Étude comparée au niveau des paroisses (unités de base de la vie ecclésiale, choisies pour leur caractère multitudiniste) sur deux périodes dans les mêmes lieux pour mesurer l’évolution des pratiques œcuméniques et le sens de l’unité recherchée. Trois parties mettent en évidence 1) Les résultats par villes, 2) La progression de l’œcuménisme par thèmes : prières communes, groupes de rencontre, foyers mixtes et récemment Cours Alpha, 3) Les questions qui concentrent les difficultés : la forme d’unité recherchée, et l’enjeu des sacrements. L’œcuménisme poursuit son expansion au niveau local. Il est marqué par l’importance de la fraternité des chrétiens de toutes les Églises, dont la réalisation ultime est désirée dans l’hospitalité eucharistique réciproque. Cet œcuménisme manifeste aussi le souci de préserver les identités, vues comme n’étant pas séparatrices, souci qui se traduit par une méfiance envers tout projet d’unité institutionnelle. / A comparative study across parishes (basic levels of ecclesial life, chosen for their multitudinist character) conducted over two periods in the same places to measure the progress of ecumenical practices and the concept of unity being developed. Its three parts discuss : (1) results by city ; (2) the progression of ecumenism by theme, i.e., common prayer, encounter groups, mixed-faith marriages, and the more recent Alpha Courses ; and (3) related complexcity issues : the form of unity being sought, and the implications on sacraments. Ecumenism continues to expend at local levels. It is marked by the strong emphasis placed on the brotherhood of Christians of all churches, whose ultimate realization is sought through reciprocal Eucharistic hospitality. This ecumenism also manifests the need to preserve faith identity, a concern that is interpreted as not separating, yet leads to mistrust any proposal of institutional unity.

Thesis (J.C.L.)--Catholic University of America, 1985. / Typescript. Includes bibliographical references (leaves 49-50).

Darbe analizuojami ikimokyklinio amžiaus vaikų, turinčių specialiųjų ugdymosi poreikių, bendravimo su bendraamžiais pokyčiai. Tėvai, auginantys vaikus, turinčius SUP, vaikų bendravimo sunkumus vertina kaip nereikšmingus ir laikinus, kylančius dėl individualių vaiko būdo bruožų arba dėl kalbos sutrikimo, kurį įveikus bendravimo sunkumai turėtų savaime išnykti. Auklėtojos vaikų, turinčių SUP, bendravimo sunkumus vertina kaip pačių vaikų individualias problemas, kurias sukelia vaiko būdo bruožai, kalbos sutrikimas, bendravimo su bendraamžiais patirties stoka.Skatinant vaikus, turinčius SUP, žaisti kartu su bendraamžiais, mokant atlikti pasirinktusvaidmenis, sudaroma galimybė paspartinti žaidimo raidą ir aktyvinti SUP turinčių vaikų bendravimą. Skatinant vaiko, turinčio SUP, bendravimą svarbu ne tik žaisti kartu inicijuotuose žaidimuose, bet ir sudaryti žaidybines situacijas, kuriose SUP turintis vaikas mokytųsi suprasti savo vaidmenį, numatomus atlikti veiksmus ir žaidimo partnerius. Aktyvinant SUP turinčių vaikų bendravimą, svarbu skatinti ne tik vaikus, turinčius SUP, bet ir jų bendraamžius. / The paper analyzes the changes of communication between the pre-school age children with special educational needs (SEN) and their peers.The study was conducted through observation, structured interviews with the free responses and the action research methods. The subjects of the study were 20 students with SEN (aged 4- 5), 121 of their peers, 19 parents raising children with SEN, 17 teachers who teach pupils with SEN. It was revealed that communication of children with SEN and their peers is inadequatebecause they do not keep terms with their peers and fail in communication. Children with SEN in theirdaily independent routine prefer games that do not require interaction with their peers.Parents of children with SEN understand these communication difficulties asmeaningless and temporary and think that these difficulties should automatically disappear afterovercoming speech disorder or child’s character disorder. Educators of children with SEN consider thesecommunication difficulties as the children’s own individual problems, caused by the child’s traits, problems with speech or the lack of communication experience with peers.

Today’s society is standing in front of a revolution where fossil energy should be replaced with renewable energy. Governmental agencies and policy makers have formed goals and regulations to become greener, and the organisation Fossil Free Sweden has published roadmaps for fossil free competitiveness. Therefore, this report has connected Paroc’s operations with a roadmap for fossil free competitiveness to form a strategic environmental plan. Early, it was recognized that the field was big and a limitation to CO2-emissions during production were established. The facts were gathered mostly throughout literature studies, scientific publications/articles, and personal communication with personnel at Paroc/Owens Corning. The results gave a description over fossil free competitiveness for the construction sector, previous, and current sustainability efforts at Paroc. After that, the report lifted suggestions of modifications to the mainstream process. Focus laid on the reduction of coke, propane, and dolomite. Later, the report discussed a possible strategy to become fossil free by 2045. It found out that there are many approaches to become climate neutral. Moreover, a need for practical testing of the solutions in the mainstream processes, and that emissions can be calculated in an absolute of relative way.

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.

Text in English / This dissertation has examined the University Christian Movement (UCM) over its turbulent five year history from 1967 to 1972 in terms of the original hopes of the sponsoring ecumenical denominations. Contextual factors within the socio-political arena of South Africa as well as broader youth cultural influences are shown to have had a decisive influence. These factors help to explain the negative reaction from the founding churches. While this is not a thesis on Black Consciousness, nevertheless the contribution of the UCM to the rise of Black Consciousness and Black Theology is evaluated. UCM is shown to be a movement well ahead of its time as a forerunner in South Africa of Black Theology, contextual theology, feminism, modem liturgical styles, and intercommunion. As such it was held in suspicion. It suffered repressive action from the government and alienation from the churches. Constant cross referencing to other organisations such as the World Student Christian Federation, the National Union of South African Students, the South African Council of Churches, the Christian Institute, and the Sllldents Christian Association, helps to locate the UCM within the flow of contemporary history. The concluding evaluation differs markedly from the report of the Schlebusch Commission by making both critical and positive judgement from the perspective of the UCM as an ecumenical mission to students. / Christain Spirituality, Church History & Missiology / M.Th. (Missiology)

Text in English / This dissertation has examined the University Christian Movement (UCM) over its turbulent five year history from 1967 to 1972 in terms of the original hopes of the sponsoring ecumenical denominations. Contextual factors within the socio-political arena of South Africa as well as broader youth cultural influences are shown to have had a decisive influence. These factors help to explain the negative reaction from the founding churches. While this is not a thesis on Black Consciousness, nevertheless the contribution of the UCM to the rise of Black Consciousness and Black Theology is evaluated. UCM is shown to be a movement well ahead of its time as a forerunner in South Africa of Black Theology, contextual theology, feminism, modem liturgical styles, and intercommunion. As such it was held in suspicion. It suffered repressive action from the government and alienation from the churches. Constant cross referencing to other organisations such as the World Student Christian Federation, the National Union of South African Students, the South African Council of Churches, the Christian Institute, and the Sllldents Christian Association, helps to locate the UCM within the flow of contemporary history. The concluding evaluation differs markedly from the report of the Schlebusch Commission by making both critical and positive judgement from the perspective of the UCM as an ecumenical mission to students. / Christain Spirituality, Church History and Missiology / M.Th. (Missiology)