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Dissertations / Theses on the topic 'Episcopal Conference'
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1
Lindenfelser, Timothy M. "The diocesan bishop and the episcopal conference." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Lon, John Servatius. "Indonesian bishops' conference and priestly formation." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Mannion, John Patrick. "A comparative study of episcopal conference statutes and by-laws." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Rutechura, Rweyemamu Pius. "Human rights and duties in the social teaching of the Tanzania Episcopal Conference (TEC), 1953-1995." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0011/NQ38797.pdf.
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Grays, Eddie Lee. "An investigation of the phenomenon of alienation from religion among church related youth aged 12-17 who attend Christian Methodist Episcopal churches in the Ohio-Central Indiana Conference." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Keoughan, John W. "The legislative role of episcopal conferences." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0720.
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Hai, Peter Nguyen Van. "Lay people in the Asian church: A critical study of the role of the laity in the contextual theology of the Federation of Asian Bishops' Conferences (1970-2001) with special reference to John Paul II's Apostolic Exhortations Christifideles Laici (1989) and Ecclesia in Asia (1999) and the pastoral letters of the Vietnamese Episcopal Conference." Thesis, Australian Catholic University, 2009. https://acuresearchbank.acu.edu.au/download/64b26042cbb99bf3e0d2af98628c23f25b305982d31a08ee7eabe19f086405da/2795903/64898_downloaded_stream_123.pdf.
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This thesis investigates the theology of the laity as proposed by the Federation of Asian Bishops' Conferences (FABC) from 1970 to 2001, and situates it in the context of post-Vatican II magisterial documents, in particular Pope John Paul II's Apostolic Exhortations Christifideles Laici (1989) and Ecclesia in Asia (1999), and the pastoral letters of the Vietnamese Episcopal Conference (VEC). The thesis suggests that the FABC's theology of the laity follows a 'see, judge, act' methodology, and is basically a faith seeking triple dialogue with the cultures, the religions, and the poor of Asia. It notes that there was both a fundamental continuity and a gradual development in this theology, which privileges the concepts of 'priesthood of life' and contextualised communion, a common matrix that is linked to the notions of integral liberation and tria munera, to explicate the vocation and mission of lay people, defined first and foremost as Asian Christians. It suggests further that the FABC's theology of the laity was formulated in tandem with its ecclesiology, one that focuses on the kingdom of God, and was marked by an increased emphasis on the Church as communion-in-mission, as dialogue and solidarity, as disciple-community, and as a community of faith, hope, and charity, realised in basic ecclesial communities.
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Zossou, Julien. "La formation du clergé du Dahomey/Bénin de 1914 à nos jours." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040092.
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Pour la mission au Dahomey, il a été demandé à Mgr de Marion-Brésillac de fonder la Société des Missions Africaines. Aussi n’a-t-il pas été aisé pour les missionnaires de la SMA arrivés au Dahomey de préparer la relève en fondant le clergé local, même si cela était contraire à la doctrine de leur fondateur sur le clergé indigène. C’est finalement par l’insistance du Saint-Siège et par la détermination de Mgr Steinmetz, deuxième Vicaire apostolique du Dahomey que le clergé local a été institué. Mais contrairement à leurs aînés, les jeunes générations réclament l’amélioration de la qualité de leur formation. Les Supérieurs finissent par réagir favorablement aux requêtes des séminaristes. La Compagnie de Saint-Sulpice sollicitée pour la cause, passe la direction du Séminaire au clergé diocésain conformément aux termes du contrat avec les évêques tout en continuant à collaborer à la formation des séminaristes. La hiérarchie ecclésiastique étant totalement revenue au clergé local, elle est responsable de l’orientation de la formation des futurs prêtres en accord avec la Congrégation pour l’Évangélisation des Peuples. Les professeurs de Séminaires désormais pourvus des grades académiques canoniques, travaillent à l’harmonie et à la qualité de la formation des séminaristes béninois conformément à la Ratio fundamentalis de l’Église, dans un esprit d’inculturation. L’évangélisation s’étend et imprègne progressivement la culture béninoise de valeurs évangéliques. Des prêtres béninois ont marqué l’histoire nationale. Et le dynamisme tant des fidèles que du clergé du Bénin se remarque aussi au niveau de l’Église universelleFor the mission in Dahomey, it was asked of Bishop Marion-Brésillac to found the Society of African Missions. So had it not been easy for the missionaries who arrived in the SMA Dahomey to prepare future generations by forming the local clergy, even if this was contrary to the doctrine of their founder on the native clergy. It was finally by the insistence of the Holy See and by the determination of Mgr Steinmetz, second Apostolic Vicar of Dahomey that the local clergy was established. But unlike the elders the younger generations call for better quality of their training. Superiors eventually responded positively to the requests of seminarians. Compagnie de Saint-Sulpice solicited for this cause, handed over going the direction of the seminary to the diocesan clergy in conformity with the terms of the contract with the bishops while continuing to contribute to the formation of seminarians.The hierarchy is fully returned to the local clergy, she is responsible for guiding the formation of future priests in agreement with the Congregation for the Evangelization of Peoples. Seminary for lecturers now furnished with the canonical academic degrees, work to the harmony and quality of training of Benin seminarians according to the Fundamentalis ratio of the Church in an inculturation spirit. Evangelism gradually extends and permeates the culture of Benin Gospel values. Benin priests marked the nation's history. And the dynamism of both the faithful and clergy of Benin is also evident at the Universal Church
9
PERUGI, FRANCESCA. "Carlo Maria Martini presidente delle Conferenze episcopali d'Europa (1986-1993)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2020. http://hdl.handle.net/10280/74302.
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Lo studio ricostruisce i sette anni di presidenza di Carlo Maria Martini al Consiglio delle Conferenze episcopali d’Europa (CCEE) dal 1986 al 1993, attraverso la documentazione conservata presso l’archivio Martini, depositato all’Archivio diocesano di Milano, e l’Archivio del CCEE, conservato a San Gallo.
La ricerca mette in luce alcuni argomenti: la consistenza del dialogo ecumenico in Europa; il tema della collegialità all’interno della Chiesa cattolica; la discussione sul significato di “nuova evangelizzazione” europea; l’unificazione dell’Europa e la ripresa dei rapporti tra vescovi cattolici occidentali e orientali. La ricerca dunque si focalizza su questi quattro temi nel tentativo di inserirli nell’ampia cornice del dibattito cattolico tra anni Ottanta e Novanta.The research focuses on the presidency of Carlo Maria Martini of the Council of Bishops’ Conferences of Europe (CCEE) from 1986 to 1993. The documents are stored in the diocesan archive of Milan, and in the CCEE’s archive in St. Gallen. The research highlights four topics. The first one is the ecumenical dialogue in Europe in the 80s. The second one is the collegiality in the catholic church during the John Paul II’s pontificate. The Third one is the debate on the significance of “new evangelization” for the Catholic Church. The fourth one is the role of the Catholic Church in the unification process of Europe after the collapse of the soviet system after 1989.
10
PERUGI, FRANCESCA. "Carlo Maria Martini presidente delle Conferenze episcopali d'Europa (1986-1993)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2020. http://hdl.handle.net/10280/74302.
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Lo studio ricostruisce i sette anni di presidenza di Carlo Maria Martini al Consiglio delle Conferenze episcopali d’Europa (CCEE) dal 1986 al 1993, attraverso la documentazione conservata presso l’archivio Martini, depositato all’Archivio diocesano di Milano, e l’Archivio del CCEE, conservato a San Gallo.
La ricerca mette in luce alcuni argomenti: la consistenza del dialogo ecumenico in Europa; il tema della collegialità all’interno della Chiesa cattolica; la discussione sul significato di “nuova evangelizzazione” europea; l’unificazione dell’Europa e la ripresa dei rapporti tra vescovi cattolici occidentali e orientali. La ricerca dunque si focalizza su questi quattro temi nel tentativo di inserirli nell’ampia cornice del dibattito cattolico tra anni Ottanta e Novanta.The research focuses on the presidency of Carlo Maria Martini of the Council of Bishops’ Conferences of Europe (CCEE) from 1986 to 1993. The documents are stored in the diocesan archive of Milan, and in the CCEE’s archive in St. Gallen. The research highlights four topics. The first one is the ecumenical dialogue in Europe in the 80s. The second one is the collegiality in the catholic church during the John Paul II’s pontificate. The Third one is the debate on the significance of “new evangelization” for the Catholic Church. The fourth one is the role of the Catholic Church in the unification process of Europe after the collapse of the soviet system after 1989.
11
Hilliard, Marie T. "State Catholic conferences a canonical analysis of two constitutions and bylaws /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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12
Zossou, Julien. "La formation du clergé du Dahomey/Bénin de 1914 à nos jours." Electronic Thesis or Diss., Paris 4, 2011. http://www.theses.fr/2011PA040092.
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Pour la mission au Dahomey, il a été demandé à Mgr de Marion-Brésillac de fonder la Société des Missions Africaines. Aussi n’a-t-il pas été aisé pour les missionnaires de la SMA arrivés au Dahomey de préparer la relève en fondant le clergé local, même si cela était contraire à la doctrine de leur fondateur sur le clergé indigène. C’est finalement par l’insistance du Saint-Siège et par la détermination de Mgr Steinmetz, deuxième Vicaire apostolique du Dahomey que le clergé local a été institué. Mais contrairement à leurs aînés, les jeunes générations réclament l’amélioration de la qualité de leur formation. Les Supérieurs finissent par réagir favorablement aux requêtes des séminaristes. La Compagnie de Saint-Sulpice sollicitée pour la cause, passe la direction du Séminaire au clergé diocésain conformément aux termes du contrat avec les évêques tout en continuant à collaborer à la formation des séminaristes. La hiérarchie ecclésiastique étant totalement revenue au clergé local, elle est responsable de l’orientation de la formation des futurs prêtres en accord avec la Congrégation pour l’Évangélisation des Peuples. Les professeurs de Séminaires désormais pourvus des grades académiques canoniques, travaillent à l’harmonie et à la qualité de la formation des séminaristes béninois conformément à la Ratio fundamentalis de l’Église, dans un esprit d’inculturation. L’évangélisation s’étend et imprègne progressivement la culture béninoise de valeurs évangéliques. Des prêtres béninois ont marqué l’histoire nationale. Et le dynamisme tant des fidèles que du clergé du Bénin se remarque aussi au niveau de l’Église universelleFor the mission in Dahomey, it was asked of Bishop Marion-Brésillac to found the Society of African Missions. So had it not been easy for the missionaries who arrived in the SMA Dahomey to prepare future generations by forming the local clergy, even if this was contrary to the doctrine of their founder on the native clergy. It was finally by the insistence of the Holy See and by the determination of Mgr Steinmetz, second Apostolic Vicar of Dahomey that the local clergy was established. But unlike the elders the younger generations call for better quality of their training. Superiors eventually responded positively to the requests of seminarians. Compagnie de Saint-Sulpice solicited for this cause, handed over going the direction of the seminary to the diocesan clergy in conformity with the terms of the contract with the bishops while continuing to contribute to the formation of seminarians.The hierarchy is fully returned to the local clergy, she is responsible for guiding the formation of future priests in agreement with the Congregation for the Evangelization of Peoples. Seminary for lecturers now furnished with the canonical academic degrees, work to the harmony and quality of training of Benin seminarians according to the Fundamentalis ratio of the Church in an inculturation spirit. Evangelism gradually extends and permeates the culture of Benin Gospel values. Benin priests marked the nation's history. And the dynamism of both the faithful and clergy of Benin is also evident at the Universal Church
13
Tran, Tan Thanh. "Sociology as a Source for the Reception of Vatican II's Teaching on the Church and Episcopal Conferences:." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108990.
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Thesis advisor: Richard LennanThis thesis examines issues that complicate the reception of Vatican II, proposes hermeneutical principles to engage these issues, and argues that to receive the council’s teaching on the church and episcopal conferences one has to combine sociology with the traditional sources of theology such as Scripture, patristic theology, church teaching, and church history. Chapter One studies issues that involve the reception of Vatican II through the perspectives of Walter Kasper, the delegates of the 1985 Synod of Bishops, and Joseph Ratzinger/Pope Benedict XVI. It shows that to engage these issues, one has to pay attention both to the historical context of Vatican II and to the documents of the council, to both ressourcement and aggiornamento, and to both elements of continuity and elements of discontinuity in the teaching of Vatican II. Chapter Two explains why one needs sociology to interpret Vatican II’s teaching on the church. It argues that for the council’s bishops the church is more than a mystery of communion promoted by the Congregation for the Doctrine of the Faith and defended by Joseph Ratzinger in his debate with Walter Kasper. The church is the sacrament of Christ or a theological and socio-historical reality. As a result, Scripture, patristic theology, church teaching, and church history are not sufficient to provide a proper understanding of the church. Sociology should be integrated into conciliar ecclesiology to study the church. Chapter Three shows how sociology can be integrated into ecclesiology to help theologians receive Vatican II’s teaching on the church. The chapter engages Neil Ormerod’s critique of Roger Haight’s two-language approach to ecclesiology to demonstrate why the relationship between the theological and the socio-historical dimension of the church complicates the integration of sociology into ecclesiology. It argues that Karl Rahner’s theology of grace and the church can provide a framework for relating sociology to ecclesiology. Chapter Four builds on this framework to examine the Vatican’s and Asian bishops’ reception of episcopal conferences. It argues that neither the Vatican’s nor the Asian bishops’ reception can offer a comprehensive understanding of episcopal conferences. To receive this teaching of the council, one has to combine sociological insights from the sociology of organizations with theological concepts from Scripture, canon law, and church teaching
Thesis (STD) — Boston College, 2020
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
14
Meyers, Robert Vincent. "The competence of bishops' conferences in the praenotanda of the Rite of penance and the Rites of ordination." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Perici, Gian Luca. "L'istruzione religiosa nelle scuole pubbliche italiana dal Concordato del 1929 e la successiva opera della conferenza episcopale italiana /." Roma : Pontificia studiorum universitas a S.Thoma Aq. in urbe, 2002. http://catalogue.bnf.fr/ark:/12148/cb402250907.
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Capacci, Giulia <1980>. "Religione e sfera pubblica in Polonia. L'influenza della Conferenza Episcopale e dei movimenti pro-life sulla legislazione "eticamente sensibile"." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2016. http://amsdottorato.unibo.it/7342/1/Capacci_Giulia_Tesi.pdf.
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Il presente lavoro tratta l'influenza della Chiesa Cattolica in Polonia nella stesura della legislazione nazionale relativa all'interruzione di gravidanza e alla fecondazione assistita, nella loro costruzione discorsiva e nella loro collocazione ed espressione nel discorso pubblico. La tesi è divisa in tre parti. La prima fornisce un substrato di riferimento tramite un percorso torico e di revisione della letteratura che inquadra e motiva gli stretti rapporti esistenti fra Stato, Chiesa e identità in Polonia, creando la diade stereotipica Polak / Katolik. La seconda verifica la persistenza di questo binomio: attraverso l'analisi di dati provenienti dalla WVS e dal CBOS polacco, misuriamo il livello di religiosità e l'impatto della religione sulla vita quotidiana, sui comportamenti e sulle scelte morali della popolazione. Il tasso di aderenza alle pratiche religiose non si è modificato in maniera significativa nel corso dell'ultimo ventennio. Sebbene l'affiliazione sia maggiore per alcune categorie socio-demografiche, le differenze sono modeste e le correlazioni sovente non significative. Il ruolo storico della Chiesa Cattolica in Polonia e la diffusa e profonda religiosità del Paese costituiscono il framework dello spazio sociale in cui si articola il discorso pubblico. Nella terza parte, tramite Critical Discourse Analysis, abbiamo esaminato sia il discorso della Conferenza Episcopale Polacca sia la rappresentazione a mezzo stampa dei temi. Dall'analisi del corpus, emerge che il discorso pubblico è caratterizzato da parzialità, con una prevalenza pro-life in termini sia di linguaggio sia di messaggio. La semantica pro-vita si è trasferita non solo dal vocabolario orientato a quello quotidiano, ma anche dalla sfera della discussione sui diritti riproduttivi alle definizioni sociali di concetti più generali, configurando una “barriera discorsiva”. La stampa cattolica, inoltre, è particolarmente attiva nella trattazione di questi argomenti, mentre quella di sinistra mostra un ruolo meno incisivo nel prendere posizione sul tema.The topic of the present work is the influence exerted by the Catholic Church in Poland on the drafting of national legislation on abortion and IVF, on their discursive construction and their collocation and expression in the public discourse. The thesis is divided into three parts. The first provides a theoric and historical framework motivating the close relations existing between State, Church, and identity in Poland, creating the stereotypical dyad Polak / Katolik. The second part verifies the persistence of this juxtaposition: through the analysis of data from the WVS and the Polish CBOS, we measure the level of religiosity and the impact of religion on daily life, behaviours, and moral choices of the population. Adherence rate to religious practices has not changed significantly over the last two decades. Although the affiliation is higher for some socio-demographic categories, differences are small and correlations often insignificant. The historical role of the Catholic Church in Poland and the widespread and deep religiosity of the country creates the social framework in which the public discourse is developed. In the third part, through Critical Discourse Analysis, we examined both the public discourses of the Polish Episcopal Conference and the representation of the issues in the national press. The analysis shows that public discourse is characterized by partiality, with a pro-life prevalence in terms of both language and message. Pro-life semantics moved not only from the oriented vocabulary to the everyday one, but also from the sphere of the discussion on reproductive rights to social definitions of more general concepts, configuring a “discursive barrier”. Moreover, while the Catholic press is particularly active in the discussion, the leftist one shows a less significant role in taking a position on the issue.
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Capacci, Giulia <1980>. "Religione e sfera pubblica in Polonia. L'influenza della Conferenza Episcopale e dei movimenti pro-life sulla legislazione "eticamente sensibile"." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2016. http://amsdottorato.unibo.it/7342/.
Full textAbstract:
Il presente lavoro tratta l'influenza della Chiesa Cattolica in Polonia nella stesura della legislazione nazionale relativa all'interruzione di gravidanza e alla fecondazione assistita, nella loro costruzione discorsiva e nella loro collocazione ed espressione nel discorso pubblico. La tesi è divisa in tre parti. La prima fornisce un substrato di riferimento tramite un percorso torico e di revisione della letteratura che inquadra e motiva gli stretti rapporti esistenti fra Stato, Chiesa e identità in Polonia, creando la diade stereotipica Polak / Katolik. La seconda verifica la persistenza di questo binomio: attraverso l'analisi di dati provenienti dalla WVS e dal CBOS polacco, misuriamo il livello di religiosità e l'impatto della religione sulla vita quotidiana, sui comportamenti e sulle scelte morali della popolazione. Il tasso di aderenza alle pratiche religiose non si è modificato in maniera significativa nel corso dell'ultimo ventennio. Sebbene l'affiliazione sia maggiore per alcune categorie socio-demografiche, le differenze sono modeste e le correlazioni sovente non significative. Il ruolo storico della Chiesa Cattolica in Polonia e la diffusa e profonda religiosità del Paese costituiscono il framework dello spazio sociale in cui si articola il discorso pubblico. Nella terza parte, tramite Critical Discourse Analysis, abbiamo esaminato sia il discorso della Conferenza Episcopale Polacca sia la rappresentazione a mezzo stampa dei temi. Dall'analisi del corpus, emerge che il discorso pubblico è caratterizzato da parzialità, con una prevalenza pro-life in termini sia di linguaggio sia di messaggio. La semantica pro-vita si è trasferita non solo dal vocabolario orientato a quello quotidiano, ma anche dalla sfera della discussione sui diritti riproduttivi alle definizioni sociali di concetti più generali, configurando una “barriera discorsiva”. La stampa cattolica, inoltre, è particolarmente attiva nella trattazione di questi argomenti, mentre quella di sinistra mostra un ruolo meno incisivo nel prendere posizione sul tema.The topic of the present work is the influence exerted by the Catholic Church in Poland on the drafting of national legislation on abortion and IVF, on their discursive construction and their collocation and expression in the public discourse. The thesis is divided into three parts. The first provides a theoric and historical framework motivating the close relations existing between State, Church, and identity in Poland, creating the stereotypical dyad Polak / Katolik. The second part verifies the persistence of this juxtaposition: through the analysis of data from the WVS and the Polish CBOS, we measure the level of religiosity and the impact of religion on daily life, behaviours, and moral choices of the population. Adherence rate to religious practices has not changed significantly over the last two decades. Although the affiliation is higher for some socio-demographic categories, differences are small and correlations often insignificant. The historical role of the Catholic Church in Poland and the widespread and deep religiosity of the country creates the social framework in which the public discourse is developed. In the third part, through Critical Discourse Analysis, we examined both the public discourses of the Polish Episcopal Conference and the representation of the issues in the national press. The analysis shows that public discourse is characterized by partiality, with a pro-life prevalence in terms of both language and message. Pro-life semantics moved not only from the oriented vocabulary to the everyday one, but also from the sphere of the discussion on reproductive rights to social definitions of more general concepts, configuring a “discursive barrier”. Moreover, while the Catholic press is particularly active in the discussion, the leftist one shows a less significant role in taking a position on the issue.
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Ferreira, Reuberson Rodrigues. "Medellín e Puebla: continuidade e descontinuidade nas orientações sobre o uso da Bíblia." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/20930.
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This research draws a parallel line between the Conferences of Medellín and Puebla regarding the pastoral usage of the Bible. In order to reach this goal, the text presents an overview of the socio-political-economic-ecclesial elements encountered in the two Conferences of the Latin American Episcopate. At the same time, the research focuses on the content of the final documents of these Conferences. Aware of the context and content of the documents of the two conferences it is reported what appears to them as guidelines for the use of the Bible. It also presents how these orientations reverberate ideas that, ultimately, go back to Vatican II. Finally, a parallel between the two is sought to give evidence of the continuity and discontinuity regarding guidelines for the use of the Holy Bible. The perspective of this research approach is of literature review. The text is written trying to contribute historical and theological elements implicit presents in the conclusions of Medellin and Puebla conferences with the purpose of consummating the proposed parallel
A presente pesquisa faz um paralelo entre as Conferências de Medellín e Puebla no que diz respeito ao uso pastoral da Bíblia. Para atingir esse objetivo o texto apresenta uma panorâmica dos elementos sócio-político-econômico-eclesial que secundavam as duas Conferências do Episcopado Latino Americano. Ao mesmo tempo a pesquisa detém-se em apontar o conteúdo dos documentos conclusivos das Conferências. Cientes do contexto e do conteúdo dos documentos das duas conferências é relatado o que delas depreende-se como orientações para o uso da Bíblia. Apresenta-se, ainda, como essas orientações fazem reverberar ideias que, em última análise, remontam ao Vaticano II. Faz-se por fim, um paralelo entre ambas buscando evidenciar continuidade e descontinuidade no que diz respeito as orientações para o uso da bíblia. A perspectiva de abordagem desta pesquisa é a de revisão de literatura. O texto é escrito tentando aportar elementos históricos e teológicos implícitos nas conclusões de Medellín e Puebla com a finalidade de consumar o paralelo proposto
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Malonga, Diawara-Doré Charlemagne Didace. "Canonicité de la Conférence des évêques." Thesis, Paris 11, 2012. http://www.theses.fr/2012PA111006.
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Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ?As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?
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Berghout, Paul. "Communicatio in sacris a comparative legal analysis of the universal norms governing sacramental sharing with Western non-Catholic Christians in a situation of "grave necessity" vis-á-vis selected sacramental sharing policies from episcopal conferences and dioceses /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0722.
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Scalenghe, Aimaretti Alberto. "Globalización, Iglesia y culturas originarias de América Latina." Canalé, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/114007.
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Leme, Paulo Sérgio. "A missão na cidade a partir do Documento de Aparecida." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/19393.
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The city became the place itself of new cultures, scenario in which they are gener ated and impose themselves a new language and a new symbology. Sets up a new social structure of the Information Age, a company set up by production networks, power and experiences that build the virtual culture in global flows and that transcend time and space. Incarnated in this context, the Church in light of the Aparecida document is called to rethink deeply and relaunch with fidelity and courage its mission in the new circumstances Latin American and global. It is important to detect dynamics that run through and condition the Church's presence in the city. The pastoral action must be an expression of an understanding of the faith and the Church in the pluralistic and diverse context of today's reality, where the bulk of the city is to organize a genuine dialogue among all social categories. In this dialogue all can claim to force their participation in the city and reach higher levels of commitment, in order to overcome the challenges arising from structures that limit the actions and superficializam relations
A cidade se converteu no lugar próprio das novas culturas, cenário no qual são geradas e se impõem uma nova linguagem e uma nova simbologia. Configura-se uma nova estrutura social da Era da Informação, uma sociedade constituída por redes de produção, de poder e de experiências que constrói a cultura do virtual nos fluxos globais e que transcende o tempo e o espaço. Encarnada neste contexto, a Igreja, à luz do Documento de Aparecida, é chamada a repensar profundamente e a relançar com fidelidade e audácia sua missão nas novas circunstâncias latino-americanas e mundiais. É importante detectar os dinamismos que percorrem e condicionam a presença da Igreja na cidade. A ação pastoral deve ser expressão de uma compreensão da fé e da Igreja no contexto pluralista e diversificado da realidade de hoje, onde o essencial da cidade consiste em organizar um diálogo verdadeiro entre todas as categorias sociais. Neste diálogo todos poderão reivindicar com força a sua participação na cidade e o alcance de níveis mais elevados de comprometimento, em vista de superar os desafios advindos de estruturas que limitam as ações e superficializam as relações
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LUCIANI, PATRIZIA. "ALBINO LUCIANI PATRIARCA DI VENEZIA (1970-1978)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2016. http://hdl.handle.net/10280/11130.
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L’obiettivo della tesi è di indagare gli anni trascorsi a Venezia da Albino Luciani, anni non esaurientemente approfonditi dalla storiografia e sui quali la memoria storica è ancora divisa. L’evidenza principale che ne scaturisce è la difficoltà non solo di Luciani, ma di tutte le personalità che avevano ruoli di guida e di responsabilità all’interno della Chiesa, nel misurarsi con l’attuazione del Concilio Vaticano II.
L’ipotesi interpretativa proposta è che il filo conduttore di tutta l’opera pastorale del presule bellunese sia stato uno sforzo di fedeltà alla tradizione romana e all’autorità papale seppur attraverso l’ammodernamento dei metodi pastorali utilizzati. Il patriarca di Venezia è risultato particolarmente rappresentativo di tutto un episcopato nazionale montiniano che ha attuato in Italia le ricezione conciliare secondo l’ermeneutica di Paolo VI.
L’indagine, avendo cura di confrontare sempre il piano dell’omiletica e il piano delle reali scelte pastorali attuate, analizza a tutto campo l’operato di Luciani, dalle attività diocesane al suo apporto alla vita ecclesiale a livello regionale, nazionale e internazionale; ha inoltre il pregio di aver utilizzato come fonte importante materiale inedito reperito nei nove archivi storici utilizzati e in vari archivi personali. Infine, è corredato di un’ampia e interessante appendice che racchiude le testimonianze orali di venti testimoni scelti.The aim of the thesis is to investigate the years passed in Venice by Albino Luciani, years not exhaustively studied by historiography and on which historical memory is still divided. The main evidence is the difficulty not only of Luciani, but also of all personalities who had leadership roles and responsibilities within the Church, in measuring itself with the realization of the Second Vatican Council. The interpretative hypothesis is that the main theme of all the pastoral work of the patriarch of Venice was an effort of fidelity to the Roman tradition and papal authority even through the modernization of the pastoral methods. The patriarch of Venice was particularly representative of a whole national Montinian episcopate which carried out in Italy the Council reception according to the hermeneutic proposed by Paul VI. The survey, comparing the plan of homiletics and the plan of the real pastoral options implemented, examines entirely Luciani’s work, from the diocesan activities to his contribution to regional, national and international Catholic Church. The thesis uses as sources important unpublished material retrieved in nine historical archives and in various personal archives. Finally, the thesis is accompanied with a wide and interesting appendix that contains the interviews with twenty chosen witnesses.
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LUCIANI, PATRIZIA. "ALBINO LUCIANI PATRIARCA DI VENEZIA (1970-1978)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2016. http://hdl.handle.net/10280/11130.
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L’obiettivo della tesi è di indagare gli anni trascorsi a Venezia da Albino Luciani, anni non esaurientemente approfonditi dalla storiografia e sui quali la memoria storica è ancora divisa. L’evidenza principale che ne scaturisce è la difficoltà non solo di Luciani, ma di tutte le personalità che avevano ruoli di guida e di responsabilità all’interno della Chiesa, nel misurarsi con l’attuazione del Concilio Vaticano II.
L’ipotesi interpretativa proposta è che il filo conduttore di tutta l’opera pastorale del presule bellunese sia stato uno sforzo di fedeltà alla tradizione romana e all’autorità papale seppur attraverso l’ammodernamento dei metodi pastorali utilizzati. Il patriarca di Venezia è risultato particolarmente rappresentativo di tutto un episcopato nazionale montiniano che ha attuato in Italia le ricezione conciliare secondo l’ermeneutica di Paolo VI.
L’indagine, avendo cura di confrontare sempre il piano dell’omiletica e il piano delle reali scelte pastorali attuate, analizza a tutto campo l’operato di Luciani, dalle attività diocesane al suo apporto alla vita ecclesiale a livello regionale, nazionale e internazionale; ha inoltre il pregio di aver utilizzato come fonte importante materiale inedito reperito nei nove archivi storici utilizzati e in vari archivi personali. Infine, è corredato di un’ampia e interessante appendice che racchiude le testimonianze orali di venti testimoni scelti.The aim of the thesis is to investigate the years passed in Venice by Albino Luciani, years not exhaustively studied by historiography and on which historical memory is still divided. The main evidence is the difficulty not only of Luciani, but also of all personalities who had leadership roles and responsibilities within the Church, in measuring itself with the realization of the Second Vatican Council. The interpretative hypothesis is that the main theme of all the pastoral work of the patriarch of Venice was an effort of fidelity to the Roman tradition and papal authority even through the modernization of the pastoral methods. The patriarch of Venice was particularly representative of a whole national Montinian episcopate which carried out in Italy the Council reception according to the hermeneutic proposed by Paul VI. The survey, comparing the plan of homiletics and the plan of the real pastoral options implemented, examines entirely Luciani’s work, from the diocesan activities to his contribution to regional, national and international Catholic Church. The thesis uses as sources important unpublished material retrieved in nine historical archives and in various personal archives. Finally, the thesis is accompanied with a wide and interesting appendix that contains the interviews with twenty chosen witnesses.
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Mahloko, Maainini Annette. "Strategies to turn around decline in local churches : a case of an African Methodist Episcopal (AME) local church / M.A. Mahloko." Thesis, 2015. http://hdl.handle.net/10394/16565.
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The purpose of this study is to reveal that local churches are in a declining state. It further proves there is a need for strategies to turn around decline in local churches, with an emphasis on a case of Second Bethel, African Methodist Episcopal local church.
To address the possible causes of the decline in local church membership, this study was conducted. The participants provided data indicating the causes of local church membership decline. The participants agreed that as per chapter four report what were the cause for this decline in membership
This study presented several reasons why churches are declining in membership and possible strategies to curb a decline in membership into growing churches.MA (Biblical Studies/Theology)--North-West University, Vaal Triangle Campus, 2015.
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DE, GREGORIO LAURA. "La Conferenza Episcopale Italiana come fonte di diritto particolare." Doctoral thesis, 2007. http://hdl.handle.net/2158/780160.
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Nell'arco temporale compreso tra la seconda metà del XX secolo e gli inizi del terzo millennio, la tesi ripercorre la vicenda della Conferenza Episcopale Italiana (CEI) utilizzando, quali strumenti di indagine, gli statuti che a partire dal 1954 ne hanno successivamente guidato l'attività.
Individuando in ogni capitolo un profilo generale (relativo alle conferenze episcopali così come via via disciplinate dai documenti conciliari, dal Codice del 1983, fino al motu proprio Apostolos suos e all'esortazione apostolica post-sinodale Pastore gregis) e un profilo particolare (inerente una singola conferenza, quella italiana, appunto), sono delineate le specificità della CEI sia dal punto di vista organizzativo e strutturale, sia, soprattutto, dal punto di vista dell'attività normativa, considerando, in questa prospettiva, le novità che gli Accordi del 1984, fra la Santa Sede e la Repubblica Italiana, hanno determinato nel riconoscere alla Conferenza Episcopale Italiana un ruolo di interlocutore dell'autorità civile.
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TERAMO, ANTONINO. "Una periferia del moderno. Vescovi e secolarizzazione in Sicilia: le conferenze episcopali regionali (1891-1920)." Doctoral thesis, 2018. http://hdl.handle.net/11570/3132693.
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La tesi analizza l'attività collettiva dell'episcopato siciliano attraverso le conferenze episcopali regionali tra il 1891 al 1920. In particolare si è focalizzata l'attenzione sulla riposta della Chiesa cattolica al processo di secolarizzazione delle istituzioni e dei costumi.
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Sawchuk, Dana M. "Was Puebla a retreat from Medellín? : a re-examination of the second and third general conferences of the Latin American Episcopal Council." 1992. http://hdl.handle.net/1993/17484.
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