Thesis (M.A.)--St. John's College, 1974. / Includes bibliographical references (leaves [67]-73).

Thesis (J.C.D.)--Catholic University of America, 1931. / "Biographical note." Bibliography: p. 159-162.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1998. / Vita. Includes bibliographical references (leaves 160-170).

No description available.

In this thesis, the biblical vision of egalitarian multiracial communities is compared to the present practices of Christian congregations in the United States. The thesis establishes that, while multiracial congregations bear the potential for racial reconciliation and equality, this potential may be thwarted by the unintended, counterproductive consequences of racial essentialism and white hegemony. Although I hypothesize that these results reflect the realities of multiracial congregations in general, the focus is on evangelical multiracial churches that are predominantly black and white. The thesis begins by exploring the arguments evangelicals have used to support and oppose racial hierarchy during nineteenth century U.S. slavery and the Civil Rights movement. Next, it traces theological beliefs used to advocate for multiracial congregations today. This is followed by an exploration of the development of multiracial congregations and how they can contribute to racial reconciliation, drawing heavily upon the national study completed by Michael O. Emerson in 2006. Despite the hope offered in the earlier chapters, I go on to present obstacles that blacks encounter in multiracial congregations. Following a description of the black church tradition, the thesis describes Gerardo Marti's research on how blacks can be utilized and essentialized in multiracial congregations in an effort to achieve diversity. Korie Edwards' study on multiracial congregations, which suggests that, under certain circumstances, potential for racial reconciliation and egalitarian relationships can be hindered by white hegemony, is also employed. This is followed by an examination of how the ideology of whiteness contributes to white hegemony and suggests white identity development as a tool to abate this inequality. Thereafter, formative influences on an individual's identity are explored and a case is made for how multiracial congregations can transform a person's racial identity. It is suggested that such a change bears the potential for racial reconciliation. The thesis concludes with implications for practice today and suggestions for future research. The objective of this thesis is to contribute to the actualization of a biblical vision within multiracial congregations by critically exploring the interactions between theological ideals and sociological realities.

Etudier l'histoire patrimoniale de la politique de laïcisation sous la Troisième République permet de revenir aux origines du pacte laïque moderne, et d'en comprendre la construction. Les "lois laïques" ont en effet eu des conséquences patrimoniales importantes qu'une recherche effectuée au niveau local du département de l'Isère permet de mesurer. La politique anticongréganiste initiée dès le début des années 1880 s'est accompagnée de la prise en charge d'un certain nombre de services d'intérêt collectif jusqu'alors confiés aux institutions religieuses, tels l'éducation ou l'hospitalier. La loi 1901 vient, tout en consacrant une liberté d'association, organiser la liquidation de nombreuses congrégations, dont celle des Chartreux qui aura un fort impact en Isère. Puis, en 1905, la séparation de l'Eglise catholique et de l'Etat conduit à une privatisation du culte qui occasionne, du fait du refus pontifical d'accepter le statut légal prévu en 1905, de nouvelles opérations complexes de redistributions matérielles. Apprécier sur le terrain, la réalité de la mise en oeuvre de la politique de laïcisation sous un angle patrimonial permet de mesurer l'importance des volontarismes politiques et des compromis pragmatiques qui ont permis d'aboutir finalement à une situation pacifiée. / To understand the modern state of religions in France, specially Catholicism, and how a peace has been found between State and Religion after a long conflict, this thesis studies the patrimonial effects of the secularization during the Third Republic (1880-1940). It's a local study which is interested by the reception of the politic of secularization in Isère. The material consequences of the secularization in France show what compromises had been necessary and how we came from conflicts to peace, from 1880 to 1924 and the agreement between France and Vatican.

Les promesses d’égalité pour tous dans l’éducation au moment de la Révolution ne se réalisent pas dans les années qui suivent. La France n’a pas les moyens de mettre en œuvre une éducation à la hauteur de ses ambitions. Avec Napoléon puis le retour de la monarchie, les congrégations retrouvent la place privilégiée qu’elles occupaient sous l’Ancien Régime afin de suppléer ces manques. Les deux freins principaux à cette égalité que sont le niveau social et la différence de genre, ainsi que les solutions pour lever ces freins, sont étudiés dans cette thèse en s’appuyant sur l’exemple concret de la cité maritime de Fécamp (Seine-Maritime, France) de 1806 à 1906 où trois congrégations, les sœurs de la Providence de Rouen, les frères des écoles chrétiennes et les sœurs de Saint Vincent de Paul, se partagent l’éducation (au travers des écoles et des orphelinats) avec les maîtres ou personnels laïques. / The promise of equality for all in education at the time of the Revolution will not be achieved in the following years. France does not have the means to set up education for its ambitions. With Napoleon and the return of the monarchy, the congregations find the privileged position they held under the old regime to supplement these deficiencies. The two main obstacles to equality that are socially and gender difference, and solutions to address these brakes, are studied in this thesis based on the concrete example of the maritime city of Fécamp (Seine maritime, France) from 1806 to 1906 where three congregations, the sisters of Providence of Rouen, the Christian brothers and the sisters of Saint Vincent de Paul, shared education (through schools and orphanages) with teachers and laic personnel.

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In critical dialogue with the tradition of American Protestant youth ministry in the 20th and 21st centuries, this dissertation aims to generate novel insights into how congregations influence adolescent development and thriving. Using a mixed-methods approach, I explore recent shifts in the focus of the theology and practice of youth ministry in dialogue with the lived experiences of adolescents in mainline churches in the United States. Questions of adolescents in churches are particularly relevant to mainline Protestant congregations that are declining in membership and cultural capital. The questions are also relevant to adolescents who face complex economic, ecological, and social challenges that are unique to the 21st century. Some of these challenges are due to cultural notions that simultaneously idolize and vilify adolescents. To address these issues, I draw on social scientific resources to reconsider the term adolescent, arguing against G. Stanley Hall’s famous definition of adolescence as a time of universal “storm and strife.” Instead, I employ feminist anthropology, Positive Youth Development, and social constructivism to redefine adolescence as part of a lifelong process of becoming. In the dissertation, I begin by tracing the history of adolescence and American Protestant youth ministry since 1900. I then introduce three churches in which I carried out ethnographic work to gain deep insight into the lives of adolescents while clarifying the stakes and outlining concepts that are developed later in the dissertation. Youth ministry practices and theories are embedded within and intersect with social theories, economic theories, denominational histories, and the realities of life in the 21st century. To understand adolescent experience, therefore, I undertake an analysis of adolescent experiences alongside the broader sociocultural and intellectual currents that shape these experiences. I then approach the same questions quantitatively, developing a shared language to render intelligible the different ways adolescents thrive in diverse contexts. I next place the ethnographic and quantitative research in dialogue with several theological and philosophical thinkers, arguing for a non-essentialist view of both religious identity and adolescents that emphasizes pluralism, intersectionality, and the contestation of meaning. I reconstruct adolescence in congruence with a broader view of human becoming, within which connection, human plasticity, and reciprocity are vital. Finally, I suggest that a kenotic ecclesiology can help churches continue to promote the flourishing of adolescents, and indeed, of all living things.

No description available.