This research, which lies in the area of Practical Theology, examines the gap between theory and praxis among Holy Cross sisters and Dominican priests and brothers of the Roman Catholic Church in Southern Africa, with special reference to Zimbabwe and South Africa. It proposes scaffolds for better synthesis of theory and practice for the purposes of bridging what is learnt in the academy and the praxis requirements of mission and ministry. The major strain noted by this research is that of the out of context theology. The experiences of the post-novitiate brothers and sisters have shown that there is need for doing contextual theology, which enables the members to adapt to new situations and contexts without imposing imported theology and ideas on the faithful. The second strain has been that of an inadequate formation programme, which has incapacitated nuns and members of the clergy from fully practising their spiritual maternity and paternity in their ministries. The chasm between the inadequate theoretical formation in novitiate and the practical life of ministry and mission creates abrupt and unnerving hurdles for those in temporary vows. Lack of Catholic grounding also impedes smooth transitions between stages, and concerted efforts have to be made to address this problem. Whilst the vow of obedience has a strong aspect of listening from both African and Latin roots, there are times when the interpretation of the vow may be highly influenced by cultural contexts. This is true with regards personal expenditure of allowances. The research has also discovered that proficiency in inculturation and the use of African languages, values and perspectives could bring about the joy of being an African religious. It is also important that from the time the novices are introduced to the formation programme, they are made aware that they are called to be prophets who reach out to those on the margins of society. The proposed formation programme in Chapter Four has recommended more time in the novitiate, as well as gradual and ritualised exit, to cater for those who believe they leave novitiate prematurely. It also recommends the introduction of theology of hope. / Dissertation (MTh)--University of Pretoria, 2020. / Practical Theology / MTh / Unrestricted

In this thesis I first aim to describe the way in which the decline of the respectability of reparative therapy in the United States created a need for Evangelicals to come up with another political defense against same sex marriage. I argue that this political defense is gradually becoming what I call the “spiritual friendship movement:” an emerging group of gay thinkers and writers who expand the notion of Christian celibacy to include same sex relationships that would be called “romantic” by modern categories. Because this concept is both so new and so complex, in this thesis I will spend time attempting to paint a picture of the implicit logical and theoretical assumptions made by the writers in “spiritual friendship movement” through their most popular books and blog posts and speaking engagements at key “gate-keeper” evangelical organizations.

This thesis is a prosopographical study of the wives of the clergy in England and Normandy from 1050 to 1150. After the Norman Conquest of England (1066), both regions shared an elite ruling class and the churches shared personnel. However, the different social and political contexts of the English and Norman churches ensured very different responses to the drive to impose clerical celibacy. The overwhelming majority of women associated with clergy can be considered wives; there is no evidence of widespread clerical concubinage. Where women can be identified, it could be inferred that wives came from similar social groups as their husbands. All evidence suggests that clergymen’s marriages remained valid and their children were not made illegitimate by the decretals of the First Lateran Council (1123) or Second Lateran Council (1139) as current scholarship assumes. Clergymen continued to marry because clerical marriage remained the norm. Daughters continued to find appropriate marriages. The position of priests’ sons deteriorated overall, but the difficulties they faced varied from place to place and over time. Married clergy remained a significant presence, at every grade from bishop to parish priest throughout the first hundred years of reform on both sides of the Channel. Clerical celibacy was a divisive issue before 1100 in Normandy, but was never as important in England. Married clergy in England do not appear to have suffered the same degree of pressure as married clergy in Normandy. The effect of the Norman Conquest is an underestimated factor in modern scholarship on clerical celibacy. Overall, the modern narrative of clerical celibacy and priestly marriage needs to be grounded in the political and social context of each region, traced over time and reframed in order to reflect the lived experience of priests, their wives and their families.

Tidigare forskning har främst belyst incels i relation till våld och radikalisering. Förhållandevis lite akademisk uppmärksamhet har tillägnats det som kan förstås som kärnan av incelgemenskapen; avsaknaden av intima relationer. Följande studie ämnar fylla detta tomrum genom att undersöka incels föreställningar om maskulinitet och intima relationer, samt hur de kan förstås i relation till teoretiska perspektiv på maskulinitet och sexualitet. Studien utgår från en kvalitativ metod med en socialkonstruktivistisk forskningsansats. Materialinsamlingen har skett i form av ett tidsbaserat urval där skrivna inlägg från de tre internationellt största diskussionsforumen för incels inhämtades, vid tre olika tillfällen. Alla foruminlägg som publicerades inom en specifik timme inkluderades i urvalet. Empirin bearbetades med en induktiv konventionell innehållsanalys. De teoretiska perspektiven utgår från hegemonisk maskulinitet, och en utveckling av Bourdieus begrepp om fysiskt kapital. Erotiskt kapital användes som kompletterande teoretiskt begrepp. De övergripande resultaten visar att många av personerna på incelforumen förhåller sig till två föreställda strukturer inom vilka intima relationer antas uppstå. Den ena strukturen utgår från en föreställd maskulinitetshierarki där endast män med hegemonisk status antas kunna inleda intima relationer med kvinnor. Den andra strukturen består av en föreställd sexuell marknad där medlemmarna menar att kvinnor strävar efter att inleda relationer med attraktiva och framgångsrika män. Personerna på incelforumen försöker utveckla och etablera strategier för att uppnå en överordnad position i maskulinitetshierarkin och på den sexuella marknaden. Syftet med att avancera inom hierarkierna utgår från en föreställning om att endast en överordnad position kan möjliggöra intima relationer. / Previous research has placed incels in relation to violence and radicalization. Relatively little academic attention has been paid to what can be seen as the essence of the community; the lack of intimate relationships. The following study aims to close this gap by exploring how incels view masculinity and intimate relationships, and how this view relates to theoretical perspectives on sexuality and masculinity. This study is based on a qualitative method with a social constructivist approach. Data was collected in the form of a time-based sample where written posts from the three largest international forums for incels were collected on three different occasions. At each occasion all forum posts that were created or updated within a chosen specific hour were included in the sample. The material was processed using an inductive conventional content analysis. The theoretical perspective is based on hegemonic masculinity, and a development of Bourdieu's concept of physical capital. Erotic capital was used as a complementary theoretical concept. The overall results show that people on the incel forums relate to two imagined structures within which intimate relationships are assumed to arise. One structure is based on an imagined masculinity hierarchy where only men with hegemonic status are assumed to be able to initiate intimate relationships with women. The second structure consists of an imagined sexual market where forum members believe that women strive to initiate relationships with attractive and successful men. The people on the incel forums try to develop and establish strategies to achieve a superior position in the masculinity hierarchy and on the sexual market. The purpose of advancing within the hierarchies is based on the notion that only a superior position can enable intimate relationships.

Made available in DSpace on 2016-07-27T13:49:35Z (GMT). No. of bitstreams: 1 CLAUDOMILSON FERNANDES BRAGA.pdf: 853881 bytes, checksum: 010479343853e7415d82c9b9470feb02 (MD5) Previous issue date: 2007-08-24 / This dissertation approaches in its essence the subjects that involve the gender relationships and it connections with the power, having as operational instruments the clerical celibacy instituted by the Catholic Church and legally described in the Code of Canonical Right. Also is object of this work a critical interpretation of the celibacy starting from the arts perspective by the Oliviero Toscani photographic art. The central approach of this work permeates in the analysis from theoretical parts about, sexuality, the imprisonment of the bodies and of the desires and specifically as the clerical celibacy - now expert as instrument of the power - it uses the imprisonment of the bodies and desires as argument to control the sexuality and to move away man and woman and for consequence the church s power, which is obtained by the man isolation in a contrary sense. / Esta dissertação aborda na sua essência as questões que envolvem as relações de gênero e suas imbricações com o poder, tendo como instrumento de operacionalização o celibato clerical instituído pela Igreja Católica e legalmente descrito no Código de Direito Canônico. Também é objeto deste trabalho uma releitura crítica do celibato a partir da perspectiva da arte, nomeadamente a arte fotográfica de Oliviero Toscani. Paralelamente a esta abordagem central, permeia este trabalho dissertativo um recorte teórico sobre a sexualidade, o aprisionamento dos corpos e dos desejos e, especificamente como o celibato clerical - agora entendido como instrumento do poder utiliza o aprisionamento dos corpos e dos desejos como argumento para controlar a sexualidade e afastar a mulher do homem e, por conseqüência, do poder da Igreja, o que, num sentido contrário, é obtido pelo

Submitted by MIRIAN SALVESTRIN null (miriansalvestrin@yahoo.com.br) on 2017-03-09T02:54:46Z No. of bitstreams: 1 Dissertacao_VERSAO_FINAL_Mirian_Salvestrin_Bonetto.pdf: 2321081 bytes, checksum: 14f8f3a4970e18f7ae6fe9beddf9b4db (MD5) / Approved for entry into archive by LUIZA DE MENEZES ROMANETTO (luizamenezes@reitoria.unesp.br) on 2017-03-14T16:43:39Z (GMT) No. of bitstreams: 1 bonetto_ms_me_sjrp.pdf: 2321081 bytes, checksum: 14f8f3a4970e18f7ae6fe9beddf9b4db (MD5) / Made available in DSpace on 2017-03-14T16:43:39Z (GMT). No. of bitstreams: 1 bonetto_ms_me_sjrp.pdf: 2321081 bytes, checksum: 14f8f3a4970e18f7ae6fe9beddf9b4db (MD5) Previous issue date: 2017-02-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Um dos temas de destaque na obra-prima de Giovanni Boccaccio, o Decameron, escrita por volta de 1353, é o amor sensual, vivenciado por seus personagens de forma realista e naturalista. Dentre esses personagens, encontramos membros do clero católico, celibatários, e é para eles que voltamos o nosso olhar. Pretendemos traçar as características da abordagem de Boccaccio ao tema do amor sensual no celibato clerical em dez novelle da obra e, com isso, levantar quais concepções de amor, indivíduo e natureza humana são encontradas nas entrelinhas dessas histórias. Para analisarmos o corpus, tomaremos como base a fundamentação do celibato na Igreja Católica, exposta por Brown (1990); a doutrina do amor em Boccaccio, que trata o amor sensual com realismo e naturalismo, abordada por Scaglione (1963) e Givens (1968); a retórica de Aristóteles (2006), já que os personagens usam a retórica para obter êxito na conquista amorosa; as considerações de Ó Cuilleanáin (1984) e Smarr (2014) sobre a representação decameroniana do clero; além de estudos sobre o autor e obra, como os de Auerbach (2007; 2013). Com base em Berger (1972) e Nodelman (1988), analisaremos ilustrações que representam o amor sensual praticado por personagens celibatários, feitas por Alex Cerveny. No Decameron, os clérigos são dessacralizados, retratados como homens comuns, nos quais a natureza e o instinto se fazem presentes. A nosso ver, esses homens e mulheres são levados pela instituição católica a abandonarem obrigatoriamente a sexualidade, mas eles não desejam renunciar efetivamente a esse aspecto que é inerente à vida humana. / One of the main themes in the masterpiece of Giovanni Boccaccio, the Decameron, written around 1353, is the sensual love, experienced by its characters in a realistic and naturalistic way. Among those characters, we find members of the Catholic clergy who are celibates, and who are the holders of our attention. We intend to describe the characteristics of Boccaccio’s treatment of the sensual love theme in clerical celibacy in ten novelle from the book and present which conceptions of love, individual and human nature are found in those stories. To analyse the corpus, we will consider the foundation of celibacy in the Catholic Church, exposed by Brown (1990); the doctrine of love in Boccaccio, that treats sensual love with realism and naturalism, approached by Scaglione (1963) and Givens (1968); the Aristotle’s rhetorics (2006), since the characters use rhetorics to succeed in loving conquest; the considerations of Ó Cuilleanáin (1984) and Smarr (2014) on the decameronian representation of the clergy; besides studies about the author and book, such as the ones by Auerbach (2007; 2013). Based on Berger (1972) and Nodelman (1988), we will analyse some illustrations which depict the sensual love experienced by celibate characters, drawn by Alex Cerveny. In the Decameron, clerics are unholy, portrayed as ordinary men, in whom nature and instinct are latent. In our view, these men and women must give up sexuality because of the Catholic Church doctrines, but they do not actually want to abdicate this aspect which is inherent to human life. / CAPES: 3300415-3

Diploma Thesis is focused on personality Marie Žlábkové-Höfnerové, Women who spread awareness and thoughts of women independence. First part of thesis is going to map path of world and Czech feminism, it´s Czech origins and changes in gender stereotypes, which it brought.Second part of thesis is focused on celibacy of teachers, as an historic phenomena, with so far unknown regional aspects. Main part of thesis is focused on less known character of Marie Žlábkové-Höfnerové, who as a teacher had personal experience with celibacy. Author of this diploma thesis is going to enhance current findings about life of this south bohemian educational worker.

ABSTRACT THE REFORMED AND CELIBATE PASTOR: RICHARD BAXTER’S ARGUMENT FOR CLERICAL CELIBACY Seth DeShields Osborne, Ph.D. The Southern Baptist Theological Seminary, 2018 Chair: Dr. David L. Puckett This dissertation explores Richard Baxter’s (1615-1691) argument for clerical celibacy. It argues that his teaching on clerical celibacy was a very controversial way of resolving tensions in English Protestant marriage doctrine. His argument was a product of a very stringent model of pastoral care developed in response to England’s ecclesiastical situation, was deeply influenced by his personal qualities and life experiences, and was rooted in his overarching ethical principles for Christian living. Baxter remained remarkably consistent, even when appearing to violate his convictions by marrying later in life. Chapter 1 details the importance of the study for scholarship, the state of research, and finally the methodology and sources to be used. Chapter 2 examines English Protestant attitudes toward marriage and celibacy in Elizabethan and Stuart England in order to demonstrate their struggle to reconcile the Bible’s praise of marriage in Genesis 1-2 with its teaching on celibacy’s expediency in 1 Corinthians 7. Chapter 3 analyzes Baxter’s theology of soul care in the church and the family; it argues that Baxter did not possess a negative attitude toward marriage and family life, but rather he realized that clerical marriage strained the ability of ministers to fully implement his burdensome pastoral model of soul care. Chapter 4 explores several internal and external factors in Baxter’s life that shaped “particularities” that would come to define him as a theologian and minister of the gospel. Chapter 5 studies Baxter’s practical divinity in order to show that his argument for clerical celibacy logically arose from themes repeated in his teaching on Christian ethics. The next two chapters explore Baxter’s seemingly contradictory marriage to Margaret Charlton. Chapter 6 argues that he did not violate his convictions, because the 1662 Act of Uniformity appeared to have closed off all opportunities for public ministry. Chapter 7 proposes a solution to the question of why Baxter continued to advocate for clerical celibacy, despite the great help Margaret was to him and his pastoral work during their marriage; it argues that even though Baxter received many blessings through Margaret, his experience of marriage also reconfirmed many of his arguments for why pastors should remain single. Chapter eight summarizes the conclusions of the study and its contribution to understanding both English Protestant Marriage doctrine as well as Richard Baxter as a pastor and theologian.

Submitted by Aelson Maciera (aelsoncm@terra.com.br) on 2017-06-28T17:29:02Z No. of bitstreams: 1 DissMFB.pdf: 1235215 bytes, checksum: 727f81aafd1272c5a4e6faf3b51d618d (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-07-03T20:09:26Z (GMT) No. of bitstreams: 1 DissMFB.pdf: 1235215 bytes, checksum: 727f81aafd1272c5a4e6faf3b51d618d (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-07-03T20:09:33Z (GMT) No. of bitstreams: 1 DissMFB.pdf: 1235215 bytes, checksum: 727f81aafd1272c5a4e6faf3b51d618d (MD5) / Made available in DSpace on 2017-07-03T20:14:09Z (GMT). No. of bitstreams: 1 DissMFB.pdf: 1235215 bytes, checksum: 727f81aafd1272c5a4e6faf3b51d618d (MD5) Previous issue date: 2017-03-07 / Não recebi financiamento / This research studies by Oral History of Life, recordkeeping and theoretical procedures of sociology of religion, the political actions of married priests and their wives from the Administrative Institute of Jesus the Good Shepherd (IAJES) in the context of the military dictatorship between 1970 and 1985, under influence of the Liberation`s Theology, and the operation of the base ecclesial communities (BECs), between its begginig and endind period (1969-1996) in the Alto Paraná region, in the cities of Andradina-SP and Três Lagoas-MS, organizing and constituting religious and politic militancy in the region and in Brazil in the past, and currently remains through branches as the Married Priests Movement of Brazil (MPC). For this we analyzed the organizational structure of IAJES and MPC, its operation and how do they positioned in front of the church`s symbolism in relation to married priests and their wifes. Thus, we analyze the break with clerical celibacy imposed by the priestly-traditional catholic power and its legitimation and distinctions in contemporary Brazil. / Esta dissertação aborda, por um lado, as ações políticas dos padres casados e suas esposas do Instituto Administrativo Jesus Bom Pastor (IAJES), no contexto da ditadura militar entre 1970 a 1985, sob influência da Teologia da Libertação e o funcionamento das comunidades eclesiais de base (CEBs), tendo o período de formação e término do Instituto (1969 a 1996) na região do Alto Paraná, nos municípios de Andradina-SP e Três Lagoas-MS. Por outro lado, o trabalho se volta para a condição de tais indivíduos atualmente, verificando os desdobramentos da militância religiosa e política na região e o desenvolvimento do Movimento de Padres Casados do Brasil (MPC). Para isso analisou-se a estrutura organizacional do IAJES e do MPC, seu funcionamento e como se posiciona diante da simbologia da igreja em relação aos padres casados e suas esposas. O trabalho decorre da análise do rompimento de indivíduos com o celibato clerical e suas formas contemporâneas de legitimação.

Made available in DSpace on 2014-07-29T16:17:35Z (GMT). No. of bitstreams: 1 dissertacao histor e repres.pdf: 1358231 bytes, checksum: 8b51ab8f68605ccc201089055616e0fc (MD5) Previous issue date: 2010-10-06 / The families and sacrilegious paternities presents in a trustworthy manner in the history millennial of the Catholic church were done and in the formation of a Brazilian family model and native of Goiás. Such conjugalities and the originated sons of this relationship were titled by Church as illegitimate, because to the family's model were opposed instituted by the legislation that governs the Order Sacramentos and of the Marriage. The historiography, with base in the ecclesiastical documentation, reproduced the Church celibate assertive in their written, without pondering that the chaste prototype of priesthood was a representation created by the ecclesiastical institution, being this an act tax to the Latin clergy along its history. In Goiás, the priests constituted family and sons what didn t obey the codex of the celibacy. The association between priesthood and marriage did not constitute as a trammel to the exercise of the religious functions, but we effected as a problem for church, that wished to discipline the clergy and, consequently, the population, according to proposal promulgated by Trento's Council. The rules repetition and the insistence in frizzle the clergymen habits morality was a signal that this rule was hardly accomplished. The civil and ecclesiastical sources, mostly the ones that were produced by the priests, revealed the formation of an authentic family. The sacrilegious family little distinguished from the conjugal model promulgated by the council tridentine, except by the recognition absence granted by Church. Although I lacked you this prerogative, the society native of Goiás cohabited and backed naturally this heterodox family composition, because she was not determined by the law, but by the men priests and women humanity who took over within your everyday a possible family. / As famílias e paternidades sacrílegas se fizeram presentes de modo fidedigno na história milenar da Igreja Católica e na formação de um modelo familiar brasileiro e goiano. Tais conjugalidades e os filhos originados deste relacionamento foram titulados pela Igreja como ilegítimos, pois se opuseram ao modelo de família instituído pela legislação que rege os Sacramentos da Ordem e do Matrimônio. A historiografia, com base na documentação eclesiástica, reproduziu as assertivas celibatárias da Igreja em seus escritos, sem ponderar que o protótipo casto de sacerdócio foi uma representação criada pela instituição eclesiástica, sendo este um ato imposto ao clero latino ao longo de sua história. Em Goiás, os sacerdotes constituíram família e filhos à margem dos códices canônicos do celibato. A associação entre sacerdócio e matrimônio não se constituiu como um empecilho ao exercício das funções religiosas, mas se efetivou como um problema para a Igreja, que desejava disciplinar o clero e, conseqüentemente, a população, segundo a proposta promulgada pelo Concílio de Trento. A repetição das normas e a insistência em frizar a moralidade dos costumes dos clérigos foi um sinal de que esta regra dificilmente foi cumprida. As fontes civis e eclesiásticas, principalmente as que foram produzidas pelos sacerdotes, revelaram a formação de uma família autêntica. A família sacrílega pouco se distinguia do modelo conjugal promulgado pelo concílio tridentino, exceto pela ausência do reconhecimento outorgado pela Igreja. Embora lhe faltasse esta prerrogativa, a sociedade goiana conviveu e respaldou naturalmente esta composição familiar heterodoxa, pois ela não foi determinada pela lei, mas pela humanidade de homens/sacerdotes e mulheres que assumiram dentro de seu cotidiano uma família possível.