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Dissertations / Theses on the topic 'Catholic Church. Province of Peru'

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Published: 4 June 2021

Last updated: 19 February 2022

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1

Morgan, Michael P. "Normative requirements for the intellectual formation of permanent deacons experiences in the province of Miami, possibilities for the diocese of St. Augustine /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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2

Astuhuamán, Gonzáles César W. "Foundation, splendour, and collapse of the San Miguel de Piura church (1534- 1578), the first catholic church of Peru." Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/113366.

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The aim of this research is to analyze the imperial infrastructure and institutions developed by the Inca and Spaniards to control and administer the Piura Region through the major center of Piura La Vieja (or San Miguel de Piura). This study leads with two main questions: What were the functions of the institutional buildings at Piura La Vieja, and how did these functions change from the pre-Hispanic to Transitional Colonial periods? To answer these questions, I developed a methodology to concede the limited documentary sources and surviving archaeological evidence. The Spaniards established San Miguel de Piura in 1534 and according to early documentary sources, a Catholic church was built circa 1539, which operated until 1578. During the 2005, 2008 and 2011, field seasons at Piura La Vieja we identified and excavated a structure to the south of the central plaza, oriented from North-West to South-East. The structure was identified and recorded as the architectural remains of a church, including an atrium, main entrance, tower, outer wall, altar, and sacristy. This church was built over a pre-existing pre-Hispanic building which followed a different axial orientation. The church of San Miguel de Piura is significant in that it is the only surviving building of the first seven churches built in Peru before 1540.This article is organized in five parts: the first is dedicated to explore the pre-Hispanic Period (1800 a.C.-1532 d.C.), the second to the Spanish establishment of San Miguel de Piura, the third to the brief rise of San Miguel, the fourth to the collapse of the site. Finally, some preliminary conclusions and directions for further research are presented.
Esta investigación analiza la infraestructura e instituciones imperiales desarrolladas por los incas y españoles para controlar y administrar la región Piura mediante Piura La Vieja (o San Miguel de Piura). Dos preguntas son abordadas: ¿Cuáles fueron las funciones de las edificaciones institucionales? y ¿cómo sus funciones fueron cambiando desde los períodos prehispánico al Colonial Transicional? Para responderlas, combiné fuentes documentales y evidencias arqueológicas. Los españoles fundaron San Miguel en 1534 y, en 1539, una iglesia católica fue construida según fuentes documentales, la cual operó hasta 1578. Durante el trabajo de campo de 2005, 2008 y 2011, se excavó una edificación, construida sobre una prehispánica, localizada al sur de la plaza central, y se registraron componentes arquitectónicos de una iglesia: atrio, puerta principal, campanario o espadaña, muro perimétrico, altar y sacristía. La importancia de la iglesia radica en que es la única edificación sobreviviente de las siete iglesias tempranas construidas en el Perú antes de 1540. Este artículo es organizado en cinco partes: la primera está dedicada a explorar el período prehispánico (1800 a.C.-1532 d.C.); la segunda, al establecimiento hispano de San Miguel de Piura; la tercera y cuarta, al ascenso y colapso del sitio; finalmente, se presentan algunas conclusiones preliminares y futuras investigaciones son presentadas.

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3

Seljak, David 1958. "The Catholic Church's reaction to the secularization of nationalism in Quebec, 1960-1980." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39996.

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The political modernization of Quebec in the 1960s meant that the close identification of French Canadian identity with the Roman Catholic faith was replaced by a new secular nationalism. Using David Martin's A General Theory of Secularization, I examine the reaction of the Catholic Church to its own loss of power and to the rise of this new secular nationalism. Conservative Catholics first condemned the new nationalism; by 1969 some conservative accepted the new society and even supported its state interventionism. Most important Catholic groups, including the hierarchy, the most dynamic organizations, and largest publications came to accept the new society. Inspired by the religious reforms of the Second Vatican Council and new papal social teaching, they affirmed the right of Quebeckers to self-determination and social justice. The Church created a sustained ethical critique of nationalism as a means of redefining its public presence in Quebec society. The consensus around this ethical critique and redefinitions of the Church role is evident in the participation of Catholic groups in the 1980 referendum on sovereignty-association.

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4

Lee, Christine Shen-Chirng. "The power and the glory : belief, sacramentality and native Andean Catholic priests in Talavera, Peru." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16549.

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In Talavera, a small town in the rural south-central Peruvian Andes, Catholicism is deeply rooted in local institutions, society and history. I explore Talaveran Catholicism primarily through the eyes of the priests and the core parish community, and in doing so seek to contribute to the anthropology of Christianity, including the anthropology of Catholicism, and the anthropology of the Andes. Engaging with dominant models in the anthropology of Christianity of Christianity as a religion of conversion and radical discontinuity, I argue that in Talavera, such models no longer ring true for local Catholics: instead, Christian conversion is long forgotten and taken for granted, while Christianity is an important source of continuity with the past. This is related to the activities of the current generation of Catholic priests in Talavera, who are locally native and who by and large tend to be more sympathetic to local Andean Catholic traditions as a result—but without subscribing to dominant anthropological framings for pro-Andean sentiment. Instead, I draw on David Brown's formulation of Christian tradition to argue for a new anthropological model views the ‘syncretic' aspects of Andean Catholicism as simply part of Catholicism in general. Following the emphasis on incorporating theology, I subsequently argue that we need to take seriously Catholic notions of sacramentality as an ontological transformation—a theme throughout the majority of the thesis. I argue that sacramentality underlies how Catholic priests can be simultaneously divine and human through the sacrament of ordination; structures clerical-lay relations in Catholic parishes by creating the space for lay assistants to carry out the work of priests without becoming priests themselves; and causes membership of the Catholic Church, thereby leaving belief to carry out the work of improving, rather than effecting, one's Catholic-ness.

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5

Fleming, Peter J. "Chosen for China the California province Jesuits in China, 1928-1957 : a case study in mission and culture /." online access from Digital dissertation consortium, 1987. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?8802866.

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6

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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7

Seiler, Gerald L. "The right of the laity to associate and the lay Carmelites of the Province of the Most Pure Heart of Mary." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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8

Paz, y. Miño Manuel. "ETHICAL APPROACHES TO THE PERUVIAN STATE TREATMENT IN FAVOUR OF THE CATHOLIC CHURCH : Is there any state religious discrimination in Peru?" Thesis, Linköping University, Centre for Applied Ethics, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-19429.

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In this thesis I will discuss two different ethical approaches to the Peruvian state treatment in favour of the Catholic Church, for and against, based respectively on communitarian and secularist views on the state-Church relationship which I will also discuss. After that I will offer concepts of several types of discrimination and I will connect them to the question if the Peruvian state treatment in favour of the Catholic Church is a kind of discrimination against non-Catholic minorities-believers and non-believers. Finally, I will summarize the thesis and make some general conclusions.

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9

Nwosu, Vincent. "The contribution of the laity to the growth of the Catholic Church in the Onitsha Province of Eastern Nigeria 1905-1983." Thesis, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309959.

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10

Sammon, Henry Matthew. "Temporal administration in the American province of the Institute of the Marist Brothers of the Schools." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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11

Stringer, Bridie. "What is the ecclesial understanding of the role of the Permanent Diaconate in the contemporary Roman Catholic Church in England and Wales, with specific reference to Southwark Province?" Thesis, St Mary's University, Twickenham, 2010. http://research.stmarys.ac.uk/259/.

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This research has been conducted against the backdrop of the Second Vatican Council's "People of God" motif. The term "ecclesial" in the title embraces both lay faithful and clergy, although the lens through which their views are gauged is that of the deacon. The empirical findings of the research have been derived from fifty-three deacons of Southwark Province who completed narrative questionnaires about their collective six hundred years of experience in ordained ministry. The research methodology was mainly qualitative, using an adapted grounded theory approach to explore the themes which emerged from the respondents' own testimonies. These included discernment of their vocations, their formation programmes, what helped or hindered them in their early days of ministry and how they were received by their parish priests and their communities. As a theological consideration of the permanent diaconate, the project points to : * a richer scriptural interpretation of diakonia than a simplistic reading of Acts 6 * an understanding of the episcopate as the "fullness of order" from which are extended the two "arms" of the bishop's pastoral oversight - diaconate and presbyterate * a praxis which reflects the diaconate as a unique and full order The chief findings of the research are as follows: * Whilst formation for deacons has become theologically more robust over the past decade, there remain gaps in ongoing formation, both theologically and pastorally and an underdeveloped structure for the deacon to be properly supervised in his ministry. * The pastoral role of the deacon's wife remains unclear. Although, in the main, she is an animator of her husband's witness and compensates for his lack of time with the family, there is little evidence that the concept of "diaconal marriage", as a basis for joint ministry, is devloping. * The discipline of celibacy for widower deacons reflects a limited and sacerdotal understanding of what it means to be a sacred minister in Holy Orders. Although dispensations for remarriage are possible, these exceptional concessions may restrict the theological unfolding of the concept of diaconal marriage. * The continued exclusion of women from ordained ministry remains problematical for some. However, Pope Benedict's recent moto proprio "Omnium in Mentem" may signal future opportunities for a more diverse ordained diaconal ministry.

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12

Jones, Cameron D. "In Service of God and King: Conflicts between Bourbon Reformers and the Missionaries of Santa Rosa de Ocopa in Peru, 1709-1824." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1374072518.

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13

Vallières, Catherine. "Apprendre à bien mourir : les écoliers et la mort au Québec, 1853-1963." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq25752.pdf.

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14

Blouin, Annie. "Les exigences pastorales de Mgr de Saint-Vallier envers ses prêtres, 1685-1727." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ38027.pdf.

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15

Mandeya, Annah Shamiso. "The role of culture and the Roman Catholic Church on HIV and AIDS among the Manyika women of Manicaland, Zimbabwe." Thesis, 2018. http://uir.unisa.ac.za/handle/10500/25673.

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Includes bibliographical references (leaves 103-113)
The advent of HIV and AIDS has had a negative impact on the Catholic, Anglican and Methodist churches (as well as others) in Manicaland, Zimbabwe. This was due to the difficulty of accepting the reality of this pandemic. This happened because the disease came with unbearable psycho-social suffering rooted in stigmatisation and discrimination, especially among women, who were the most vulnerable group. This study critically examines and exposes the effects of HIV and AIDS on Manyika women. The researcher argues that, on the one hand, some religious and cultural practices contributed to the spread of the HIV and AIDS infection. On the other hand, some of these practices discouraged the spread of HIV and AIDS pandemic and needed to be enhanced. Furthermore, even if churches are involved in the battle against HIV, their efforts are hindered by cultural practices such as the Manyikas’ unwillingness to discuss taboo issues such as sex and gender in public. This makes women vulnerable. In addition, the problem has been complicated by the fact that the issue of sexuality is not openly discussed in the churches. Using qualitative methods, the researcher conducted interviews with Catholics and found that there is a need to continually engage with these communities. Their lived experiences can be used to bring about their liberation and improve their capacity to deal with their situation. The argument of this study is that there is an urgent need to liberate and empower women in the era of HIV and AIDS. The journey that has already been started by the Circle of Concerned African Women Theologians (“the Circle”) could assist in the liberation of women to deal with the HIV and AIDS pandemic. In addition, this can build on Catholic Church HIV and AIDS interventions among the Manyika people of Zimbabwe as a premise of that process of liberation.
Philosophy, Practical and Systematic Theology
D. Phil. (Theology)

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16

Smith, Susan Elizabeth. "Contemporary Developments in Catholic Missiology : the Story of the Sisters of Our Lady of the Missions of the Province of Aotearoa New Zealand, 1861-2000." 2002. http://hdl.handle.net/2292/2336.

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Whole document restricted at the request of the author
Significant changes have occurred in the Catholic practice and theology of mission since the second Vatican Council (1962-65). To appreciate better the extent of these changes, I have charted major shifts in the story of mission of the Sisters of Our Lady of the Missions, founded in Lyon in 1861. In particular, I have examined the various theologies that informed these shifts. This micro-study of one particular Catholic group offers an entry-point into a consideration of contemporary Catholic theologies of mission and missionary practice. Since Vatican II, there has been a growing awareness of the universal and salvific presence of the Spirit in creation and history. I will seek to show how this has affected Catholic missiological reflection through an examination of the work of selected Catholic theologians. These theologians direct attention to the mission of the Spirit, and to the relation between the Spirit and the Son in the mission of the Triune God. This pneumatological emphasis often has been overlooked in theologies of mission that are more overtly ecclesiological or christological in their orientation. I then examine selected New Testament texts in order to discern the legitimacy of such pneumatological emphases in emerging trinitarian theologies of mission. While New Testament texts indicate that the mission of the Spirit is both antecedent and consequent to the mission of Jesus, the examination of scriptural texts in this research concentrates on the antecedent mission of the Holy Spirit in selected Johannine, Matthean and Lukan texts. My research suggests that an emphasis on the mission of the Spirit permits an understanding of mission that can expand the parameters associated with ecclesiocentric and christocentric models of mission.

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