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The Congregation of Saint Francis Xavier is a Catholic, vowed, religious order of laymen. The primary apostolate of the Xaverian Brothers is education, and since vocational vibrancy is in decline many schools do not have any Brothers in residence. This thesis project proposes a service volunteer program that will provide transformational leadership opportunities and create an environment that will develop and deepen the understanding of the lived spirituality of the Xaverian charism within the school community. This is important because it is increasingly likely that lay-faculty, staff, and administrators will become the principal stewards of this charism and spirituality.

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Sacrosanctum concilium, the Second Vatican Council’s constitution on the liturgy, is often cited by scholars when assessing and commenting upon Roman Catholic liturgical music in the Council’s reception period, that is, the late-twentieth and early-twenty first centuries. The constitution, however, is only one of four constitutions promulgated by the Council that together create a vision for reform. Conciliar documents state principles which the Church’s teachers—the pope, bishops, pastors, and theologians—continually interpret for specific situations. This essay considers theological and historical factors that affected the Second Vatican Council’s statements about liturgical music. The Council’s overall concern was the Church’s effective proclamation of the Gospel in a world of diverse cultural settings facing modern problems. Liturgical music prior to the Second Vatican Council reflected the needs and concerns of a Church that, in a sense, no longer exists. Current theological methods begin by validating a congregation’s experience of God and placing it in dialogue with tradition. In this context, Gregorian chant and polyphony hold “pride of place” among a variety of musical styles that express the Church’s encounter with God. / text

From 1924 to 1929 the Roman Catholic Church and the Mexican State engaged in the crucial stage of a long-time struggle to determine whether the former would be independent of or subordinate to the latter. This thesis analyzes Church-State relations during this five year period and stresses the activities of President Plutarco Elías Calles, the Roman Catholic hierarchy, and more fanatic Mexican Catholics.

This study is concerned with the struggle between the Roman Catholic Church and the Mexican government following the Revolution of 1910 to 1920. The purpose is to investigate and evaluate both the role of the Church in the politics, economy, and society of Mexico in the post-Revolutionary era and the efforts of the liberal governments of Alvaro Obregón, Plutarco Calles, and others to diminish that role.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of this dissertation is to examine the relationship between the universal Gospel of Christ and modern nationalism, as seen in the history of four churches in the Philippines. The Philippines provides a significant setting for studying this relationship because of two factors. In the first place, nationalism has had a long and vigorous influence upon the Philippines, having for nearly a century helped shape the life of the nation, not only politically but religiously as well. Secondly, the Philippine churches--Roman Catholic, Independent Catholic, United Church of Christ, and Methodist--have each responded differently to nationalism. Thus, in one nation, a variety of responses by Christian churches to nationalism can be observed and evaluated. The method of the dissertation is twofold. First, it is theological and philosophical, through which five norms are proposed as a means of evaluating the relationship between the Christian faith and modern nationalism. These norms are arrived at in the light of contemporary ecumenical documents, especially those dealing with modern mission theory. They also grow out of the discipline of soctal ethics, in addition to the writer's experience as a missionary in the Philippines. Secondly, the dissertation is historical in method, Case studies of four churches are made in which is traced their development as they have each responded to, and been affected by, Philippine nationalism. The Roman Catholic Church brought Christianity to the Philippines at the beginning of Spanish colonial rule in the sixteenth century. Although the early missionaries enriched the islands by introducing many cultural and religious contributions, by the nineteenth century the Church had largely become a force of exploitation and oppression in the archipelago. Just as the government resisted demands for political reform and steps toward independence, so the religious orders--the real focus of power of the Church in the islands--opposed not only national independence but also resisted the development of an indigenous clergy. When the Philippine Revolution came, it was directed against the Church as well as the state. Much of the conflict between Philippine nationalism and Roman Catholicism has continued into the twentieth century due to the large degree of foreign missionary domination in the Church. The opposition of Roman Catholicism to Philippine nationalism resulted in the formation of the Philippine Independent Church in 1902 by Filipinos who wanted a Church led by Filipinos and responsive to Philippine nationalism. Hindered by poverty, lack of churches, and a shortage of trained priests, the Independent Church failed to grow beyond the two million who initially joined its ranks. Until recent years, it was motivated largely by nationalistic impulses and sought to develop a uniquely Filipino Christianity. The two largest Philippine Protestant churches--the United Church of Christ and the Methodist Church--have both had policies that were in harmony with the objective of Philippine nationalism for self-determination in the religious institutions of the country. At the same time they have not been narrowly bound by nationalistic policies. The United Church of Christ is completely independent in government and policies. Philippine Methodism, however, is organically related to American Methodism. This relationship in Methodism has caused some conflict with Philippine nationalism. An evaluation of the history of each church by use of the five norms substantiates four principal hypotheses: 1) Roman Catholicism has made a generally negative response to Philippine nationalism; 2) until recently, nationalism was the directive force in the Philippine Independent Church; 3) the Protestant churches have made a generally balanced response to Philippine nationalism; and 4) the positive response of Methodism to Philippine nationalism has been partially modified by its lack of autonomy. Further conclusions follow from these hypotheses. / 2031-01-01

Diss.--University of Namibia, 1994. / "July 1994." Includes bibliographical references (p. 57-59).

Thesis (M.A.)--Carleton University, 1992. / Also available in electronic format on the Internet.

Diss.--University of Namibia, 1994. / "July 1994." Includes bibliographical references (p. 57-59).