In 1843 a committee of the Colonial Bishroprics Fund appointed to investigate the state of the Church of England at the Cape of Good Hope, recommended the formation of a bishopric, and suggested that the bishop settle in the eastern districts of the colony, with an archdeacon in Cape Town. Three significant principles had been enunciated: the church was to grow under a bishop, the church would have a dual mission to blacks and whites, and the colony's eastern frontier, long a political and military headache, was seen as the focus of a new and spiritual battle. Contact between Nguni tribesmen and the eastward-moving European trekboer began in the region of the Fish River during the rule of the Dutch East India Company. Cattle and land were the main ingredients of the frontier conflict. From the point of view of the white settler, the growing cattle trade meant an increased need for pasture, but although the motive for expansion was economic, frontiersmen had come to regard large lands as their birthright. The semi-nomadic pastoral economy of the Nguni also required abundance of land, which was vested in the tribe. To the tribesmen, their cattle had a political, social and religious significance which transcended the economic. Cattle were sacrificed to the ancestors to propitiate the shades of the departed and to secure the prosperity of the tribe. The years of conflict, the constant threat to their herds and their land, undermined the basis of Nguni society, without providing it with a new foundation.

Between 1847 and 1903, spanning the first three episcopates of the newly-created Diocese of Manchester, 228 churches were built, or significantly extended, in the largest by far of its five deaneries, the Deanery of Manchester. Exploration of diocesan, Mancunian, and parochial archival and other sources revealed that sixty-one of those 228 building-projects – over a quarter – had each been funded by a single donor or single family. The fifty 'singular' donors (eight financing more than one project) represented a wide swathe of the middle and upper echelons of society, comprising six MPs; thirty-one industrialists, including twenty-two (predominantly textile-) mill-owners, three engineers, and two colliery- and canal-owners; and thirteen non-industrialists, including five bankers, two landed gentry and three clerics. The scale of this aspect of industrial city philanthropy, and its lack of study are striking. Singular funding by donors of specific buildings provides a fresh angle from which to approach the reasons for philanthropy at an individual level. In each case, what role did self-interest play; what role such impulses as Established-Church-allegiance, evangelism, paternalism, territorialism, and dynasticism? Could a master driving-force, composed of a combination of some or all of those and other possible impulses, have been a donor's desire for worth: self-worth; worth in the eyes of contemporary society; and worth for remembrance in posterity? Were donors essentially creating churches in their own image? The Introduction covers identification of the churches and the ecclesiastical, industrial and historical context of their building and of nineteenth-century Mancunian philanthropy. Chapter One, exploring the donors' biographies, includes, as potential drivers in church-creation, timing of public preferment – providing scant support for its previously identified role in other charitable giving – and alternative donor-self-image-related impulses. Chapter Two considers, as a measure of donor-church-identity, possible linkage of donor to church through dedication, proximity, iconography, memorials, armorials, dedicated space, and burial arrangements. Chapter Three uses choice of architect, their north-western oeuvre, and the balance of architects' and donors' roles, to further assess reflection of donor-self-image in the church. Finally, Chapter Four scrutinises each donor-church-architect nexus for signs of churchmanship; a quality – where present in strength and definable as donor-led – considered strongly indicative of donor-self-image. Donor, church, architect, and churchmanship – key components of the donated church and to assessing in each their interconnections – disclose great diversity. Donor-self-image was indeed present, in its various aspects, in most if not all the churches. Its presence ranged from almost negligible or inconclusive to what amounts to its passionate expression. Archive Note: Research for this project resulted in far more material of relevance to its substance than could be included in the text. The University of Manchester has kindly consented to hold this material, comprising textual and photographic data, as an archive freely accessible on request.

Alena Adamcová Name of thesis: Cardinal Beran`s Contribution to the field of pastoral work Abstract Cardinal Josef Beran`s personality is shown from the point of view of a pastoral worker and a pastor with the help of analysis of Beran`s written works, namely within his pedagogical and educational activities, in the time of internment and in the Roman exile. The work describes Cardinal Beran`s pastoral activity as a pedagogue, a diocesan bishop and a cardinal based also on the research of other available sources

This study explores the role of religious service organizations in social welfare provision by examining the activities of six social service/action agencies of the Diocese of Richmond, Virginia. It compares Diocesan agency operations with a profile drawn from existing knowledge of secular nonprofits and finds similarities. In particular, these religious service providers evidence degrees of marketization and dependence upon public and private funds. An empirical portrait of the purposes, organization, funding, programs and scope of delivery, target populations, advocacy role, and influence of the bishop reveals that these agencies provide many different services to a limited number of recipients. Agency leaders argued strongly that their organizations are already functioning at their maximum capacity. Agency directors interviewed believe that their organizations cannot significantly increase their current service capacity and analysis of their funding bases supports their claims. The study concludes with an analysis of the mediating role of these agencies in Virginia’s social welfare system. Two mediation theories, by Tocqueville (1840) and Berger and Neuhaus (1977) are tested. The Diocesan agencies are found to vary individually as mediating structures suggesting that religious organizations play diverse roles in social welfare provision in Virginia. / Master of Urban and Regional Planning

The Right Reverend William Henry Marmion was consecrated as bishop of the Diocese of Southwestern Virginia on May 13, 1954, days prior to the Brown v. Board of Education decision and just over a decade after the Episcopal Church's General Convention formally opposed racial discrimination. A diocesan conference center in Hungry Mother State Park, purchased soon after his consecration, sparked a controversy that was to smolder and flame for the first decade of Marmion's 25 years as bishop. Marmion led the move to desegregate the diocesan conference center, Hemlock Haven, in 1958 and subsequently effected integration by closing three of the four black churches in the diocese and inviting members to choose a neighboring church to join. The initial integration of the diocese was a turbulent process that centered around Hemlock Haven. The diocese moved with some difficulty towards racial integration in a microcosm of what was happening in the wider Church and in the United States. Historical documents, secondary sources, interviews, and theoretical understanding of minority responses to oppression help me to describe this time of racial desegregation of the Diocese of Southwestern Virginia and its implications. Critical theory gleaned from W. E. B. Du Bois and from Homi Bhabha informs my understanding of some of the implications as well as many of the actions and outcomes. Du Bois's notion of double consciousness and Bhbaba's similar term hybridity, both of which acknowledge a dual locus of identity and of power, are relevant to understanding some of the interactions revealed by primary source correspondence. I will focus on Hemlock Haven as the entry point into desegregation and on the black churches in the diocese, both before and after that critical point, adding the witness of black voices to the white narrative of this history. A historical look at the trajectory of race and race relations in the Episcopal Church informs the moment of the caesura--an interruption--the desegregation of Hemlock Haven, and the fate of the four black churches in the diocese. From the point of the rupture comes identification, the emergence of a new space, a cultural reboot. / Ph. D.

Racism as legislated by the government of South Africa, found its way into every sphere of South African life, political, social, economic and religious. Racism became another culture. It was in this culture that the Church of the Province of Southern Afiica (Anglican) and the diocese of Johannesburg found itself. To be credible and true to its calling, this church in its social teachings taught against racism on the grounds that it is anti-Christian and denies the essential truths of the gospel. However a contradiction in its teachings presented itself. Racism came to be found to be alive in its life and structures. The church came to not practice what it preached. Its practice did not follow its theory. For this church to be the church, racism needs to be purged from its life, practice and structures. A new way of life in the church has to be created and followed. / M.Th. (Systematic Theology)

An historical study of the Diocese of St John's of the Church of the Province of South Africa, with special reference to Bishop Callaway's vision of a black clergy Henry Callaway (1813 - 1890) came to South Africa with Colenso. In 1857 he founded a mission at Springvale, and later at Highflats and Clydesdale. He was highly respected as an expert in the Zulu language, customs and religion. He became bishop of St John's in 1874. Callaway developed St John's from four isolated mission stations into a thriving diocese. He laid the foundations of education and health systems as well as organising the Church itself. Of special interest was the training a core of black clergy to carry the church to the people. Callaway resigned because of ill health in 1886. / Christian Spirituality, Church History and Missiology / Th. M. (Church History)

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-04-18T11:33:29Z No. of bitstreams: 1 Adriana Bastos Kronemberger.pdf: 1479460 bytes, checksum: d3663f863da748cf577646173359248c (MD5) / Made available in DSpace on 2018-04-18T11:33:30Z (GMT). No. of bitstreams: 1 Adriana Bastos Kronemberger.pdf: 1479460 bytes, checksum: d3663f863da748cf577646173359248c (MD5) Previous issue date: 2018-03-16 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / During the civil and military dictatorship in Brazil (1964-1985) there was a violence increase in the Baixada Fluminense. During this period, a Catholic movement inspired by Liberation Theology was developed in the city of Nova Iguaçu, which was easily spreaded alongside the poor people, against the will of the dictatorship and in defense of Human Rights. This movement had as central figure the bishop of that city: Dom Adriano Hypólito. The objective of this work is to analyze and discuss the ideas of this Catholic bishop with other authors and researchers who have dedicated themselves to the question of religiosity and social formation in Brazil, paying special attention to the issue of violence in the 1970s and 1980s, pointing out that the words of Dom Adriano can help in the understanding that Violence is linked to historical factors, misguided public policies and neglection. The sources of this work are from the diocesan newspaper of Nova Iguaçu called A Folha, interviews given by Dom Adriano, some articles of the period and two documentaries: Nova Iguaçu, the city of my eyes (2003) and Diocese of New Iguaçu: 50 years of mission (2013). In order to deal with my sources, I used the method of reading and analyzing Dom Adriano's speeches with works that refer to the social, spatial and ideological formations of the Catholic Church, Brazil and the Baixada Fluminense. An analysis was then made of the pastoral work of the Church of Nova Iguaçu in the 1970s and 1980s, when the bishop assumed a political position of resistance to the dictatorship and denunciations of the actions of the death squads in the region. The reason behind this work was produced lies in the proposal of discussing on the role of religiosity in brazilian society, since it is important to rediscuss a Church that, at a certain historical moment, has positioned Itself between the collectivity and individualism, sought to strengthen community ties and fought against the violence covered and often undertaken by the State / Durante a ditadura civil e militar no Brasil (1964-1985) ocorreu um agravamento da violência na Baixada Fluminense. Neste mesmo período desenvolveu-se na cidade de Nova Iguaçu um movimento católico inspirado pela Teologia da libertação, que se posicionava ao lado do povo pobre, contra as arbitrariedades da ditadura e em defesa dos Direitos Humanos. Este movimento teve como figura central o bispo dessa cidade: Dom Adriano Hypólito. Objetivo deste trabalho é analisar e discutir as ideias desse bispo católico com outros autores e pesquisadores que se dedicaram à questão da religiosidade e à formação social do Brasil, dando especial atenção à questão da violência na Baixada Fluminense nas décadas de 1970 e 1980, apontando que as palavras de Dom Adriano podem ajudar na compreensão de que a violência está vinculada a fatores históricos, políticas públicas equivocadas e descaso. As fontes deste trabalho são exemplares do jornal diocesano de Nova Iguaçu denominado A Folha, entrevistas concedidas por Dom Adriano a jornais e revistas, algumas matérias de jornais do período e dois documentários: Nova Iguaçu, a cidade dos meus olhos (2003) e Diocese de Nova Iguaçu: 50 anos de missão (2013). Para lidar com as minhas fontes utilizei o método de leitura e análise dos discursos de Dom Adriano em diálogo com obras que se referenciam às formações social, espacial e ideológica da Igreja Católica, do Brasil e da Baixada Fluminense. Então foi feita uma análise do trabalho pastoral da Igreja de Nova Iguaçu nas décadas de 1970 e 1980, quando o referido bispo assumiu uma posição política de resistência à ditadura e de denúncias das ações dos Esquadrões da Morte na região. A justificativa para este trabalho está na proposta de reflexão acerca do papel da religiosidade na sociedade brasileira, pois em tempos de multiplicação de ideias intolerantes e excludentes se faz importante rediscutir uma Igreja que, em certo momento histórico, se posicionou entre a coletividade e o individualismo, buscou fortalecer os laços de comunidade e lutou contra a violência acobertada e, muitas vezes, empreendida pelo Estado

This thesis is an evaluation of the members of the missionary religious Congregation of the Holy Spirits' understanding of their mission to the poor in the Dioceses of Bethlehem and Durban in South Africa. The Congregation of the Holy Spirit was founded on 27th May, 1703, Feast of Pentecost. A group of poor clerical students knelt before the statue of the Black Virgin of Paris (Our Lady of Deliverance) in the Church of St. Etienne-des-Gres. Their friend and leader was Poullart des Places. This small group of young men consecrated themselves to the Holy Spirit so marking the foundation of the Congregation. In the year 1848 some forty missionaries of the Congregation of the Holy Heart of Mary founded by Francis Libermann in 1841 were integrated into the Congregation of the Holy Spirit. From its foundation, the mission of the Congregation has always been the "evangelization of the poor" (Luke 4:18). For the founders, the poor meant those who were oppressed and marginalized among whom were the poor students and slaves in the colonies. My particular concern, however, is to evaluate the members of the Holy Spirits' understanding of their mission to the poor in the Dioceses of Bethlehem and Durban in South Africa. How do Spiritans in these two dioceses understand or interpret "the poor" whom they serve? How does this contemporary South African Spiritan understanding of the poor match with that of the founders or constitution of the Congregation? My response to these questions is an affirmation. In the evaluation, we will discover that the poor in the dioceses of Bethlehem and Durban include those who are unemployed, HIV/AIDS patients, orphans, children and women who are abused, refugees / asylum seekers, street children and many others. In summary, it is noted that the poor are those who lack physical necessities, socially oppressed and spiritually poor. In faithfulness to the intuition of the founders, it is observed that Spiritans in both Bethlehem and Durban Dioceses are attempting to be at the service of the poor. They are serving the poor through the proclamation of the Word, administration of the Sacraments, visitation of people in their own homes, attending to those who are infected and affected by HIV/AIDS pandemic, promoting the values of the Kingdom of God through justice and peace ministries and finally, Spiritans are working among the refugees, prisoners and hostel dwellers. Looking at these Spiritan ministries, it is noted that their choices of works are in accordance with the vision of the founders a well as what is in the Spiritan Rule of Life or constitution. Spiritans in both Bethlehem and Durban perceive their vocation as being at the service of these people. However, as religious, there are other elements which should be taken into consideration, such as prayer, community life and missionary spirituality. These are essential elements in the life of the members of the Congregation of the Holy Spirit. In general, the interviews show a lack of community life among members of the Congregation. This lack of community life affects prayer life as well. Other important elements include the need to revisit the idea of education and recovery of prophetic dimension of the Congregation where its members are always at the frontier situations. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

The present study deals with the encounter between the diocese of Luleå and the process of modernising. The main issue is individualism as a part of modern man’s identity. What kind of individualism was it, and how did it find expression in the diocese’s perspective on faith during the first half of the 20th century? A leading idea in the thesis is that the low church profile provided the diocese with a particular readiness to meet the demands of modern culture. The starting-point of the study is Philosopher Charles Taylor’s theory on the rise of modernity’s concept of freedom and perception of the self, which includes a justification of a positive side of modern individualism and a corresponding dismissal of a negative side. This attitude opens the door for the possibility of doing greater justice to the low church emphasis on the individual person. Taylor asks, from his moral-philosophical point of view, as well as the diocese of Luleå did, whether the Christian faith would have any future in modern culture. The low church view on faith becomes dynamic-extential as it dismisses a traditional metaphysical or theoretical explanation of God as a transcendent reality. Instead the subject is given vital importance. This apprehension reflects an influence from expressivism as a new form of consciousness, in protest against the science of the 17th that separated reason from both nature and feelings. This was inherent in the diocese via pietism. However, not an outspoken anthropology, the diocese nevertheless indicates that it considers man a linguistic and self-interpreting creature. This amounts to a more suitable view on the belief in modern culture, which no longer can rely on a commonly accepted belief in an inherent order of the world as an expression of God’s intentions and will. / digitalisering@umu