The laxity and continuous apathy among some members of the Catholic Church of the Masvingo Diocese in Zimbabwe towards the Sacrament of Confession prompted this study. The claim of Zvaiwa (2009) that confession is disappearing while psychology is being used more, as reflected in the title of his article ―Confession out, psychology in‖, motivated this research. The objective of the study was therefore, to explore the practical therapeutic value of the Sacrament of Confession among members of the Catholic Church in Masvingo Diocese in Zimbabwe. A theoretical and qualitative life narrative study was done from within a practical pastoral therapeutic perspective of practical theology. The sample of the empirical study consisted of 30 priests and laypeople in the five deaneries. A lifeline and semistructured interview instrument was used. A key finding of the study was that the Sacrament of Confession was not threatened by psychological counselling or psychotherapy. Another significant finding was that the Catholic Diocese of Masvingo was experiencing a devaluation of the church‘s pastoral confessional practice among its priests and laypeople. The study confirmed that the Sacrament of Confession has therapeutic value and spiritual meaning in the Church. The Sacrament of Confession and psychological counselling or psychotherapy were found to collaborate as therapeutic disciplines in pastoral therapy. A new model of therapeutic counselling that embraces spiritual direction through psychological counselling and reconciliation is proposed. It is rooted in cultural value; spirituality; private confession followed by prayer and absolution; and change in existential life, to enhance the pastoral role of the Sacrament of Confession in the Diocese of Masvingo, Zimbabwe. This model has interdisciplinary elements borrowed from medical, pastoral, psychological and social research fields. If adopted in the Diocese it would decrease the spiritual indifference amongst the parishioners and prevent them from defecting to other denominations. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology with specialisation in Pastoral Therapy)

Text in English with summaries in English, Shona and Ndebele / Bibliography: pages 228-252 / The work being reported hereunder focused on spousal conflict as a threat to family cohesion, while exploring a pastoral approach in the Masvingo Diocese in Zimbabwe. Experience as a pastor has shown that domestic violence is cancerous in the Masvingo Diocese and this is proved by alarming statistics about this province. Many marriages have been irrevocably broken down and the moral fabric that used to characterise family cohesion seems to have evaporated into thin air. It is on that premise that the objective of the study was to suggest practical ways that can be employed to facilitate pastoral counselling among families, encountering spousal issues in the Masvingo Diocese. The research is anchored in Viktor Frankl’s Logotherapy, complimented by White’s narrative therapy. The research adopts a mixed method approach which involved closed questionnaires, focus-group discussions and structured interviews. Some 40 respondents constituted the study sample and they were purposively sampled. The research sample consisted of four priests in the five deaneries and 36 ordinary members of the Catholic Church. The key results were that Logotherapy and narrative counselling are effective methods of assisting people to find new meaning in their lives. Practical ways which pastoral counsellors can adopt go a long way in ameliorating internal household strife. It must as well be stated that, as a recommendation, pastors have to take an active role in addressing this malicious domestic violence. Problems of domestic violence can be solved through pastoral care and counselling. / Iyi itsvagurudzo yezvinokonzerwa nemhirizhonga dzemudzimba pakubatana kwemhuri, pachiongororwa nzira yekufambisa chitendero muDunhu reMasvingo. Kubva muruzivo seMufundisi, zvinoratidza kuti mhirizhonga yemudzimba yadzika midzi muDunhu reMasvingo uye izvi zvinotsigirwa neumbowo hunotyisa hunowanikwa mudunhu iri. Michato mizhinji yakakaparadzika zvisingagadzirisiki uye tsika neyemuro yaimbowanikwa pakubatana kwemhuri inenge yakanyangarika pasina anoziva kwayakaenda. Nekuda kwezvikonzero izvi, chinangwa chetsvagurudzo ino ndechekuedza kupa nzira dzingashandiswa pakubatsiridza pakushandisa dzidziso yechitendero kuvanhu vanowirwa nemhirizhonga yemudzimba muDunhu reMasvingo muZimbabwe. Tsvagurudzo ino inotsigirirwa nedzidziso yaViktor Frankl yeurapi hwelogo iyo inosimbiswa nenhoroondo yedzidziso yaWhite. Tsvagurudzo ino inoshandisa nzira dzakasiyana-siyana dzinosanganisa mibvunzo yakavharwa, mibvunzo yokutsvaga pfungwa dzavanhu uye hurukuro dzomumapoka saka boka richashanda mutsvagurudzo ino rine vanhu makumi mana avo vakasarudzwa pachinangwa ichi. Chikwata cheboka iri chinosanganisira vaPriste vana uye vatenderi makumi matatu nevatanhatu vanobva mumaDhinari mashanu. Zvakabuda mutsvagurudzo yedzidziso dzeurapi dzelogo nenhoroondo yedzidziso yacho inzira kwadzo dzingabatsira kune vakawanana kuti vawane mafungiro nemaonero matsva ehupenyu uye nzira chaidzo dzingashandiswa nevadzidzisi vechitendero idzo dzinogona kugadzirisa pakuru dambudziko remhirizhonga mudzimba. Zvinodawo kucherechedza uye sekurudziro nemazano kuVafundisi kuti vanofanira kutora matanho akasimba pakugadzirisa chirwere ichi chemhirizhonga mudzimba agogona kugariswa kuburikidza nebasa revadzidzisi nechitendero nerairo yavo. / Isufundo lesi sikhangela ukuphambaniseka okwenzakalayo ekubambaneni kwemuli yikuhlukumezana emakhaya sikhangele umbono webandla le Masvingo Diocese. Okuhlanganwe lakho njengo Mufundisi kubonise ukuthi emakhaya kuyamemetheka ukuhlukuzemana eMasvingo Diocese njalo kuvenzwa yibalo ezesabekayo kulendawo.Inutshando eminengi idhilikile njalo Ubuntu lokuziphatha okwakutholakala ekubambeneni kwemuli sokuuqukile kwaphephetwa ngumoya. Yikho injongo yesifundo iyikubonisa undlela ezesebenzayo ezingasetshenziswa ukubonisa lokusiza abahlukumenzwayo emakhaya endaweni yeMasvingo Diocese e Zimbabwe. Ukulonda kubotswe kuViktor Frankl ekhangela ukwelatshwa ngemifanekiso (Logotherapy) kauye incedisana le white’s narrative therapy. Umkhondo uthatha imibono etshiyeneyo ehlanganisela imibuzo evalekileyo, ingxoxo ezihleliweyo lengxoxo phakathi kwamaqembu njalo kwakhetwa isampula elabaphenduli abalitshumi lane abakethwa ngokucophelela.Isampula ihlanganisa abafundisi abane kanye labebandla abangu 36 emadeanery amahlanu eMasvingo.Impumela eyinhloko yikuthi ukwelatshwa kwe logo kanye lokwelatshwa okulandayo zindela eziphumelelayo ezingancedisa ababili emendweni ukuthola likuzwisisa empilweni njalo ukuhamba phambili ekuthuthukiseni ukwenangaba ukuhlukumezana emakhaya ngembono ku bokholo. Kumele kugaphelwe ukuthi njengabafundisi abaqotho kufanele bathathe indima ekusebenzelaneni lalokhu kuhlukumezana emakhaya. Inkinga yokuhlukuluzana emakhaya ingaqoniswa ngokunakekela komfundisi lokukhulumisana. / Practical Theology / D. Phil. (Practical Theology)

Bibliography: leaves 221-244 / The purpose of this thesis is to examine the mission of the ‘Church as family’ and to explore its implications in terms of levels of inclusion and participation of church members in the Catholic Diocese of Masvingo. The background of the study is the 1994 African Synod that suggests the ecclesiology of the mission of the ‘Church as family.’ The study helps the Catholic Diocese of Masvingo to evaluate the implementation of the ideal of the mission of the ‘Church as family’ and draw implications for nuclear, single parent, child-headed, reconstituted and extended families within the church. The study explores Shorter’s culture model to examine how cultural practices, symbols, values and belief systems can be used as an analytic framework for the human dimension of the church. A qualitative research methodology that involves 36 participants in semi-structured interviews, three focus group discussions in urban, semi-urban and rural parishes and participant observation was used to collect data from parishioners, priests and religious of the Catholic Diocese of Masvingo. The study reveals that each family type contributes to Evangelisation as proclamation of the Good News and inculturation differently thereby enriching the ideal of the mission of the ‘Church as family.’ Furthermore, the study shows that guilds, associations and commissions help to strengthen families through spiritual, psychological, social and economic support. Findings also indicate that the Trinity is the theological foundation of the family and it finds acceptance in African communal setup. Family types in Masvingo Diocese are analysed using the notion of the Trinity to show that dignity, equality and respect among family types can be used to strengthen the ideal of the mission of the ‘Church as family.’ At pastoral level, economic, social and cultural obstacles to family ministry stand as a challenge to the full implementation and realisation of the ideal of the mission of the ‘Church as family’. In the light of the research, recommendations for mission strategies were suggested at different levels that involve Diocesan administration, priests, religious, catechists and parish leaders. Recommendations for further researches were also suggested for areas that seem to be important yet outside the scope of this study. The theological, pastoral, and cultural issues raised in this study combine to help the Catholic Diocese of Masvingo to become an authentic expression of the mission of the ‘Church as family’ of God. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This study considered indigenisation to involve a process of making the local people `feel at home' in their Church. The ministry of early catechists such as Bernard Mizeki and Frank Ziqubu was crucial in showing the fact that the Anglican Church was not necessarily a church for Europeans only, but for the indigenous people as well. After this first generation of catechists there were numerous indigenous catechists who also ministered in the Diocese of Mashonaland by way of preparing people for the different sacraments found in the Anglican Church. On the other hand the training of the indigenous people for the ordained ministry was also another significant step in the process of indigenisation in the Diocese of Mashonaland. In this regard theological institutions such as St Augustine's Seminary in Penhalonga Manicaland, St Peter's Seminary Rossettenville in Johannesburg and St John's Seminary in Lusaka provided the much needed training. This study also revealed that although the Diocese of Mashonaland had an indigenous person at its helm in 1981, it remained European in several facets of its life. Although translations as a form of indigenisation started from the beginning of the Diocese of Mashonaland and continued right up to 1981, it seems it actually crippled the local indigenous peoples' innovativeness and ingenuity. In addition indigenous musical instruments also took sometime before they could be accepted in divine worship. On the other hand local art and décor as well as local architectural expressions took time to be incorporated into the Diocese of Mashonaland. However few early European missionaries such as Arthur Shirley Cripps and Edgar Lloyd tried to implement local architecture and décor in their churches in Daramombe and Rusape respectively. This study has also established that although the Anglican Diocese of Mashonaland got indigenous leadership by 1981, its liturgy, theology as well as its Acts and Canons remained European. / Christian Spirituality, Church History and Missiology / D. Div. (Church History)

The CIC/83, the living law (ius vigens) of the Latin Catholic Church, contains 110 canons on marriage in cc. 1055 – 1165. [The 1990 Code of Canons of the Eastern Churches contains a similar section, cc. 776 – 866]. The sacred canons, in general, are a compilation of theological statements that are presented in juridical terms. The canons on marriage, like those of the other sacraments, commence with a theological statement defining the essence of the sacrament. The first canon, c. 1055, states that (§1) the marriage covenant, for the baptized, has been raised to the dignity of a sacrament by Christ the Lord and that (§2) a valid marriage contract cannot exist between baptized persons without being a sacrament. A requirement of c. 1099 is that one must not be in error (error iuris) concerning the unity, indissolubility, or the sacramental dignity of marriage. Additionally, c. 1101, §2 states that when by a positive act of the will one excludes marriage itself or an essential element or an essential property, that marriage is invalid. The expectation of cc. 1099 and 1101, therefore, is that sacramentality be included at the time of exchange of consent. From the time of the scholastics, contract and sacrament have been identified as one for the baptized, hearkening to a time when civil legislation attempted to subvert the authority and oversight of the Church regarding (sacramental) marriage. At the Second Vatican Council, the constitution Gaudium et spes reinterpreted marriage as a covenantal relationship between man and woman. A covenant and a contract are not identical terms. More importantly, marriage was again seen as a covenant, and as a covenant, for the baptized, it Father Glen J. Pothier 2 is sacramental. Sacrosanctum Concilium, which set forth principles for the reform of the sacramental and liturgical life of the Latin Church, stated that sacraments presuppose faith. The International Theological Commission identified that there are members of the baptized faithful, Catholic or non- Catholic, who are unbelievers, who may have been baptized as children but have had no further faith elucidation, or, as members of non-Catholic ecclesial communities, do not believe in the seven sacraments of the Catholic Church, or, in particular, that marriage is a sacrament. Such persons would not, then, understand that sacramentality must be exchanged on the day of marriage. Rotal jurisprudence has reflected this change. In addition to the presumption that sacraments require faith, another presumption exists when the Church expects that the baptized marry according to the mind of the Church (the mens Ecclesiae), that is, facere quod facit Ecclesia, ([by] doing what the Church does). But in a society that is weakened by divorce, secularism, and a lack of understanding of what the Catholic Church understands by the sacrament of marriage, this presumption needs to be reexamined. Through research on the historical development of theological and canonical principles, and by means of independent studies of large groups of baptized Catholics and non-Catholics, it becomes increasingly clear that the theologico-juridico principles of c. 1055 and the sacramentality of marriage must be revisited. / Systematic Theology & Theological Ethics / D. Th. (Systematic Theology & Theological Ethics)

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)

This work studies the introduction of three new cults of saints in the Linköping Bishopric during the Late Middle Ages. Two of them were based at Vadstena Convent: the Holy Bridgel (Birgitta, d. 1373) cult which had its beginning in 1374 and the cult of Katarina Ulfsdotter (d. 1381), which started during the 1410's. The third, the cult of Bishop Nils Hermansson (d. 1391), which originated at the latest in I40l. was associaled w ith the cathedral in Linköping. The introduction of a saint's cult may be relaled to the need of many people in medieval society for healing and protection. The tales about the saint's posthumous miracles played a key role in the introductory phase of the cults. In the dissertation such tales are used as the foundation for the analysis of the varied geographic and social patterns of distnbution of the three cults. The cult of the Holy Bridget was as much an intemational as a Swedish cult. The other cults studied were two of manv attempts to ride on the wave created by the successes of the Bridget cult. They may furthermore be regarded a response to various types of crises which the sponsoring institutions experienced. / Den 29 juni 1374 anlände ett skepp till Söderköpings hamn. Ombord fanns kvarlevorna efter den heliga Birgitta, vilka nu av dottern Katarina efter moderns önskemål skulle föras till Vadstena. När resföljet anlände till Sverige strömmade människor till från alla håll. De var redan klara över att i kistan låg relikema efter ett helgon. Ryktet om Birgittas förmåga att med sina förböner hjälpa sjuka och olycksdrabbåde människor var ett centralt inslag i den helgonkult som byggdes upp kring henne. Birgittakultens exempel lockade till efterföljd. Under det kommande århundradet etablerades ett pärlband av nya helgonkulter i Linköpings stift, däribland kulterna av Birgittas dotter Katarina (1381) och av biskop Nils Hermansson (1391). Denna doktorsavhandling fokuserar intresset på dessa helgonkulter i deras lanseringsskede. Den identifierar de grupper och institutioner som var särskilt aktiva i detta skede, och diskuterar de behov i dåtidens samhälle som gjorde att befolkningens breda lager tog till sig de nya helgonen. / <p>Doktoravhandlingen framlagd vid Uppsala universitet 1992</p>

Cette thèse traite de l’impact de l’économie congolaise sur la pastorale du diocèse d’Idiofa, de la gestion de ce diocèse et de leurs répercussions sur le ministère des prêtres. Après plusieurs années de son érection, le diocèse d’Idiofa subit présentement les conséquences de la crise économique congolaise. Sa pastorale est malade, en panne et même bloquée. Partout, il n’y pas d’argent, les caisses sont vides, on ne peut ni manger ni célébrer l’Eucharistie. On assiste à la démotivation presque généralisée des prêtres : refus des obédiences ou contestation des affectations, séjours prolongés et études à l’étranger, absence, ignorance ou mystère des finances. Les gens et les prêtres sont de plus en plus pauvres. Cela contraste avec la croissance numérique des prêtres dans le diocèse d’Idiofa. À y regarder de près, cette croissance masque mal une énigme. Avec la pauvreté grandissante, on aurait dû s’attendre à une diminution du nombre des prêtres. Or, tel n’est pas le cas. On assiste à un phénomène inverse dans le diocèse d’Idiofa. À quoi est dû cet état de chose? Promotion sociale, recherche du bien être matériel? Hausse des vocations? Le problème paraît banal, mais c’est une question pratique qui nous conduit à une prise de conscience de notre agir et de notre identité ecclésiaux. Cette thèse aidera à saisir les enjeux en cause et leurs conséquences sur le ministère des prêtres et sur la population. Elle nous éclairera sur l’incapacité de notre Église locale à s’assumer et à réagir de façon réaliste dans notre contexte propre. L’écart est énorme entre sa théorie et sa pratique. Cette thèse vise une Église locale nouvelle qui se veut active, pratique et qui n’a pas le droit de méconnaître les problèmes des prêtres et des gens en situation difficile. S’il est vrai que le modèle ecclésial actuel est élaboré en fonction des défis et des aspirations des communautés diocésaines, comment expliquer que la même Église puisse reléguer aux oubliettes les problèmes économiques qui conditionnent la vie réelle des prêtres et des gens? La communauté diocésaine peut-elle se bâtir en négligeant l’aspect économique? Malgré la vitalité actuelle de l’Église du diocèse en termes numériques, liturgiques et sacramentaires, de graves insuffisances témoignent de sa paralysie actuelle et rendent l’avenir incertain : misère croissante des masses, mauvaise gestion, dépendance accrue, etc. Cette thèse veut que notre Église locale se sente interpellée dans son agir pastoral par ce problème économique. Une nouvelle orientation ou organisation pastorale s’avère donc nécessaire pour la subsistance et la croissance de notre Église et de son milieu. Notre thèse comprend sept chapitres. Le premier dresse un portrait économique de la République Démocratique du Congo avec ses immenses richesses et la crise qu’elle traverse tant au plan politique que économique. Le deuxième analyse l’écart entre les prises de position audacieuses de l’Église congolaise dans ce contexte et sa pratique cléricale et institutionnelle plus conservatrice. Le troisième décrit la situation pastorale du diocèse d’Idiofa, du ministère de brousse jusqu’à la gestion diocésaine en passant par ses diverses pastorales sectorielles. On y trouve l’exposé des faiblesses et des forces de ce diocèse. Le quatrième analyse la situation économique du diocèse tant en rapport avec la crise congolaise qu’avec les dynamiques internes du diocèse. On y voit émerger par exemple, la dépendance envers Rome, le favoritisme et le tribalisme financiers, la perte de moyens de production propres au diocèse, la pauvreté du clergé et, évidemment, des fidèles et des gens du diocèse. Le cinquième chapitre réévalue les progrès théologiques (adaptation, pierres d’attente, inculturation, reconstruction, libération et contextuelle) et des pratiques pastorales du diocèse en regard de sa réalité actuelle. Le sixième propose une interprétation théologique de la crise économique du diocèse d’Idiofa en fonction de l’Évangile, du salut considéré comme salut global concernant la transformation des structures historiques, de la mission de l’Église d’annoncer ce salut en paroles et en actes. Le septième et dernier chapitre propose une analyse des implications éthiques et ecclésiales. Il présente aussi quelques voies pastorales susceptibles de favoriser la prise en mains des communautés par elles-mêmes et l’assainissement des finances du diocèse : pastorales du grenier, des mains sales et du jardin partagé. La conclusion générale de la thèse rappelle les idées-forces et propose des pistes de solution. / This thesis relates the impact of the congolese economy on the pastoral diocese of Idiofa, the administration of the diocese and its repercussions on the ministry of the priests. After several years of establishment, the diocese of Idiofa is presently subjected to the consequences of the congolese economic crisis. Its pastoral is sick, broken and even blocked. The lack of money is everywhere, cash reserves are empty, we can neither eat nor celebrate the Eucharist. We are living an almost general de-motivation of priests: refusal of obedience or contestation of appointments, prolonged stays and studies abroad, absences, ignorance or “mystery of finances”. The people and the priests are poorer than ever. This contrasts with the growing number of priests in the diocese of Idiofa. At a closer range this growth badly masks an enigma. With the growing poverty a decrease in the number of priests was to be expected. However this is not the case as we witness an opposite phenomenon in the diocese of Idiofa. Why is this happening? Social promotion, a search for material comfort? An increase in vocations? The problem seems trite, but it is a practical question that leads to a matter of conscience in regards to our actions and our ecclesiastic identity. This thesis will help to grasp the stakes and the consequences of the Congolese economy on the ministry of priests and on the population. It will reveal the incapability of our local Church to assume its responsibilities and react realistically to the proper context. The disparity between its theory and practice is enormous. This thesis aims for a new active and practical local Church that does not refuse to acknowledge the problems facing priests and people in difficult situations. If the actual ecclesial model is in truth elaborated to function with the challenges and aspirations of the diocesan communities, how do we explain that this same Church forgets the economic problems that condition the actual life of the priests and the people? Can the diocesan community continue to build and grow by neglecting the economic aspect? Despite the actual numerical, liturgical and sacramental vitality of the diocesan Church, serious internal insufficiencies are a cause of its present paralysis and a threat to its uncertain future. This thesis wants our local Church to be concerned by the economical problems through its pastoral actions. A new pastoral orientation or organization is thus necessary for the subsistence and growth of our Church and its environment. Our thesis consists of seven chapters. The first depicts a socio- economic portrait of the Democratic Congo Republic with its immense riches and the present political and economic crisis. The second analyzes the disparity between the audacious positions of the Congolese Church in this context and its more conservative clerical and institutional practices. The third describes the pastoral situation of the diocese of Idiofa, from the backward ministry to the diocesan administration through its diverse pastoral sectionals. We expose the diocesan weaknesses and forces. The fourth analyzes the diocesan economic situation in regards to the congolese crisis and its internal diocesan dynamics. For example we see the emergence of a dependence towards Rome, the tribal financial favoritism, the loss of means of personal diocesan production, the poverty of the clergy, and furthermore of the faithful and the people of the diocese. The fifth chapter re-evaluates the theological progress (theologies of adaptation, waiting stones, enculturation, liberation, contextual and reconstruction) and pastoral practices of the diocese with regard to its actual reality. The sixth proposes a theological interpretation of the economic crisis in the diocese of Idiofa in virtue of the Gospel, of salvation considered as global salvation concerning the transformation of historical structures, the mission of the Church to announce salvation in word and deed. The seventh and last chapter proposes an analysis of ethic and ecclesial implications. It also presents some pastoral ways susceptible of favoring the self leadership of communities and the stabilization of diocesan finances: pastoral of the attics, dirty hands and garden sharing. The general conclusion of the thesis recalls strong ideas and proposes solutions.

Cette thèse traite de l’impact de l’économie congolaise sur la pastorale du diocèse d’Idiofa, de la gestion de ce diocèse et de leurs répercussions sur le ministère des prêtres. Après plusieurs années de son érection, le diocèse d’Idiofa subit présentement les conséquences de la crise économique congolaise. Sa pastorale est malade, en panne et même bloquée. Partout, il n’y pas d’argent, les caisses sont vides, on ne peut ni manger ni célébrer l’Eucharistie. On assiste à la démotivation presque généralisée des prêtres : refus des obédiences ou contestation des affectations, séjours prolongés et études à l’étranger, absence, ignorance ou mystère des finances. Les gens et les prêtres sont de plus en plus pauvres. Cela contraste avec la croissance numérique des prêtres dans le diocèse d’Idiofa. À y regarder de près, cette croissance masque mal une énigme. Avec la pauvreté grandissante, on aurait dû s’attendre à une diminution du nombre des prêtres. Or, tel n’est pas le cas. On assiste à un phénomène inverse dans le diocèse d’Idiofa. À quoi est dû cet état de chose? Promotion sociale, recherche du bien être matériel? Hausse des vocations? Le problème paraît banal, mais c’est une question pratique qui nous conduit à une prise de conscience de notre agir et de notre identité ecclésiaux. Cette thèse aidera à saisir les enjeux en cause et leurs conséquences sur le ministère des prêtres et sur la population. Elle nous éclairera sur l’incapacité de notre Église locale à s’assumer et à réagir de façon réaliste dans notre contexte propre. L’écart est énorme entre sa théorie et sa pratique. Cette thèse vise une Église locale nouvelle qui se veut active, pratique et qui n’a pas le droit de méconnaître les problèmes des prêtres et des gens en situation difficile. S’il est vrai que le modèle ecclésial actuel est élaboré en fonction des défis et des aspirations des communautés diocésaines, comment expliquer que la même Église puisse reléguer aux oubliettes les problèmes économiques qui conditionnent la vie réelle des prêtres et des gens? La communauté diocésaine peut-elle se bâtir en négligeant l’aspect économique? Malgré la vitalité actuelle de l’Église du diocèse en termes numériques, liturgiques et sacramentaires, de graves insuffisances témoignent de sa paralysie actuelle et rendent l’avenir incertain : misère croissante des masses, mauvaise gestion, dépendance accrue, etc. Cette thèse veut que notre Église locale se sente interpellée dans son agir pastoral par ce problème économique. Une nouvelle orientation ou organisation pastorale s’avère donc nécessaire pour la subsistance et la croissance de notre Église et de son milieu. Notre thèse comprend sept chapitres. Le premier dresse un portrait économique de la République Démocratique du Congo avec ses immenses richesses et la crise qu’elle traverse tant au plan politique que économique. Le deuxième analyse l’écart entre les prises de position audacieuses de l’Église congolaise dans ce contexte et sa pratique cléricale et institutionnelle plus conservatrice. Le troisième décrit la situation pastorale du diocèse d’Idiofa, du ministère de brousse jusqu’à la gestion diocésaine en passant par ses diverses pastorales sectorielles. On y trouve l’exposé des faiblesses et des forces de ce diocèse. Le quatrième analyse la situation économique du diocèse tant en rapport avec la crise congolaise qu’avec les dynamiques internes du diocèse. On y voit émerger par exemple, la dépendance envers Rome, le favoritisme et le tribalisme financiers, la perte de moyens de production propres au diocèse, la pauvreté du clergé et, évidemment, des fidèles et des gens du diocèse. Le cinquième chapitre réévalue les progrès théologiques (adaptation, pierres d’attente, inculturation, reconstruction, libération et contextuelle) et des pratiques pastorales du diocèse en regard de sa réalité actuelle. Le sixième propose une interprétation théologique de la crise économique du diocèse d’Idiofa en fonction de l’Évangile, du salut considéré comme salut global concernant la transformation des structures historiques, de la mission de l’Église d’annoncer ce salut en paroles et en actes. Le septième et dernier chapitre propose une analyse des implications éthiques et ecclésiales. Il présente aussi quelques voies pastorales susceptibles de favoriser la prise en mains des communautés par elles-mêmes et l’assainissement des finances du diocèse : pastorales du grenier, des mains sales et du jardin partagé. La conclusion générale de la thèse rappelle les idées-forces et propose des pistes de solution. / This thesis relates the impact of the congolese economy on the pastoral diocese of Idiofa, the administration of the diocese and its repercussions on the ministry of the priests. After several years of establishment, the diocese of Idiofa is presently subjected to the consequences of the congolese economic crisis. Its pastoral is sick, broken and even blocked. The lack of money is everywhere, cash reserves are empty, we can neither eat nor celebrate the Eucharist. We are living an almost general de-motivation of priests: refusal of obedience or contestation of appointments, prolonged stays and studies abroad, absences, ignorance or “mystery of finances”. The people and the priests are poorer than ever. This contrasts with the growing number of priests in the diocese of Idiofa. At a closer range this growth badly masks an enigma. With the growing poverty a decrease in the number of priests was to be expected. However this is not the case as we witness an opposite phenomenon in the diocese of Idiofa. Why is this happening? Social promotion, a search for material comfort? An increase in vocations? The problem seems trite, but it is a practical question that leads to a matter of conscience in regards to our actions and our ecclesiastic identity. This thesis will help to grasp the stakes and the consequences of the Congolese economy on the ministry of priests and on the population. It will reveal the incapability of our local Church to assume its responsibilities and react realistically to the proper context. The disparity between its theory and practice is enormous. This thesis aims for a new active and practical local Church that does not refuse to acknowledge the problems facing priests and people in difficult situations. If the actual ecclesial model is in truth elaborated to function with the challenges and aspirations of the diocesan communities, how do we explain that this same Church forgets the economic problems that condition the actual life of the priests and the people? Can the diocesan community continue to build and grow by neglecting the economic aspect? Despite the actual numerical, liturgical and sacramental vitality of the diocesan Church, serious internal insufficiencies are a cause of its present paralysis and a threat to its uncertain future. This thesis wants our local Church to be concerned by the economical problems through its pastoral actions. A new pastoral orientation or organization is thus necessary for the subsistence and growth of our Church and its environment. Our thesis consists of seven chapters. The first depicts a socio- economic portrait of the Democratic Congo Republic with its immense riches and the present political and economic crisis. The second analyzes the disparity between the audacious positions of the Congolese Church in this context and its more conservative clerical and institutional practices. The third describes the pastoral situation of the diocese of Idiofa, from the backward ministry to the diocesan administration through its diverse pastoral sectionals. We expose the diocesan weaknesses and forces. The fourth analyzes the diocesan economic situation in regards to the congolese crisis and its internal diocesan dynamics. For example we see the emergence of a dependence towards Rome, the tribal financial favoritism, the loss of means of personal diocesan production, the poverty of the clergy, and furthermore of the faithful and the people of the diocese. The fifth chapter re-evaluates the theological progress (theologies of adaptation, waiting stones, enculturation, liberation, contextual and reconstruction) and pastoral practices of the diocese with regard to its actual reality. The sixth proposes a theological interpretation of the economic crisis in the diocese of Idiofa in virtue of the Gospel, of salvation considered as global salvation concerning the transformation of historical structures, the mission of the Church to announce salvation in word and deed. The seventh and last chapter proposes an analysis of ethic and ecclesial implications. It also presents some pastoral ways susceptible of favoring the self leadership of communities and the stabilization of diocesan finances: pastoral of the attics, dirty hands and garden sharing. The general conclusion of the thesis recalls strong ideas and proposes solutions.

L’Església catòlica baixmedieval, va aplicar la reforma que havia de regular la moral dels fidels centrant el seu control en les qüestions relatives a la moral sexual (segle XIV) a la diòcesi de Barcelona. Aquesta tesi explica els mecanismes d’aquest control i recull el que visites pastorals i processos episcopals expliquen sobre l’intent de regular les formes d’unió de parella i conductes com l’adulteri, l’incest, la prostitució i molt particularment, el concubinat del clergat. Sosté que, en posar en marxa aquests mecanismes de control, l’Església partia d’una posició de desconfiança, -o de temor-, envers la dona, que portà a un control ferri de la sexualitat dels feligresos en general i dels clergues en especial. Els esforços de reforma dels costums morals van tenir èxit divers, que van abocar en una conseqüència, potser no conscientment volguda, però real: la definició d’una imatge de la dona perillosa, la bruixa, que calia combatre. / Medieval Catholic Church attempted to reform the moral of its members by focusing on aspects related to sexual morality in the 14th C in Barcelona. This thesis explains the mechanisms of such control and compiles the information that pastoral visits and Episcopal trials provide about the attempts to regulate sexual relationship behaviors and conducts, such as: adultery, incest, prostitution and specially Clergy’s concubinage. This thesis supports the statement that when these mechanisms for control were activated by the Catholic Church, they stemmed from distrust –or suspicion- towards women. Such position led to a fierce control of sexual behavior for all Catholic Church members and particularly the Clergy. The efforts made to reform moral behavior had different effects on issues addressed. However, the real consequence –which might not have been deliberate- was the image definition of a dangerous woman, and fighting the Witch.