In the writings of the Vatican, the United States and Latin American bishops, and various theologians since the 1950s, Catholic social thought has generally failed to understand the pernicious depth of the system of racial classification, discrimination, and violence in the Americas. Catholic social thought still sees racism as based on the pre-existing, valid category of "race," requiring individual conversion and social effort. What is required instead is seeing the very concept of " race" as what must be rejected as the product of a racist ideology of politico-economic oppression and developing an anti-racist theological response that overcomes and eliminates this deadly ideology. It involves a re-imagining of the Imago Dei as the image of Jesus on the cross, of Mary and the women at the foot of the cross, as a direct confrontation with the principalities and powers that are invested in racist ideology, where the human and divine are connected through the cross and affirmed in the resurrection. It invokes a re-imagining of Laudato Si' as an anti-racist teaching, using many of the same ideas Pope Francis uses for his integral ecology to overcome the racist ideology that is inextricably tied up with modern capitalism and environmental despoliation.

This thesis investigates the persistent decline of churches in the United States, particularly within the Northern Illinois Conference (NIC) of the United Methodist Church (UMC). Centered on the transformative capacities of radical hospitality and divine friendship, it explores the underlying causes of decline and advocates for a recalibration of the missional church. Drawing on pastoral experiences and insights from distinguished theologians, the research underscores the significance of leadership training in aligning with Imago Dei and Missio Dei. The study advocates for equipping leaders in fostering radical hospitality and divine friendship, envisioning a rejuvenated missional church that redefines its identity and pertinence in contemporary society through purposeful practices.

Imago relationship therapy was originally applied to couples counselling by Dr Hendrix (1992, 1993). This model was applied to a group of senior managers from the Lonmin Platinum Mine to create an understanding of intrapersonal and interpersonal dynamics to reduce the conflict levels they experienced in the workplace. Imago theory is applicable to the workplace because of the influence of intrapersonal processes on interpersonal dynamics, which is the same influence that causes conflict in romantic relationships. Love relationships consist of three stages, namely romantic love, the power struggle stage, and the real love stage. In the organisational context, these stages are the initial excitement phase, the power struggle stage, and the conscious relating stage. The study aimed to obtain quantitative and qualitative data on the effects of the Imago theory programme presented to the group of managers. The study thus aimed to determine whether the managers experienced a shift in their consciousness after the programme had been presented. Furthermore, the study aimed to determine whether such a shift in consciousness would have an effect on the individuals’ overall emotional wellbeing and if it would increase their overall life satisfaction. Furthermore, the study investigates if the programme had a positive effect on their interpersonal relationships (particularly with their subordinates). Twenty-two senior managers and 22 subordinates participated in the study. Certain pre-tests were conducted, followed by the seven-module intervention. The same post-tests were conducted after the training had taken place. Quantitative and qualitative results were obtained. The quantitative results showed that the participants’ problem solving abilities improved and that they experienced marginally higher levels of life satisfaction. The reactivity levels experienced by the participants during conflict situations decreased, and their levels of marital satisfaction improved. The results also showed that the managers responded more positively to their subordinates after the intervention. Furthermore, the subordinates experienced their managers as being more flexible after the intervention. The qualitative results indicated that a shift in consciousness did take place as envisaged. The group understood both intrapersonal and interpersonal psychodynamics. They also willingly applied Imago concepts to improve their functioning in the organisational context. / Psychology / D. Litt. et Phil. (Psychology)

Les Miracles de Nostre Dame sont constitués de deux livres de miracles encadrés de plusieurs cycles de chansons de dévotion. Ils sont l’œuvre de Gautier de Coinci, un moine poète nommé supérieur du couvent de Vic-sur-Aisne en 1214. En tant que moine, Gautier de Coinci s'adonne à la lectio divina, une méditation des textes bibliques qui est une mise en œuvre des arts de la mémoire désignés sous le terme de memoria. Cette pratique nous interroge, dans une première partie, sur l'influence de ces arts de la mémoire dans les Miracles de Nostre Dame et les chansons de dévotion qui alternent avec les récits.La compositio médiévale est perçue comme l'appropriation et la valorisation d'une œuvre antérieure. En tant que poète et musicien, Gautier de Coinci fait ainsi appel à des chansons de trouvères contemporains, et plus particulièrement à Blondel de Nesle. Ce travail veut approfondir la question de savoir en quoi ces œuvres empruntées peuvent être appréhendées comme des formes particulières d'auctoritas. Cette seconde partie de l'étude a pour but d'examiner, par une analyse des liens intertextuels et intervocaux, la manière dont le compositeur des Miracles de Nostre Dame s'approprie les chansons de Blondel de Nesle.En tant qu'abbé, enfin, Gautier de Coinci compose une œuvre de dévotion dont la conversion intérieure et l'édification sont le but ultime. Cette dernière partie, prenant en compte la double approche mémorielle et intervocale du répertoire de la chanson de dévotion, montrera que le chant, dans sa composition et dans son interprétation, est une mise en pratique nécessaire de cette conversion intérieure. / The Miracles de Nostre Dame forms 2 books of miracles framed with several cycles of songs of devotion. They were written by Gautier de Coinci, a monk and a poet called Father Superior of Vic-Sur-Aisne monastery in 1214. As a monk, Gautier de Coinci devoted himself to the Lectio Divina which was a meditation on biblical texts and a demonstration of the memory arts known under the name of memoria. The first part of our study leads us to the analysis of the influence of these arts of the memory on the Miracles de Nostre Dame and on the songs of devotion which alternate with the narratives.The medieval compositio is seen as the appropriation and valorization of a former work. As a poet and a musician, Gautier de Coinci calls for songs of troubadours which are contemporary to him, particularly Blondel de Nesle. Our study aims at explaining why these works could be seen as specific forms of auctoritas. This second part develops the way the composer of the Miracles de Nostre Dame uses Blondel’s songs thanks to the analysis of the intertextual and intervocal links.Finally, as a monk, Gautier de Coinci creates a work of devotion the inner conversion and improvement of which, represent the ultimate goal. Our last part is a summary of the memorial and intervocal approach of the songs of devotion. It deals with the way singing is a significant application of the inner conversion thanks to its composition and performance.

Made available in DSpace on 2016-04-28T20:38:13Z (GMT). No. of bitstreams: 1 Maria Luiza Scrosoppi Persicano.pdf: 13590026 bytes, checksum: 987e46a955863f199cc4194db928eb40 (MD5) Previous issue date: 2012-06-22 / First this study presents a review of the economic concept of somatic anxiety, developed by the author in her master's work, as seen from the point of view of Klein's theory of the fantasy. The objective of the study is to further develop ideas that are fundamental to this concept of somatic anxiety and to question them in terms of the new frame of reference. The text establishes counter-positions and counterpoints between the two sets of reference in order to determine the place of somatic anxiety in Klein s view of the process of fantasizing. At first sight, anxiety, which, in Kleinian thought, is an aspect of unconscious fantasy, would seem to go beyond Freud's economic metapsychology, and this might exclude the concept of somatic anxiety from Klein s theory of the fantasy. On the basis of clinical cases, the author tests the effectiveness and the definition of the concept of somatic anxiety in Kleinian thought and locates it metapsychologically in this theory of fantasy. The study has the overall purpose of studying unconscious fantasy and the place of somatic anxiety in such fantasy. This led to the investigation of two opposing general hypotheses: 1) somatic anxiety could be anxiety without unconscious fantasy, a position which runs counter to Kleinian thinking; or, 2) somatic anxiety is located in the theory of unconscious fantasy, implying that somatic anxiety could thus be classified as somatic. These general hypotheses led to a more specific question regarding the metapsychological possibility of somatic fantasizing. The hypotheses thus led us to conclude and to metapsychologically sustain that Kleinian primary fantasy is a state of somatic anxiety experienced in early sensory images. It is therefore a primary somatic fantasy. The author of this thesis introduces the expression somatic-sensitive imagos to refer to such early sensory images and relates manifestations of somatic 20 fantasy to them. The author then formulates the notion of somatic fantasy on the basis of somatic-sensitive imagos and attempts to compose them in a metapsychology of unconscious fantasy. Finally, levels of fantasizing are established, as well as the places of somatic fantasies, of somatic-sensitive imagos and of somatic anxiety / Esta pesquisa empreende, primeiramente, a revisão do conceito econômico de angústia somática, desenvolvido pela autora no Mestrado, seguindo um referencial freudiano, agora pela ótica da teoria kleiniana da fantasia, visando compor uma elaboração das ideias fundamentais deste conceito e problematizá-las frente ao novo esquema referencial. Estabelece contraposições e contrapontos entre os dois referenciais de modo a averiguar o lugar da angústia somática no pensamento kleiniano a respeito do fantasiar, já que, à primeira vista, a angústia, por ser, para aquele, um dos aspectos da fantasia inconsciente ficaria para além da metapsicologia econômica freudiana e isto poderia excluir o conceito de angústia somática da teoria kleiniana da fantasia. A partir de casos clínicos, testa a eficácia e a definição do conceito de angústia somática no pensamento kleiniano e o implementa metapsicologicamente dentro de sua teoria da fantasia. A pesquisa objetivou o estudo da fantasia inconsciente e o lugar da angústia somática na mesma. Isto conduziu à investigação de duas hipóteses gerais opostas: se seria possível que a angústia somática fosse uma angústia sem fantasia inconsciente, contrariando o pensamento kleiniano; ou se seria possível a angústia somática dentro da teoria da fantasia inconsciente e se isto viria a significar que a mesma poderia chegar a ter um estatuto de somático. Estas hipóteses gerais conduziram a uma mais específica a respeito da possibilidade metapsicológica de um fantasiar somático, que levaram a concluir e a sustentar metapsicologicamente que a fantasia primária kleiniana é um estado de angústia somática, vivida em imagens sensoriais arcaicas, portanto, é uma fantasia primária somática. A autora introduz a expressão Imagos sômatosensitivas para se referir a estas imagens sensoriais arcaicas, ligando a elas a manifestação de angústia somática. Formula a noção de fantasia somática a partir das Imagos sômato-sensitivas, buscando compô-las dentro de uma metapsicologia 18 da fantasia inconsciente. Finalmente, estabelece os níveis do fantasiar, o lugar das fantasias somáticas, bem como das Imagos sômato-sensitivas e da angústia somática

Made available in DSpace on 2016-04-28T20:39:29Z (GMT). No. of bitstreams: 1 Joao Bezinelli.pdf: 440281 bytes, checksum: b1ceb953ea47f556598be6eb2b2b8581 (MD5) Previous issue date: 2007-06-22 / The aim of this work is an understanding of C. G. Jung s concept of the Imago Dei, throughout its development, since Jung s first ideas expressed in The Zofingia Lectures in 1896, to the publication of the book Psychology of the Unconscious in 1912. The study of Jung s thought during this period of time allows the observation of the development of the concept of the unconscious and of the libido, as well as its constructive dynamics through religious symbols, which points to the epistemological need for a later concept of Self and its representation on the Imago Dei. The following of these ideas that contributed and led to the formation of the Imago Dei, demonstrates that it is, by its very nature, conceptual and necessarily paradoxical from its beginning / Este trabalho tem como objetivo apresentar uma compreensão do conceito de Imago Dei em C. G. Jung através da trajetória de sua formação, desde as suas idéias iniciais recolhidas nas palestras proferidas na Sociedade Estudantil de Zofíngia , em 1896, até a publicação do seu livro Transformações e Símbolos da Libido , em 1912. O estudo do pensamento de Jung deste período permite observar o desenvolvimento dos conceitos de inconsciente e libido bem como a dinâmica construtiva da libido através dos símbolos religiosos que apontam a necessidade epistemológica do ulterior conceito de Self e sua representação na Imago Dei. O acompanhamento dessas idéias que contribuíram e confluíram para a formação da Imago Dei demonstra também que esta é conceitual e necessariamente paradoxal desde sua origem

Made available in DSpace on 2016-03-15T19:48:16Z (GMT). No. of bitstreams: 1 Marcio Roberto Agostinho.pdf: 1093595 bytes, checksum: 21ebddfa2f76598faa9f27a9c3d67045 (MD5) Previous issue date: 2006-12-13 / This research addresses the Carl Yung's postulation in which religious thinking has rooted in the soul. In others terms, Jung has established a psychological foundation for the religious thinking. The aim of this work is therefore to try to understand the sacred having as stating point, the mind where reposes actively a imago Dei. Furthermore, it envisage to comprehend the relationship of this religious thinking (imago Dei) to the meaning of life. This imago revealed by the Self the divine archetype 0 is the ultimate answer of the soul: its earnest desire for life meaning. As the soul belongs to the inner world of the individual, only when one turns to the inside of self, than, he will discover the path which leads to the meaning of life and ultimately to the healing of the individual personality. / A presente pesquisa trata da postulação junguiana de que o pensamento religioso se originou da alma. Em outras palavras, Jung fez uma fundamentação psicológica para o pensamento religioso. O objetivo desse trabalho então foi tentar compreender o sagrado a partir da psique onde repousa ativamente uma imago Dei. Procurou ainda, constatar a possível relação desse pensamento religioso (imago Dei) com o sentido da vida. Essa imago manifestada pelo Self -arquétipo do divino - é a resposta à questão última da alma: o anseio que ela tem pelo sentido da vida. Como a alma pertence ao mundo interior do indivíduo, somente fazendo uma volta para dentro de si mesmo é que se trilhará o caminho que leva ao sentido da vida e, em última instância, à cura para a sua personalidade.

Véritable théologoumène, l’imago Dei apparait comme un thème majeur de la théologie qui permet d’élaborer une anthropologie théologique. Aussi l’imago Dei a pu connaitre plusieurs interprétations dans l’histoire. Ainsi est-il est possible d’identifier deux grandes catégories d’anthropologies théologiques dans le christianisme contemporain : une anthropologie dite « substantialiste » et une anthropologie dite« relationnelle ». Selon l’anthropologie théologique que l’on rencontre le plus fréquemment, l’homme est défini par une propriété qui lui est commune avec Dieu comme l’intelligence ou la faculté d’aimer. Le but de cette thèse est de montrer, à travers le prisme de l’anthropologie relationnelle sans concession de Jean Ansaldi qui interroge sans cesse la légitimité même de l’imago Dei comme fondement biblique d’une anthropologie chrétienne, que cette anthropologie qui semble la plus classique n’est en fait qu’une parenthèse dans l’histoire du christianisme qui, de l’écriture de la Bible jusqu’à la théologie contemporaine, perçoit l’être humain avant tout comme vis-à-vis de Dieu, altérité représentant le Tout Autre, être qui est relation comme Dieu est en lui-même relation. / Theologoumenon true, imago Dei appears as a major theme of theology that allows to develop a theologica anthropology. Imago Dei also could know several interpretations in history. Thus it is possible to identify two broad categories of theological anthropology in contemporary Christianity : a so-called "substantialist" anthropology and called "relational" anthropology. According to theological anthropology that the most frequently encountered, man is defined by a property that is common with God as the intelligence or the ability to love. The aim of this thesis is to show, through the prism of relational anthropology uncompromising Jean Ansaldi who constantly questions the legitimacy of imago Dei as a biblical foundation of a Christian anthropology, anthropology seems that the classic is actually a parenthesis in the history of Christianity, writing of the Bible to contemporary theology sees the human being as primarily vis-à-vis God alterity while representing the Other, which is being relationship as God is in himself relationship.

Imago relationship therapy was originally applied to couples counselling by Dr Hendrix (1992, 1993). This model was applied to a group of senior managers from the Lonmin Platinum Mine to create an understanding of intrapersonal and interpersonal dynamics to reduce the conflict levels they experienced in the workplace. Imago theory is applicable to the workplace because of the influence of intrapersonal processes on interpersonal dynamics, which is the same influence that causes conflict in romantic relationships. Love relationships consist of three stages, namely romantic love, the power struggle stage, and the real love stage. In the organisational context, these stages are the initial excitement phase, the power struggle stage, and the conscious relating stage. The study aimed to obtain quantitative and qualitative data on the effects of the Imago theory programme presented to the group of managers. The study thus aimed to determine whether the managers experienced a shift in their consciousness after the programme had been presented. Furthermore, the study aimed to determine whether such a shift in consciousness would have an effect on the individuals’ overall emotional wellbeing and if it would increase their overall life satisfaction. Furthermore, the study investigates if the programme had a positive effect on their interpersonal relationships (particularly with their subordinates). Twenty-two senior managers and 22 subordinates participated in the study. Certain pre-tests were conducted, followed by the seven-module intervention. The same post-tests were conducted after the training had taken place. Quantitative and qualitative results were obtained. The quantitative results showed that the participants’ problem solving abilities improved and that they experienced marginally higher levels of life satisfaction. The reactivity levels experienced by the participants during conflict situations decreased, and their levels of marital satisfaction improved. The results also showed that the managers responded more positively to their subordinates after the intervention. Furthermore, the subordinates experienced their managers as being more flexible after the intervention. The qualitative results indicated that a shift in consciousness did take place as envisaged. The group understood both intrapersonal and interpersonal psychodynamics. They also willingly applied Imago concepts to improve their functioning in the organisational context. / Psychology / D. Litt. et Phil. (Psychology)

Couple therapy research demands a shift in focus from quantitative to qualitative studies that explore therapist behaviours such as the role of the therapist due to the significant gap between research and practice, where research is often irrelevant and inaccessible to clinicians, and errors in practice are repeated and perpetuated as a result of lack of insight into therapeutic functions. Research on couple therapies also lacks focus on recent modalities such as Imago Relationship Therapy (IRT), a formative and recent modality of couple therapy in South Africa and internationally that requires empirical research and evaluation. Studies addressing therapist qualities and skills necessary in dealing with diverse populations such as South Africa are also lacking. The subjective experiences and perceptions of eight Imago relationship therapists practicing in a South African context were thus explored and described within a qualitative paradigm to provide an in-depth account of their role. Semi-structured individual interviews were used to explore their role, and responses recorded and analysed using thematic content analysis. Findings highlighted underlying complexities of this role as a result of evident contradiction, irony, and paradox within participants’ experience. Firstly, the core function of establishing safe connection for the couple proved ironically ‘unconnecting’ and theory-driven in nature, which also provides a sense of safety and reduced responsibility for the therapist. The role of the Imago therapist was also indicated to be a part of participants’ identity and life philosophy. The second theme highlighted the inherently paradoxical nature of the role because perceptions of a ‘non-expert’ and ‘background’ role in fact requires active and expert therapeutic functions as they remain acutely connected to the couple’s process. Thirdly, the intuitive nature of this role was reiterated as participants’ experienced both favourable and limiting therapeutic encounters in a positive and congruent way, which has implications for increased therapeutic growth. Finally, although participants’ experience of their role in South Africa highlighted IRT’s underlying theoretical orientation of universal connection, they did not seem aware of this underlying theory as informing practice. This raises questions about implications on their role given the importance of theory in influencing the way the therapist thinks about the client. Findings generally contribute to narrowing the research-practice gap providing insight into the practice of Imago therapy, which may in turn add to richness of theory.