No description available.

Thesis (doctoral)--Université de Paris, 1965. / Includes bibliographical references and index.

Thesis--Catholic University of America.

No description available.

This study analyzes the development of the student protest movement at Loyola University New Orleans from1964 to 1971. It focuses on student protests against racial discrimination and the Vietnam War, student agitation for greater freedom on campus, and battles that Loyola's faculty had with the university administration. This study argues that Loyola's student protesters were acting as Catholics against situations they believed were immoral and unjust. In this sense, they were ahead of the Jesuit clergy at Loyola, who took action only after student protest on those issues. Indeed, student protest filled a void of moral leadership that the Jesuit administration at Loyola failed to provide. Moreover, in the areas of student participation in university governance, changes in curriculum and university restrictions, and student rights and freedoms, the student protesters joined with Catholic commentators who advocated for major changes at the country's Catholic universities.

Thesis advisor: James M. O'Toole / This dissertation explores the formative years of the right-to-life movement in the decade prior to Roe v. Wade and explains how early right-to-lifers built a vast and powerful movement in the 1960s and 1970s. Whereas most previous studies have focused on the connection between right-to-life organizing and the conservative ascendancy in religion and politics in the 1970s and 1980s, this dissertation studies the movement’s origins in state and local organizing in the years before Roe v. Wade and its growth into a national political crusade in the 1970s. During these years, grassroots activists fostered a vision for a broad-based right-to-life movement—a movement consisting of Americans from across the political and religious spectrums. This movement was made up of Catholics, Protestants, and Jews, Democrats and Republicans, conservatives and liberals, lay people as well as religious leaders—all of whom opposed legalized abortion for a range of reasons. Right-to-lifers believed their broad-based approach was the most effective way to fight abortion, and they embraced this diverse coalition, attacking abortion on a number of fronts with strategies ranging from legislative lobbying to alternatives to abortion to nonviolent direct action. Though their coalition eventually broke apart in the 1980s, this eclectic group of right-to-lifers built a dynamic and diverse movement and proved the powerful resonance of the abortion issue in American society. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: History.

Thesis advisor: James Cronin / This paper examines the esoteric and essentially negativist character of international reaction to the Spanish Civil War. While the mass of the foreign public, (specifically in the United States, Britain, and Ireland), remained apathetic, several interest groups became deeply involved in the conflict. Analysis of the reasons why each group became interested, the methods they used to win supporters, and the effectiveness of those methods in shaping the historical legacy of the war constitutes the bulk of the paper. Particular emphasis is placed on the role of the Roman Catholic Church and the Communist Party in Britain and the United States. The inquiry concludes with an analysis of the historical trends which have erased the Spanish Civil War from the popular consciousness even while it remains vital to specific political constituencies. / Thesis (BA) — Boston College, 2004. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: History. / Discipline: College Honors Program.

Submitted by Nara Lays Domingues Viana Oliveira (naradv) on 2015-08-29T12:44:29Z No. of bitstreams: 1 TOMACHESKI.pdf: 1963830 bytes, checksum: db5db9e9d65986472699d9cb959fd1f2 (MD5) / Made available in DSpace on 2015-08-29T12:44:29Z (GMT). No. of bitstreams: 1 TOMACHESKI.pdf: 1963830 bytes, checksum: db5db9e9d65986472699d9cb959fd1f2 (MD5) Previous issue date: 2014-04-16 / Nenhuma / A imigração polaca para o Brasil inicia-se oficialmente no ano de 1869, porém nosso objetivo é trabalhar com os conjuntos de fontes produzidas a partir da década de 1890, marcando o início do maior deslocamento de imigrantes do Reino da Polônia para o Brasil. Percebemos que existe uma série de predicados agregados a eles pelo senso comum, que apresentam os imigrantes polacos e seus descendentes como sendo católicos profundamente piedosos e, assim, enquadrados à moral e disciplina católica. Ao mesmo tempo em que seriam vítimas de um desastroso processo imigratório brasileiro. Por sua vez, o nosso contato com filhos e netos da Colônia da Baixa Grande, originalmente situados em sua totalidade no território de Santo Antônio da Patrulha – RS, permitiu novas leituras sobre a dinâmica do cotidiano dessa comunidade até os meados da década de 1950 chegando aos dias atuais. Nosso objetivo é de perceber as percepções dos imigrantes em relação às realidades brasileiras e das oportunidades oferecidas pelo novo país, comparando com os escritos daqueles que optamos por nomear como intelectuais polacos. Destaca-se que parte significativa dos escritos clássicos produzida sobre a imigração polaca no Brasil - buscou desconsiderar o testemunho dos imigrantes e privilegiar o testemunho dos intelectuais polacos. Nos espaços da Colônia da Baixa Grande esses imigrantes e seus descendentes buscaram manter a sua identidade a partir da religião católica, percebe-se que essa opção de fé não era uma unanimidade e mesmo entre católicos existiram transgressores procurando fugir do controle e regras estabelecidas. Nesse contexto torna-se necessário dialogar com a Antropologia para poder escutar e observar as dinâmicas das organizações desses colonos em terras brasileiras. / Polish immigration in Brazil begins officially in 1869, but our goal is to work with font sets produced from the 1890`s, starting a great displacement from Reino da Polônia to Brazil. We realize that there are a number of aggregate predicates to them by common sense, presenting the Polish immigrants and their descendants as deeply pious, and framed to a moral and Catholic discipline. While that they would be victims of a disastrous Brazilian immigration process. On this way, our contact with children and grandchildren of Colônia da Baixa Grande, originally were located entirely in the territory of Santo Antônio da Patrulha - RS , allowed new readings on the dynamics of everyday life of this community until the mid 1950`s and the presents days. Our goal is to understand the perceptions of immigrants in relation to Brazilian realities and opportunities of the new country, compared to the writings of those who we opted to nominate as Polish intellectuals. Significant part of the classical writings produced on Polish immigration in Brazil should be highlighted - seeking to disregard the testimony of immigrants and favor the testimony of Polish intellectuals. In the spaces of Colônia da Baixa these immigrants and their descendants sought to keep their identity from the Catholic religion, this choice of faith was not consensual, even among Catholics existed lawbreakers looking out of control and rules. In this context it is necessary to be able to talk with Anthropology and listen and observe the dynamics of the organization of settlers in Brazilian land.

Since the middle of the nineteenth century, accounts of Beethoven’s religious attitudes have consistently sought to separate the composer from the Catholic religion in which he was born. It is often assumed that, as a child of the Enlightenment, Beethoven cannot have felt a strong affinity for Catholic beliefs, preferring instead an idiosyncratic and unorthodox approach to religion that was suspicious of dogma and tradition. This has led, in turn, to the scholarly marginalization of his religious music, with the Missa Solemnis being the notable exception. On the one hand, Beethoven’s religious works other than the Missa have been frequently dismissed as inauthentic “occasional works” written purely for commercial reasons. On the other hand, the Missa itself, though regarded as a “true” Beethoven work, has been largely interpreted as a de-Catholicized vehicle for the expression of the composer’s untraditional religious outlook. This dissertation challenges long-accepted views of Beethoven and his religious music by demonstrating that they were more heavily influenced by Catholic theological ideas than is usually thought. I focus especially on the connection between the composer and the Bavarian Catholic theologian Johann Michael Sailer (1751-1832), the most important contemporary religious figure for understanding Beethoven’s religious attitudes. In addition, given its monumental scale and its prominence in Beethoven scholarship, I devote special attention to the Missa Solemnis, which the composer was working on at the time of his first documented contact with Sailer and his writings. However, I also investigate other evidence linking Beethoven with the Catholicism of his time: religious references in documentary sources such as Beethoven’s letters, his Tagebuch, and the Heiligenstadt Testament; religious books by theologians other than Sailer in Beethoven’s library; and the musical content of the religious works Beethoven wrote before the Missa, especially the Gellert-Lieder, Christus am Ölberge, and the Mass in C. My study shows that much previous scholarship has misinterpreted or overlooked the significance of such evidence, owing to an inadequate understanding of the complex nature of German Catholicism during Beethoven’s era. I draw on revisionist historical research showing that the Enlightenment was not, as is often believed, fundamentally opposed to traditional religious belief. Beethoven’s religious environment was, for instance, defined by a historical phenomenon that has been called the German Catholic Enlightenment, which, broadly speaking, attempted to reconcile Catholic belief with some of the liberal, progressive ideals normally associated with the Enlightenment in general. The composer appears to have been interested in several specific religious themes emblematic of this Catholic Enlightenment. At the same time, he seems also to have been attracted by some other ideas associated with the Catholic Restoration, a movement that emerged at least partly in opposition to the Catholic Enlightenment. This mixed allegiance was similar to that which characterized Sailer’s theology, and likely accounts for why he found Sailer such an appealing figure around the time he was composing the Missa Solemnis. A more complete and historically coherent understanding of Beethoven’s religious context suggests that the composer was more of a Catholic than he has so often been made out to be, albeit one who was attracted to varieties of Catholicism that have become obscured by the mists of history.

陳麗媚. / "2004年6月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻 (leaves 176-182). / 附中英文摘要. / "2004 nian 6 yue". / Chen Limei. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 176-182). / Fu Zhong Ying wen zhai yao. / Chapter 第一章´Ø --- 緒論 --- p.1-11 / Chapter 第二章´Ø --- 十七世紀中葉的福建 --- p.12-43 / Chapter (一) --- 天主教的發展 --- p.12 / Chapter (二) --- 政治、經濟及社會狀況 --- p.17 / Chapter (三) --- 福建的信徒群體 --- p.22 / Chapter (四) --- 小結 --- p.42 / Chapter 第三章´Ø --- 《口鐸日抄》的內容分析 --- p.44-100 / Chapter (一) --- 基督徒身份：〈凡例〉與翁允鑑之例 --- p.44 / Chapter (二) --- 儀式和紀念日 --- p.48 / Chapter (三) --- 對話的性質 --- p.56 / Chapter (1) --- 教友的問題 --- p.56 / Chapter (i) --- 異能 --- p.59 / Chapter (ii) --- 科學 --- p.60 / Chapter (iii) --- 西學 --- p.62 / Chapter (iv) --- 信徒群體 --- p.62 / Chapter (v) --- 教義 --- p.64 / Chapter (vi) --- 修練 --- p.65 / Chapter (vii) --- 社會問題/現象 --- p.66 / Chapter (viii) --- 天堂/地獄/靈魂 --- p.68 / Chapter (ix) --- 其他宗教 --- p.70 / Chapter (2) --- 非教徒的問題 --- p.72 / Chapter (3) --- 傳教士對教友的訓言 --- p.78 / Chapter (i) --- 修練 --- p.80 / Chapter (ii) --- 教義 --- p.85 / Chapter (iii) --- 信徒群體 --- p.88 / Chapter (4) --- 修練的難題 --- p.91 / Chapter (四) --- 小結 --- p.97 / Chapter 第四章´Ø --- 《西海艾先生語錄》對《口鐸日抄》的特別修改 --- p.101-123 / Chapter (一) --- 貧窮 --- p.102 / Chapter (二) --- 佛教 --- p.108 / Chapter (三) --- 中國其他官方/民間信仰 --- p.113 / Chapter (四) --- 小結 --- p.122 / Chapter 第五章´Ø --- 《西海艾先生語錄》對《三山論學記》的特別修改 --- p.124-150 / Chapter (一) --- 善 惡 --- p.127 / Chapter (二) --- 佛 教 --- p.137 / Chapter (三) --- 創 造 --- p.141 / Chapter (四) --- 天主降生 --- p.143 / Chapter (五) --- 小結 --- p.149 / Chapter 第六章´Ø --- 結論 --- p.151-159 / 附錄 --- p.160-175 / 附表：福建信徒群體史源表 --- p.160 / 附圖一：福建傳教事業的發展(1621-1650) --- p.168 / 附圖二：明萬歷至崇禎年間泉州出土的十字架樣式 --- p.171 / 附圖三：聖神降臨 --- p.172 / 附圖四：貧善富惡生時異景 --- p.173 / 附圖五：貧善富惡死後殊報 --- p.174 / 附圖六：天主末曰的審判 --- p.175 / 參考書目 --- p.176-182