COSTA, Francisco Joel Magalhães da. Catolicismo e educação: a história da criação da Diocese do Crato e a ação educacional de Dom Quintino no Cariri (1914-1929). 2016. 99f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2016. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-04-26T12:09:37Z No. of bitstreams: 1 2016_dis_fjmcosta.pdf: 3710873 bytes, checksum: 64ce7bb5b08387b692e93a00f980743f (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-04-26T17:05:11Z (GMT) No. of bitstreams: 1 2016_dis_fjmcosta.pdf: 3710873 bytes, checksum: 64ce7bb5b08387b692e93a00f980743f (MD5) / Made available in DSpace on 2016-04-26T17:05:11Z (GMT). No. of bitstreams: 1 2016_dis_fjmcosta.pdf: 3710873 bytes, checksum: 64ce7bb5b08387b692e93a00f980743f (MD5) Previous issue date: 2016 / Este trabalho de dissertação tem como objetivo compreender, através da história e memória, como foi criado e implantado o projeto de educação, no Cariri, da Igreja Católica, a partir da criação da Diocese do Crato. Assim, temos como eixo determinante, as ações instrucionais da Igreja Católica, a partir da criação da diocese neste município. A diocese sufragânea do Crato foi criada em 20 de outubro de 1914 pelo Papa Bento XV, através da bula papal Catholicae Ecclesiae. O estudo consiste numa pesquisa bibliográfica, cujas fontes mostraram informações históricas que marcaram o desenvolvimento do Crato nos aspectos social, político, cultural, religioso e educacional e, justificaram a escolha por esse tema. Nesse contexto, o estudo se enveredou nas perspectivas da História Local, Nova História Cultural, Micro-História e Produção Biográfica. Nesse processo de conhecimento, a tessitura histórica foi fragmentada em três capítulos. No capítulo 1: contempla a justificativa do tema, o objetivo geral e os objetivos específicos, a metodologia e o embasamento teórico, e a descrição dos capítulos. No capítulo 2: discorre sobre a contribuição social e educacional das missões realizadas pelas ordens religiosas; trata do processo de romanização da Igreja Católica, a partir das ordens advindas da Santa Sé, em Roma, até a romanização no Ceará; aborda os trabalhos preparatórios de reestruturação e criação de seminários e dioceses. E, por último, no capítulo 3: enfoca um pouco da vida de Padre Cícero, a sua relação com a política e seus embates com a Igreja Católica, a religiosidade popular; foca o progresso e suas nuances ao longo do tempo, acerca do município do Crato; e traz breves notas sobre a vida do bispo Dom Quintino, em relação, em especial, a sua formação e suas ações educacionais voltadas para o bispado.

The progress of the Roman Catholic Church in Wales under a succession of able bishops between 1916 and 1962 was striking. The Church grew in strength, stature, and confidence. The expansion in the number of its adherents was largely due to continuing immigration from Ireland, England and the Continent. Although conversions from among the native population certainly occurred, they helped the Catholic cause only minimally. Furthermore, like the other Welsh denominations, the Church found itself in a constant struggle to retain its existing faithful. The growth of the Church in the Principality was one of the primary reasons why hostility and prejudice against Catholicism continued unabated down to the early 1960s. At a local level, the initial opposition to the re-emer gence of Catholicism was undramatic and soon subsided. In the wider sphere, however, animosity remained virulent. In denominational newspapers and conferences, ministers, clergymen and prominent laymen revealed deep anti-Catholic dispositions. Many reacted directly to the growth of the Church by warning fellow Welshmen of the insidious intentions of Rome and its Fascio-political threat. Others vehemently attacked Catholic belief and practice. The Catholic Church's unceasin g attempts to establish its own educational system in Wales became an ideal channel into which these prejudices were directed. While hostility remained fervent throughout the period, underlying_ it was the clear, yet gradual, acceptance of the Roman Catholic Church by the people of Wales. By 1962 the Church had achieved an accepted, and indeed revered, position among the Welsh denominations. The effect of increasing general tolerance, the wide-scale adoption of ecumenical ideals, and respect both for individual Catholics and for their promotion of social, moral and cultural issues, all helped transform the attitude of Welsh society towards the Church.

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This essay studies recent scholarly debates over Edmund Burke’s (1729/30-1797) relation to the Roman Catholic faith. In this essay the main arguments and considerations that have been presented in Burke scholarship since the 1990s are presented and assessed. In the light of the contemporary caricaturing of Burke as a crypto-Papist in the 18th century, and the continued debate in recent scholarship over how close Burke stood to the Roman Catholic faith, this study aims to understand what can be said about Burke’s thought as it has been presented by recent scholars. The main question posed in this essay is whether Catholicism is essential to understand Burke, and therefore a correct understanding of Burke not being possible without taking this aspect into account. The question is analysed by studying to what extent recent scholars argue for Catholicism being essential and necessary to understand Burke’s life and thought.

The dissertation offers a reading of Southwell's English lyrics. In the broad sense it aims to add to the knowledge of late Renaissance ethical and religious verse in England; as such it would be of particular interest to students of Spenser, Herbert and Donne. In a wider sense it aims to synthesise historical work on dissenting Elizabethan Catholicism (Recusancy) with readings of individual poems. Its approach is historicist throughout. It does not aim to add substantially to the biographical and bibliographical information on the poet already extensively available; the task of the present writer has been to draw links between previously disparate bodies of work concerning Southwell. In opting for a study of the English works, the present writer has <i>not</i> attempted to add to our knowledge of Southwell's Roman years, nor to examine Southwell's rather insignificant Latin poems. Reference has been made, however, to Southwell's English prose works, and also to Southwell's letters. It should be added that a knowledge of Latin (but only a little of Italian) has been presumed throughout. The dissertation begins within an introduction dealing with the chief critical problems concerning Southwell, a discussion of earlier criticism and the critical approach of the present work, and a discussion of the cultural ethos of Elizabethan Catholicism. Further chapters treat related groups of poems in conjectured chronological sequence; the first chapter maps out Southwell's arrival in England, and the connections he may have made with the musician William Byrd and the sonnetteer Thomas Watson. The critical core of the work is in the second chapter where Southwell's debt to the two major Elizabethan anthologies of verse <i>(Tottels Miscellany; The Paradise of Dainty Devices)</i> is examined in detail. Subsequent chapters deal with Southwell's relationship to his patrons, and the work ends with an examination of Southwell's longest poem, <i>Saint Peter's Complaint.</i>

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Thesis advisor: Mary Ann Hinsdale / The thesis of this dissertation is that the ecclesial reality of certain Protestant and Anglican communities cannot be adequately evaluated only in reference to the validity or invalidity of its Eucharist and ministry. The question this dissertation will address is whether recognition of some of these communities as "churches" in the theological sense might be possible using a different standard for understanding "church" and ecclesiality. This dissertation will pursue this question through an exploration of how amenable the writings of Joseph Ratzinger (now Pope Benedict XVI) and Cardinal Walter Kasper are to developing more adequate criteria for recognizing Protestant and Anglican communities as "churches" in the theological sense. The goal of this dissertation is to advance Catholic ecumenical ecclesiology beyond the current impasse over its inability to attribute the term "church" to those communities traditionally understood to possess an invalid Eucharist and ministry. This dissertation will draw on the theological works of both Joseph Ratzinger and Walter Kasper in order to develop a theology of "ecclesial fruitfulness" as a more adequate standard for understanding "church." It will suggest that "ecclesial fruitfulness" is theologically rooted primarily in pneumatology. The Spirit is both the inner fruitfulness of God--God as pure, abundant and overflowing love--and also the condition and possibility of God self-communicating this ecstatic love in history. Creation is therefore the outflow of God's love and a participation in God's being. As the world originates in love, so also then is the world ordered towards fulfillment in love. The mystery of God's salvation for humankind is to be drawn up into the fruitfulness of the trinitarian God through a transformation of sinful individuality into an existence of openness and love. This is made possible in Jesus Christ, who is God's self-communicating love in person, God's loving reign, and the meaning of all reality. In Christ's death and resurrection, he becomes fruitful or "communicable" through giving of himself in the Spirit, and this ability to give of himself through the centuries is itself a fruit of the Paschal Mystery. The church, therefore, is to serve as a sign and icon of the Spirit of the risen Christ, who is the fruitfulness of God in and to the world. The "fruitfulness" of the church is thus the Spirit effectively realizing the mystery of God's salvation given in Jesus Christ through the preaching of the Word, the celebration of the sacraments (particularly the Eucharist), and through fostering communion among all local churches and ecclesial communities. This dissertation will suggest that a Christian community that is "ecclesially fruitful" in the sense described here is theologically a "church." / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.