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No digital copy at the request of the author - refer to citation field for details of published version. / The style of language at Vatican II made a break with the then-current scholastic language of Catholic theology. Less concerned to define, in scholastic mode, the language of Vatican II was more concerned to persuade, in a rhetorical mode that was identified as 'pastoral' at the time. This book takes the central word 'dialogue' as the important interface between these two modes of language, because 'dialogue' had a history in scholastic theology as the finding-the-end-result dialectic of Thomism, yet 'dialogue' in twentieth-century philosophical thought had acquired the Buberian sense of an ongoing relationship that did not lend itself to once-and-for-all definitions. Some of the difficulties that have arisen in implementing the teaching of Vatican II are shown to result from these two different understandings of dialogue, compounded for English-speaking readers by the fact that two different Latin words in the original documents were commonly translated as 'dialogue' in the five major English translations.

New Zealand Catholic lay women have actively participated in overseas missionary work for over forty years. From the 1960s, the Catholic Overseas Volunteer Organization (COVS), under the auspices of the New Zealand bishops, enabled lay women to respond to missionary bishops’ requests for assistance. Overseas, they worked in a range of mission stations with a variety of religious orders. Their experiences are the focus of this study. Their stories have not been told previously and part of the intent is to make their work visible, particularly, to add to the histories of New Zealand women, Catholic women and Christian missionary women more generally. This thesis contends that their overseas experiences were far from partnership and collaboration and have subsequently failed to provide opportunities for wider participation in the New Zealand Church. Vatican documents, archival material, interviews with fifty ex-volunteers and the two lay women directors of the organization provide the data for this thesis. Feminist theology forms the theoretical base and narrative analysis the interpretive tool. There were three volunteer cohorts: young, single volunteers, mothers with dependent children and older women. Most volunteers grew up in the 1950s and 1960s, came from Catholic homes, attended Catholic schools and were actively involved in New Zealand parishes. Overseas, the women continued lives of faith and service, contributing needed and valuable skills. Many younger women enjoyed professional opportunities and their missionary community. It was harder to fit in to a mission station as Catholic mothers or older women and many found it difficult to establish a missionary identity, to be accepted as part of the team. In all groups, there was great satisfaction when experiences matched expectations. The missionary insights and/or skills of these ex-volunteers have generally not been sought by their New Zealand parishes and they are, for the most part, an unappreciated and neglected resource. Lay women’s experiences of overseas mission point to a need for change – lay women seek not only to participate but to be valued partners in their Church. / Whole document restricted, but available by request, use the feedback form to request access.

No digital copy at the request of the author - refer to citation field for details of published version. / The style of language at Vatican II made a break with the then-current scholastic language of Catholic theology. Less concerned to define, in scholastic mode, the language of Vatican II was more concerned to persuade, in a rhetorical mode that was identified as 'pastoral' at the time. This book takes the central word 'dialogue' as the important interface between these two modes of language, because 'dialogue' had a history in scholastic theology as the finding-the-end-result dialectic of Thomism, yet 'dialogue' in twentieth-century philosophical thought had acquired the Buberian sense of an ongoing relationship that did not lend itself to once-and-for-all definitions. Some of the difficulties that have arisen in implementing the teaching of Vatican II are shown to result from these two different understandings of dialogue, compounded for English-speaking readers by the fact that two different Latin words in the original documents were commonly translated as 'dialogue' in the five major English translations.

New Zealand Catholic lay women have actively participated in overseas missionary work for over forty years. From the 1960s, the Catholic Overseas Volunteer Organization (COVS), under the auspices of the New Zealand bishops, enabled lay women to respond to missionary bishops’ requests for assistance. Overseas, they worked in a range of mission stations with a variety of religious orders. Their experiences are the focus of this study. Their stories have not been told previously and part of the intent is to make their work visible, particularly, to add to the histories of New Zealand women, Catholic women and Christian missionary women more generally. This thesis contends that their overseas experiences were far from partnership and collaboration and have subsequently failed to provide opportunities for wider participation in the New Zealand Church. Vatican documents, archival material, interviews with fifty ex-volunteers and the two lay women directors of the organization provide the data for this thesis. Feminist theology forms the theoretical base and narrative analysis the interpretive tool. There were three volunteer cohorts: young, single volunteers, mothers with dependent children and older women. Most volunteers grew up in the 1950s and 1960s, came from Catholic homes, attended Catholic schools and were actively involved in New Zealand parishes. Overseas, the women continued lives of faith and service, contributing needed and valuable skills. Many younger women enjoyed professional opportunities and their missionary community. It was harder to fit in to a mission station as Catholic mothers or older women and many found it difficult to establish a missionary identity, to be accepted as part of the team. In all groups, there was great satisfaction when experiences matched expectations. The missionary insights and/or skills of these ex-volunteers have generally not been sought by their New Zealand parishes and they are, for the most part, an unappreciated and neglected resource. Lay women’s experiences of overseas mission point to a need for change – lay women seek not only to participate but to be valued partners in their Church. / Whole document restricted, but available by request, use the feedback form to request access.

No digital copy at the request of the author - refer to citation field for details of published version. / The style of language at Vatican II made a break with the then-current scholastic language of Catholic theology. Less concerned to define, in scholastic mode, the language of Vatican II was more concerned to persuade, in a rhetorical mode that was identified as 'pastoral' at the time. This book takes the central word 'dialogue' as the important interface between these two modes of language, because 'dialogue' had a history in scholastic theology as the finding-the-end-result dialectic of Thomism, yet 'dialogue' in twentieth-century philosophical thought had acquired the Buberian sense of an ongoing relationship that did not lend itself to once-and-for-all definitions. Some of the difficulties that have arisen in implementing the teaching of Vatican II are shown to result from these two different understandings of dialogue, compounded for English-speaking readers by the fact that two different Latin words in the original documents were commonly translated as 'dialogue' in the five major English translations.

The men and women who appear in this thesis are partof the first generation in the history of Europe to debatewidely and to reject religious belief. In Victoria theywere isolated from the main scenes of the struggle, theirnumbers were relatively insignificant, they made no originalor very influential contributions to the arguments,yet for them, a part of Europe on this tiny colonial stage,the drama was no less demanding on their consciences. Butbecause the stage was smaller, the central issues of thedebate emerge more clearly and simply than they do inEngland and America. By studying a microcosm of the controversyover "Religion and Science" in Victoria, we cangain some idea of the causes, and the magnitude of thegreat disturbance of belief that swept through the Christianworld in the later part of the Nineteenth Century.

New Zealand Catholic lay women have actively participated in overseas missionary work for over forty years. From the 1960s, the Catholic Overseas Volunteer Organization (COVS), under the auspices of the New Zealand bishops, enabled lay women to respond to missionary bishops’ requests for assistance. Overseas, they worked in a range of mission stations with a variety of religious orders. Their experiences are the focus of this study. Their stories have not been told previously and part of the intent is to make their work visible, particularly, to add to the histories of New Zealand women, Catholic women and Christian missionary women more generally. This thesis contends that their overseas experiences were far from partnership and collaboration and have subsequently failed to provide opportunities for wider participation in the New Zealand Church. Vatican documents, archival material, interviews with fifty ex-volunteers and the two lay women directors of the organization provide the data for this thesis. Feminist theology forms the theoretical base and narrative analysis the interpretive tool. There were three volunteer cohorts: young, single volunteers, mothers with dependent children and older women. Most volunteers grew up in the 1950s and 1960s, came from Catholic homes, attended Catholic schools and were actively involved in New Zealand parishes. Overseas, the women continued lives of faith and service, contributing needed and valuable skills. Many younger women enjoyed professional opportunities and their missionary community. It was harder to fit in to a mission station as Catholic mothers or older women and many found it difficult to establish a missionary identity, to be accepted as part of the team. In all groups, there was great satisfaction when experiences matched expectations. The missionary insights and/or skills of these ex-volunteers have generally not been sought by their New Zealand parishes and they are, for the most part, an unappreciated and neglected resource. Lay women’s experiences of overseas mission point to a need for change – lay women seek not only to participate but to be valued partners in their Church. / Whole document restricted, but available by request, use the feedback form to request access.