No description available.

This study is designed primarily to show the important influences which shaped John Henry Newman's religious beliefs and his ultimate conversion to the Roman Catholic Church.

本文研究的主要目的有二：其一，天主教與教育的關係如何？其二，天主教會為何興辦大學？天主教大學的使命及特徵為何？天主教大學的教學方法、教學內容有何特別之處？而探討的範圍，則集中在梵蒂岡第二屆大公會議以後發展的情形。 研究發現，教會傳福音就是一種廣義的教育，天主教會自古即興辦學校，大學產生於中古世紀後期，教會對其誕生前之孕育、誕生後之保護、引導、設立，幫助極大，而大學對教會教義之闡揚，亦貢獻良多。 本研究所得結果如下： 一、天主教會與教育之關係：天主教會自古迄今，藉著學校教育不停從事濟世救人的服務事業，透過愛對人生尊嚴及完整人格教育之宗旨，普遍辦各類各級學校培育人才。 二、天主教大學之本質與政府和教會之關係：天主教大學之本質尊重與維護大學的本質同時，也必須遵造教會福傳使命的領導。 三、天主教大學在天主教會內的地位：天主教大學雖然完全配合當地政府的教育制度，但也在各天主教大學設立梵蒂岡教育部之督導室而被指導。大學章程及主要政策必須由教廷教育部核准。 四、天主教大學之目的及使命：天主教大學工作所追求的目標為：(一)知識的整合(二)信仰與理性的對話(三)倫理道德的關注(四)神學方面的展望。天主教大學的使命為：(一)為教會與社會服務(二)牧靈職務(三)文化的交談(四)福傳工作 五、天主教大學教學方法的特徵：(一)注重神學，神學的研究即為神學的科學化的研究。(二)倫理道德的關注方面，則認為大學的階段為不斷追求人生意義及價值觀。 六、宗教與學術，信仰與理性的衝突方面：自創辦大學以來天主教為維護學術自由不曾間斷，教會和大學的目標互補而不相衝突。 天主教大學教育於世界文化貢獻至偉，其所本理念所採政策，因有基督愛與宗教使命作基礎，適應力特強，於學校所在地國家、社會、人民之利益，於教會本身之發展，於全人類之幸福前途軍有積極價值。 / The purpose of this study is to answer the following questions: First, what is the relationship between the Roman Catholic Church and the Education? Second, why does the Roman Catholic Church has established the universities? Third, what are the missions and the charcateristics of the Roman Catholic Universities? Finally, in terms of the methods and the contents of the teaching and learning, what kind of things make the Roman Catholic Universities so different from the other universities? The results of this study are: The Church's evangelization work, in a sense, is one kind of education. The universities came out during the late Medieval Ages, and their reformation and thereafter development got much aids from the Church, and Church's doctrines got reasonable reorganization and advancement from them. I.The relationship between the Roman Catholic Church and the Education: The Roman Catholic has been undertaking services that helps people, the society and establishing schools of all levels to cultivate people with the aim of love toward human dignity and holistic education. II.The relationship between the nature of the Roman Catholic Universities and the government: The nature of the Roman Catholic Universities is to respect and maintain the nature of the universities; at the same time, these universities try to follow the guiding of the church in the mission of evangelization. III.The Status of the Roman Catholic Universities in the Roman Catholic Church: The Roman Catholic Universities cooperate with the educational systems of the local governments, but they are supervised by the Education Department of the Vatican. IV.The purposes and missions of the Roman Catholic Universities: The overall purposes of establishing the Roman Catholic Universities are :(1)The integration of knowledge;(2)the dialogues between religion and rationality;(3)the concern of ethics and morality; and (4)the vision of theology. The mission of the Roman Catholic Universities are :(1)The services for the church are the society;(2)the pastoral ministries;(3)the dialogue other cultures; and (4)the evangilical works. V.The characteristics of the methods of teaching and learning of the Roman Catholic Universities are the emphasis of the theology and the concerns of ethic and morality. VI.The conflicts between the religions and the academy, between faith and rationality: The Roman Catholic Church never cease defending the academic freedom since the setting-up of the Catholic universities. The aims of the Roman Catholic Church and Catholic Universities are complementary and not conflictiong. Historical facts testify that it's true the Roman Catholic University Education has made much advantage to the world. Its capacity has filled with religious charity and mission work, so its adjustment ability is such strong that the host country, community and people, even the local church's own development can get much help from it.

Missiology is about God's call and his sending forth of people to do his will. His call is always linked to his purpose. Thus, the primary purpose of God is salvation. And his salvation is all embracing. Similarly, the Church is the sacrament of salvation and is mandated to proclaim faith and salvation to all. Hence, the mission of God (missio Dei) takes place in the Church, and is implanted by the Church in the world (missiones Ecclesiae). The mission which Jesus gives to the Church is made possible by his own mission (missio Christi), and thus has its foundation in God. The history of the Catholic Diocese of Bethlehem begins with the German Missionaries of the Congregation of the Holy Spirit (Spiritans). Importantly, for the Spiritans, the growth of the diocese depended upon the training of the lay people to teach catechism, to lead Priestless Sunday services and gradually by the training of the local clergy as well. The present situation in the Catholic Diocese of Bethlehem is the seemingly shallow understanding of faith and mission, and also the dwindling number of Catholics. This is clearly evident in the number of baptisms in the baptismal register and the head counts on Sundays. Nevertheless, the diocese is still called to preach the Good News to the poor and the oppressed. This thesis assesses the efforts of the pioneers (German Missionaries) as well as the current situation in the Catholic Diocese of Bethlehem, and recommends a paradigm shift for the future. / PhD (Missiology), North-West University, Potchefstroom Campus, 2015

Missiology is about God's call and his sending forth of people to do his will. His call is always linked to his purpose. Thus, the primary purpose of God is salvation. And his salvation is all embracing. Similarly, the Church is the sacrament of salvation and is mandated to proclaim faith and salvation to all. Hence, the mission of God (missio Dei) takes place in the Church, and is implanted by the Church in the world (missiones Ecclesiae). The mission which Jesus gives to the Church is made possible by his own mission (missio Christi), and thus has its foundation in God. The history of the Catholic Diocese of Bethlehem begins with the German Missionaries of the Congregation of the Holy Spirit (Spiritans). Importantly, for the Spiritans, the growth of the diocese depended upon the training of the lay people to teach catechism, to lead Priestless Sunday services and gradually by the training of the local clergy as well. The present situation in the Catholic Diocese of Bethlehem is the seemingly shallow understanding of faith and mission, and also the dwindling number of Catholics. This is clearly evident in the number of baptisms in the baptismal register and the head counts on Sundays. Nevertheless, the diocese is still called to preach the Good News to the poor and the oppressed. This thesis assesses the efforts of the pioneers (German Missionaries) as well as the current situation in the Catholic Diocese of Bethlehem, and recommends a paradigm shift for the future. / PhD (Missiology), North-West University, Potchefstroom Campus, 2015

In unpacking the concept of teaching as a vocation in Chrisrian tradition, the research aims to articulate the essential interconnectedness between four elements: * Christ as the foundation of Christian vocation - biblical perspectives, focusing particularly on the concepts of discipleship, emulation and charism * The way in which that vocation has developed within Christian tradition - historical perspectives focusing on two Religious Orders, the Salesians of Don Bosco and the Sisters of Mercy. * Current conversations in the academy concerning teaching as a vocation - contemporary perspectives including the notion of spiritual capital, the sacramental perspective, a renewed focus on interiority, vocation as a convergence between self and service and current challenges to the concept of teaching as a vocation. * Vocation demonstrated in the perceptions and motivations of practitioners - quantitative and qualitative research. The former involved in-depth interviews with twelve practitioners encompassing a wide range of ages and stages of career progression. The interviews were patterned in three stages: personal religious commitment. Quantitative research was introduced in an attempt to corroborate the findings emergent from both the critical retireval of literature and the in-depth interviews. The research findings were then analysed in the light of the literature review and this was followed by a chapter in which conclusions were reached, structured around the principal elements of both the literature review and the empirical research. Based on these conclusions, a series of recommendations are put forward, focusing primarily on the maintenance of formation programmes both at Diocesan and Relitious Order level, the challenge to address the complementary aspects of Chrsitain vocation such as family commitments in the context of teaching, then explore futher what might be meant by 'integrity of life'. The thesis concludes strongly that the notion of commitment permeates the empirical evidence to the extent that it echoes that of the first disciples of Jesus and the pioneers within Religious Orders who constituted "an example of the unreserved and gratuitous "gift" of self to the service of others in the spirit of their religious consecration." (Congregation for Catholic Education: 1997).

This research has been conducted against the backdrop of the Second Vatican Council's "People of God" motif. The term "ecclesial" in the title embraces both lay faithful and clergy, although the lens through which their views are gauged is that of the deacon. The empirical findings of the research have been derived from fifty-three deacons of Southwark Province who completed narrative questionnaires about their collective six hundred years of experience in ordained ministry. The research methodology was mainly qualitative, using an adapted grounded theory approach to explore the themes which emerged from the respondents' own testimonies. These included discernment of their vocations, their formation programmes, what helped or hindered them in their early days of ministry and how they were received by their parish priests and their communities. As a theological consideration of the permanent diaconate, the project points to : * a richer scriptural interpretation of diakonia than a simplistic reading of Acts 6 * an understanding of the episcopate as the "fullness of order" from which are extended the two "arms" of the bishop's pastoral oversight - diaconate and presbyterate * a praxis which reflects the diaconate as a unique and full order The chief findings of the research are as follows: * Whilst formation for deacons has become theologically more robust over the past decade, there remain gaps in ongoing formation, both theologically and pastorally and an underdeveloped structure for the deacon to be properly supervised in his ministry. * The pastoral role of the deacon's wife remains unclear. Although, in the main, she is an animator of her husband's witness and compensates for his lack of time with the family, there is little evidence that the concept of "diaconal marriage", as a basis for joint ministry, is devloping. * The discipline of celibacy for widower deacons reflects a limited and sacerdotal understanding of what it means to be a sacred minister in Holy Orders. Although dispensations for remarriage are possible, these exceptional concessions may restrict the theological unfolding of the concept of diaconal marriage. * The continued exclusion of women from ordained ministry remains problematical for some. However, Pope Benedict's recent moto proprio "Omnium in Mentem" may signal future opportunities for a more diverse ordained diaconal ministry.

The problem of this study was to determine the adequacy of the professional preparation of the Catholic school superintendent for his role as the educational leader in the diocesan school system. The study was divided into the following subdivisions: 1) establishing evaluative criteria to measure the adequacy of the professional preparation of the Catholic school superintendent; 2) evaluating the professional preparation of the superintendent in the light of the established criteria; 3) proposing a program which might close the gap between the existing practices and the established criteria.

The musical and spiritual life of Mary Lou Williams (1910 - 1981) came together in her later years in the writing of Mary Lou's Mass. Being both Roman Catholic and a jazz pianist and composer, it was inevitable that Williams would be the first jazz composer to write a setting of the mass. The degree of success resulting from the combination of jazz and the traditional forms of Western art music has always been controversial. Because of Williams's personal faith and aesthetics of music, however, she had little choice but to attempt the union of jazz and liturgical worship. After a biography of Williams, discussed in the context of her musical aesthetics, this thesis investigates the elements of conventional mass settings and oral tradition found in Mary Lou's Mass.

Estuda-se a formação do clero católico considerando valores de futuros sacerdotes. Os valores são analisados levando-se em conta seus elementos de amplitude, exigência e escolha. Emprega-se a distinção de Rokeach entre valores terminais e instrumentais. As transformações sociais atribuídas à pós-modernidade são consideradas à luz das teorias propostas por Jean-François Lyotard e Anthony Giddens (modernidade tardia). Os sujeitos são cinco seminaristas, concluintes do curso de Teologia e próximos da ordenação sacerdotal. Utiliza-se entrevista semi-estruturada composta de sete itens (Igreja universal- Igreja local;ecumenismo-diálogo interreligioso; verdade; missão; mulher; pessoa do sacerdote; meios de comunicação) referentes a três temas da pós-modernidade(metanarrativa; subjetividade; simulação-realidade virtual). Constata-se que os valores terminais permanecem os mesmos, ao passo que os instrumentais alteram-se, o que permite aos sujeitos manter sua adesão aos primeiros. Os resultados apontam o modelo de Giddens (modernidade tardia) como mais adequado à compreensão das transformações socioculturais do fim do milênio do que aquele sugerido por Lyotard. / This work studies the education of the Catholic clergy considering values of future priests. The values are analyzed taking their elements of amplitude; requiredness and choice. Rokeach's distinction is used between terminal and instrumental values. The social changes attributed to the postmodernity are considered according to the theories proposed by Jean-François Lyotard and Anthony Giddens (late modernity). The subjects are five seminarians of the course of Theology and next to the priestly ordination. It is used semi-structured interviews composed of seven items (universal Church/local Church; ecumenism/interfaith dialogue; truth; mission; woman; person of the priest; media) referring to the three themes of postmodernity (metanarrative, subjectivity; simulation-virtual reality). It is evidenced that the terminal values remain the same, while the instrumental ones change. It allows the subjects to keep their adhesion to terminal values. The results point to the model of Giddens (late modernity) as more adjusted to the understanding of the sociocultural changes of the end of the millennium than the one suggested by Lyotard.