Dissertations / Theses: 'Catholic Church – Missions – Cameroon'

1

Thomas, George L. "Catholics and the missions of the Pacific Northwest--1826-1853 /." Thesis, Connect to this title online; UW restricted, 1986. http://hdl.handle.net/1773/7865.

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Haumann, Mathew. "Missionary dialogue with Africa beyond prejudice and anger /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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3

Mutorwa, John. "The establishment of the Nyangana Roman Catholic Mission Station during the reign of Hompa (Chief) Nyangana an historical enquiry /." Windhoek : Gamsberg Macmillan, 1996. http://catalog.hathitrust.org/api/volumes/oclc/36783024.html.

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4

Crowley, Michael P. S. "The 'other' Latin church : biblical elements in grass-roots Christian communities' ecclesiology." Thesis, Brunel University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325465.

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Orton, Tena L. "The concept of Mariology in the Roman Catholic Church in Spanish speaking Latin America an evangelical missiological response /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Diesta, Arwyn Nicolas. "The historical church and the coming of Christianity to the Philippines." Theological Research Exchange Network (TREN) Access this title online, 1989. http://www.tren.com/search.cfm?p037-0022.

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7

Vithayathil, Hormis John. "Contracts between diocesan bishops and missionary institutes analysis of canon 790.1, n.2 in a historical and doctrinal context /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Stuttgen, Jon. "Spirituality of mission a road to conversion /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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9

Lo, Polito Nicola. "The Verona Fathers in Southern Sudan from 1899 to 1964 a contribution to the understanding of the historical and religious roots of the conflict between North and South in the Sudan, and the role played in it by the Verona Fathers and Brothers /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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10

Muragu, John I. "The mission activity of the church a comparative analysis of Evangelii nuntiandi and Redemptoris missio /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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11

Walbel, Pauline Rose. "A history of the Sisters of St. Mary of Oregon's mission in Tamshiyacu, Peru 1966-1973." PDXScholar, 1990. https://pdxscholar.library.pdx.edu/open_access_etds/4132.

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On August 17, 1961, Pope John XXIII appealed to religious communities in the United States to send ten-percent of their personnel to assist the Church in Latin America. Thousands answered his call. This unprecedented effort drew four members of the Sisters of St. Mary of Oregon to the village of Tamshiyacu in the jungles of Peru from 1966 to 1973. The purpose of this thesis ls to examine the experience of the sisters within the context of the total missionary effort and the religious changes affecting the Catholic Church in the United States and Latin America during the 1960/s.

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12

Kang, Jinhee. "Understanding of mission and ministry in the Korean context for the Sisters of Congregation of Jesus." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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13

Scheider, Frédéric. "Aliénisme et catholicisme à Lyon au XIXe siècle les missions de Joseph Arthaud, 1813-1883 /." Lille : ANRT. Atelier national de reproduction des thèses, 2008. http://catalog.hathitrust.org/api/volumes/oclc/234082559.html.

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14

Shiffer, James Joseph. "The canonical responsibility of the diocesan bishop for missionary activity canons 782, 790, 791 /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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15

Labat, Sean J. "The Holy Eastern Orthodox Catholic and Apostolic Church in North America, 1927-1934 a case study in North American missions /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Seccia, Giovanni. "La missione cattolica in Sudan vista e vissuta da protagonisti ed osservatori tirolesi, 1858-1862 /." Roma : Missionari comboniani, 2001. http://catalog.hathitrust.org/api/volumes/oclc/53109847.html.

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17

Spindler, Margaret. "Household of God a case study of shared intercultural mission /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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McCaffrey, Patrick J. "The status and role of the missionary among the Parkari Kholis of Pakistan." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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19

Lyons, Larry L. "Redeeming culture an examination of the methodology and effectiveness of the Irish missionary movement with their application to contemporary urban ministry /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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20

Bledsoe, David Allen. "A holistic tent ministry with American volunteers to assist new churches in urban contexts." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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21

Wittig, Mark E. "A cultural approach to evangelism in Latin America an analysis and proposal for the work of evangelism in Medellin, Colombia /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Simmons, Dan. "Toward a program of training leaders for self-reproducing small groups in Lazio, Italy." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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23

Viagappan, Bernard Joseph. "Rediscovering the Theology of Lay Ministry and Presenting a Pastoral Plan: “The Integral Christian Formation Of Lay Leaders” for the Catholic Church in Tamil Nadu, India." Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/545.

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Even after the Vatican II has categorically revealed the role and the place of the laity in the Church, there is so much of resistance and cynicism prevailing among the clergy and the people in the Indian Church about this clarion call of the Council. Around 90% of Catholics keep themselves passive in their faith practice. As we delay the promotion of active and full use of the lay potential, the greater the chance and number of the lay faithful losing their faith. A strong feeling of insecurity in the clergy leads to distrust of lay talents and charisms and it also leads to blocking the gifts of the Lord and limiting the participatory Church in India. As a result, the ministry of the laity has become totally dependent on the clergy, which is totally against the vision of the communion ecclesiology of Vatican II. Therefore, the creation of awareness among the lay people on their singular role in carrying out the mission of the Church in our world is essential today. To achieve this goal, this pastoral synthesis project is prepared. In an effort to understand the context of the project, first, a case is described; second, basic background of Indian socio-religious-cultural background is elaborated; third, some of the most significant biblical and traditional theological resources and reflections on laity and ministry are discussed, especially exploring teachings of Vatican II and Pope Francis; and finally, in order to help alleviate the problem, a pastoral plan of “Integral Christian Growth Formation of Lay Leaders” is presented in detail. The members of Parish Pastoral Councils, leaders of Small Christian Communities, and Catechism teachers are considered as a focus group for this formation. Though the renewal of the laity in their identity and nature is illustrated in general, the tentative project plan, in particular, is presented for the Tamil Nadu region of India. On the whole, collaborative shared ministry of laity and clergy is proposed not as a concession by the clergy, but as a norm. Thus, through this project, some thousands of committed lay leaders will be identified, trained, empowered, commissioned and followed up, which will bring great revival in the life of the Church in Tamil Nadu, India.

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De, Guzman Carlos María C. "All things are related and in harmony an experience of passing over to the Lakota culture and spirituality /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Ferreira, Josenildo Tavares. "Afro-Brazilian religions syncretism, inculturation and a new definition of mission /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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26

Nel, Reginald Wilfred. "A missiological evaluation of measuring instruments for analysing missionary identity in a post-colonial youth ministry." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/2996.

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Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2005.
In this thesis I evaluate missiologically the research tools which aim to gather relevant data about missionary identity in a post-colonial youth ministry. I follow the model of doing theology called the pastoral cycle of Holland and Henriot (1983) modified for the Southern African situation. This model integrates praxis, hermeneutics and theological reflection as an ongoing process in the life of faith communities (Cochrane, De Gruchy & Petersen 1991:13). In Chapter 1, as an introduction I describe my faith commitments, participation in the mission praxis and the background of the study. In line with the qualitative nature of this study, I do not state any hypotheses, but work with a research question: How can current measuring instruments be evaluated so that they are appropriate or can be modified to gather relevant data on how a youth ministry within a post-colonial faith community regards itself in terms of its particular mission of God?

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Drenas, Andrew J. G. "'The Standard-bearer of the Roman Church' : Lorenzo da Brindisi (1559-1619) and Capuchin Missions in the Holy Roman Empire." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:74703f2b-5da1-4a5c-bc77-923f006781f3.

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This thesis examines the missionary work of the Italian Capuchin Lorenzo da Brindisi. Renowned in his own day as a preacher, Bible scholar, missionary, chaplain, and diplomat, as well as vicar general of his Order, Lorenzo led the first organised, papally-commissioned Capuchin mission among the non-Catholics of Bohemia in the Holy Roman Empire from 1599 to 1602, and returned there, again under papal mandate, from 1606 to 1613. This thesis examines Lorenzo’s evangelistic and polemical activities in Central Europe in order to shed light on some of the ways the Capuchins laboured in religiously divided territories to confirm Catholics in their faith and to win over heretics. The introduction explains, principally, the thesis’s purpose and the historiographical background. Chapter one provides a brief biographical sketch of Lorenzo’s life followed by details of his afterlife. Chapter two examines his leading role in establishing the Capuchins’ new Commissariate of Bohemia-Austria-Styria in 1600, and specifically its first three friaries in Prague, Vienna, and Graz. Chapter three treats his preaching against heresy. Chapter four focuses on how Lorenzo, while in Prague, involved himself directly in theological disputations with two different Lutheran preachers. The first dispute, with Polykarp Leyser, took place in July 1607, and dealt with good works and justification. The second, with a Lutheran whose name is not known for certain, and which occurred in August 1610, concerned Catholic veneration of the Virgin Mary. Chapter five analyses the Lutheranismi hypotyposis, Lorenzo’s literary refutation of Lutheranism following additional contact with Polykarp Leyser in 1607. The conclusion considers briefly the effectiveness of Lorenzo’s apostolate and closes with a review of the thesis as a whole.

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Bünker, Arnd. "Missionarisch Kirche sein? : eine missionswissenschaftliche Analyse von Konzepten zur Sendung der Kirche in Deutschland /." Münster : Lit, 2004. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=013015236&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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29

Smith, Pauline. "Selected canonical issues involved in establishing the Sisters of Mercy in Papua New Guinea as a separate congregation." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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30

Marin, Diosen. "A CONSOLIDAÇÃO DA ROMARIA DO CAARÓ A PARTIR DA MÍDIA IMPRESSA, 1937-1945." Universidade Federal de Santa Maria, 2014. http://repositorio.ufsm.br/handle/1/9647.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This study is related to the research line Integração, Política e Fronteira of the Post-graduation Program in History of the Federal University of Santa Maria, I went colleger CAPES. He dedicated to analyze the approximation between Getúlio Vargas governments and the Catholic Church, during the 1937 and 1945 and why relationship enable the consolidation of Romaria do Caaró when establish the linking of past, in other words, when recollect the life, work and death of priests Roque González, Alonso Rodríguez e Juan del Castillo. For the research we propose a content analysis of publications printed in the Catholic and secular media of Rio Grande do Sul, respectively in Rainha dos Apóstolos , UNITAS: Revista Eclesiástica da Arquidiocese de Porto Alegre , Revista do Instituto Histórico e Geográfico do Rio Grande do Sul magazines and A Notícia newspaper, aticulated between 1937 and 1945 years. Throughout the study, it was realized that the Romaria do Caaró consolidation dependent of any contextual factors as aproximated of Estate end Catholic Church and discussion about the construction of Nation and Nationalism of country, and local elements that understand the Roque González passage on Rio Grande do Sul (1940) and the 4º Centenary of the Society of Jesus celebrations (1940). So, despite the signaled that Romaria do Caaró were the local history, it is inserted into a bigger picture.
Este estudo está vinculado a Linha de Pesquisa Integração, Política e Fronteira do Programa de Pós-Graduação em História da Universidade Federal de Santa Maria, em que fui bolsista CAPES. Ele se dedicou a analisar a aproximação entre o governo de Getúlio Vargas e a Igreja Católica, durante o período de 1937 a 1945, e como essa relação permite a consolidação da Romaria do Caaró, ao estabelecer os vínculos com o passado, ou seja, ao rememorar a vida, obra e morte dos padres Roque González, Alonso Rodríguez e Juan del Castillo. Para a realização da pesquisa, propomos uma análise de conteúdo das publicações impressas na mídia católica e laica do Rio Grande do Sul, respectivamente nas revistas Rainha dos Apóstolos , UNITAS: Revista Eclesiástica da Arquidiocese de Porto Alegre , Revista do Instituto Histórico e Geográfico do Rio Grande do Sul , e no jornal, A Notícia , articulados entre os anos de 1937 a 1945. Ao longo do estudo, percebeu-se que a consolidação da Romaria do Caaró dependia de alguns fatores contextuais, como a aproximação entre o Estado e a Igreja Católica e a discussão sobre a formação da Nação e do nacionalismo no país, e de elementos locais, que compreende a passagem do coração do padre Roque González pelo Estado do Rio Grande do Sul (1940) e as comemorações do 4º Centenário da Companhia de Jesus (1940). Portanto, sinalizamos que apesar da Romaria do Caaró compor uma história local ela está inserida num cenário maior.

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Oliveira, Alberto Rodrigues de. "Da fé à promoção social: a atividade missionária do Padre Ibiapina." Universidade Católica de Pernambuco, 2007. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=125.

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A sociedade brasileira e a Igreja, na segunda metade do século XIX, passaram por processos de grandes mudanças. Atuando como missionário naquele período, o Pe. Ibiapina implementou numerosas obras sociais. Seu talento imprimiu uma peculiaridade ao seu modo de agir, levando-o a construir, em reduzido espaço de tempo, em regime de mutirão, significativa quantidade de obras, pelo interior de cinco províncias nordestinas. Por meio do mutirão, Ibiapina distribuía responsabilidade e despertava potenciais a serem postos a serviço do bem comum das comunidades. A probabilidade de a população de cada local assumir, junto com a Igreja, o enfrentamento dos seus problemas sociais era diretamente proporcional à articulação conseguida. Atento aos problemas do Nordeste, fez das Casas de Caridade o centro de sua atuação, valorizando e promovendo a mulher através de atividades religiosas, educativas e profissionais. À medida que vivenciava seu projeto missionário, Ibiapina definia seu entendimento, acerca da religião e das suas decorrências, trazendo melhoramentos sociais e econômicos para o povo, alvo de sua atividade. Relacionadas a uma fé em Deus que se traduzia em práticas, as suas obras sociais reuniam populações, antes dispersas, e concretizavam algo mais que construções materiais. Tudo isso fez a sua vida de missionário tornar-se símbolo dos acréscimos benefícios que um ideal pode trazer à precária realidade social existente em uma época.
In the second half of the nineteenth century, society and the catholic church in Brazil experienced a period of great changes. In that period, Father Ibiapina, as a missionary, implemented and developed numerous social works. He characterized his work with a certain charism and in a short period of time, working in groups, constructed a significant number projects in the interior of five northeastern provinces. Through community participation, Ibiapina distributed responsibilities and generated enthusiasm that would lead to welfare services in the communities. He did this with the idea that each community, together with the church, could assume their responsibilities of their own social problems and solve them accordingly to their own possibilities. Sensitive to the regional problems of the brazilian northeast, he made Houses of Charity the base of his activities, especially promoting woman, qualifying them through educational, religious and professional training. Following his missionary project, Ibiapina defined his understanding, by employing religion and its possibilities, bringing social and economical benefits to the rural population, his principle object. Related to a living faith in God, translated in activities, his social works assembled populations that were before scattered and made concrete something more than merely material constructions. All of this established his missionary life as a symbol of achievements and benefits, expressing that an ideal can bring forth to a precarious social reality, existing in a certain time and in a certain society.

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Nomura, Miriam do Prado Giacchetto Maia. "Os relatos de Daniel Kidder e a polêmica religiosa brasileira na primeira metade do século XIX." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-03052012-163744/.

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A construção do Estado brasileiro na primeira metade do século XIX foi um momento de debates políticos intensos em torno dos diversos projetos para a nação fundados no ideário liberal. A Igreja Católica, unida ao Estado sob o regime do Padroado Régio e ocupando uma posição central durante todo o período colonial, sofrerá forte ataque de parte dos membros do clero, entre os quais se destaca o padre Diogo Antônio Feijó, que defendia o regime regalista, desencadeando uma crise entre a Igreja brasileira e a Igreja de Roma. Estes conflitos perpassam a obra do viajante Daniel Parish Kidder que viveu no Brasil entre 1837 e 1840, a serviço da Sociedade Bíblica dos Estados Unidos, procurando difundir seus princípios religiosos de acordo com os padrões da modernidade.
The Brazilian States construction in the first half of 19th century was a moment of intense political debates around various projects for the nation based on liberal ideas. The Catholic Church united with the State under the Royal Patronage holding a central position during the entire Colonial Period would suffer a strong attack from some of the clergys members which stands out Father Diogo Antônio Feijó in defense of regalist regime triggering a crisis between Brazilian Church and Roman Church. These conflicts pervade the works of Daniel Kidder who lived in Brazil from 1837 to 1840, serving the American Bible Society in order to spread his religious principals according modernity standards.

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Bohnert, Cristino. "Christliche Mission im paraguayischen Chaco : das Wirken der Oblaten-Missionare im 20. Jahrhundert /." Nettetal Steyler-Verl, 2009. http://d-nb.info/997032901/04.

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34

Andrade, Valdália Alves de. "Capuchinhos lombardos no Maranhão: suas práticas comunicativas na Cidade de Imperatriz (1922-1979)." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20139.

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Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-06-01T12:28:11Z No. of bitstreams: 1 Valdália Alves de Andrade.pdf: 6886195 bytes, checksum: 3ffd1fcdf9007db27f6ffcb327bd4290 (MD5)
Made available in DSpace on 2017-06-01T12:28:11Z (GMT). No. of bitstreams: 1 Valdália Alves de Andrade.pdf: 6886195 bytes, checksum: 3ffd1fcdf9007db27f6ffcb327bd4290 (MD5) Previous issue date: 2017-05-25
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This research looks for identify communicative practices of Lombard Capuchins friars from Imperatriz during prelacial time (1922 – 1979). Enhancing prelacies are specific territories administrated by a bishop, reaching different municipals still inaccessible to bishopric. With this temporal cut, we intend to understand how Italian missionaries articulate their communication in a way to spread Roman Catholicism in a city that the past is constantly investigated by researchers as a hostile location, placed on Maranhense southwest. This work adhere to systematized sources in documents and illustrated periodicals produced by the Order and obtained on the archives of Museu da Igreja do Carmo, in São Luís, capital of the state. Another methodological communicational support is oral sources that, narrating experiences related to the past of Imperatriz brings the dimensions of capuchins‟ traces on the city. The theoretical perspective establishes a dialogue between Jerusa Pires Ferreira and Paul Zumthor, putting together the theme memory on the communicational axis. At this same line, we extend the approach in a dialogue between Gourevitch and Halbwachs. On the side of these reflections, appears the archive as a collection of signs that preserves the past, by the conception of Fausto Colombo. Authors like João Fagundes Hauck, José Oscar Beozzo and Riolando Azzi are references to understand the history of Catholic Church in Brazil. The research remarks channels used by Capuchins for the pontifical clamors would be assimilated by the community studied here promoted intense movements made by the catholic institution in Imperatriz, reinforced, mainly, on sacraments practices on a panorama of doctrinaire reaffirmation created by Trento‟s Council. On the end, the research overarches the wish of renovation defined by Vatican‟s II Council that created historical conditions to implement a new way to pastoral acts on the Church of the city from experiences with the Communities Eclesia de Base
A pesquisa busca identificar as práticas comunicativas dos frades capuchinhos lombardos na cidade de Imperatriz durante o período prelazial (1922- 1979). Ressalta-se que as prelazias são territórios específicos administrados por um bispo, alcançando diversos municípios ainda inacessíveis às dioceses. Com este recorte temporal, pretende-se compreender como os missionários italianos articulavam a comunicação de forma a difundir o catolicismo romano em uma cidade cujo passado é constantemente investigado pelos pesquisadores sob o ponto de vista de um lugar inóspito, localizado no sudoeste maranhense. O trabalho adere a fontes sistematizadas em documentos e periódicos ilustrados produzidos pela Ordem e obtidos nos Arquivos do Museu da Igreja do Carmo na capital, São Luís. Outro suporte comunicacional metodológico são fontes orais que, ao narrarem experiências ligadas ao passado de Imperatriz, trazem à luz dimensões das marcas capuchinhas na cidade. A perspectiva teórica que fundamenta a pesquisa estabelece um diálogo entre Jerusa Pires Ferreira e Paul Zumthor, aproximando o tema memória do eixo da comunicação. Nesta mesma linha, expandimos a abordagem em diálogo com Gourevitch e Halbwachs. Ao lado destas reflexões, surge oarquivo como uma coleção de signos a preservar o passado, na concepção de FaustoColombo. Autores como João Fagundes Hauck, José Oscar Beozzo e Riolando Azzi são referenciais para compreender a história da Igreja Católica no Brasil. A pesquisa assinala que os canais utilizados pelos capuchinhos para que os brados pontifícios fossem assimilados na comunidade em estudo promoveram movimentos intensos da instituição católica em Imperatriz, reforçados, principalmente, na prática dos sacramentos dentro de um panorama de reafirmações doutrinárias elaboradas pelo Concílio de Trento. Ao final, a pesquisa perpassa os anseios de renovação, definidos pelo Concílio Vaticano II, que criou condições históricas para implementar um novo agir pastoral da Igreja no município, a partir da experiência com as Comunidades Eclesiais de Base

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Dehoux-Dutilleux, Corinne. "Les Hautes Études Industrielles et Commerciales de Tianjin (Tianjin Gongshang xueyuan 天津⼯工商学院), 1923-1951 : un exemple de l'action éducative des Jésuites en Chine." Thesis, Bordeaux 3, 2018. http://www.theses.fr/2018BOR30011/document.

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L’Institut des Hautes Études Industrielles et Commerciales de Chine fut fondé par les Jésuites à Tianjin en 1921. Cette école technique supérieure, alors qu’on assiste à une prolifération étonnante d’établissements d’enseignement secondaire ou supérieur, aussi bien nationales qu’anglaises ou américaines (protestantes), répond aux besoins du développement industriel de la région (Chine du Nord). Ainsi en jugèrent à la fois les autorités françaises et l’Église catholique. Ce sont les Jésuites de la Mission de Champagne qui sont chargés de ce nouvel établissement, et qui s’en occupent jusqu’à sa fermeture. Ils fondent en Chine deux établissements d’enseignement supérieur : la célèbre université «L’Aurore », mise sur pied en 1903 par le Père Joseph Ma Xiangbo (1840-1939) à Zikawei, près de Shanghai (震旦学院 Zhendan Xueyuan, Aurora University) ; l’université Furen (辅仁大学 Furen ), créée à Pékin en 1925 ; et donc l’Institut des Hautes Études Industrielles et Commerciales à Tianjin, qui nous occupe ici. L’Institut des Hautes Études Industrielles et Commerciales à Tianjin est fondé sous le nom d’Institut du Sacré-Cœur, dans la province du Zhili (直隶), actuel Hebei. Il changera de nom par la suite, devenant Jingu daxue (津沽大学) (Université Tsinkou) puis Gong Shang College. Après un examen d’admission, le 15 septembre 1923, les 35 premiers élèves font leur rentrée à l’Institut. En 1949, quelques jours seulement après la « libération » de Tianjin par les communistes, le Père Bonningue (1908-1997), figure emblématique des derniers temps de la maison, prend la direction de l’Institut des Hautes Études de Tianjin. C’est sous son rectorat, qui ne dure que deux ans, que l’École est progressivement « soviétisée », jusqu’à sa totale prise en main par l’administration communiste, qui la convertira en un établissement public. Les Jésuites, dont certains sont incarcérés et soumis à la torture, seront chassés de Chine à partir de 1952. Quel a été l’apport des jésuites de Tianjin dans la formation des élites chinoises ? Quelle a été leur influence morale et religieuse sur les jeunes gens formés par eux ? Quelle est la particularité jésuite dans la création et le maintien, dans des circonstances inédites, de cette école ?
The Tianjin «Hautes Etudes Industrielles et Commerciales» Institute was founded in Tianjin, China by the Jesuits in 1921. While a surprising proliferation of secondary schools and colleges, either national, English or American (being protestant indeed) were expected, French authorities and the catholic Church thought that this superior technical school was in fact an answer to the needs of the industrial development of the region (North China). The Jesuits from the Mission of Champagne were the ones that became in charge of this new school and remained at its head until it closed. The French Jesuits understood that the Chinese elite, more sensitive to Western knowledge than to the Christian dogma, was the key to access to the people. They founded two institutions of higher education in China : the Aurora University (震旦学院 Zhendan Xueyuan) in 1903 by Father Joseph Ma Xiangbo (1840-1939) in Zikawei, near Shanghai and the « Institut des Hautes Études Industrielles et Commerciales » in Tianjin, our present study. The « Institut des Hautes Études Industrielles et Commerciales » of Tianjin was fonded in 1921, on the name of « Institut du Sacré-Cœur », in the Zhili (直隶) province, present Hebei. First called Gong Shang College, it will change name to Jingu daxue (津沽大学), Tsinkou University. On September 15th 1923, after being admitted at an entrance exam, the first 35 pupils started school at the Institute which functioned in its original form until the late1940’s. In 1949, only a few days after Tianjin was freed, which happened to be the greatest liberation campaign led by the Communists, Father Bonningue (1908 - 1997), who was the emblematic figure of the last hours in the House, took the Tianjin «Hautes Études» Institute into control. It was under his 2-year rectorship that the school turned soviet little by little, until it became totally ruled by the communist administration and changed into a state school in the end. The Jesuits, among whom some were jailed and tortured, were expelled from China from 1952 onwards. What have the Jesuits from Tianjin brought to the actual Chinese upperclass society? What has their moral and religious influence been on the young pupils who had been taught? What is the Jesuit distinguishing feature in the creation and support of the school which have gone through difficult times in China

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Coquet, Edouard. "La France coloniale et l’Église : remises en cause d’une alliance ambiguë, de 1918 au début des années 1930." Electronic Thesis or Diss., Sorbonne université, 2020. http://www.theses.fr/2020SORUL065.

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Les années 1920 sont marquées par la reprise des relations diplomatiques entre la France et le Saint-Siège. Elles se heurtent à des difficultés en raison d’incompréhensions fondamentales sur les rapports entre les sphères politique et religieuse. Le gouvernement se situe dans une logique de contrôle et cherche à utiliser le catholicisme au service de l’influence française. Le Saint-Siège, de son côté, revendique une pleine autonomie en matière spirituelle. Cela est particulièrement observable au sujet des espaces coloniaux et d’influence française, qui occupent la première place dans les relations France-Saint-Siège. De manière générale, la législation laïque n’y est pas appliquée. Les relations Église-État outremer demeurent très étroites, en particulier dans les espaces où l’autorité française est concurrencée (Afrique du Nord, Proche-Orient, Rhénanie). Pour les missionnaires, l’engagement religieux est intrinsèquement lié à la cause de l’expansion française, même si leurs divergences idéologiques avec les tenants d’une conception laïque et républicaine de la colonisation conduisent à des conflits avec les autorités coloniales. Après la Première Guerre mondiale, le Saint-Siège tente d’imposer un renouvellement profond des stratégies missionnaires, qui s’inscrit dans un double mouvement de centralisation et d’affirmation de l’identité locale des Églises. Ces mesures – en particulier la promotion des clergés autochtones, clef de voûte de la stratégie romaine – suscitent l’hostilité de l’administration coloniale et de certains missionnaires. Rome cherche à émanciper les missions à l’égard des puissances européennes et à rompre l’alliance entre mission et colonisation
During the 1920s, France and the Holy See resumed diplomatic relations that soon came up against difficulties owing to fundamental misunderstandings about the relationships between political and religious spheres. The government sought to maintain control over religious issues and to use Catholicism so as to serve French influence abroad. For its part, the Holy See claimed complete autonomy in religious matters. This is clearly observed as far as territories belonging to the French colonial empire or under French influence—which were the main preoccupation to France-Holy See relations—are concerned. Secular laws generally didn’t apply to these territories. Church-State relations overseas remained very close, especially in areas where French authority was challenged (North Africa, Middle Est, Rhineland). In the missionaries’ minds, religious commitment was inextricably linked to the support of French expansion; however, the missionaries’ ideological divergences with the supporters of a secular and republican conception of colonization led to conflicts with colonial authorities. After World War I, the Holy See attempted to enforce deeply renewed missionary strategies, aiming both at centralizing and asserting the Churches’ local identity. These measures—particularly the promotion of native clergy, which was the keystone of the Roman strategy—led to hostility from the colonial administration and a number of missionaries. Rome sought to lead the missions to emancipate from European powers and to break the alliance between mission and colonization

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McMurtry, Deirdre C. "Discerning Dreams in New France: Jesuit Responses to Native American Dreams in the Early Seventeenth Century." Columbus, Ohio : Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1236636966.

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Morriello, Francesco Anthony. "The Atlantic Revolutions and the movement of information in the British and French Caribbean, c. 1763-1804." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274901.

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This dissertation examines how news and information circulated among select colonies in the British and French Caribbean during a series of military conflicts from 1763 to 1804, including the American War of Independence (1775-1783), French Revolutionary Wars (1792-1802), and the Haitian Revolution (1791-1804). The colonies included in this study are Barbados, Jamaica, Guadeloupe, Martinique, and Saint-Domingue. This dissertation argues that the sociopolitical upheaval experienced by colonial residents during these military conflicts led to an increased desire for news that was satiated by the development and improvement of many processes of collecting and distributing information. This dissertation looks at some of these processes, the ways in which select social groups both influenced and were affected by them, and why such phenomena occurred in the greater context of the 18th and early 19th century Caribbean at large. In terms of the types of processes, it examines various kinds of print culture, such as colonial newspapers, books, and almanacs, as well as correspondence records among different social groups. In terms of which groups are studied, these include printers, postal service workers, colonial and naval officials, and Catholic missionaries. The dissertation is divided into five chapters, the first of which provides insight into the operation of the mail service established in the aforementioned colonies, and the ways in which the Atlantic Revolutions impacted their service in terms of the different historical actors responsible for collecting and distributing correspondences. Chapter two looks at select British and French colonial printers, their print shops, and the book trade in the Caribbean isles during the 18th century. Chapter three delves into the colonial newspapers and compares the differences and similarities among government-sanctioned newspapers vis-à-vis independently produced papers. It uses the case of the Haitian Revolution to track how news of the slave insurrection was disseminated or constricted in the weeks immediately following the night of 22 August 1791. Chapter four examines the colonial almanac as a means of connecting colonial residents with people across the wider Atlantic World. It also surveys the development of these pocketbooks from mere astrological calendars to essential items that owners customized and frequently carried on their person, given the swathes of information they featured after the American War of Independence. The final chapter looks at the daily operations of Capuchin and Dominican missionaries in Martinique and Guadeloupe at the end of the 18th century and how they maintained their communications within the islands and with the heads of their Catholic orders in France, as well as in Rome. Overall, this project aims to fill in some of the gaps in the literature regarding how select British and French colonial residents received and dispatched information, and the effect this had in their respective Caribbean islands. It also sheds light on some of the ways that slaves were incorporated into the mechanisms by which information was collected and distributed, such as their encounters with printers, employment as couriers, and use as messengers to relay documents between colonial officials. In doing so, it hopes to encourage future discussion regarding how information moved in the British and French Caribbean amid periods of revolution and military conflict, how and why these processes changed, and the impact this had on print culture and mail systems in the post-revolutionary period of the 19th century.

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Muñoz, Torreblanca Marina. "La recepción de "lo primitivo" en las exposiciones celebradas en España hasta 1929." Doctoral thesis, Universitat Pompeu Fabra, 2010. http://hdl.handle.net/10803/7450.

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En España, al igual que en el resto de países europeos a finales del siglo XIX y principios del XX, se hace exhibición de "lo primitivo": personas (indígenas procedentes de los nuevos territorios colonizados) y objetos (piezas de arte y artefactos de la cultura material de los indígenas procedentes de las colonias). Algunas de estas muestras coinciden con las primeras exposiciones organizadas en España: Exposición General de las Islas Filipinas en Madrid (1887), Exposición Universal de Barcelona (1888) y Exposición Internacional de Barcelona (1929). El presente trabajo analiza la presencia o ausencia de "lo primitivo" (personas y objetos) en los principales acontecimientos expositivos españoles, su relación con acontecimientos homónimos en otros países europeos y su posible recepción en colecciones museísticas (museos de antropología, etnología y misionales).
In Spain, as in the rest of European countries at the end of the nineteenth century and beginning of the twentieth, aboriginal from the new colonized territories and "primitive" objects (art and artefacts from the material culture of the colonies) were also exhibited. Some of these events coincide with the first organized Exhibitions in Spain: General Exhibition of the Philippines Islands in Madrid (1887), Barcelona World Exhibition (1888) and Barcelona International Exhibition (1929). This work analyzes the presence or absence of "the primitive" (people and objects) in the major Spanish exhibitions, the relationship with similar events in other European countries and the possible reception in museum collections (museums of anthropology, ethnology and missionary).

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Bayiha, Ambroise Bayiha. "Healing in Pentecostal and Charismatic churches : a challenge to the Roman Catholic Church's mission in urban centres of Cameroon." Thesis, 2012. http://hdl.handle.net/10413/8215.

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This study has been motivated by the observation made in urban centres of Cameroon, that many Catholics are getting involved in divine, faith or spiritual healing ministry; something that has not been the case few years ago. A closer look at this phenomenon revealed that, not only the people were committing to the ministry, but the influence was external to the Catholic Church. With the gradual expansion of Pentecostalism in the cities and towns of the country, with its emphasis on healing, healing ministry became more of a necessity for other churches. The Roman Catholic Church having neglected this ministry over centuries is at the crossroad. And the question is to know how Catholic healing ministers can improve their healing ministry with elements borrowed from Pentecostal churches. In a fieldwork in Cameroonian city of Yaoundé, 20 interviews were conducted: 10 from the catholic side and 10 from the Pentecostal side represented by The Apostolic Church Cameroon. These data were analysed by the Thematic Analysis method. The analysis and the reflection that followed brought to light that there are different types of healing ministers operating in our cities but not all of them are actually doing what needs to be done. At this, Jesus Christ is presented as the model of healing for ministers to imitate; because Jesus did not heal for his own glory and interest rather for the infinite glory of God and for the salvation of the vulnerable people. The study states that ecumenism between Catholics and Pentecostal can well be initiated from healing ministry through a set of identified recommendations. KEY WORDS: Roman Catholic Church, Faith Healing, Healing ministry, Pentecostalism and Charismatic Churches.
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

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Ekone, Atem Gladys. "Women's empowerment for leadership position within the Presbyterian Church in Cameroon : a missiological exploration." Thesis, 2011. http://hdl.handle.net/10413/8293.

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This study is designed to explore the ways in which PCC’s missional engagement with Agenda PCC 2000 programme has effectively facilitated the empowerment of women for leadership. Under girded with a missiological framework, the exploration draws on insights from the concept of the Mission of God (Missio Dei) and the resulting understanding of humanity created in the image of God (Imago-Dei) and Koinonia that are used to analyze issues of mission, leadership and partnership. African Feminist pastoral theory and Feminist cultural hermeneutics are applied as theories to further guide the study. The study argues that man and woman are created with equal dignity and they both represent God’s purpose on earth. In the light of this theological understanding the study calls into question the PCC exclusion of women from senior leadership role within its ecclesial community. The research question of this study s: What are the experiences of women being empowered for leadership within PCC since the launch of the Agenda PCC 2000 programme? The methodology of the study followed a “mixed method approach” that involves collecting and analyzing more than one form of data in a single study as a design in addressing complex questions in an interdisciplinary research. The process of data analysis involved making sense of the empirical and non-empirical data to ascertain and understand the meaning of the data obtained through interviews. Through textual criticism and discussion with women sharing their experiences on empowerment and leadership positioning, revealed that some women are included in leadership positions but they are alienated by the patriarchal ecclesial power structures of the PCC. If the PCC is to be effective in its missional and ecclesial endeavours’ it needs to embrace a theology of partnership of women and men in leadership structures of the church. The study asserted that if equal space and equity are given to both men and women to participate in decision-making, then fresh approaches to leadership and understanding of mission will be opened. The study concluded that the PCC can do much more in balancing the gender gap if it follows the Trinitarian model of leadership by restructuring its male dominating pattern of leadership that permeates its administrative structures.
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

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Kganakga, Matome Junius. "Forty years of Roman Catholic Church Missionary Enterprise at Pax, 1928-1963." Thesis, 1992. http://hdl.handle.net/10386/2153.

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Chishimba, Celestino Diamond. ""Same country but different levels of church" : a comparative study of Christian missions in Zambia." Diss., 2007. http://hdl.handle.net/10500/1980.

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The thesis' discussion is by comparing Roman Catholic local Evangelisation in Western and Northern Provinces of Zambia with the focus on the Capuchins and White Fathers. Thus the thesis asserts with pastoral and missiological evidences that missionary activities carried by the capuchins and White Fathers occurred in a certain geographical, religious and sociological context. Hence faith encountered the culture of the Lozi and Bemba peoples in their given contextual milieu. As such this contextual milieu influenced their way of accepting Catholic faith inculcated in them by the early missionaries. As a matter of fact the two peoples received their catholic faith differently with the pointer to the way they responded to the teachings and doctrine of the church. This is exemplified in their levels of faith with the local church of Kasama having more Catholics compared to the local church of Mongu. Conclusively, early missionaries who came to evangelise Lozi and Bemba peoples had their original missionary impulse influenced by the Theology of mission, and to implantation of the church and the Church's teaching on missions. This theology contributed to the way they approached their evangelisation. Suffice to mention is the missionaries' differences in mentalities and cultural upbringing, compared to local people whom they encountered. White Fathers and Capuchins in their early evangelisation planted the seed of faith which has been received differently with the purpose and goal of making Christ and his message of, and invitation to, total human liberation known in both local churches of Kasama and Mongu.
Christian Spirituality, Church History and Missiology
M.Th. (Missiology)

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Langa, Clement Johane. "Relations between the first Catholic Missionaries and the people of Swaziland (1914-1955)." Thesis, 2001. http://hdl.handle.net/10500/17168.

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Text in English
Much of the history of the Roman Catholic Church in Swaziland is conjoined with the history of the Order of the Servants of Mary. Explanations for the historiographical emphasis of this study are plentiful: the Order of the Servants of Mary was the first Catholic missionary group that worked amongst the people of Swaziland and most of the missionaries who had worked in Swaziland, both female and male, belonged to the Order of the Servants of Mary. Although Swaziland was explored by Europeans as early as the nineteenth century, the country's geographical configuration and the fact that it was a British Protectorate have kept Swaziland in the isolated back room of African studies. Consequently, the work done by the first Catholic missionaries has attracted little academic interest. This is why very little is known about the pre-Christian Swaziland. The first Christian missionaries in Swaziland were Methodists who arrived in the country in 1844. When Catholics arrived in the country sixty six years later they understood the Church as Mater et magistra (mother and teacher) forty years before the encyclical, Mater et Magistrd. Their understanding can be deduced from the way they carried out the work of evangelization. The concept of Mater et Magistra caused them to have a paternalistic mentality which kindled in them an exaggerated zeal for souls. The lack of educational institutions in the country made them feel obliged to provide education to the local people. Those educative institutions later became vehicles for propagating Catholicism, which was mingled with European cultures, largely Italian and German. Religious and cultural pluralism, which had been condemned in principle by the homogeneous structure of the Swazi society, became popular in Swaziland under the auspices of the educative institutions established by the Church.
Christian Spirituality, Church History and Missiology
D.Th. (Church History)

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45

Fochang, Babila George. "An exploration of the conception of God among the Bali Nyonga and its impact upon their contemporary Christian practice with particular reference to hymnody and prayer." Thesis, 2004. http://hdl.handle.net/10413/2002.

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Through the invitation of the then traditional ruler of Bali Nyonga, the missionaries of the Basel Mission arrived there in 1903. They embarked on evangelisation especially through the opening of schools. They studied the mungaka language, translated the Bible into it and made several other publications. However in the process of translation they concluded in strong terms that the Bali had no notion of a Supreme Being who created heaven and earth. Professors, Bolaji Idowu, Kwame Bediako and others argue contrary to such missionary assertion above, that continuity from the old religion is what gives meaning to the understanding of the new. It is in this light that in this work we seek to explore the Bali Nyonga conception of the Supreme Being. We will also investigate Christian understanding of the God of Israel; whether he is understood only in the light of previous understanding or they consider him to be somebody whom they had never known in their worldview. The researcher begins however with the basic assumption that the new can be understood only in the light of the past. This is because the people have a few sayings, which clearly indicate that their past is so much, cherished. They say for example that Bo ma ni ntun mandzi mfi kui tsed I nden beh [one cannot dig a new road without cutting across the existing road], ntan 'wo' ka gha bun nden ma mi be mbe I ti' la' be nto nkwedkwed [the hawk said it is not good for old people to all die, lest one day people would take them for meat]1. There is also the name Dayebga [one cannot forget his homeland or their compound]. After introducing the work in chapter one, the next chapter presents a historical overview of the context of research. Chapter three explores the conception of God among the Bali Nyonga. The findings of Europeans are first presented followed by the understanding of indigenes. Chapter four considers the encounter between two conflicting worldviews and its consequences as the Gospel and missionaries [two different worldviews] came into contact with the Bali worldview. The next chapter investigates Christian practice and their understanding of God. We have done this by analysing some Church hymns and prayers. Chapter six is a summary of the findings and a theological reflection on the results of the findings. 1 The hawk is not eaten. By this proverb it is considered that if there are no old people to pass on old values the next generation may do things that are digressions from esteemed values. This saying emphasizes continuity. Babila Fochang, Wisdom of the Ancients - Some African Proverbs, Witty Sayings and their interpretations drawn mostly from Bali Nyonga in the North West province of Cameroon, Dschang: Dschang University Press, 2001, p.4
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

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Karecki, Magdalene Mary. "Formation for mission : catechesis in 'the rite of Christians initiation of adults'." Diss., 1995. http://hdl.handle.net/10500/17052.

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Kollman, Paul Vincent. "Making Catholics : slave evangelization and the origins of the Catholic Church in nineteenth-century East Africa /." 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3006520.

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Huber, Mary Taylor. "The ecclesiological frontier an ethnohistorical study of Catholic missionaries in the Sepik Region of Papua New Guinea /." 1986. http://catalog.hathitrust.org/api/volumes/oclc/18809465.html.

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Ravhudzulo, Mbulaheni Aaron. "The educational enterprise of the Reformed Presbyterian church in Venda, 1905-1953." Thesis, 1992. http://hdl.handle.net/10386/2176.

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"香港瑪利諾男修會." 2004. http://library.cuhk.edu.hk/record=b5896158.

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何心平.
"2004年6月".
論文(哲學碩士)--香港中文大學, 2004.
參考文獻 (leaves 92-96).
附中英文摘要.
"2004 nian 6 yue".
He Xinping.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004.
Can kao wen xian (leaves 92-96).
Fu Zhong Ying wen zhai yao.
Chapter 第一部分 --- 總論 --- p.1
Chapter 一、 --- 硏究背景綜述 --- p.2
Chapter 二、 --- 瑪利諾修會歷史的硏究現狀與局限 --- p.7
Chapter 三、 --- 本文主旨及方法 --- p.11
Chapter 四、 --- 史科分析 --- p.13
Chapter 第二部分 --- 瑪利諾與中國：美國天主教會的海外實踐 --- p.18
Chapter 一、 --- 瑪利諾修會成立背景 --- p.18
Chapter 2.1.1 --- 美國天主教會的成熟 --- p.19
Chapter 2.1.2 --- 國際氣候因素 --- p.21
Chapter 2.1.3 --- 新教的促進作用 --- p.22
Chapter 2.1.4 --- 梵蒂岡的政策轉向 --- p.23
Chapter 二、 --- 美國天主教傳教會的建立與中國情結 --- p.26
Chapter 2.2.1 --- 衝破樊籬 --- p.26
Chapter 2.2.2 --- 中國情結 --- p.30
Chapter 三、 --- 瑪利諾精神 --- p.32
Chapter 第三部分 --- 落腳與發展一一梵二會議之前的香港瑪利諾 --- p.38
Chapter 一、 --- 無意爲之: 1920´ؤ1930年代 --- p.38
Chapter 二、 --- 休戚與共：1940年代 --- p.41
Chapter 3.2.1 --- 救助難民的肇始 --- p.41
Chapter 3.2.2 --- 赤柱營中的神父 --- p.44
Chapter 三、 --- 生根建造：1950年代和1960年代 --- p.48
Chapter 3.3.1 --- 難民救濟總瞰 --- p.50
Chapter 3.3.2 --- "“福德主教中心´ح（Bishop Ford Centre )與“麵條神父´ح（“noodle priest"")" --- p.54
Chapter 3.3.3 --- 瑪利諾教育理念的實踐 --- p.57
Chapter 3.3.4 --- 難民救助與牧民皈化 --- p.59
Chapter 第四部分 --- 變遷與回應一梵二會議之後的香港瑪利諾 --- p.63
Chapter 一、 --- 梵二會議與香港教區的回應 --- p.63
Chapter 二、 --- 1970年後的香港瑪利諾 --- p.65
Chapter 第五部分 --- 瑪利諾的身份認同´ؤ´ؤ美國´Ø天主教´Ø傳教會 --- p.67
Chapter 一、 --- 天主教傳教會與梵蒂岡 --- p.67
Chapter 二、 --- 美國天主教傳教會和美國 --- p.69
Chapter 三、 --- 香港瑪利諾與香港教區 --- p.71
Chapter 第六部分 --- 結語 --- p.76
附錄一表格 --- p.80
Chapter 表1. --- 瑪利諾實用/職業學校 --- p.80
Chapter 表2. --- 瑪利諾神父創辦學校一覽表 --- p.81
附錄二圖片 --- p.82
Chapter 一、 --- 瑪利諾赤柱居所 --- p.82
Chapter 二、 --- 難民中心 --- p.82
Chapter 三、 --- 甘迺迪(Robert Francis Kennedy)訪問福德主教中心 --- p.89
附錄三參考文獻 --- p.92
Chapter 一、 --- 部分英文文獻（Selected English Resource) --- p.92
Chapter 二、 --- 部分中文文獻（Selected Chinese Resource) --- p.95

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Dissertations / Theses on the topic 'Catholic Church – Missions – Cameroon'

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