Dissertations / Theses on the topic 'Canonical status'

In the Apostolic Constitution, Ex corde Ecclesiae, John Paul II states that the Catholic university and college is a human institution wherein the members critically assist in the on-going promotion of human dignity and cultural heritage through the three-fold missions of teaching, researching, and providing various pastoral services. Moreover, the members perform these tasks, imbued with the Christian spirit and inspired with the Gospel values in order to "assure in an institutional manner a Christian presence in the university world confronting the great problems of society and culture." In short, the institution marks the confluence of two streams within a Catholic academic environment--culture and religion. Church legislation has remained neither silent nor irrelevant on the question of Catholic higher education. In fact, the 1983 Code of Canon Law devotes several canons of related issues pertinent to these institutions. It does not, however, systematically address the critical topic of church-related educational institutions with respect to religiously-owned universities and colleges and their canonical status. Instead, in a more general way, the 1983 Code introduces new and broader options for canonical status, including the public and private juridic person and the public and private associations of the faithful with or without juridic personality. Consequently, at the heart of this dissertation lies the issue of canonical status of religiously-owned federated Catholic universities and colleges in Canada; the crux of the matter is the precise determination of and alteration to that canonical status, given the broader designations in the 1983 Code. Accordingly, based on the presumption that tracing the titles to property of religiously-owned educational institutions is the truest indicator of its present canonical status, this dissertation undertakes a canonical investigation into the titles to property of the Basilian-owned, Canadian federated Assumption University at Windsor, Ontario. Selecting and properly applying an option, if appropriate, presents innovative ways to direct various educational institutions within particular settings and under different governance models, while ensuring, among other concerns, the protection against exposure to civil and canonical liabilities of church-related institutions and the on-going mission of the Catholic university.

The people in Papua New Guinea contract marriage according to their traditional, customary law, normally in every case prior to any Christian rite of marriage. From the time of their customary marriage, even Catholics, consider themselves properly married. Nevertheless, they are aware that they cannot receive the Eucharist as long as they remain unmarried in the eyes of the Church. If it takes place at all, the Church marriage is often celebrated years after the customary marriage and this rite loses its meaning for the couple and many Catholics think that a Church marriage contributes, if anything, little to the married state. At best it regularizes a couple's position before the priest and this provides access to the Eucharist. This attitude and the low percentage of Catholics who celebrate their marriage in the canonical form has been a matter of increasing concern to the Church in Papua New Guinea. Customary marriage differs from the Western form of marriage in two respects: (a) It comes into being in the course of protracted negotiations between the families of the bridegroom and the bride. Various stages in the negotiations are marked by various ceremonies; (b) while free choice and consent of the parties is in no way precluded, the inter-familial relationship is an inseparable characteristic of the marriage according to Papua New Guinean customs. It was with an intention of identifying and proposing an equitable solution the pastoral problems related to marriage and family life in Papua New Guinea that we undertook our study regarding the status of the canonical form of marriage in Papua New Guinea. The status quaestionis of study was: How might the customary laws expressed in the traditional celebration of marriage be safeguarded and yet contextualized within the Church's legislation on the canonical form of marriage? This status quaestionis is answered in four inter-related chapters. The principal conclusion of our study suggests that the most serious feature of a low marriage rate in the church is the separation in time of the customary and sacramental marriage, which leads to a widespread view that sacramental marriage is largely irrelevant. For this reason, we discuss at length in the fourth chapter the compatibility between the notions of a natural contract (contractum naturale) and the sacramental marriage. The integration of the customary celebration, that is, natural marriage, and the canonical celebration is possible only when marriage is actually celebrated within a cultural context that conforms to the customary legal traditions of people. Because of this compatibility between the two forms of marriage, any adaptation of the canonical form of marriage to customary celebration must take into consideration the different roles the lay people, that is, the leaders of the communities or elders of families as well as the priest have to play. (Abstract shortened by UMI.)

L’institution basilicale, ancrée dans le plus ancien passé de Rome, s’est longtemps caractérisée par un plan architectural spécifique héritant de l’édifice païen. Enrichie de privilèges liturgiques, partageant parfois les fonctions ou entrant en concurrence avec la cathédrale, graduellement dotée d’un statut canonique, la basilique constitue aussi un enjeu des relations que l’Église catholique romaine entretint avec les États et, au-delà, avec les sociétés civiles. La symbolique puissante et le prestige attachés aux basiliques – et au premier chef à celles, majeures et patriarcales, de la Ville – ont commandé, pour partie sur le fondement d’un décret de Pie VII daté de 1805, l’élaboration d’une politique pontificale d’octroi du titre de basilique mineure à des sanctuaires inscrits à la fois, moyennant un jeu d’échelles complexe, dans leur espace local et dans la dimension universelle, confluence permettant notamment aux pontifes de les utiliser comme relais de l’enseignement magistériel. Après le concile Vatican II et le décret du 9 novembre 1989 de l’actuelle Congrégation pour le Culte divin et la Discipline des Sacrements, la requête d’institution basilicale est d’abord appréciée au niveau de l’Église locale (diocèse et Conférence des évêques) avant d’être transférée au Saint-Siège, ce qui témoigne de la revalorisation des Églises particulières dans le processus. Celui-ci implique une relation triangulaire entre les trois protagonistes que sont le Saint-Siège, les responsables politiques de la région ou du pays où se trouve l’édifice construit ou à construire et le « peuple chrétien » concerné par la basilique instituée ou candidate au statut. In fine, c’est l’usage de la basilique par les fidèles, les pèlerins et les visiteurs qui contribue à définir l’importance générale de telle ou telle basilique pour l’Eglise. Le présent travail interroge sur la raison d’être et les caractéristiques propres aux basiliques, leur développement et leur multiplication à partir du XIXe siècle et surtout des pontificats qui ont suivi Vatican II ; sur 1.765 basiliques recensées actuellement, moins de 150 appartiennent à la période antique, médiévale et moderne, autant au XIXe siècle, mais plus d’un millier sont instituées au XXe siècle et plus de 200 depuis l’an 2000. Leur statut d’églises éminentes semble s’accommoder de leur expansion et de l’augmentation de leur fréquentation, voire les favoriser. Ce mouvement dynamique contemporain mérite d’être évalué comme signe de vitalité ecclésiale, de mutation autoentretenue ou de déploiement des orientations de Vatican II. À défaut de propositions d’évolution juridique, qui ne semblent pas s’imposer dans l’état actuel des choses, le présent travail contribue à une réflexion sur l’avenir de l’institution basilicale
The basilican institution, rooted in the oldest past of Rome, has long been characterized by a specific architectural plan inheriting the previous pagan building. Enriched with liturgical privileges, sometimes sharing the functions or competing with the cathedral, gradually having a canonical status, the basilica was also involved in the relations that the Roman Catholic Church maintained with the states and civil societies. The powerful symbolism and prestige attached to the basilicas - and first and foremost to the City's major and patriarchal basilicas - commanded, partly on the basis of a decree of pope Pius VII (1805), the elaboration of a pontifical policy linked to the granting of the title of minor basilica. The Holy-See then granted the basilican title to shrines inscribed simultaneously in their local space and in the universal dimension, confluence allowing especially the pontiffs to use them as relay of magisterial teaching.After the Vatican II’s council and the decree of 9 November 1989 of the Congregation for Divine Worship and the Discipline of the Sacraments, the query for a basilican institution is first appreciated at the level of the local Church (Diocese and Conference of Bishops) before being transferred to the Holy See, an evolution which indicates the revalorization of the particular Churches in the institutional process. The actors involved in the basilica’s case of recognition present a triangular relationship between the Holy See, the political leaders of the region or country where the building is constructed or to be built and the "Christian people" concerned by the established or candidate basilica status. Ultimately, it is the current use of the basilica by the faithful, pilgrims and visitors that helps to define the general importance of this or that basilica for the Church.The present work questions the usefulness of basilicas, their development and multiplication from the nineteenth century and especially during the pontificates that followed Vatican II. From a total of 1.765 basilicas currently listed, less than 150 belong to the ancient, medieval and modern period, as much in the nineteenth century, but more than a thousand were instituted in the twentieth century and more than 200 since 2000. Their status as eminent churches seems to be accommodating themselves to their expansion and the increase in their attendance, or even to encourage this development. This dynamic contemporary movement has to be evaluated as a sign of ecclesial vitality, self-sustaining change or deployment of the Vatican II orientations.In the absence of proposals for legal evolution in this thesis, proposals which do not seem to be necessary in the current state of affairs, the present work contributes to a reflection on the basilican future in general in order to better define its coming trajectory

The overall aim of this research is to ascertain the position and status of women in the early church as reflected in the most important event for the Christian tradition - the resurrection of Jesus. In the course of this study, we will be attempting to unravel the source- and tradition-critical relationships in these narratives in an attempt to make sense of these texts and the redaction-critical processes involved. In order to place this redaction-critical study in its wider context we will begin by looking briefly at the relevant background material. This will involve a short review of the general role and status of women in Judaism and the Greeco-Roman world and an examination of women in the early church. Our treatment of the stories of the crucifixion, burial and resurrection traditions will be developed within a framework of source-, form-, and redaction-critical analysis. The aim of this investigation will be to construct an interpretative framework within which we can assess the attitude to women in the early church as reflected in these particular narratives and the extent, if any, to which this attitude was influenced by questions of the acceptability of women as official representatives of the Christian Church. The thesis is divided into six chapters. In our introduction we will briefly address the question of methodology and in particular we will look at feminist approaches to the bible. Throughout this investigation the tools of source, form and redaction criticism are used with contributions from the more recent disciplines of wider literary criticism and feminist hermeneutics. Chapter One provides a brief Introduction to the role and status of women in the ancient world and then focuses on women in the early church with special emphasis on equality and subordination of women. The next five chapters are devoted to the canonical and apocryphal stories of the crucifixion, burial and resurrection. We begin with Mark's gospel and then move on to the subsequent redactional treatment of the Marcan stories within the canonical and extra-canonical traditions where there is a source relationship between a text or a tradition critical comparison where Mark is not the source and the tradition is independent. The main question we will raise here concerns whether women were redacted out of, or into, the developing tradition. Beyond this, we need to consider what meaning each gospel writer intended these stories to convey, and how the first century reader might have understood this material being the audience to whom it was addressed. In particular the treatment of these stories will be related to the question of women's leadership in the early church. The conclusion will then draw together the themes developed in each of the individual chapters and attempt a dialogue with various feminist exegetes with reference to the particular redactional observations we have made in order to show how our distinctive reading of the data integrates with the overall enterprise of feminist hermeneutics. In general our research has led us to conclude that the presentation of women in these stories is intimately connected with the question of the acceptability of women's leadership in the early church. We, therefore, have identified an attempt to write men back into the traditions at certain points with the effect that the women's role is thereby eclipsed. This redactional process does not, however, proceed unchallenged and within both the canonical and apocryphal traditions the conflict between male and female witness continues and is sometimes re solved in women's favour. Thus the role and status of women in the stories of the crucifixion, burial and resurrection can only ultimately be understood against the wider background of the struggles of the developing church and its relationship with various so-called 'heretical' groups and the position/status afforded to women within these traditions.

American democracy fosters the common good of society by allowing citizen involvement in government. Sustaining American democracy depends on civic involvement among citizens. Civic involvement, which consists of citizens' informed involvement in government, politics, and community life, is a desired behavior among adult citizens in the United States and it is a desired outcome of higher education. However, people in the latter part of the twentieth century have questioned the extent to which higher education makes a difference in civic involvement among adults in the United States. College educators are challenged to explain the relationship between higher education and civic involvement among adults in the 1990s. The purpose of the present study is to investigate the relationship between higher education and civic involvement. The researcher approached this issue by examining relationships between measures of civic involvement and personal characteristics such as education level, race, gender, age, and socioeconomic status among adults in the United States. The researcher compared joint relationships between civic involvement and personal characteristics among college graduates with the joint relationships between civic involvement and personal characteristics among adults with some college education and adults with no college education. Data from the Adult Civic Involvement component of the National Household Education Survey of 1996 (NHES:96) were analyzed. This survey was conducted by the National Center for Education Statistics. Using list-assisted, random digit dialing methods and computer assisted telephone interviewing techniques, data were collected from a nationally representative sample of non-institutionalized civilians who were eighteen years of age or older at the time of the survey. Data were collected regarding respondents' (a) personal characteristics, (b) use of information sources, (c) knowledge of government, (d) community participation, and (e) political participation. The selected technique for analyzing data was canonical correlation analysis (CCA), which is a form of multivariate analysis that subsumes multiple regression, multivariate analysis of variance, and discriminant analysis. The results revealed that civic involvement among adults in the United States is moderate at best. Low to moderate civic involvement among adults is mostly attributed to the absence of civic behaviors among adults with no college education. Among adults, overall civic involvement has strong relationships with education level, race, gender, age, and socioeconomic status. While the relationship between higher education and civic involvement is strong, there are significant differences in civic involvement among college graduates when grouped according to race, gender, age, and socioeconomic status. White male college graduates with high incomes tend to demonstrate the attributes of civic involvement to a greater extent than other groups. Among adults with some college education, overall civic involvement is characteristic of older males.Similarly, older adults with no college education demonstrate civic involvement to a greater extent than younger adults with no college education. These findings are consistent with the results of previous studies. The findings also extend the results of previous studies by explaining the relationships between civic involvement and multiple personal characteristics when analyzed simultaneously. The findings suggest a need for ongoing analyses of civic involvement among adult citizens and among college students. The results further imply a need for college personnel to identify and implement strategies that will improve the civic outcomes of higher education for minorities and females in various age and income categories.
Ph. D.

In this study, the hydrology and physical, chemical and biological variables of a shallow lake system including the Lakes Mogan and Eymir between 1997-2005 were evaluated. In Lake Eymir, a biomanipulation study was conducted between August, 1998 &ndash
December, 1999. Upon biomanipulation, Lake Eymir shifted to clearwater state with submerged vegetation domination during 2000-2003. However, in 2004, the lake shifted back to algae-dominated turbid state since the buffer mechanisms provided by submerged plants were absent. In the summer of 2005, fish kills were observed due to algal bloom. However, due to increasing hydraulic residence time in the lake, internal processes became more important for nutrients. Lake Mogan faces seasonal and interannual water level fluctuations. During the low water levels experienced in 2001 and 2005, which coincided with the high hydraulic residence times, the in-lake phosphorus amount was controlled by internal processes rather than external loading. Moreover, results revealed that hydrology and submerged plants were important in the ecology of Lake Mogan. Furthermore, the relationship between the phytoplankton, zooplankton and the environment in Lakes Eymir and Mogan, which was predicted via Canonical Corresponding Analysis, revealed that nutrients and water transparency were both important for plankton communities. Both the top-down and bottom up effects were valid in Lake Eymir, while only the bottom-up effect and submerged plants were important for Lake Mogan. Finally, the present study provided a good example for the submerged plant dominated clearwater state triggered by biomanipulation, and the impact of hydrology on the ecology of shallow lakes.

Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ?
As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?

Ziel dieser Arbeit ist zunächst die Entwicklung einer Vergleichsgrundlage, auf Basis derer Algorithmen zur Berechnung der Zustandsdichte verglichen werden können. Darauf aufbauend wird ein bestehendes übergangsmatrixbasiertes Verfahren für das großkanonisch Ensemble um ein neues Auswerteverfahren erweitert. Dazu werden numerische Untersuchungen verschiedener Monte-Carlo-Algorithmen zur Berechnung der Zustandsdichte durchgeführt. Das Hauptaugenmerk liegt dabei auf Verfahren, die auf Übergangsmatrizen basieren, sowie auf dem Verfahren von Wang und Landau. Im ersten Teil der Forschungsarbeit wird ein umfassender Überblick über Monte-Carlo-Methoden und Auswerteverfahren zur Bestimmung der Zustandsdichte sowie über verwandte Verfahren gegeben. Außerdem werden verschiedene Methoden zur Berechnung der Zustandsdichte aus Übergangsmatrizen vorgestellt und diskutiert. Im zweiten Teil der Arbeit wird eine neue Vergleichsgrundlage für Algorithmen zur Bestimmung der Zustandsdichte erarbeitet. Dazu wird ein neues Modellsystem entwickelt, an dem verschiedene Parameter frei gewählt werden können und für das die exakte Zustandsdichte sowie die exakte Übergangsmatrix bekannt sind. Anschließend werden zwei weitere Systeme diskutiert für welche zumindest die exakte Zustandsdichte bekannt ist: das Ising Modell und das Lennard-Jones System. Der dritte Teil der Arbeit beschäftigt sich mit numerischen Untersuchungen an einer Auswahl der vorgestellten Verfahren. Auf Basis der entwickelten Vergleichsgrundlage wird der Einfluss verschiedener Parameter auf die Qualität der berechneten Zustandsdichte quantitativ bestimmt. Es wird gezeigt, dass Übergangsmatrizen in Simulationen mit Wang-Landau-Verfahren eine wesentlich bessere Zustandsdichte liefern als das Verfahren selbst. Anschließend werden die gewonnenen Erkenntnisse genutzt um ein neues Verfahren zu entwickeln mit welchem die Zustandsdichte mittels Minimierung der Abweichungen des detaillierten Gleichgewichts aus großen, dünnbesetzten Übergangsmatrizen gewonnen werden kann. Im Anschluss wird ein Lennard-Jones-System im großkanonischen Ensemble untersucht. Es wird gezeigt, dass durch das neue Verfahren Zustandsdichte und Dampfdruckkurve bestimmt werden können, welche qualitativ mit Referenzdaten übereinstimmen.

L’institution basilicale, ancrée dans le plus ancien passé de Rome, s’est longtemps caractérisée par un plan architectural spécifique héritant de l’édifice païen. Enrichie de privilèges liturgiques, partageant parfois les fonctions ou entrant en concurrence avec la cathédrale, graduellement dotée d’un statut canonique, la basilique constitue aussi un enjeu des relations que l’Église catholique romaine entretint avec les États et, au-delà, avec les sociétés civiles. La symbolique puissante et le prestige attachés aux basiliques – et au premier chef à celles, majeures et patriarcales, de la Ville – ont commandé, pour partie sur le fondement d’un décret de Pie VII daté de 1805, l’élaboration d’une politique pontificale d’octroi du titre de basilique mineure à des sanctuaires inscrits à la fois, moyennant un jeu d’échelles complexe, dans leur espace local et dans la dimension universelle, confluence permettant notamment aux pontifes de les utiliser comme relais de l’enseignement magistériel. Après le concile Vatican II et le décret du 9 novembre 1989 de l’actuelle Congrégation pour le Culte divin et la Discipline des Sacrements, la requête d’institution basilicale est d’abord appréciée au niveau de l’Église locale (diocèse et Conférence des évêques) avant d’être transférée au Saint-Siège, ce qui témoigne de la revalorisation des Églises particulières dans le processus. Celui-ci implique une relation triangulaire entre les trois protagonistes que sont le Saint-Siège, les responsables politiques de la région ou du pays où se trouve l’édifice construit ou à construire et le « peuple chrétien » concerné par la basilique instituée ou candidate au statut. In fine, c’est l’usage de la basilique par les fidèles, les pèlerins et les visiteurs qui contribue à définir l’importance générale de telle ou telle basilique pour l’Eglise. Le présent travail interroge sur la raison d’être et les caractéristiques propres aux basiliques, leur développement et leur multiplication à partir du XIXe siècle et surtout des pontificats qui ont suivi Vatican II ; sur 1.765 basiliques recensées actuellement, moins de 150 appartiennent à la période antique, médiévale et moderne, autant au XIXe siècle, mais plus d’un millier sont instituées au XXe siècle et plus de 200 depuis l’an 2000. Leur statut d’églises éminentes semble s’accommoder de leur expansion et de l’augmentation de leur fréquentation, voire les favoriser. Ce mouvement dynamique contemporain mérite d’être évalué comme signe de vitalité ecclésiale, de mutation autoentretenue ou de déploiement des orientations de Vatican II. À défaut de propositions d’évolution juridique, qui ne semblent pas s’imposer dans l’état actuel des choses, le présent travail contribue à une réflexion sur l’avenir de l’institution basilicale
The basilican institution, rooted in the oldest past of Rome, has long been characterized by a specific architectural plan inheriting the previous pagan building. Enriched with liturgical privileges, sometimes sharing the functions or competing with the cathedral, gradually having a canonical status, the basilica was also involved in the relations that the Roman Catholic Church maintained with the states and civil societies. The powerful symbolism and prestige attached to the basilicas - and first and foremost to the City's major and patriarchal basilicas - commanded, partly on the basis of a decree of pope Pius VII (1805), the elaboration of a pontifical policy linked to the granting of the title of minor basilica. The Holy-See then granted the basilican title to shrines inscribed simultaneously in their local space and in the universal dimension, confluence allowing especially the pontiffs to use them as relay of magisterial teaching.After the Vatican II’s council and the decree of 9 November 1989 of the Congregation for Divine Worship and the Discipline of the Sacraments, the query for a basilican institution is first appreciated at the level of the local Church (Diocese and Conference of Bishops) before being transferred to the Holy See, an evolution which indicates the revalorization of the particular Churches in the institutional process. The actors involved in the basilica’s case of recognition present a triangular relationship between the Holy See, the political leaders of the region or country where the building is constructed or to be built and the "Christian people" concerned by the established or candidate basilica status. Ultimately, it is the current use of the basilica by the faithful, pilgrims and visitors that helps to define the general importance of this or that basilica for the Church.The present work questions the usefulness of basilicas, their development and multiplication from the nineteenth century and especially during the pontificates that followed Vatican II. From a total of 1.765 basilicas currently listed, less than 150 belong to the ancient, medieval and modern period, as much in the nineteenth century, but more than a thousand were instituted in the twentieth century and more than 200 since 2000. Their status as eminent churches seems to be accommodating themselves to their expansion and the increase in their attendance, or even to encourage this development. This dynamic contemporary movement has to be evaluated as a sign of ecclesial vitality, self-sustaining change or deployment of the Vatican II orientations.In the absence of proposals for legal evolution in this thesis, proposals which do not seem to be necessary in the current state of affairs, the present work contributes to a reflection on the basilican future in general in order to better define its coming trajectory

This thesis deals with differences between individual states of the United States from the demographic point of view, and searches for causes of these differences. United States are composed of several disparate areas, which are different from each other in their location, size, number and composition of the population, and historical evolution. All this affects the demographic characteristics of those territorial units. Probably the main cause of differentiation of individual states is racial composition, since the intensity of demographic events is specific to each race or ethnicity. The states differ in levels of fertility, mortality, marriage or education. To confirm these assumptions, the statistical method canonical correlation was used. Using cluster analysis has revealed that there are groups of states that have similar demographic profile. Most notably, it shows the influence of ethnic and racial composition in the south of the United States, where the highest proportion of populations is composed by black race and hispanic origin. The differentiation of levels of infant mortality and life expectancy are mainly influenced. Key words: United States of America, race, ethnicity, black population, hispanic population, total fertility rate, life expectancy, canonical correlation, cluster analysis