals and from that engagement, people start to reflect positively on their problems. Other lessons learnt is that one needs more than just a religious experience to play a role in solving the problem of HIV and AIDS; one needs more of the other disciplines to work together. In places like Mozambique, HIV and AIDS is not regarded as one of the health problems, but is classified as an interdepartmental or multi-sectoral problem. This means that HIV and AIDS do not affect only the Health Department, but all the departments. As such, each department is expected to have its own HIV and AIDS budget. It is here that I propose the Multi Disciplinary Team (MDT) composed of professionals from different disciplines working together to help solve the problem at hand. HIV and AIDS also help us to revisit our own understanding of God. While some people see the pandemic as the punishment from God for promiscuity, the truth is that we are all created in His image and this loving God does not destroy His own creation through HIV and AIDS. In His loving care, He reaches out to the unreached and cares for all His people: whether they are infected with HIV and AIDS, cancer or just are as healthy as they could be. The process of this research has empowered and enabled me to contribute to those who are infected and affected to be resilient and to stand, having hope in the goodness of God, working with others to bring a lasting solution to those infected and affected. Being resilient helps one to reclaim the marred Image of God in oneself and to reflect that image to impact onto our communities. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / unrestricted

Are we cyborgs or humans? This question is at the heart of this investigation, and the implications of it are all around us. In Christian theology, humans are seen as uniquely made in the image of God (imago dei). This has been taken to mean various things, but broadly, it suggests an understanding of humans as somehow discrete from, and elevated above, other creatures in how they resemble God. Cyborgs mark a provocative attempt to challenge such notions, especially in the work of Donna Haraway, whose influential ‘Cyborg Manifesto’ (1991) elaborated a way of understanding cyborgs as figures for the way we live our lives not as discrete or elevated, but as deeply hybridised and involved in complex ways with technologies, as well as with other beings. Significantly, Haraway uses the cyborg to critique notions of the human rooted in theological anthropology and anthropogeny: the cyborg was not created in Eden. This assertion is the starting point of my investigation of cyborgs and humans in theological anthropology. Analysis of this position is broken down into three key concepts throughout the investigation that form the three main parts of the structure: (1) What is the significance of Eden, specifically as a point of origin? What ideas do we inherit from Genesis mythologies, and how do they influence our multitudinous understandings of not only humans, but also cyborgs, that range from the Terminator, to astronauts, to hospital patients? What does it mean to say that the cyborg cannot recognise Eden or even dream of the possibility of return?(2) If the cyborg was not created in Eden, then is it still to be considered as creaturely? How does this figure tessellate into, or challenge, notions of human nature and sin in the absence of an origin or teleology in a Garden? What commentaries of the human as created in God’s image can we compare this to, and how do all of these readings bear on how we see ourselves and technologies? (3) More constructively, given that the cyborg amalgamates the organic and the mechanic, and discusses hybridity, how might this be appropriated by theological anthropology? What does it mean to say that we are hybrids? From these questions, I reflect on tensions between the cyborg and the human, and make suggestions for a theological appropriation of the cyborg figure that takes heed of the emphasis on hybridity by applying it to notions of Eden and imago dei. The overarching aim is to decentre and destabilise the human, and to refigure it within its broader networks that are inclusive of other creatures, technologies, and God.

The pastoral problem being addressed has to do with the culture of consumerism and individualism that have influenced the culture of the Church. Within Western society, the “ism” culture, consisting of factors such as: hedonism, consumerism, materialism, secularism, relativism and individualism, has become very prominent. Christians often operate no differently than non-Christians, and this is problematic since Christians are called to be salt for the earth and light for the world (Matthew 5:13-16), a people set apart. In John 15:19, we are told that we were not made to be of this world, so we need to stop being influenced by the culture and instead allow the beauty of the Christian faith to influence the world. What is presented here is not just a hope to overcome consumerism and individualism, but an entire revamping of what it means to be Christian. It suggests the need for a culture change, which if Christians and church leadership focus on, has the power to solve other pastoral and ethical issues as well. Such a cultural change will lead to vibrancy among believers and will attract more people to the faith, as well.

1 Summary The thesis, Imago gratiosa - Crowned Madonnas in Central Europe in the Baroque Period presents original research results primarily focused on the Madonne Coronate collection in the Archivio Capitolo di San Pietro at the Vatican Library, which was realised as part of Charles University grant project no. 356911 Coronation of Merciful Marian Imagos in Central Europe in the 17th and 18th Century. To become merciful (imago gratiosa) or miraculous (imago miraculosa) a Marian imago must demonstrate divine mercy (save lives during a disaster, cause miraculous recovery from illness, conception, etc.). The greatest expression of veneration and devotion to a merciful or miraculous imago or statue of the Virgin Mary is its coronation. The theological basis of this liturgical ceremony is the coronation of the Virgin Mary on her assumption to heaven. On earth, the Virgin Mary was crowned with imitations of the crowns of worldly monarchs and her crowned imago placed on a royal throne or altar, usually made especially for this occasion for greater honour and glory. This was always the exquisite work of goldsmiths and silversmiths, which if not preserved until today, we can see in numerous manuscripts, prints and engravings specially published to mark the coronation. The nature of the coronation ceremony developed...

Thesis advisor: Hosffman . Ospino / Catholic theological education in the United States of America in the year 2019 (and beyond) must confront the realities of racism and ethnocentrism, and understand how racist and ethnocentric epistemologies intrude into the classroom. These epistemologies interfere with the ways that theological educators are able to teach about and through an anthropology of the imago Dei that demands an equitable valuation of people of color, both socially and theologically. Yet a history of a “white savior complex” pervades Catholic theological education in the U.S. and stands in the way of cherishing the theological agency and contributions of people of color. Such a complex can be addressed through the use of antiracist and intercultural pedagogies that allows the scholarship and experiences of people of color, both students and academics, to achieve equitable impact in theological education and that leads all students to reflect on the development of their racial, ethnic, and cultural identities. The use of four distinct antiracist and intercultural pedagogical pillars are developed and illustrated through vignettes pulled from the experiences of theological educators teaching about racism and ethnocentrism in Catholic colleges and universities in the U.S. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

In the writings of the Vatican, the United States and Latin American bishops, and various theologians since the 1950s, Catholic social thought has generally failed to understand the pernicious depth of the system of racial classification, discrimination, and violence in the Americas. Catholic social thought still sees racism as based on the pre-existing, valid category of "race," requiring individual conversion and social effort. What is required instead is seeing the very concept of " race" as what must be rejected as the product of a racist ideology of politico-economic oppression and developing an anti-racist theological response that overcomes and eliminates this deadly ideology. It involves a re-imagining of the Imago Dei as the image of Jesus on the cross, of Mary and the women at the foot of the cross, as a direct confrontation with the principalities and powers that are invested in racist ideology, where the human and divine are connected through the cross and affirmed in the resurrection. It invokes a re-imagining of Laudato Si' as an anti-racist teaching, using many of the same ideas Pope Francis uses for his integral ecology to overcome the racist ideology that is inextricably tied up with modern capitalism and environmental despoliation.