Thesis (J.C.L.)--Catholic University of America, 2005. / Includes bibliographical references (leaves 58-62).

Thesis (J.C.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 69-71).

nÃo hà / A Igreja CatÃlica, no decorrer da sua histÃria, pensou e implementou projetos que viabilizassem a sua manutenÃÃo no poder em todos os campos sociais: polÃtico, econÃmico, cultural e educacional. Daremos Ãnfase à educaÃÃo, cuja aÃÃo estava direcionada para a formaÃÃo de uma elite intelectual que defendesse os ideais desta instituiÃÃo. No final do sÃc. XIX, com a quebra do padroado e o advento de novas igrejas disputando o territÃrio brasileiro, a Igreja passa a preocupar-se com uma formaÃÃo mais conservadora, numa tentativa de barrar as manifestaÃÃes de um catolicismo popular que surgiam no Brasil. SeminÃrios e escolas foram criadas em todo o Brasil, com o objetivo de difundir a religiÃo catÃlica, no processo de romanizaÃÃo da educaÃÃo brasileira. Este trabalho tenta aliar as temÃticas sobre religiÃo e educaÃÃo, envolvendo as aÃÃes da Igreja CatÃlica acerca da CriaÃÃo da Diocese do Crato e do ColÃgio Diocesano para empreender o seu projeto que viabilizava a manutenÃÃo do seu poder. Com o objetivo central de analisar tal processo, buscou-se o entendimento do papel sociocultural desempenhado por esta instituiÃÃo de ensino na cidade do Crato. Ao longo de sua histÃria, Crato foi fortemente orientado pela religiÃo CatÃlica que marca sua presenÃa desde a chegada do Padre Ibiapina e suas instituiÃÃes de caridade. A atuaÃÃo da Igreja CatÃlica no Crato reflete na formaÃÃo de intelectuais que defenderam esta instituiÃÃo em vÃrias frentes, a exemplo da disputa para sediar a diocese contra o Padre CÃcero do Juazeiro. Com efeito, o estudo da religiÃo e da histÃria da educaÃÃo no Cearà servirà de arcabouÃo teÃrico para reafirmar o poder desta InstituiÃÃo. / The Catholic Church, in the course of its history, intended and implemented projects that make feasible his maintenance in the power in all the social fields: political, economical, cultural and education. We will give emphasis to the education, which action is oriented for the formation of intellectual elite that was defending the ideals of this institution. In the end of the nineteenth century, with the break of the ecclesiastical patronage and the advent of new churches disputing the Brazilian territory, the Church starts to be concerned by a more conservative formation, attempting to stop the demonstrations of a popular Catholicism that were appearing in Brazil. Seminars and schools were created all over Brazil, with the catholic religion spreading goal, by means of the Brazilian education romanizing process. This work attempts to ally the themes about religion and education, dealing with the Catholic Church actions about the Creation of the Diocese in Crato and the Diocesan College in order to undertake the project that made feasible the maintenance of catholic power. The central objective is to analyze this process, aiming to understand the sociocultural role fulfilled by this educational institution in Crato city. Along his history, Crato was strongly orientated by the Catholic religion which imprints its presence since the Priest Ibiapina arrival and his charity institutions. The Catholic Church activity on Crato reflects the intellectualsâ formation that later defended this institution in several fronts, for instance the diocese host contest against Juazeiroâs Priest CÃcero. In fact, the study of the religion and history of education in the Cearà will serve as theoretical outline to reaffirm the power of Catholic Institution.

The topic of diocesan Church management structures which I present in this research emerges from concerns concerning the comprehensive implementation of the Second Vatican Council in this regard. It is an attempt to examine, comprehend and present the responses and opinions of members of a diocesan Church in a systematic, clear and simple manner to concerns such as: should diocesan Church management structures change? If so, how should diocesan Church management structures change? What should be the main focus and priority of diocesan Church management structures? Do the current management structures of the diocesan Church respond adequately to the needs of the People of God? Since the Catholic Church has a complex management structure, the entire examination thereof is beyond the scope of this research. However, the aim of this investigation is to critically examine the diocesan management structures of a contemporary local Church. The challenge of this research is to ascertain how ecclesial management, as a vital aspect in the Church, is responding to the challenges of the Second Vatican Council to make the Church not only relevant, but allowing full participation and representation of her members in the management of the diocesan Church. / Department of Philosophy, Practical & Systematic Theology / D.Th (Practical Theology)

published_or_final_version / Architecture / Master / Master of Architecture

The topic of diocesan Church management structures which I present in this research emerges from concerns concerning the comprehensive implementation of the Second Vatican Council in this regard. It is an attempt to examine, comprehend and present the responses and opinions of members of a diocesan Church in a systematic, clear and simple manner to concerns such as: should diocesan Church management structures change? If so, how should diocesan Church management structures change? What should be the main focus and priority of diocesan Church management structures? Do the current management structures of the diocesan Church respond adequately to the needs of the People of God? Since the Catholic Church has a complex management structure, the entire examination thereof is beyond the scope of this research. However, the aim of this investigation is to critically examine the diocesan management structures of a contemporary local Church. The challenge of this research is to ascertain how ecclesial management, as a vital aspect in the Church, is responding to the challenges of the Second Vatican Council to make the Church not only relevant, but allowing full participation and representation of her members in the management of the diocesan Church. / Department of Philosophy, Practical and Systematic Theology / D.Th (Practical Theology)

Made available in DSpace on 2016-01-26T18:49:57Z (GMT). No. of bitstreams: 1 PE DIRCEU - DISSERTACAO.pdf: 928150 bytes, checksum: e66d72028fb48ca0cac1cd13b65fc777 (MD5) Previous issue date: 2007-04-25 / The research had the intention to verify the occurred changes in the formation of the seminaristas, candidates to the priesthood catholic, in a seminary diocesan, through the verification of the occurred changes after Vatican Concílio II (1962-1965), that served of inspiration for a renewed presence in the society. For the reason it analyzed the proposal curricular and the changes suffered during the time to evidence its adequacy to the requirements of efficient the presbiteral formation. The institutions adjusted for this work of formation are the seminaries. The initial formation of the candidate to the priesthood passes for the Lesser Seminary, where it develop the studies of Ensino Médio and Propedêutico. The used methodology was quali-quantitative. The results collected through: questionnaires and interviews had favored the critical analysis theoretician-reflexive on the subject. The quantitative data had been transformed into tables to facilitate to the reading and interpretation of the data. The gotten results had indicated, that the changes must occur whenever to become necessary, so that the process teach-learning is more efficient and the preparation of the seminarista for the future sacerdotal exercise. In the reality of the evolution of the sacerdotal formation was emerged the proposal of renewal of the formative method given by the Vatican II. This formative method aims at a formation as form of inserted seminary in the everyday reality that answers to the requirement to form a priest, communion man . The aim of this work is to form priests who live and that form the people of God for the culture of the communion, the allotment, social justice. The aim of this work is to form the discovery of the joy of living the communion as an accomplishment way. / A pesquisa teve a intenção de verificar as mudanças ocorridas na formação dos seminaristas, candidatos ao sacerdócio católico, num seminário diocesano, através da verificação das mudanças ocorridas após o Concílio Vaticano II (1962-1965), que serviu de inspiração para uma renovada presença na sociedade. Para tanto foi analisada a proposta curricular e as mudanças sofridas nos decorrer do tempo para constatar sua adequação às exigências da formação presbiteral eficiente hoje. As instituições adequadas para este trabalho de formação são os seminários. A formação inicial do candidato ao sacerdócio passa pelo Seminário Menor, onde se realiza os estudos do Ensino Médio e Propedêutico. A metodologia utilizada foi quali-quantitativa. Os resultados coletados através de: questionários e entrevistas favoreceram a análise teórico-reflexiva crítica sobre o tema. Os dados quantitativos foram transformados em tabelas para facilitar a leitura e interpretação dos dados. Os resultados obtidos indicaram, que as mudanças devem ocorrer sempre que se fizerem necessárias, para que o processo ensino-aprendizagem seja mais eficiente e a preparação do seminarista para o futuro exercício sacerdotal. Na realidade da evolução da formação sacerdotal emergiu a proposta de renovação do método formativo dado pelo Vaticano II. Este método formativo visa uma formação como forma de seminário inserido na realidade atual que responde à exigência de formar um sacerdote, homem de comunhão. Trata-se de formar sacerdotes que vivem e que formam o povo de Deus para a cultura da comunhão, da partilha, da justiça social. Trata-se de formar para a descoberta da alegria de viver a comunhão como modo de realização.

The Anglican Church is experiencing a growing number of clergy who abuse alcohol, and this has made people to ask whether clergy still embody the image of God or if they are “alcoholics.” I therefore undertook to do a research on this problem to ascertain whether the church creates alcoholics or are alcoholics attracted to the ministry. Questionnaires designed for laity, clergy and the diocesan leadership were given to them to find out if alcohol and alcoholism is a problem to the church and what could be the cause of it. Realizing that the questionnaires may not be sufficient, five case studies we used. These case studies are real stories from different priests across Southern Africa. They are more detailed and shed a light to the problem of alcoholism among the clergy. Through the questionnaires and case studies, the researcher found that ministerial stress, family stress, financial problems, lack of recreational time and peer pressure contribute to clergy being alcoholics. Moreover, the diocesan leadership has not devised means to assist alcoholic priests on permanent bases. Sending an alcoholic priest to rehabilitation centres has been the modus operandi and there is no follow up from the leadership until the said priest relapses. Families of alcoholic clergy have been left to find their own ways of healing. The parish too, has not received much help. The question asked is how the parish heal and not take out its pain on a new priest who comes after the alcoholic priest. The researcher recommends that as part of the discernment process, a psychologist be involved to help to ascertain whether a candidate to ministry does / have exposure to alcohol and to what extend his condition can be a hindrance to performing his priestly calling. With many clergy, the signs were there when they went to the Discernment Conference and no one picked them up. And as part of clergy training and formation, the abuse of alcohol and its consequences should be discussed and on-going assistance should be accessible to both clergy and their families. Though this research was not aimed at stopping priests from being alcoholics, the researcher hopes that it helps the clergy to realize what alcohol do to their ministry, families and themselves so that they can make wise choices when it comes to taking alcohol. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / unrestricted

Made available in DSpace on 2016-07-18T17:54:24Z (GMT). No. of bitstreams: 1 PE DIRCEU - DISSERTACAO.pdf: 928150 bytes, checksum: e66d72028fb48ca0cac1cd13b65fc777 (MD5) Previous issue date: 2007-04-25 / The research had the intention to verify the occurred changes in the formation of the seminaristas, candidates to the priesthood catholic, in a seminary diocesan, through the verification of the occurred changes after Vatican Concílio II (1962-1965), that served of inspiration for a renewed presence in the society. For the reason it analyzed the proposal curricular and the changes suffered during the time to evidence its adequacy to the requirements of efficient the presbiteral formation. The institutions adjusted for this work of formation are the seminaries. The initial formation of the candidate to the priesthood passes for the Lesser Seminary, where it develop the studies of Ensino Médio and Propedêutico. The used methodology was quali-quantitative. The results collected through: questionnaires and interviews had favored the critical analysis theoretician-reflexive on the subject. The quantitative data had been transformed into tables to facilitate to the reading and interpretation of the data. The gotten results had indicated, that the changes must occur whenever to become necessary, so that the process teach-learning is more efficient and the preparation of the seminarista for the future sacerdotal exercise. In the reality of the evolution of the sacerdotal formation was emerged the proposal of renewal of the formative method given by the Vatican II. This formative method aims at a formation as form of inserted seminary in the everyday reality that answers to the requirement to form a priest, communion man . The aim of this work is to form priests who live and that form the people of God for the culture of the communion, the allotment, social justice. The aim of this work is to form the discovery of the joy of living the communion as an accomplishment way. / A pesquisa teve a intenção de verificar as mudanças ocorridas na formação dos seminaristas, candidatos ao sacerdócio católico, num seminário diocesano, através da verificação das mudanças ocorridas após o Concílio Vaticano II (1962-1965), que serviu de inspiração para uma renovada presença na sociedade. Para tanto foi analisada a proposta curricular e as mudanças sofridas nos decorrer do tempo para constatar sua adequação às exigências da formação presbiteral eficiente hoje. As instituições adequadas para este trabalho de formação são os seminários. A formação inicial do candidato ao sacerdócio passa pelo Seminário Menor, onde se realiza os estudos do Ensino Médio e Propedêutico. A metodologia utilizada foi quali-quantitativa. Os resultados coletados através de: questionários e entrevistas favoreceram a análise teórico-reflexiva crítica sobre o tema. Os dados quantitativos foram transformados em tabelas para facilitar a leitura e interpretação dos dados. Os resultados obtidos indicaram, que as mudanças devem ocorrer sempre que se fizerem necessárias, para que o processo ensino-aprendizagem seja mais eficiente e a preparação do seminarista para o futuro exercício sacerdotal. Na realidade da evolução da formação sacerdotal emergiu a proposta de renovação do método formativo dado pelo Vaticano II. Este método formativo visa uma formação como forma de seminário inserido na realidade atual que responde à exigência de formar um sacerdote, homem de comunhão. Trata-se de formar sacerdotes que vivem e que formam o povo de Deus para a cultura da comunhão, da partilha, da justiça social. Trata-se de formar para a descoberta da alegria de viver a comunhão como modo de realização.

Le principe de subsidiarité est ici étudié en droit canonique, et au cours de son histoire contemporaine. Le catholicisme romain procède, depuis moins d’un siècle, à une complexe acculturation et inculturation, certes conditionnelle par respect envers sa spécificité religieuse, à propos de procédures de subsidiarité. Et, y compris, afin que de telles procédures puissent être assumées dans les rapports de pouvoirs internes à cette Église chrétienne. Car la meilleure des mises en œuvre de subsidiarité a acquis une réputation de précieuses contributions pour rendre le vécu en sociétés plus humain : un savoir procédural pour articuler les différents ordres supérieurs et inférieurs. Que ces subsidiarités articulent davantage de participation effective de tous et de toutes aux décisions les concernant. Aussi les formes de subsidiarités les plus ajustées et opportunes peuvent en principe faciliter un exercice plus libre et plus responsable des compétences légitimement réparties. Mais, leurs applications concrètes ne sont pas sans soulever des difficultés, des confusions indues et équivoques de compétences. L’Église catholique romaine recommande l’application du principe de subsidiarité à la société civile (ad extra). À quelles conditions institutionnelles des procédures de subsidiarités dans l’Église catholique romaine contemporaine (ad intra) ? / The principle of subsidiarity is studied here in canonic law, and during modern history. The Roman Catholicism has proceeded, less than a century, in a complex acculturation and inculturation, admittedly conditional with respect for religious specificity, about the procedures of subsidiarity. And, furthermore, in order such procedures to be assumed in the power relations internal to this Christian Church. Because the best practice of subsidiarity has acquired, in a real-world situation and in the Church, a reputation of precious contributions to make society more human: a procedural knowledge to articulate the different superior and inferior orders. That this subsidiarity leads to a more efficient participation of everybody to the decisions concerning them. Thus the most adjusted and appropriate forms of subsidiarity can in principle make easier the exercise of the competences legitimately distributed. But, their concrete application is not without raising some difficulties, undue confusion and equivocal competences. The Roman Catholic shaping of this principle of social and political moral of subsidiarity, addressed to all the good societies possibly well-disposed, is advocated, firstly and mostly, since the encyclical letter Quadragesimo Anno of May 15th 1931 from Pie XI. The Roman Catholic Church teaches and recommends steadfastly the application of the principle of subsidiarity to the civil society (ad extra).What about its existence in the modern Roman Catholic Church (ad intra)?