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Dissertations / Theses on the topic 'Ecclesiola in Ecclesia'

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Published: 4 June 2021
Last updated: 3 February 2022

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1

Holmgren, Ingrid. ""Ecclesiola in Ecclesia" : Missionssällskapet Bibeltrogna Vänner och kyrkofrågan mellan åren 1911-1986." Thesis, Linköpings universitet, Avdelningen för kulturvetenskaper, KVA, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-89425.

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This essay examines the Swedish missionary association Bible Faithful Friends’ (Bibeltrogna Vänner, BV) ecclesiological development between the years 1911 – 1986 and their relation to the Church of Sweden. This essay’s three main questions are: - How did the ecclesiology of BV develop during the years 1911 – 1986, with certain focus on 1967-1986? - In what way was this ecclesiology imprinted by a) the structure of the missionary association? b) and the ecclesiological standpoint of the leader Axel B. Svensson? As regards the first question, the study shows that BV's ecclesiology, particularly in the years 1967 – 1986, is characterized by a church debate between BV's board and the promoters and founders of the Lutheran Confessional Church (Lutherska Bekännelsekyrkan, LBK). The latter was founded due to what they identified as confessional deviations in the Church of Sweden. Their view of church fellowship was that the invisible and the visible church should be uniform in doctrine, faith and confession. Accordingly, they argued that the lack of church discipline had led the Church of Sweden to deviate from the word of God and the apostles' doctrine. In the 1980’s, a proposal to allow Evangelical Lutheran congregations to form within BV, initiated a theological work by the board. The annual meeting of 1986 resolves not only to permit the emergence of free Evangelical Lutheran congregations within BV, but rather to encourage such a transition. In the second question, this study shows that the varying local church conditions among missionaries in northern Skåne in the 1870’s, resulted in the formation of "Communion fellowships". The historical explanations to the formation of these fellowships vary. However, essential to this study is the explanation given in BV’s internal historiography. This reveals that these fellowships were founded out of a need to receive Holy Communion as they had been excommunicated from the parish church. In other areas, missionaries were welcomed and encouraged by the church; hence Holy Communion was not here an issue. These varying local conditions in the grassroots movement BV contributed most likely to the association's pragmatic position in the church issue. Furthermore, one was united in the focus of mission, both near and abroad. In the third question, the study shows that Axel B. Svensson's ecclesiology had an essential impact on BV's official position in the church issue. Moreover, the absence of his voice after his death in 1967 makes clear that his ecclesiology was considered indicative to both BV and LBK. Both used him as legitimizing their own position but perceived him quite differently. However the dominating position among BV members was to remain within the Church of Sweden by working for spiritual revival in her midst. Being an ecclesiola in ecclesian, and thereby promote revival. At the same time one was open towards a relationship change towards the Church of Sweden if this would be considered necessary. 1986 is the year when one could regard this statement to be put to test: through encouraging the formation of Evangelical Lutheran congregations within BV, the association proves to stay true to its pragmatic ecclesiological standpoint were collaboration on the mission field, home and abroad, is superior to union in church issues. My analysis of these results comes to the conclusion that BV was once and is still founded in the identity of being "ecclesiola in ecclesia". Therefore, during the 1967 – 1986 debate, this identity is challenged by certain BV members wanting to be ecclesia instead of ecclesiola. The pragmatic ecclesiological standpoint, which has long been practiced in the northern Skåne example, in the work of Axel B. Svensson and in the decision of 1986, was hence the reason to why BV was able to stay true to their particular mission: being ecclesiola in ecclesia.
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2

Bradbury, John Paul. "Theologia reformata – Ecclesia reformanta : dynamics of theological and ecclesial identity." Thesis, University of Cambridge, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596844.

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This thesis attempts to construct a realistic theology of the Church. The foundations for such a theology are in the concrete historical existence of the life of the churches; and the treatment of them is rooted in the life and theological tradition of the Reformed churches and their understanding of ‘perpetual reformation’. The thesis argues that traditional systematic doctrinal elucidations of the Church fail to engage the life of the concrete historical Church when they seek to prioritise internal systematic coherence. Through a critique of the place the Church holds within the doctrinal systems of Calvin and Barth it argues that the doctrine of the invisible Church typically functions as a idealised and dualistic ontology of the Church which undermines the ability of theology to engage with the concrete historical visible Church. In an examination of the function of confessional texts within the Reformed tradition, and a close reading of one particular text, the key themes of the sociality of the Church, the incomplete nature of the Church and therefore its perpetual reformation, and the triadic relationship of God-the people of God-world are explicated. An examination of the reformation of confessional positions regarding Israel and Judaism isolates primary factors involved: a returning to origins (scripture); the context of the world; and the practices of the Church. The implications of the Jewish-Christian dialogue in returning the Church to the Hebrew scriptures and Jewish thought as resources for ecclesiology are highlighted. An examination of the initiation and renewal of the covenant within the Old and New Testaments reveals three fundamental orientations as necessary for re-information: to the past, to the world, and to the future. These are mediated through practices (both within biblical Israel and the contemporary worship of the Church), the functioning of which are elucidated with reference to social scientific theories of collective memory. It is argued that the Church is historically contingent, formed as such through divine activity within history, and it is this contingency, bounded by the future in-breaking of God both in, and to end, history, which allows for an understanding of the incomplete and sinful nature of the Church and the way the identity of the Church is formed primarily through its practices.
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3

Yocum, John P. "Ecclesial mediation in Karl Barth." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365678.

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4

Downing, Laura. "Apostolic Religious: Lay Ecclesial Ministers?" Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108066.

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Thesis advisor: Richard Lennan
Thesis advisor: Margaret Guider
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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5

SLEMAN, ELIAS. ""rite, ecclesia sui iuris et implications institutionnelles"." Paris 11, 1997. http://www.theses.fr/1997PA111003.

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Bien qu'il fut l'un des mots les plus employes dans l'eglise catholique, le mot "rite" a ete caracterise, dans son utilisation, par une diversite de sens peu harmonieux, et entache d'un manque de precision qui l'a profondement affecte. C'est pourquoi, il a ete mis en cause par vatican ii. Plusieurs etapes successives ont cherche a resoudre ce probleme terminologique, avec tout ce qui en decoule d'implications institutionnelles. A la suite de vatican ii, qui a utilise l'expression "eglise particuliere ou rite", le codex iuris canonici latin de 1983 a employe la formule "eglise rituelle sui iuris" et le codex canonum ecclesiarum orientalium a opte pour deux termes : "ecclesia sui iuris", qui qualifie une communaute ecclesiale dans son entite canonico-ontologique, et "rite" qui est le patrimoine historique socio-religieux vecu par celle-ci. L'innovation recherchee vise, entre autres, l'unite de l'eglise en legitimant l'existence des diversites dans l'unite de l'eglise catholique. Une meme foi n'est pas incompatible avec la diversite de traditions, de patrimoine et de la maniere de vivre cette foi. Ceci nous conduit a interroger l'eglise catholique elle-meme sur son organisation et sur ses rapports avec l'eglise latine et les eglises orientales catholiques. L'unification entre le pontife romain et le patriarche d'occident, entre les instances qui composent l'organisation de l'eglise latine et celles de l'eglise catholique, conduit, entre autres, a l'identification entre l'eglise catholique et l'eglise latine, ce qui affecte les rapports des eglises orientales catholiques avec l'eglise catholique universelle. Cette derniere, pour pouvoir etre a la disposition de toutes les eglises sans aucune discrimination ou partialite, ne doit pas s'identifier a une eglise sui iuris determinee. Ceci nous a conduit a faire des propositions organisationnelles au niveau de l'eglise catholique et de toutes les eglises catholiques
Through well used in the catholic church, the word "rite" has been characterised by a diversity of meanings and a lack of precision. It has therefore been contested by vatican ii. Several successive attempts have been made to resolve this terminological problem with its institutional implications. Following vatican ii, which has used the expression "particular church or rite", the codex iuris canonici of 1983 has preferred the formulation "ritual church sui iuris", and the codex canonum ecclesiarum orientalium has opted for two terms : "ecclesia sui iuris", which qualifies an ecclesial community in its canonico-ontological entity, and "rite" which constitutes the historical and socio-religious heritage lived by the community. The innovation aims at legitimizing the existence of diversities within the unity of the catholic church. The same faith can be lived within different traditions. We are therefore led to question the catholic church in her organisation and links with the latin church and the eastern catholic churches. The unification between the roman pontiff and the western patriarch, organisations and instances of the latin church and of the catholic church, leads, among other thinks, to the identifications between the latin church and the catholic church, which affects the links between the eastern catholic churches and the universal catholic church. To promote a better unity in diversity, the universal church must not identify herself with any particular church sui iuris. We present some organisational propositions at the level of the catholic church and all the catholic churches
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6

Delotavo, Alan J. "Contemporary evangelicalism, ecclesiology, and ecclesial regeneration." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-10032006-155559/.

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7

Heiding, Sven Fredrik. "Giving Ignatian Exercises at ecclesial frontiers." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:246e4d6d-14a7-44c2-88f5-a292c8ebf2e5.

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The Spiritual Exercises of Ignatius of Loyola, the founder of the Jesuit order, presuppose Roman Catholicism, but are today made by many who are not Catholics. Moreover, even Roman Catholics who make Ignatian Exercises often are not spontaneously inclined to obey Roman ecclesiastical authority. Neither avoiding the ecclesial dimension nor an authoritarian ‘follow the rules!’ provides spiritual directors with adequate orientation when working with issues at Church frontiers. This dissertation in pastoral theology seeks to navigate a middle position by moving beyond the individualism and the a-historical assumptions of the existing relevant literature. The dissertation remains close to the Ignatian primary sources, in the awareness that the Ignatian tradition needs to be constantly updated and that the contemporary ecclesial frontiers are not fully foreseen in the canonical texts. The main hypothesis is that a notion is needed of a ‘pilgrim Church’ in space and time, with Christians who are related to one another in a deep and fundamental sense. The minor hypothesis is that the individual needs to be open towards and prepared to learn from the Roman Catholic Church, in order to understand and to be profoundly moved by these exercises, but not necessarily to become a Roman Catholic. Having presented and discussed various approaches in the writings of twentieth-century and recent thinkers, this thesis puts forward its own ecclesiological position informed by Charles Taylor, Hans-Georg Gadamer and Karl Rahner. The aim is to take Ignatian studies forward by combining relational anthropology, hermeneutics and a sacramental understanding of the Church, and to apply this synthesis to the practice of giving Ignatian Exercises. The final chapter discusses a selection of cases in the light of my ecclesiological position. The synthesis and application claim originality.
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8

Hughes, James Thomas. "Ecclesial solidarity in the Pauline corpus." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=228196.

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This thesis examines expectations of ecclesial solidarity in the letters to communities in the Pauline corpus, with a particular focus on inter-church solidarity, as this has been a neglected area. The thesis proceeds by examining the use and meaning of ἐκκλησία, images for the church, and the language of imitation and apostleship in the nine Pauline letters addressed to churches, taking the letters in four groups by approximate and relative chronological order, after first examining the use of ἐκκλησία in ancient Greek literature, and in the Septuagint and related literature. This examination confirms the traditional understanding of ἐκκλησία as 'assembly', whilst also highlighting a flexibility of usage, and the focus on assembly as a political, decision making gathering. The examination of Paul's earliest letters reveals a concern with intra-church solidarity. However, close analysis of the use of ἐκκλησία taking into account earlier usage suggests that Paul uses ἐκκλησία flexibly, and trans-locally. Concerns with inter-church solidarity can also be seen in the use of the language of 'brothers' and holy people, and in the examples presented of churches to be imitated. This solidarity extends beyond hospitality and mutual support to behaving for the benefit of other churches. In the Corinthian correspondence, alongside a frequently noted concern with intra-church solidarity, there is an extensive concern for inter-church solidarity, shown in the use of ἐκκλησία, brothers, body, saints and temple, and the language of imitation and apostleship. Close analysis reveals this concern throughout the letter, and that Paul seeks to promote a shared ethos across all churches, not just those of the Pauline mission. Romans and Philippians continue to show a concern for inter-church solidarity, but the particular issues addressed in the letters mean that the focus is on intra-church solidarity. Colossians and Ephesians demonstrate an extensive concern for inter-church solidarity, seen in the trans-local, but not heavenly, use of ἐκκλησία and in the language of holy people, body and temple. However, this inter-church solidarity is promoted as an encouragement to intra-church solidarity, and, particularly in Ephesians, inter-church solidarity is fostered by intra-church solidarity.
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Norrman, Marie. "Ecclesia Online : Digitaliserad gudstjänst och den förmedlade kyrkosynen." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-184724.

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10

Tagle, Luis Antonio G. "Two plans for the Council Cardinal Suenens, Ecclesia ad intra, ecclesia ad extra : Cardinal Montini, The Church's mystery, mission, and relations /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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11

Weathers, Stephen Mark. "Liberation ecclesial identity as dialogical social posture." Abilene, TX : Abilene Christian University, 2007. http://www.tren.com.

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12

Thomas, Bogonko. "Inculturation ecclesial and theological dynamics in East Africa /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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13

Obiekwe, Kenneth. "Presence as Ecclesial Peacemaking Strategy A Yodcrian Perspective." Bulletin of Ecumenical Theology, 2008. http://digital.library.duq.edu/u?/bet,3159.

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14

Shepherd, Albert L. "The body of Christ : T.F. Torrance's ecclesial ontology." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=230058.

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Ecclesial ontology treats the origin, nature, existence, and destiny of the church. In the thought of T. F. Torrance, ecclesiology is derived from the doctrine of divine perfection. The church is given to participate in the fullness of God through the person of Jesus Christ. By framing his account in this way, Torrance issues a correction to the ecclesiological reductionism commonplace in the modern ecumenical movement. However, Torrance's particular construal of the Christ-church relation must be challenged. In his account, Christology is materially disproportioned in such a way that it threatens to absorb ecclesiological categories. Furthermore, Torrance undermines his ecumenical project, in which ecclesial unity is grounded in the mystery of the incarnation, by suggesting that the “mystery of iniquity” can prevent the actualization of this unity in space and time. Torrance's ecclesiology provides a rich resource for future constructive accounts to draw on, provided these accounts refine and revise said ecclesiology.
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15

Hjälm, Michael. "Liberation of the Ecclesia : The Unfinished Project of Liturgical Theology." Doctoral thesis, Uppsala universitet, Kyrkovetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-158782.

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This dissertation is a critical study of the paradigm of Liturgical Theology. Focus in this systematic inquiry has been on the Russian school with the focal point in the works of Alexander Schmemann, who was active in the late 20th century. The main question of the thesis concerns the relation between theory and practice in Liturgical Theology.                       It is claimed that the relation between theory and practice corresponds to the relation between ritual action and communicative action. The former concerns the identity founded on the unavoidable alterity immanent in life, but also transcending life through a holistic encounter with life, which enables us to express a holistic attitude to life and the entire world. The latter concerns the equally unavoidable rationalization of life which gives rise to a continuous atomization of life through science and the process of acquiring facts and data.                       The thesis makes use of different theories for the reaching of an explanatory theory in connection to theory and practice. Foremost the Theory of Communicative Action in the works of Jürgen Habermas and the re-interpretation of disclosure by Nikolas Kompridis is used. It is claimed tthat ritual action is connected to a primary disclosure attached to otherness with the intention of revealing the identity of the Ecclesia. Without identity, we are left with a never-ending debate and a continuous atomization where every answer exponentially provokes more questions. Communicative action then is connected with a secondary co-disclosure with the intention for the reaching of mutual understanding, making subjects accountable and responsible. Without communicative action we are bound on a long walk into the never ending sea of being. The missionary imperative in the Ecclesia is dependent on the co-existence of ritual action and communicative action.
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Schäufele, Wolf-Friedrich. ""Defecit Ecclesia" : Studien zur Verfallsidee in der Kirchengeschichtsanschauung des Mittelalters /." Mainz : P. von Zabern, 2006. http://catalogue.bnf.fr/ark:/12148/cb410136006.

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17

Selak, Annie. "Toward an Ecclesial Vision in the Shadow of Wounds:." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108716.

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Thesis advisor: Nancy Pineda-Madrid
This dissertation in the area of systematic theology examines wounds in the church, specifically two examples of systematic injustice that prevent the church from living into its mission to proclaim the Gospel and make present the reign of God on earth. I argue that the church is wounded, as most clearly evidenced by the wounds of racism and sexism. Ecclesiology must take seriously the reality of wounds in order to be church in credible and authentic ways. In order to deepen this examination, I utilize contemporary trauma theory as a tool to clarify the nature and dynamic of wounds. The overarching theme of trauma theory is woundedness, for the term “trauma” derives from the Greek term for wound. An originating trauma or wound continues to become known to the victim in the present and future, unable to be relegated to the past. As a result, it is essential for the church to attend to the site of the wound in order to uncover the truth contained in the wound rather than ignoring it. The church cannot fully be church if it neglects its own painful and uncomfortable wounds. Rather, in order for the church to embody its mission, it must attend to these insistent, important, and neglected wounds. The capacious ecclesiological work of Karl Rahner, when placed in dialogue with trauma studies, reorients ecclesial self-understanding. Rahner’s understanding of church as symbol and sacrament affirms paradoxical realities of the church, such as the church as sinful and holy. Rahner’s emphasis on the church as mystery has the capacity to hold the challenges articulated by trauma theory, for there is always more to the church than currently expressed. Rahner’s ecclesiology emphasizes the importance of the concrete as well as the transcendent, attending to the realities of wounds in the church while being attentive to the ongoing self-gift of God. Together, the contributions of trauma theory and Rahner’s ecclesiology illuminate ways to identify essential components of an ecclesial vision in the shadow of wounds. An ecclesial vision in the shadow of wounds must include lived experience, center the role of wounds, consider ecclesial authenticity, embrace paradox, and hold space for the revelatory nature of wounds. If ecclesiology fails to attend to the wounds of the church, our understanding and practice of the church will become distorted. The marks of the church as one, holy, catholic and apostolic are threatened when the wounds of the church are denied. By engaging in this ecclesiological method, wounds in the church can undergo a transfiguration to become post-Easter wounds, where their memory still exists but they cease to continue to harm the church. This dissertation argues that Roman Catholic ecclesiology must address its own institutional wounds in order to credibly embody its mission to make the reign of God present in the world, while living into the already-but-not-yet reign of God
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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18

Phillips, Elizabeth Rachel. "Apocalyptic theopolitics : dispensationalism, Israel/Palestine, and ecclesial enactments of eschatology." Thesis, University of Cambridge, 2009. https://www.repository.cam.ac.uk/handle/1810/288883.

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This thesis is a critical analysis of the theology and ethics of dispensationalist Christian Zionism in America. Chapter One introduces the thesis and its method, which draws constructively from history, sociology, and anthropology while remaining substantively theological. Chapter Two describes dispensationalism's origins in nineteenth-century Britain and its dissemination and development in America. Chapter Three moves from broad, historical description to the contemporary and particular through an introduction to Faith Bible Chapel (FBC), an American Christian Zionist congregation. This description arises from an academic term spent at FBC observing congregational life and conducting extensive interviews, as well as fieldwork undertaken in FBC's "adopted settlement" in the West Bank, including interviews with Israeli settlers about partnerships with American Christians. The remaining chapters move to more explicitly doctrinal analysis. Chapters Four through Six are shaped by William Cavanaugh's concept of 'theopolitics' (Theopolitical Imagination, 2002): a disciplined, community-gathering common imagination of time and space. Through the exploration of a key historical text (The Scofield Reference Bible, 1917) and its continuing legacies in the life and thought of FBC, these chapters examine the theopolitics of dispensationalist Christian Zionism, demonstrating that it is a complex system of convictions and practices in which the disciplines of biblicism and biblical literalism form an eschatology which subordinates ecclesiology and Christology, nurturing an imagination of the roles of Christ and the church in time and space which sever social ethics from necessary Christological and ecclesiological sources. John Howard Yoder's work is used to bring this system into relief, and to establish that eschatology per se is not inimical to Christian social ethics. Chapter Seven concludes the thesis with a summary of its findings, as well as a discussion of the positive functions of apocalyptic in Christian social ethics, pointing toward the possibility of alternative ecclesial enactments of apocalyptic theopolitics.
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19

Hannon, John B. "The college of consultors and the exercise of ecclesial authority." Thesis, University of Ottawa (Canada), 1986. http://hdl.handle.net/10393/4896.

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20

Birch, Ian J. "The ecclesial polity of the English Calvinistic Baptists, 1640-1660." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6362.

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The subject treated in this thesis is the doctrine of the church among the English Calvinistic Baptists in the period, circa 1640-1660. This timeframe covers the significant phase of early Calvinistic Baptist emergence in society and literary output. The thesis seeks to explore the development of theological commitments regarding the nature of the church within the turbulent historical context of the time. The background to the emergence of the Calvinistic Baptists was the demise of the Anglican Church of England, the establishment by Act of Parliament of the Westminster Assembly of Divines, and the establishment of a Presbyterian Church of England. The English experiment with Presbyterianism began and ended in the years covered in this work. Ecclesiology was thus one of the most important doctrines under consideration in the phase of English history. This thesis is a contribution to understanding alternative forms of ecclesiology outside of the mainstream National Church settlement. It will be argued in this thesis that the emergence and development of Calvinistic Baptist ecclesiology was a natural development of one stream of Puritan theology of the church. This was the tradition associated with Robert Brown, and the English separatist movement dating from the 1570s. This tradition was refined and made experimental in the work of Henry Jacob. Having developed his ecclesiology in the Netherlands, in 1616 Jacob founded a congregation in Southwark, London from which Calvinistic Baptists would emerge with distinct baptismal convictions by 1638. Central to Jacob's ideology was the belief that a rightly ordered church acknowledged Christ as King over his people. The Christological priority of early Calvinistic Baptist ecclesiology will constitute the primary contribution of this thesis to investigation of dissenting theology in the period.
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21

Obasi, Solomon Okezie. "Evangelisation and modernity cultural issues as missiological imperative in Ecclesia in Africa." Hamburg Kovač, 2002. http://www.verlagdrkovac.de/978-3-8300-3526-8.htm.

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Obasi, Solomon Okezie. "Evangelisation and modernity : cultural issues as missiological imperative in "ecclesia in Africa" /." Hamburg : Verlag Dr. Kovač, 2008. http://www.verlagdrkovac.de/978-3-8300-3526-8.htm.

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23

Horie, Ruth. "Ecclesia Deo Dedicata : church and soul in the late medieval dedication sermons." Thesis, University College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287898.

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24

Péricard, Jacques. "Ecclesia Bituricensis : le diocèse de Bourges des origines à la réforme grégorienne /." Clermont-Ferrand : [Paris] : Fondation Varenne ; diff. LGDJ, 2006. http://catalogue.bnf.fr/ark:/12148/cb40956635t.

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Okezie, Obasi Solomon. "Evangelisation and modernity : cultural issues as missiological imperative in "Ecclesia in Africa /." Hamburg : Dr. Kovač, 2008. http://catalogue.bnf.fr/ark:/12148/cb41342478g.

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26

Lerotholi, Gerard T. "The Acts of the Apostles and Ecclesia in Africa: An intertextual inquiry." Thesis, University of Ottawa (Canada), 2002. http://hdl.handle.net/10393/6369.

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This present work consists of six points: (1) Nature and Scope of the thesis; (2) Problem and Method (first part of chapter one); (3) Research Hypothesis (second part of chapter one); (4) The use of quotations from Acts in Ecclesia in Africa (chapters three and four); (5) The allusions to Acts in Ecclesia in Africa (chapter five); Finally, the synthesis and Evaluation of the results of the Research (chapter six). The present study is hermeneutical and interdisciplinary in nature since it deals with the applied interpretation of Scripture (Acts) in a magisterial document (Ecclesia in Africa) and the meaning that results thereof. The thesis is a research inquiry, analysis and evaluation of the intertextual links between the Acts of the Apostles and Ecclesia in Africa. First and foremost, the work consists in identifying these intertextual links and secondly in analyzing and evaluating their significance in Acts and then in Ecclesia in Africa. This research is a pioneering work in the intertextual reading of Acts and Ecclesia in Africa in a way that has not been undertaken before. (Abstract shortened by UMI.)
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Edwards, J. Andrew. "Fides ex auditu : dogmatic theology and the ecclesial practice of music /." St Andrews, 2008. http://hdl.handle.net/10023/496.

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28

Gray, Bryan Keith. "The ecclesial dimension of the sacrament of penance a canonical inquiry /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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29

Higton, Mike. "Finding a Lutheran theology of religions : Ecclesial traditions and interfaith dialogue." Thesis, University of Essex, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.506129.

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30

Lohr, Mary Christine. "Finding a Lutheran theology of religions : ecclesial traditions and interfaith dialogue." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/86921.

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The question of who is participating in today’s debate around theologies of other religions is important. Religious difference and the many ways of dealing with it are issues in political, social and theological initiatives. The reality of religious plurality in daily life leaves some Christians wondering about the best way to relate to non-Christian neighbors. In light of this, a series of questions emerges about who is shaping conversations with people of other faiths and what priorities they reflect. A Lutheran voice is lacking in this debate. Despite this, there has been a wide response from other Christian traditions. In some cases denominations have raised questions of religious pluralism as a theological issue, while elsewhere individual theologians have contributed to the debate. The project that follows will examine such contributions from three ecclesial traditions (Roman Catholic, Evangelical and Protestant) and individual theologians in order to chart some common concerns in the theology of religions debate. In an effort to highlight a tradition-constituted approach to the other, connections will also be made between individuals’ positions and their ecclesial traditions. This thesis will also propose a distinctively Lutheran theology of religions first by using the works of Martin Luther to introduce the Lutheran history of engagement with non-Christians. Then, Lutheran statements and resources, partnerships and institutions will be examined to discover the ways in which the Evangelical Lutheran Church in America engages non-Christians. Finally, this project will propose crucial elements for a specifically Lutheran theology of religions. These elements will be put in conversation with individual Lutheran theologians who have made contributions to the debate. Ultimately a theology of kinship will emerge. Using distinctively Lutheran themes, this theology recognizes a connection between all people and calls Lutherans to live in kinship with the religious other.
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31

Ryan, Christopher J. "Migration, the World, and the Church: Transcending Citizenship with Ecclesial Vision." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107477.

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Thesis advisor: O. Ernesto Valiente
Thesis advisor: Nancy Pineda-Madrid
This thesis begins with an introductory section situating migration in its historical, geographical, and sociological contexts, presenting it as a human phenomenon with economic, political, cultural, and legal attributes, influences, and effects that are felt strongly by individual migrants and the people with whom they come into contact along their journeys. Chapter 1 will present an overview of themes in social ethics pertinent to the issues associated with migration, particularly the impact of globalization and the experiences of families separated by migration. Case studies drawn from an earlier period of the author’s ministry will present typical scenarios highlighting the complex relationships and difficult decisions that develop as a result of migration policies that do not fully cohere with the economic rhythms of globalization, nor the considerations of human flourishing in stable family life. Chapter 2 will explore the political and legal aspects of citizenship, situating the conceptual basis of migration’s challenges on a global scale. This chapter will contrast this approach to citizenship with a Christian anthropology that asserts the dignity of all human beings, also in order to better examine the relationships between the phenomenon of migration, the Vatican II image of a pilgrim Church, and various words and actions from the papacy of Francis. Chapter 3 will present approaches to migration shaped by the perspective of practical theology, again using concrete experience to ground and elaborate upon relevant theories in the field. The focus here will be narrowed to address the Latin American migration corridor more specifically– flows from the “Northern Triangle” countries of El Salvador, Honduras, and Guatemala into and through Mexico towards the United States. Attention will be given to a variety of issues and experiences affecting migrants, as well as local residents, in Mexico and along the Mexico United States border. Special attention will be given here to the author’s five-week journey with fellow Jesuits along the Mexican migration corridor in summer 2015. Building upon these foundations, the concluding section will review and summarize the main argument of the thesis and present a hopeful vision for resolving the contentious elements of the "migration crisis” through attention to signs of faith and images of the Church revealed in the phenomenon of migration. Seen from this perspective, engagement with migrants at all points along their journey will be guided by a renewed sense of our common human pilgrimage toward greater flourishing, justice, and peace for all peoples of the world
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Imperatori-Lee, Natalia M., and Thomas F. 1935 O'Meara. "Facing the invisible: The role of the marginalized in ecclesial reform." The Church in the 21st Century Center at Boston College, 2014. http://hdl.handle.net/2345/bc-ir:104013.

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Listen to the conversation on the Role of the Marginalized in Ecclesial Reform with presenter Natalia Imperatori-Lee, Associate Professor of Religious Studies, Manhattan College, and respondent Fr. Tom O'Meara, Warren Professor of Theology Emeritus, University of Notre Dame
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33

Flynn, Gabriel P. "The Church and unbelief : a study of Yves Congar's 'total ecclesiology'." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312860.

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34

Faubert, Alain. ""Tous", "un", "quelques-uns" : la présidence, expression de l'interdépendance entre pasteurs et Ecclesia." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27444/27444_1.pdf.

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35

Mozer, Joseph F. "The ecclesial ombudsman as a means to honor rights and avoid litigation." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0675.

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36

Reynaldo, Ferriera Leao Nero. "Ecumenism of permeability : The experience of the base ecclesial communities in Brazil." Thesis, University of Birmingham, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.532304.

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37

Leach, Robert Timothy. "Ecclesial themes in the theological methodologies of Edward Farley and Karl Barth." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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38

Scheib, Joseph C. "Canonical formation of ecclesial lay ministers aspects of Canon 231 [para.] 1 /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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39

Raby, Elyse J. "Toward an Intercorporeal Body of Christ: A Study in Ecclesial Body Images." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109196.

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Thesis advisor: Richard R. Gaillardetz
This dissertation analyzes the various images of the body in the metaphor of the church as a body, or the body of Christ, in modern Catholic ecclesiology in order to reimagine the corporeal metaphor for postconciliar ecclesiology. The metaphor of the church as a body has a vertical dimension expressing the relationship between Christ and the church and a horizontal dimension expressing the relationships among Christians. In its vertical dimension, “body” has been understood as ‘self’ and/or as ‘spouse.’ In its horizontal dimension, the body has been understood as a living organism and/or as an ordered society. In the magisterial tradition especially, the body is described as a well-bounded and hierarchically ordered organism, in which members are united under a head and share in one common life, and which manifests the person to the world. The metaphor of the church as a body, then, has most often been used to express and justify papal authority and primacy and the exclusion of non-Catholics from the body of Christ, and to posit the Catholic Church as the ongoing manifestation of Christ’s presence and authority. This dissertation utilizes the phenomenology of Maurice Merleau-Ponty to challenge these notions of the body, showing instead that the body is ‘intercorporeal’—interwoven with other bodies, united by meaningful action, and having flexible boundaries. The body is the necessary foundation of existence in the world, but can also inhibit personal presence as well. In light of Merleau-Ponty’s phenomenology, this dissertation argues for a vision of the church as an intercorporeal body—a missionary, dialogical, and decentralized body that is capable of mediating, but also inhibiting, the presence of Christ to the world
Thesis (PhD) — Boston College, 2021
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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40

Betti, Maddalena. "La formazione della sancta Ecclesia Marabensis (858-882) : fonti e linguaggi di progetto papale." Paris 1, 2008. http://www.theses.fr/2008PA010663.

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41

Lehenbauer, Joel D. "The Christological and ecclesial pacifism of Stanley Hauerwas a Lutheran analysis and appraisal /." Theological Research Exchange Network (TREN), 2004. http://www.tren.com/search.cfm?p020-0234.

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42

Keyes, Samuel N. "Here for Medicine, There for Delight: The Ecclesial Mysteries of the Victorine Speculum." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108087.

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Thesis advisor: Boyd T. Coolman
The anonymous Speculum de mysteriis ecclesiae from the 12th century abbey of St. Victor has often been associated with the tradition of medieval liturgical commentaries, but this dissertation proposes reading it primarily as a general treatise on the spiritual life. Its unique Victorine emphasis on the combination of intellect and affect suggests a particular theology of the sign: the real ontological status of the sign relying not on Dionysian hierarchy but on ecclesial contemplation. Through the newly developed sacramental understanding of res et sacramentum, the Speculum suggests that signs have enduring value as signs that goes beyond their function as signifiers. The attainment of the signified, in other words, is only part of their gift. Their “sweetness” is found in an appreciation of their mode of signification — a signification that, the Speculum suggests, endures somehow even in heaven as a non-necessary gracious source of delight. That is, external and visible things in the Church have value not merely because they point us to particular invisible things (what the signs “mean”) but because they teach us the Church’s economy of grace. The Church, then, and her sacramental economy, are central not just to the practical life of individual salvation, but to the meaningfulness of all creation
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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43

Andenna, Cristina. "Mortariensis ecclesia una congregazione di canonici regolari in Italia settentrionale tra XI e XII secolo." Berlin Münster Lit, 2000. http://deposit.d-nb.de/cgi-bin/dokserv?id=3012723&prov=M&dok_var=1&dok_ext=htm.

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Andenna, Cristina. "Mortariensis ecclesia : una congregazione di canonici regolari in Italia settentrionale tra XI e XII secolo /." Berlin ; Münster : Lit-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=3012723&prov=M&dokv̲ar=1&doke̲xt=htm.

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45

Otchokpo, Augustin Dzifa. "Pour un concile africain : Genèse, analyse et réception de l'exhortation post-synodale "Ecclesia in Africa"." Université Marc Bloch (Strasbourg) (1971-2008), 2003. http://www.theses.fr/2003STR20042.

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Convoqué le 6 janvier 1989 par Jean-Paul II, le synode africain s'est déroulé à Rome du 10 avril au 8 mai 1994. Voilà, peut-on dire, un événement de grande ampleur pour l'Afrique, "un travail collégial intense et prolongé", selon le mot du pape. Mais l'on sait que c'est à l'issue d'une longue tractation et au milieu de voix parfois discordantes que ce synode s'est tenu à Rome. En effet, l'histoire de l'évangélisation qui allait de concert avec la colonisation avait crée la "théorie des 3 C : coloniser, civiliser, christianiser". L"émergence des élites africaines a donné naissance au courant bien connu de la Négritude crée en 1930. D'autre part l'émancipation du clergé autochtone se fit remarquer dans un livre emblématique publié en 1956 sous le titre "Des prêtres noirs s'interrogent". La création de la SAC (Société africaine de Culture) peu avant le Concile Vatican II, restera la source de nouvelles impulsions où se sont retrouvés des hommes de culture, toutes religions confondues. Même si l'épiscopat africain convoqué au Concile n'a pas su collaborer efficacement avec la SAC, sa contribution fut considérable à Vatican II au plan organisationnel. Malgré tout l'influence de la SAC a soutenu la prise de conscience des évêques d'Afrique conquis en majorité à l'idée d'un Concile Africain pour raviver l'évangélisation en Afrique. La réticence motivée de la curie romaine à cette idée aboutit à la tenue du synode à Rome. Une analyse de la réception de l'événement synodal et d'"Ecclesia in Africa" à l'aide d'une grille très éclairante, fait le constat suivant : depuis "Des prêtres noirs s'interrogent" jusqu'au synode africain en passant par Vatican II, des questions légitimes posées à l'Afrique chrétienne restent encore sans réponses. L'exigence d'un concile africain s'impose alors et repose sur trois arguments fondamentaux : 1)redécouvrir les traditions conciliaires dans l'Eglise ; 2)la contextualité qui en appelle à, 3)la mission dans l'Eglise à l'instar des processions trinitaires, base de la notion chrétienne d'appropriation. Le dynamisme de Vatican II étant inépuisable, l'on peut soutenir que la tenue d'un concile africain est le propre des évêques africains et que cela n'entrave en rien l'unité et la communion ecclésiales. Il suffit de réaffirmer que l'Eglise est l'image de la Trinité
The African synod which had been convoked by Pope John-Paul II an January 6th 1989 took place in Rome from April 10th to May 8th 1994. It was a really important event for Africa, "an intense and sustained collegial work" as the Pope said. But it is a known fact that it took place in Rome at the end of a long negotiation and amid some discrepant speeches. As a matter of fact the story of evangelisation which was going together with colonization had created the "three C theory : colonizing, civilizing and christianising". . .
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46

Fox, Timothy R. "Base ecclesial communities of the Catholic Church in Latin America a socio-ecclesial ferment seeking to be a church of and for the poor in a context of margination and oppression /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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47

Ezenwa, Anne Marie. "Ecclesial and Nigerian legal perspectives on employment of workers, application of Canon 1286, 1°." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ48201.pdf.

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48

Chappell, Keith Robert. "Ecclesial and world view characteristics of Catholic Charismatic Renewal groups in the United Kingdom." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:377f4a25-73a4-4429-bb45-d8400ee4e628.

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The Catholic Charismatic Renewal is one of the largest movements within the global Catholic Church and has been a significant part of Catholicism in the United Kingdom for nearly fifty years. In terms of theology, ethos and social structure it is poorly understood with little academic or critical analysis of the movement. This study seeks to address this through ethnographic research and theological analysis of the beliefs, behaviour and worldview of several expressions of the Catholic Charismatic Renewal in Britain and Northern Ireland. In doing so there is also an aim to evaluate the efficacy and value of three analytical approaches used by previous studies of religious groups and to consider their applicability in a broader context. The research reveals a diverse movement that is expressed through a broad range of groups and devotions, from covenant communities to small parish groups. Some key themes in ethos and theology were evident in all expressions of the movement, most important amongst these being eschatology. The role of cognitive dissonance in the development of this eschatology is considered as is the integration of the Charismatic movement into the host Catholic Church. A central role for Marian devotion in this process of catholicisation is identified and associated with the diversity of current expressions which represent differing stages in this process. The methodological approaches used are critically evaluated and, whilst value is identified in each one, the greatest potential for deep understanding and broader comparative studies is seen in the narrative approach put forward by James Hopewell. This approach is seen as allowing depth of understanding and a more nuanced consideration of apparently opposing beliefs or phenomena. Additionally, such a narrative approach is seen as having applicability beyond limited social and theological contexts.
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49

Gadoury, Francis. ""Marie, femme eucharistique" Dans la lettre encyclique Ecclesia de Eucharistia : études littéraire et théologique du concept." Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29056/29056.pdf.

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50

Nden, Seth Usman. "The meaning of "ecclesia" and its significance for evangelism within the church of Christ in Nigeria." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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