The primary objective of this study is to increase knowledge about the inter-relationship between parenting and obsessive-compulsive disorder in children and adolescents. More specifically, this study sets out to understand the impact or influence of fathers on children and adolescents with obsessive-compulsive disorder. This study further examines the changing roles of fathers and the impact these have on their children with obsessive-compulsive disorder. In an attempt to gain new insights into the father-child relationship, I have placed an emphasis on both risk and protective factors. That is, the study examines the lived experience of these fathers encompassing their interpretation of their children's obsessions and compulsions as well as their response to same, which has further consequences for themselves and their children. I was also the intent of this study to move away from "blaming" the parent or the child and instead, to examine the transactional nature of the emergence and maintenance of obsessive-compulsive disorder.

No description available.

The primary objective of this study is to increase knowledge about the inter-relationship between parenting and obsessive-compulsive disorder in children and adolescents. More specifically, this study sets out to understand the impact or influence of fathers on children and adolescents with obsessive-compulsive disorder. This study further examines the changing roles of fathers and the impact these have on their children with obsessive-compulsive disorder. In an attempt to gain new insights into the father-child relationship, I have placed an emphasis on both risk and protective factors. That is, the study examines the lived experience of these fathers encompassing their interpretation of their children's obsessions and compulsions as well as their response to same, which has further consequences for themselves and their children. I was also the intent of this study to move away from "blaming" the parent or the child and instead, to examine the transactional nature of the emergence and maintenance of obsessive-compulsive disorder.

Gregory preached seven series of homilies on books, or groups of books, of the Old Testament: on Job, Ezechiel, the Heptateuch, the Prophets, the Books of Kings, Proverbs, and the Song of Songs. The homilies on Job survive in full in his own revision. The homilies on Ezechiel were never completed; he edited the twenty-two sermons preached, twelve on Ezechiel I:1 - IV:3, and ten on Ezechiel XL, and they survive in the two books of his revision of 601. The remaining series of Old Testament homilies, for the most part, are not extant, but his comments on the first eight verses of the Song of Songs, and on the first sixteen chapters of the first Book of Kings (I Samuel), survive in a recension by Claudius, Abbot of Classis. All of these homilies, with the exception of those on Ezechiel, were preached to the monks of St. Andrew's, Gregory's own foundation, between 579 and 585, when he was apocrisiarius in Constantinople, and 585 and 590, when he was monk and deacon in Rome. The series of Old Testament homilies was revived in 593, again at the request of the St. Andrew's monks, but the pressure of events prevented the completion of the homilies on Ezechiel. Gregory's audience for his monastic homilies was a small, ascetic circle, and most of its members were well know to him; this was a decisive influence on the contents and methods of his exegesis. The Pastoral Rule is best seen as the crystallization of his efforts as exegete around the theme of the episcopal office. As pope he preached a series of Gospel homilies during the liturgy, at first with enthusiasm; but they were abandoned early in 593. Out of the anecdotes from his monastic experience contained in them grew the Dialogues, written at the request of his monks for the purpose of spiritual encouragement.

No description available.

The Apostolic Fathers have been widely interpreted as espousing a soteriology that deviates from the New Testament's message of salvation and reconciliation through the grace of God. While this understanding has been widespread, there have been other readers of the Apostolic Fathers who saw them in a different, and less negative, light. The present work has attempted to address the difference in these two interpretations. Chapters one through three address preliminary considerations: the identy and background of the Apostolic Fathers, the history of their interpretation, and some hermeneutical issues for patristic study. Chapters four through six examine Clement, Ignatius, Polycarp, the <i>Didache, The Epistle of Barnabas</i>, and <i>The Shepherd of Hermas</i>, in turn. In each case the chapter begins with an examination of the background and purpose for writing, then their understanding of salvation - its basis, its appropriation, and the role of works in the Christian life - is considered. In every case, except <i>The Shepherd of Hermas</i>, we find that the death of Christ is the basis of salvation, appropriation is by faith, and in varying degrees repentance, and works are performed as a response to salvation. <i>The Shepherd of Hermas</i> we find defective, with no understanding of the atonement and works having saving significance. Chapter ten proposed a New Testament soteriology, based on the same categories, as a foil against which the Apostolic Fathers may be compared and assessed. Our conclusion is that while the Apostolic Fathers are moralistic, it is a reflection of the fact that they were written to address practical problems not as theological reflection. Their faith was grounded in Jesus Christ and they lived, and worked, in response to him.

Table des Matières -- Préface -- (p. v) -- Préface de la Nouvelle Édition -- (p. xi) -- Lettre de S. Ém. Le Cardinal Secrétaire d’État de Sa Sain-Teté la Pape Benoit XV -- (p. x111) -- Livre Premier: Depuis la naissance de Claude Poullart des Places jusqu’à sa sortie du college. -- Chapitre Premier -- Le temps -- Le pays -- La famille (1679) -- (p. 1) -- Chapitre II -- Baptème -- Enfance -- Éducation première (1679-1686) -- (p. 29) -- Chapitre IV -- Collège de Rennes -- Rhétorique et philosophie (1690-1694) -- (p. 44) -- Chapitre V -- Progrès Spiritual -- Sainte Amitié -- (p. 60) -- Chapitre VI -- Vacances -- Fètes Scolaires -- Grand Acte de Philosophie -- (p. 72) -- Chapitre VII -- Louis-Marie Grignion de Montfort -- Mission -- Esprit -- Enfance et Jeunesse -- (p. 87) -- Livre II: Depuis l’entrée dans le monde -- Rennes, Paris, la Cour -- (p. 107) -- Chapitre IX -- Crise de vocation -- Étude du droit à l’Université de Nantes -- (p. 123) -- Chapitre X -- Étude du Droit à Paris -- Collège Louis-le-Grand -- Conversion definitive -- (p. 143) -- Livre III: Retraite d’élection -- Études Théologiques -- Vie Intérieure -- Chapitre XI -- Retraite d’élection -- (p. 167) -- Chap[itre XII -- vocation au sacerdoce -- Consentement des Parents -- Études théologiques au college Louis-le-Grand -- (p. 187) -- Chapitre XIII -- Vie intérieure de Claude Poullart des Places pendant son séjour à l’école théologique du college Louis-le-Grand -- (p. 216) -- Livre IV: Premier apostolate à Paris et promotion aux orders -- Chapitre XIV -- Les petits Savoyards et les pauvres Écoliers -- (p. 247) -- Chapitre XV -- Foundation d’un séminaire de pauvres clercs -- (p. 264) -- Chapitre XVI -- Peines intérieures -- Aridités -- P. Gourdan Ordinations -- Fonctionnement primitive du séminaire du Saint-Esprit -- (p. 295) -- Livre V: Organisation du séminaire du Saint-Esprit et de l’Immaculée-Conception -- Chapitre XVII -- Caractères foundamentaux de l’œuvre de Claude Poullart des Places -- (p. 313) -- Chapitre XVIII -- Formation des élèves du séminaire à la vie de piété, d’étude et de régularité -- (p. 337) -- Chapitre XIX -- La mort de Claude Poullart des Places -- Ses qualities naturelles -- Ses Vertus -- Sa Réputation de Sainteté -- (p. 357) -- Livre VI: L’œvre de Claude Poullart des Places depuis sa mort jusqu’au vénérable Libermann -- Chapitre XX -- Ses Successeurs et ses Premiers Disciples -- (p. 383) -- Chapitre XXI -- Le Séminaire du Saint-Esprit cinquante ans après sa foundation, d’après la correspondence d’un élève, M, François Pottier, plus tard évèque d’Agathopolis et Vicaire apostolique de Su-Tchuen -- (p. 427) -- Chapitre XXII -- Le Jansénisme et la Congrégation du Saint-Esprit -- (p. 434) -- Chapitre XXIII -- Le Bienheureux Grignion de Montfort et le Séminaire du Saint-Esprit -- (p. 443) -- Chapitre XXIV -- La Congrégation du Saint-Esprit pendant la Révolution -- (p. 450) -- Chapitre XXV -- La Congrégation du Saint-Esprit après la Révolution -- (p. 468) -- Pièces Justifictives -- Appendice I -- Actes de Mariage, de baptême et de sepulture -- (p. 538) -- Appendice II -- Postérité de la famille Poullart des Places par les Le Chat -- (p. 544) -- Appendice III -- Documents relatifs au P. le Meneust -- (p. 557) -- Appendice IV -- Renseignements historiques sur le séminaire du Saint-Esprit et son voisinge -- (p. 560) -- Appendice V -- L’œuvre de Claude Poullart, d’après le Gallia Christiana -- (p. 570) -- Appendice VI -- Reconnaissance légale de l’œuvre de Claude Poullart des Places -- (p. 574) -- Appendice VII -- Dernière maladie et mort de la Sœur Thaïs, comtesse de Rupelmonde -- (p. 582) -- Appendice VIII -- Regulæ et constitutions sodalitii et seminarii Sancti Spiritus sub Immaculatæ Virginis tutela -- (p. 582) -- Appendice IX -- Approbationes regularum congregationis Sancti Spiritus -- (p. 601) -- Appendice X -- Documents relatifs à l’Acte d’Union du P. Libermann et de ses disciples à la Congrégation du Saint-Esprit -- (p. 604) -- Appendice XI -- Documents concernant M. Bourgin -- (p. 623) -- Appendice XII -- Documents concernant M. Monshaut -- (p. 653) -- Appendice XIII -- Documents relatifs au clergé des Colonies -- (p. 640) -- Appendice XIV -- L’œuvre de C. Poullart, d’après l’historien Rohrbacher -- (p. 652) -- Appendice XV -- Les proprieties de la Communauté du Saint-Esprit -- (p. 655) -- Appendice XVI -- Le Séminaire du Saint-Esprit dans les divers plans de Paris depuis ses origins jusque’en 1789 -- (p. 671)

This grounded theory study explored the experience of first-time fathers during the time of birth with the aim of developing a conceptual framework to explain how they managed the process. In sharp contrast to the recognised maternity care practices of a generation ago, most fathers in New Zealand are currently expected to be present when their babies are born. There has been little New Zealand-based research to determine what the birth experience is like for fathers. Because contemporary fathers are expected to fulfil a major role in the care and support of mother and baby from pregnancy through to new parenthood and beyond, exploring the experience of fathers during birth is a way to understand part of the childbirth process from the perspective of husbands or partners in the developing new family. Eleven first-time fathers from the North Island of New Zealand participated in antenatal and postnatal interviews that were conducted over a 20-month period. Transcripts were analysed using grounded theory processes of coding, constant comparative analysis and theoretical sampling, and a conceptual diagram was developed to explain the core process which was discovered, namely, 'being together and separate'. It emerged that fathers could feel separate from the birth process, together with the birth process and at times they could experience both positions concurrently. Influences on participants' experience of 'being together and separate' included social expectations, the level of control that participants wished to have during the birth and the ways in which fathers were drawn in or excluded by wives/partners and maternity caregivers. The ways in which maternity caregivers responded to the involvement of fathers in the birth process was found to have a significant impact on the participants' experience of the process. Implications for the practice of maternity caregivers and childbirth educators are the importance of assessing each father's needs antenatally and of assisting them to develop strategies for participating comfortably in the birth experience. The relevance of supporting fathers to participate in the childbirth process at a level that promotes positive birth outcomes for the entire expectant family is demonstrated, and some practical strategies are provided that can assist health professionals and others to support fathers.

Thesis (M.A.)--Cincinnati Christian Seminary, 1986. / Abstract. Includes bibliographical references (leaves 172-175).

Thesis (M.S.W.)--Smith College School for Social Work, Northampton, Mass., 2007 / Thesis submitted in partial fulfillment for the degree of Master of Social Work. Includes bibliographical references (leaves 55-58).