“What characterizes an acceptable theory of self-realization?” The thrust of the present dissertation is towards seeking an answer to this central problem, which stems from the fundamental human experience that life involves change, and that in a modern society such change is often expected to be towards a realization of potentials and the good life for the individual. The dissertation has a three-fold purpose. The first is to clarify the content of five modern theories of self-realization from three academic fields. The theories are those of the psychologist Abraham H. Maslow, the philosophers Charles Taylor and Alan Gewirth, and the theologians Reinhold Niebuhr and Bernard Lonergan. These are methodologically studied by the help of seven analytical questions. The second purpose is to perform a lengthwise comparatative analysis of the five theories, the results of which lead to the third; namely to critically discuss several elements of the reality of human life which have proven to be missing or supressed in much of the material. The theoretical framework for the dissertation runs along two axes: one concerns what is developed as a distinction between internalism and relationalism, and the other is to cast a critical light on the lack of attention paid by the the theories of self-realization to experiences which run counter to optimistic ideas of individual development, such as death, loss and dependence. The dissertation concludes with an outline for a constructive position based on the necessity of a theory’s closeness to experience, and on the need for reconcilitation of what may seem to be unabridgeble in human life. A theory of self-realization must do more than formulate positive conditions for change. It must also take into consideration conditions that are not directly related to, and sometimes even run contrary to, realization of the self.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2005. / Includes abstract and vita. Includes bibliographical references (leaves 241-249).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2005. / Includes abstract and vita. Includes bibliographical references (leaves 241-249).

Pendant que la théologie romaine se préoccupe de l'existence de Dieu et de la vérité éternelle, la théologie de la libération est confrontée à des faux dieux: le dieu du pouvoir, le dieu de l'image et le dieu de la richesse qui justifient l'exploitation de l'autre. Elle cherche donc le visage du vrai Dieu dans un monde qui proclame le règne absolu de l'humain. La théologie de la libération en Amérique latine et en Haïti va poser la question de la conversion chrétienne en tenant compte de la quête humaine de la vérité tout en la situant dans le contexte sociopolitique, économique et culturel du croyant. Cette théologie veut être le porteparole du processus de libération des personnes concrètes, les appauvris de l ' histoire. Une personne convertie serait celle qui discerne et découvre l'image de ce Dieu libérateur et miséricordieux qui s'engage aux côtés des hommes et des femmes en vue de leur libération intégrale.

Madeleine duBois de Fontaines (1578-1637) was the first French prioress of the Teresian Carmelites in France. During a period of over thirty years as a Carmelite nun, Mere Madeleine de Saint-Joseph served as mistress of novices and was elected prioress for two tenns in the Carmel of the Incarnation, faubourg St. Jacques in Paris. She established and was elected prioress of a second Parisian Cannel nt the rue Chapon; and helped to establish and stabilise the Carmels in Lyon and Tours. Madeleine de Saint-Joseph's contribution to the development ofCannclitc life and French spirituality was a significant one due to many factors. Among these were: her leadership of the Carmelite community in Paris; her association with Pierre de Berulle; her influence on the members of the French aristocracy; and her deftness at spiritual direction. Within the corpus of her writings, there is significant evidence of what may be called theistic mystical experience. An analysis of the writings of Madeleine de Saint-Joseph also indicates mystical practice and doctrine that Mere Madeleine developed during the course of her lite. The present study introduces the study and presents a survey of relevant literature written by or about Madeleine de Saint-Joseph. Secondly, it explores the notions of mystical consciousness, knowledge, experience, offers a working definition of mysticism, relating these to Lonergan's cognition theory and work on religious experience, and to the feminist critique of philosophy of religion. Thirdly, the study contextualises the life and work of Madeleine du Bois de Fontaincs within sixteenth and seventeenth century french civil and ecclesiastical society. Fourthly, it determines by theological, phenomenological, and philosophical analysis that Mere Madeleine de Saint-Joseph is a true mystic; and finally, it presents the mystical doctrine and teachings of Madeleine de Saint-Joseph within a theological context. Thereby, it is hoped that this study recognises the valuable contribution to mystical literature of this relatively unknown and unreCQgnised woman. / Christian Spirituality, Church History & Missiology / D.Th. (Christian Spirituality)

Madeleine duBois de Fontaines (1578-1637) was the first French prioress of the Teresian Carmelites in France. During a period of over thirty years as a Carmelite nun, Mere Madeleine de Saint-Joseph served as mistress of novices and was elected prioress for two tenns in the Carmel of the Incarnation, faubourg St. Jacques in Paris. She established and was elected prioress of a second Parisian Cannel nt the rue Chapon; and helped to establish and stabilise the Carmels in Lyon and Tours. Madeleine de Saint-Joseph's contribution to the development ofCannclitc life and French spirituality was a significant one due to many factors. Among these were: her leadership of the Carmelite community in Paris; her association with Pierre de Berulle; her influence on the members of the French aristocracy; and her deftness at spiritual direction. Within the corpus of her writings, there is significant evidence of what may be called theistic mystical experience. An analysis of the writings of Madeleine de Saint-Joseph also indicates mystical practice and doctrine that Mere Madeleine developed during the course of her lite. The present study introduces the study and presents a survey of relevant literature written by or about Madeleine de Saint-Joseph. Secondly, it explores the notions of mystical consciousness, knowledge, experience, offers a working definition of mysticism, relating these to Lonergan's cognition theory and work on religious experience, and to the feminist critique of philosophy of religion. Thirdly, the study contextualises the life and work of Madeleine du Bois de Fontaincs within sixteenth and seventeenth century french civil and ecclesiastical society. Fourthly, it determines by theological, phenomenological, and philosophical analysis that Mere Madeleine de Saint-Joseph is a true mystic; and finally, it presents the mystical doctrine and teachings of Madeleine de Saint-Joseph within a theological context. Thereby, it is hoped that this study recognises the valuable contribution to mystical literature of this relatively unknown and unreCQgnised woman. / Christian Spirituality, Church History and Missiology / D.Th. (Christian Spirituality)