Un regard sur l’actualité de cette Église laisse apparaître que la collaboration entre autorités magistérielles et théologiensparticipant à la tâche d’enseignement doctrinal et catéchétique de l’Église catholique romaine connaît quelques difficultés, a fortiori dans des sociétés davantage pluralistes et sécularisées. Parfois les recherches théologiques contribuent à mettre en péril la communion ecclésiale ou sa cohésion quant à la foi et à la théologie morale. L’instruction de la Curie romaine Donum veritatis du 24 mai 1990 intervient en doctrine et en procédure de régulation de l’exercice de la liberté et de la responsabilité du théologien catholique et les critères d’ecclésialités à respecter pour garantir la pleine communion. Ce sont les critères d’orthodoxie, d’orthopraxie, d’adhésion et de communion ecclésiale.La question du statut canonique du théologien est débattue et l’autorité catholique a dû préciser la doctrine et le statut du théologiencatholique. Le code de droit canonique latin de 1983 prévoit-il des dispositions pour la régulation de la mission du théologien enfonction de l’exigence de pleine communion ecclésiale ? Une thèse en droit canonique était nécessaire pour proposer un premierbilan sur la vocation du théologien catholique, sur l’institution de la théologie catholique, et sur l’état de vie canonique de théologiencatholique. Comment la canonicité accompagne-t-elle un fidèle qui, par l’acquisition de compétences reconnues, veut devenir unthéologien catholique ? Comment analyser l’idonéité du postulant ? Comment lui octroyer, puis si nécessaire lui retirer un mandatcanonique concernant cette mission d’Église ? Comment garantir la conscience et la liberté du théologien catholique ? En cas dedissentiment-désaccord, comment qualifier cette situation ? Donc, le théologien jouit des libertés reconnues par son Eglise mais dansles limites du devoir de communion dont traite le canon 209 §. 1 du Code latin de 1983 et le canon 12§. 2 du Code des Canons desÉglises Orientales. / A glance of the current events of this Church brings to light that the collaboration between magisterial authorities and theologians involved with the task of doctrinal and catechetical education of the Roman Catholic Church experiences some difficulties, especially in more diverse and secularized societies. Sometimes theological research contributes to put the endangerment of the ecclesial communion or its cohesiveness with regard to the faith and moral theology. The instruction of the Roman Curie Donum veritatis of May 24th, 1990 enters in doctrine and in the procedure of regulation of the exercise of the freedom and the responsibility of the catholic theologian and the ecclesiastic to be met to ensure full communion. They are the criteria of orthodoxy, orthopraxy, ecclesial membership and communion.The question of the canonical status of theologians is debated and the catholic authority is obliged to specify the doctrine and the status of the catholic theologian. Does the code of Latin canon law of 1983 foresee rules for the regulation of the mission of the theologian according to the requirement of full ecclesial communion? A thesis in canon law was necessary to provide an initial assessment of the vocation of the catholic theologian, the institution of catholic theology, and the status of catholic theologians under Canon law. How does canonicity assist a faithful who, by the acquisition of recognized skills, wants to become a catholic theologian? How does one evaluate the suitability of the applicant? How to grant a candidate the status of theologian under Canon law and, if necessary, withdraw such status for the good of the Church? How does one guarantee the consciousness and the freedom of the catholic theologian? In case of differences of opinion or disagreement, how does one qualify this situation? Thus, the theologian enjoys liberties recognized by his Church but within the limits of the duty of communion described in canon # 209 § 1 of the Latin Code of 1983 and canon # 12 § 2 of the Code of the Oriental Churches’ Canons.

Au XIXe siècle, les sœurs hospitalières sont au cœur du système de soin parisien. L’identité et les activités sociales de ces femmes qui partagent un engagement religieux et un apostolat soignant auprès des pauvres de la capitale sont analysées dans cette thèse. La vocation, fruit d’un choix entre les jeunes femmes et l’institution, est une voie d’émancipation dans l’espace public et le monde du travail, mais qui leur permet aussi de s’affirmer comme individu en sapant l’autorité paternelle et en légitimant l’expression d’un désir. Chevilles ouvrières du système de santé publique et figures de la charité privée, les sœurs en accompagnent la croissance. Le soin aux pauvres et leur dévouement justifient la reconnaissance de leur utilité sociale devant l’urgence d’une société confrontée à une pauvreté massive et aux effets contrastés du processus de déchristianisation. Paradoxalement, la laïcisation conforterait leur présence dans le dispositif charitable et soignant de la capitale. Les sœurs se forment à certaines exigences médicales et cherchent à maintenir un « écart chrétien » dans le monde. Le soin des sœurs participe ainsi à la médicalisation de la société mais reste une stratégie de reconquête religieuse. Leur apostolat révèlerait que la demande sociale de santé et de religion reposerait sur un souci de soi et un besoin plus vaste d’attention. Mais ce « souci de soi » est aussi, pour les sœurs, une voie fonctionnelle et harmonieuse de réconcilier les volets religieux et profane de leur mission. Dès lors, les sœurs peuvent s’adapter à la modernité en articulant les préoccupations du siècle avec une exigence spirituelle. / In the nineteenth century, sisters of charity were at the core of the Parisian health system. This thesis analyses the identity and the social activities of these women who shared a religious commitment and a caring apostolate towards the poor of Paris. Vocation, which resulted from a choice by young women and the religious institution, was a way for these women to find a place in public space and in the workplace. It enabled them to assert themselves as individuals, undermining paternal authority and legitimating the expression of a desire. Cornerstones of the public health system and figures of charity, the nuns accompanied the growth of both. Their care of the poor and their devotion justified their claim to be recognised as socially useful in a context where French society was confronted by the new problem of widespread poverty and by the countervailing effects of dechristianization. Paradoxically, republican secularization would confirm their presence in the capital’s caring and charitable system. The sisters undertook training to new medical standards at the same times as they tried to maintain a ‘Christian singularity’ in the world. The care that the sisters provided played a role in the medicalization of society but nonetheless remained part of a strategy of religious reconquest. Their apostolate would reveal that society’s health and religious needs rested on a ‘care of the self’ and a need for attention. This ’care of the self’ was also a way for the nuns to reconcile the lay and religious aspects of their mission. Thus, sisters of charity could adapt themselves to modernity by articulating worldly preoccupations with a spiritual imperative.

L’abondance des propositions de redécoupage de la carte des collectivités territoriales témoigne du décalage persistant entre leur taille et leur rôle. Leur territoire ne permet plus à certaines collectivités d’exercer efficacement leurs compétences. La première solution consisterait à redécouper le territoire des collectivités territoriales ; la seconde consisterait à modifier le rôle de chaque niveau de collectivités territoriales. Dans les deux cas, c’est l’organisation territoriale de la République qu’il faudrait réformer. Il appartient alors au juriste de déterminer si le législateur est compétent, à droit constitutionnel constant, pour mener seul ces réformes. Le droit constitutionnel, s’il ne prévoit pas toujours la compétence de l’État pour réformer l’organisation territoriale de la République, ne s’oppose pas à ce que l’État engage seul de telles réformes. Pourtant le législateur s’est montré soucieux des intérêts des collectivités territoriales existantes en évitant d’en supprimer des unités et en ne mettant pas en place une hiérarchie normative entre elles. En conséquence, les réformes menées par l’État n’ont pas permis de résorber le décalage entre la taille des collectivités et leur rôle. Cet échec ne saurait témoigner de contraintes constitutionnelles contrairement à ce qui est parfois soutenu dans le discours politique. Il révèle en revanche le poids des contraintes politiques qui s’exercent sur le législateur, notamment par le biais du cumul des mandats. La fin de cette originalité française viendra peut-être confirmer cette affirmation. / The abundance of proposals aiming to redraw the map of the local authorities reflects the remaining gap between their size and their role. Some authorities cannot effectively exercise their powers anymore. The first solution would be to redraw the boundaries of the local authorities; the second one would be to change the role of each level of local authorities. In both case, it is the territorial organisation of the Republic which should be reformed. It is then up to legal experts to determine whether the legislative power is allowed by the Constitution to carry out alone those reforms. If the Constitution does not always assert the jurisdiction of the State to reform the territorial organisation of the Republic, it does not forbid the State to engage alone such reforms. However, the attitude of the legislative power was to protect the interests of the existing local authorities by avoiding to remove units and by not setting a normative hierarchy between them. Consequently, the reforms carried out by the State have failed to resorb the gap between the size and the role of the local authorities. This failure does not give proof of constitutional constraints, contrary to what is argued in the political discourse. It reveals by contrast the weight of the political constraints which the legislative power has to face with, especially because of the combination of elective offices. The end of this French peculiarity will maybe confirm this assert.

The dissertation starts from the premise that we are living in an increasingly individualistic and secular society. The church is seen as a worshipping community, where mutual care emanating from true Christian community could serve as a corrective to current fragmentation. A theory is developed of the church as a caring and worshipping faith community which exists alongside other communities. The church therefore exists to enable people to embody the gospel ideals in their lives. The whole Christian community must thus be seen to be offering the love, compassion and acceptance that is needed today. This role can be enhanced by encouraging training in caring skills. The faith community exercises its nurturing support system through the fusion of horizons as members seek to give expression to their faith. This faith community functions against the background of the myriad of relationships and different communities in which its members find themselves in. / Philosophy, Practical & Systematic Theology / M. Th. (Practical Theology)

Text in Afrikaans / Adolessensie is die ontwikkelings- en oorgangsperiode tussen kindertyd en volwassenheid. Alhoewel adolessensie 'n bepaalde konflikkarakter het, kan dit nie kategories as 'n storm-en-drang probleemstadium tipeer word nie. Adolessensie is 'n positiewe stadium wat gekenmerk word deur groei en nuwe uitdagings. Adolessensie word gekenmerk deur ingrypende veranderinge met betrekking tot die terreine van die fisiologies-somatiese, kogni ti ewe, emosionele, identiteit, sosiale, morele en religieuse. 'n Multidimensionele perspektief is dus n vereiste met die oog op n verstaan en definiering van adolessensie. Om hierdie rede kan adolessensie vanuit 'n verskeidenheid van teoriee beskryf word. Hierdie biologiese, psigoanali tiese, psigososiale, antropologiese en ekologies-kontekstuele teoriee gee egter geen aandag aan 'n teologiese orientasie nie. Verder bied nie een van hierdie teoriee 'n perspektief wat die ontwikkelingsterreine tot 'n eenheid integreer nie. Die gevolg is dat daar nie 'n kernstruktuur is wat die verskillende ontwikkelingsveranderinge en ontwikkelingstake kan orden en 'n teologiese betekenis (semantiek) daaraan kan toeken nie. Binne die raamwerk van 'n prakties-teologiese orientasie word 'n Christelike spiritualiteit as teologiese perspektief op adolessensie beskou. Spiritualiteit is die mens se dinamiese respons op die transendente werklikheid. Vanuit 'n Bybelse antropologie word die mens beskou as 'n relasionele wese wat in die teenwoordigheid van God leef (die coram Deo beginsel). Die mens se totale lewe (ook die adolessent se ontwikkelingsveranderinge) word op God betrek. Spiritualiteit as semantiese struktuurkern funksioneer as geestelike lens wat 'n bepaalde fokus op die adolessent se ontwikkeling bied, en wat die verskillende ontwikkelingsprosesse tot 'n geiintegreerde geheel saamtrek. Deur spiritualiteit word adolessensie 'reframe' en as transendentteologiese roepingsterrein beskou. Die adolessent word geroep om die Skriftuurlik-evangeliese beginsels te internaliseer met betrekking tot eie ontwikkelingsprosesse. Die pastorale implikasie is dat die berader die proses waardeur 'n integrasie plaasvind tussen adolessente se spiri tualiteit en hul ontwikkelingsprosesse en probleemhantering, moet fasiliteer. Hierdie dinamika kan optimaal realiseer indien die berader binne die raamwerk van 'n relasie (as ontmoetingsgebeure) orienteer aan 'n epistemologie van deelname. In die beraadproses moet adolessente as verantwoordelike wesens beskou word wat betekenis aan eie ontwikkeling en probleme toeken. Verder moet pastorale beraad ook interdissipliner, ontwikkelingstoepaslik en ekosistemies gerig wees. / Adolescence is the developmental and tccansitional stage between childhood and adulthood. Although adolescence is marked by conflict, it should not be categorised as a problem period. It is a positive stage characterised by growth and challenging new processes. Adolescence is characterised by radical changes in the physiologicalsomatic, cognitive, emotional, identity, social, moral and religious spheres. A multidimensional perspective is therefore a prerequisite for understanding and defining adolescence. Adolescence can thus be described in terms of a wide range of theories. These biological, psychoanalytical, psychosocial, anthropological and ecological-contextual theories devote no attention to a theological orientation. None of the theories can offer an integrating and unifying perspective in regard to the developmental areas. The result is a lack of a centre of structure that has an ordering and theological meaning-qi ving (semantic) function with reference to the variety of developmental changes and tasks. Within the framework of a practical-theological orientation, a Christian spirituality is considered as theological perspective on adolescence. Spirituality is a person's dynamic response to the transcendent reality. A Biblical anthropology compels us to view human beings as relational beings who live in the presence of God (the coram Deo principle). Every aspect of a person's life (the adolescent's developmental changes included!) is implicated in this relationship with God. Spirituality as centre of semantic structure functions as a spiritual lens. It presents us with a particular focus on the development of the adolescent, and it integrates and unifies the developmental processes. By means of spirituality, adolescence is reframed and viewed as a transcendenttheological vocation. The adolescent is called to internalise the Biblicalevangelical principles with reference to his/her developmental processes. The pastoral implication is that the counsellor should facilitate the process through which adolescents integrate their spirituality with their development and management of problems. This dynamics can best be achieved within the framework of a relationship (personal encounter) in which the counsellor functions on the basis of an epistemology of participation. In the counselling process adolescents must be seen as responsible beings who can contribute meaning to their development and problems. Pastoral counselling should also be an interdisciplinary, developmentally appropriate and ecosystemic process. / Philosophy, Practical & Systematic Theology / D. Th. (Practical Theology)

Titre : La médecine familiale vue par des jeunes omnipraticiens : rejet de la vocation et de la continuité des soins. Alors qu’une proportion préoccupante de québécois et canadiens n’a pas accès à un médecin de famille et que les efforts se multiplient pour résoudre cette situation problématique, les jeunes omnipraticiens optent de plus en plus pour des profils de pratique spécialisés, délaissant la continuité de soins. Nous avons interviewé 18 jeunes médecins de famille présentant un profil de pratique surspécialisé et analysé leur propos avec une méthodologie qualitative. Ce mémoire propose, à l’aide d’une approche de théorisation ancrée, une théorie empiriquement fondée permettant de mieux comprendre ce phénomène, ses origines et ses conséquences. Nos observations nous amènent à proposer la théorie suivante : les jeunes omnipraticiens urgentistes sont des professionnels autonomes dynamiques et changeants : ils sont non-fixés personnellement et non-fixés professionnellement. Leur système de valeur (qualité de vie et liberté, compétence, performance, valorisation et satisfaction) constitue l’argument principal de leurs choix professionnels et de leur conception de leurs rôles et responsabilités : ils sont donc mus primairement par des intérêts individualistes. À ce stade-ci de leur vie et de leur carrière, la responsabilité sociale et le sens du devoir envers la population ne figurent pas parmi leurs valeurs fondamentales. Cette théorie novatrice qui propose que leurs choix professionnels se basent d’abord et avant tout sur leurs valeurs permet de mieux comprendre pourquoi les efforts actuels de valorisation de la médecine familiale ne génèrent pas les résultats escomptés. Nous proposons une nouvelle compréhension du sens, de l’origine et des implications des choix professionnels des jeunes généralistes tant aux plans pédagogique, professionnel que de santé populationnelle. / Title: Young GPs' View of Family Medicine: Rejecting Vocation and Continuity of Care. Despite multiple attempts by medical authorities and faculties of medicine across Canada to remedy the acute shortage of family physicians in Canada, such a shortage is currently aggravated by the career choices of young family physicians that choose more and more to practice in subspecialized disciplines. We interviewed 18 young family physicians and analysed their views using a grounded theory approach to better understand this phenomenon, its origins and its consequences. Young generalists are autonomous professionals constantly engaged in a dynamic redefinition of their personal and professional ties. Their conception of the role they play and the responsibilities that are incumbent upon them, as well and the choices they make are based on certain core values. Those values include liberty, competence, performance/efficiency, valorisation and satisfaction. Their interests and goals are therefore primarily individualist ones. At this moment in their lives and careers, social responsibility and the sense of duty towards the population are simply not among their core priorities. This innovative theory sheds light on young generalists' values and the perception they have of their roles and responsibilities. Our analysis offers therefore a new understanding of their career choices. It helps grasp why current attempts to value family medicine are not successful and proposes new pedagogical and organisational ideas for addressing this issue.

During the seventeenth century, the Catholic Reformation sparked unprecedented growth in girls' educational opportunities with the opening of over five hundred new teaching convents. Yet, the active role girls played in these institutional and social changes is often overlooked. Even though girls' autobiographical writing from the seventeenth century is rare, prescriptive, educational, and biographical sources from convent schools are rich in details about girls' lives and vocational discernment. Upon leaving school, girls were encouraged to take either marriage or religious vows. Since orthodox Catholicism taught that salvation could only be received if one's life reflected God's will this decision was weighty. In fact, reformed convents tested their entrants to ensure that their vocations were freely chosen and not forced. Seventeenth-century girls' educational theorists shared this concern, and while they debated the details of curriculum, they agreed that only girls had the authority to articulate their own God-given vocations. At convent schools, girls encountered both models of female domesticity and women who were dedicated to religious life. The repeated affirmation of both of these paths created an atmosphere in which girls could legitimately choose either. Furthermore, the memories of vocational discernment recorded in nuns' lives offer evidence of plausible ways in which girls proved their callings to their communities. Focusing on religious vocation reveals how girls in the seventeenth century actively articulated their ideas, impacted their societies, and challenged adult authority. / Graduate / 2017-08-25 / 0330 / 0335 / 0520 / mjkort@uvic.ca

Second-generation biofuels could provide renewable energy while reducing the globaleconomy dependence on oil and mitigating climate change. However, their greenhouse gasemission balances, as well as their energy and environmental balances, are discussed,especially when they are produced from agricultural feedstock. The use of agriculturalfeedstock for energy purposes also raises the issue of competition with food production. Inthis context, this work contributes to the assessment of the sustainability of Miscanthus xgiganteus, a perennial C4 crop candidate to the production of second-generation ethanol. Theobjectives of this work are (i) to achieve a multicriteria evaluation of cropping systems basedon M. Giganteus using data collected in farmers’ fields and (ii) to compare these croppingsystems with cropping systems including other resources Agricultural candidates for biofuelproduction. The main contributions of this work are (i) the study of the variability of yieldsand winter nitrate losses in a network of commercial fields located in Burgundy (France), (ii)the characterization by modeling of M. giganteus long-term yield evolution and (iii) theintegration of these findings in a process of cropping systems design and assessment aimingat comparing M. giganteus with other feedstock candidate to the production of bioethanol.The study of M. giganteus in farmers’ fields shows that the high variability of yields andnitrate losses is linked to (i) crop age, (ii) soil type and (iii) the type of field (i.e. culturalhistory, size, shape, and environment). Contrasting yield scenarios, built by combining datacollected in commercial fields with a long-term yield evolution model, show that thesensitivity of assessment results regarding yields depends on the assessment field. Theinsertion of M. giganteus in a cropping system can significantly improve the greenhouse gasemission balance as well as the environmental balance, compared with a cropping systembased on a short cropping sequence. Economic results depend strongly on M. giganteus yield.Other agricultural feedstocks are also interesting, especially on soils where the yield potentialof M. giganteus is low: this is particularly the case of alfalfa stems, which can be used forsecond-generation ethanol production. / Second-generation biofuels could provide renewable energy while reducing the globaleconomy dependence on oil and mitigating climate change. However, their greenhouse gasemission balances, as well as their energy and environmental balances, are discussed,especially when they are produced from agricultural feedstock. The use of agriculturalfeedstock for energy purposes also raises the issue of competition with food production. Inthis context, this work contributes to the assessment of the sustainability of Miscanthus xgiganteus, a perennial C4 crop candidate to the production of second-generation ethanol. Theobjectives of this work are (i) to achieve a multicriteria evaluation of cropping systems basedon M. Giganteus using data collected in farmers’ fields and (ii) to compare these croppingsystems with cropping systems including other resources Agricultural candidates for biofuelproduction. The main contributions of this work are (i) the study of the variability of yieldsand winter nitrate losses in a network of commercial fields located in Burgundy (France), (ii)the characterization by modeling of M. giganteus long-term yield evolution and (iii) theintegration of these findings in a process of cropping systems design and assessment aimingat comparing M. giganteus with other feedstock candidate to the production of bioethanol.The study of M. giganteus in farmers’ fields shows that the high variability of yields andnitrate losses is linked to (i) crop age, (ii) soil type and (iii) the type of field (i.e. culturalhistory, size, shape, and environment). Contrasting yield scenarios, built by combining datacollected in commercial fields with a long-term yield evolution model, show that thesensitivity of assessment results regarding yields depends on the assessment field. Theinsertion of M. giganteus in a cropping system can significantly improve the greenhouse gasemission balance as well as the environmental balance, compared with a cropping systembased on a short cropping sequence. Economic results depend strongly on M. giganteus yield.Other agricultural feedstocks are also interesting, especially on soils where the yield potentialof M. giganteus is low: this is particularly the case of alfalfa stems, which can be used forsecond-generation ethanol production.

Made available in DSpace on 2016-04-28T20:39:15Z (GMT). No. of bitstreams: 1 Dissertacao Carlos Eduardo Alves de Lima Salem.pdf: 1541016 bytes, checksum: 3801f8d0673b638483ec34ed15df46c8 (MD5) Previous issue date: 2006-05-26 / nenhum / This study investigates the symbolic meaning of the entrepreneurial spirit by means of the interpretation of The Lusiads by Luis de Camões, a poetic work piece that examines the Portuguese enterprise through the opening of a commercial route with the Orient. The work begins with an elucidation of the character of the entrepreneur through various perspectives: etymology, characterization, participation in the capitalist economic policy and motivation. Following this, as a justification to the utilization of a poetic work for the investigation of the theme, an exploration of poets and their interpretation of reality is undergone. Camões work is divided in to five episodes: The Departure; Adamastor, the Giant; The Path of Trials and the Divine Interference; Arrival at the Orient; The Return - The Island of Loves. The interpretation is accomplished through the use of central concepts of analytical psychology such as the process of individuation and the heroes journey. Finally, the author raises issues quoting practical cases of his professional experience, demonstrating that businesses work as projective field of the psyche of the entrepreneurs who unconsciously seek individuation within their enterprises. Furthermore, a few typical collective behaviors of economies centered in the capitalist entrepreneurial spirit are presented / Este estudo investiga o significado simbólico do espírito empreendedor por meio da interpretação de Os Lusíadas de Luis de Camões, obra poética que versa sobre a abertura de uma rota comercial com o Oriente. O trabalho inicia com uma explanação sobre a figura do empreendedor em diversas perspectivas: etimologia, caracterização, participação na política econômica capitalista e motivação. Em seguida, como justificativa da utilização de uma obra poética neste estudo, é feita uma explanação sobre os poetas e a leitura que fazem da realidade. A obra de Camões é dividida em cinco episódios: A partida; O gigante Adamastor; O caminho de provas e a interferência divina, Chegada ao Oriente; O retorno a ilha dos amores. A interpretação é feita utilizando conceitos centrais da psicologia analítica, como o processo de individuação e a jornada do herói. No final, o autor levanta questões e cita casos práticos de sua experiência profissional, demonstrando que as empresas funcionam como campo projetivo da psique dos empreendedores, que buscam, inconscientemente, a individuação em seus empreendimentos. Além disso, são apresentados alguns comportamentos coletivos característicos de economias centradas no espírito empreendedor capitalista

Writings in support of my visual thesis, including some background, and bibliographic information: Oregon/Death/Animation/Vocation and the artist as an agent of potential.