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Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2002. / Abstract. Includes bibliographical references (leaves 55-58).

Thesis (M.A.)--Catholic Theological Union at Chicago, 1993. / Vita. Author listed on microfiche header as Therese M. Purcell. Includes bibliographical references (leaves 113-119).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2002. / Abstract. Includes bibliographical references (leaves 55-58).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2002. / Abstract. Includes bibliographical references (leaves 55-58).

Thesis advisor: Boyd Taylor Coolman / This dissertation offers a new systematic interpretation and retrieval of the theology and spirituality of the 12th century master Hugh of St. Victor, an interpretation centered on the Triune LORD’s unifying and reforming work in history in the three days of Jesus Christ’s dying, burial, and rising. Seen from the vantage of Hugh’s treatise On the Three Days, these ‘three days’ of Jesus Christ’s ‘Passover’ are, for Hugh, the plenary revelation of the Trinity in history – and so an eschatological disclosure – and are at once the soteriological and spiritual center of his theology. The work of the dissertation is, in part one, to explore the objective polarity of the LORD’s work in the three days. This entails an in-depth treatment of Hugh’s christology, including the currently contested and historically misconstrued territory of Hugh’s doctrine of the hypostatic union. Moreover, the project brings out the integral connections between Hugh’s doctrine of the hypostatic union and his soteriology of the re-formation of all of history in the three days. This triadic soteriological scheme in turn correlates to three degrees of theological language and of Triune self-revelation in history. The task of part two of the dissertation is to study the subjective polarity of Spirit-enabled human participation in Christ’s dying, burial, and rising. Hugh’s spirituality and practice of theology are explored as means of human re-formation unto wonder, wisdom, and charity – in short, unto mystical and ultimately eschatological union with God – through participation in the paschal mystery. These chapters thus systematize and explore aspects of Hugh’s thought as diverse as the communal formation at the Abbey of St. Victor, humility, study of the liberal arts and memorization of Scripture, theological meditation, allegorical and tropological biblical interpretation, works of charity, and the responsive eros of Hugh’s contemplative mysticism, all as means of sharing, by turns, in Christ’s dying, burial, and rising. The third and final part of the dissertation attempts a contemporary practice of Hugonian theology. It places the Hugonian theology retrieved in parts one and two in the context of the reception of Laudato Si’ in order to offer a christological and mystical companion to Pope Francis’ encyclical. It argues that the ‘ecological conversion’ for which Pope Francis calls, as a subjective participation in Christ, implicitly depends upon a robust enough objective christology to make the summons to particularly ‘ecological’ conversion coherent and compelling. Hence the contemporary eco-christologies of Sallie McFague and Celia Deane-Drummond are studied and adjudicated. Finally, on the basis of the gains accrued in the course of those eco-christological engagements, a renewed Hugonian christology and soteriology is proposed as a framework for and aid to the spiritual and moral implementation of Laudato Si’. Ecological conversion is itself, most properly, a process of human re-formation in the three days of Jesus Christ’s Passover, and hence practical efforts to teach and implement Laudato Si’ benefit from a Hugonian theological and spiritual approach. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

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Made available in DSpace on 2016-04-29T14:27:20Z (GMT). No. of bitstreams: 1 Marcelo Froes de Matos.pdf: 675340 bytes, checksum: 15708035411d0f38b934170d25924827 (MD5) Previous issue date: 2011-10-25 / By the look of liturgical science, we try to provide subsidies on the relationship between the Paschal Mystery and the homily and its contribution to the community through the liturgy of the word. At which point the people of God mystagogical makes the experience of the mystery celebrated. Initially defended the hypothesis that the homiletic discourse must be based on the lecture announcement kerygmatic rooted in the Paschal Mystery of Christ. The scientific methodology was developed based on look biographical readings, texts, reflections and found that the homily is still an area of construction and reconstruction of the "ethos" and worldview. The speech by the priest during the homily is the door through which the laity mystagogical will lecture on the ad kerygmatic of experience in the mystery of Christ, a fact that is evident in the first chapter, which shows the epistemological categories that emerged in the research. Find that the Paschal Mystery has a tremendous power of persuasion through its symbols, rites, and especially in celebrations. In the second chapter, we in the homily of the kerygma ethics and pastoral practice: communication, language, aesthetics of oratory. In the third chapter demonstrate some aspects of the homily that lead to a perfect conversion and how the Word read and updated becomes theological foundation (not line) showing why the homily is made during the Liturgy of the Word and as a constituent part of liturgy of the Word, explaining that the Paschal Mystery celebrated in the Word and who celebrates is the keyword for the homiletic discourse is considered effective by the faithful that the legitimate faith / Pelo olhar da ciência litúrgica, buscaremos apresentar subsídios sobre a relação entre o Mistério Pascal e homilia e a sua contribuição à comunidade por meio da liturgia da Palavra. Momento este em que o povo de Deus faz a experiência mistagógica do mistério celebrado. Inicialmente defenderemos a hipótese de que o discurso homilético deve ter como base de preleção o anúncio querigmático enraizado no Mistério Pascal de Cristo. A metodologia científica foi desenvolvida com base em um olhar biográfico de leituras, textos, reflexões e constatamos que a homilia ainda é um espaço de construção e re-construção do ethos e visão de mundo. O discurso do padre durante a homilia é a porta mistagógica por onde os leigos farão a leitura pelo anúncio querigmático da vivência no Mistério de Cristo, fato que será evidenciado no primeiro capítulo, no qual demonstraremos as categorias epistemológicas que surgiram na pesquisa. Verificaremos que o Mistério Pascal exerce um enorme poder de persuasão por meio de seus símbolos, ritos e sobretudo nas celebrações. No segundo capítulo, conheceremos a homilia sob a ética do querigma e na ação pastoral prática: comunicação, linguagem, estética da oratória. No terceiro capítulo demonstraremos alguns aspectos da homilia que levam a uma perfeita conversão e como a Palavra lida e atualizada torna-se fundamento teológico (e não rubrica) mostrando o motivo pelo qual a homilia é feita durante a Liturgia da Palavra e como parte constitutiva da Liturgia da Palavra, esclarecendo que o Mistério Pascal na Palavra celebrada e de quem celebra é a palavra-chave para que o discurso homilético seja considerado eficaz por parte dos fiéis que o legitimam pela fé

Church leaders and other members of the Mystical Body of Christ can avail themselves more to the contemplative gift while undergoing the Paschal Mystery as a team and cultivating spaces of encounter and communion with people in the Church and in the world for deepening union with God and further entry in the process of divinization. Members of the Mystical Body can be more sensitive to the presence of God within themselves and others through devotion to the Sacred Heart of Jesus that offers an entryway for Divine Love to take captive the affections of the will as the contemplative gift is increasingly activated from within each person. This way is shown through the Holy Family and their common spiritual life which offers a model of Church that invites all people to share in their oneness of heart rooted in the Trinity to be love as one family of God.