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Dissertations / Theses on the topic 'Roman Catholic Church University'

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Published: 4 June 2021

Last updated: 5 February 2022

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1

Taouk, Youssef. "The Roman Catholic church in Britain during the First World War a study in political leadership /." View thesis, 2003. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20040701.164232/index.html.

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Thesis (Ph. D.)--University of Western Sydney, 2003.<br>"A thesis presented to the University of Western Sydney in partial fulfillment of the requirements for the degree of Doctor of Philosophy, June, 2003." Includes bibliographical references.

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2

Manwell, Maurice Thierry. "Canonicité catholique romaine pour la science et les scientifiques." Thesis, Université Paris-Saclay (ComUE), 2019. http://www.theses.fr/2019SACLS142.

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De ses antiques origines à son actualité postmoderne du XXIe siècle, le christianisme est traversé par deux phénomènes, en tensions variables et complexes, d’empathie et de vigilance à l’égard de la raison et de la science : ici des vigilances critiques l’emportent sur la considération pour la légitime autonomie de la raison et de la science, là un respect théologal et éthique tend à présider dans l’économie de différentes formes et phases d’estimes critiques pour l’autonomie de la raison et de la science. Sciences affranchies des théologies, sciences excellant en performances du savoir et de techniques, mais sciences modernes et contemporaines non épargnées par les errances du naturalisme, du nominalisme, du scientisme, des positivismes réducteurs, ou de politisations idéologiques.Malgré un conflit, loin d’être résolu, concernant la querelle antimoderniste, les conciles généraux Vatican I (1869-1870 : Constitution Dei Filius, chapitre IV) et Vatican II (1962-1965 : Constitution Gaudium et Spes, 36) font date : l’un rappelle la légitimité des domaines propres à la raison et aux scientificités, l’autre bénéficie de la progression en théologie de l’historicité pour contempler la tradition de l’autonomie des réalités terrestres. Avec quels instruments d’abord canoniques, est conjuguée la mission d’Église de sauvegarde du caractère catholique romain de ses propres universités, par exemple, et sa protection – certes conditionnelle - des cultures, des sciences, des scientifiques ?<br>From its earliest beginnings down to current postmodern XXIst century, Christianity is struck a balance between two phenomena, holding one another in various and complex mounting tensions, of empathy and of awareness towards reason and science. Herein, critical appraisals override the consideration of legitimate autonomy of reason and science, therein, a religious and ethical respect tends to govern various forms and shades of critical esteem, in favour of the autonomy of reason and science. Sciences freed from theologies monopoly, sciences excelling in knowledge and technical performances, but there still remains however, modern and contemporary sciences with misconducts of naturalism, nominalism, narrow positivism or political ideologies.Irrespective of an unresolved conflict, arising from the anti-modernist fights, the Church’s general councils of Vatican I (1869-1870: Constitution Dei Filius, chapter IV) and Vatican II (1962-1965: Constitution Gaudium et spes, 36) made huge steps forward : As the first reminds us of the legitimacy of science and reason in their specific areas of expertise, the second, while taking into account the progress of the theology of history, reflects deeper on the autonomy of worldly realities. With this background, with what canonical tools, could the safeguarding mission of the Roman Catholic character of the Church’s universities, for example, and her protection of cultures, sciences and the world of scientists, - under the conditions - could be guaranteed ?

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3

Rahme, Edmond H. "Saint Barbara: a Roman Catholic Church." Thesis, Virginia Polytechnic Institute and State University, 1997. http://hdl.handle.net/10919/53436.

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The design of the complex addresses Roman Catholic and pre-Christian legends, symbols, and signs. It transforms them based on our understandings of ourselves and our universe today. Saint Barbara is a Roman Catholic Church located on a suburban site in Chantilly, Virginia on the eastern coast of the United States of America. Chantilly was chosen because it has been victimized by a lack of comprehensive planning. The complex is composed of a bell tower, baptistry, Sunday school, sanctuary, outdoor funeral chapel, cemetery, and parking area. The church of Saint Barbara addresses the dichotomy of human existence as both spiritual and material being.<br>Master of Architecture

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4

Burroughs, Valerie. "Protestant views of Roman Catholics since Vatican II." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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5

Samland, James A. "Towards an evangelical understanding of Roman Catholicism in Eastern Europe." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1546.

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6

Chung, Hee Won. "A conductor's guide to the Roman liturgy /." Thesis, Connect to this title online; UW restricted, 2004. http://hdl.handle.net/1773/11307.

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7

Curry, James E. "A Roman Catholic sanctuary of the future." Thesis, Georgia Institute of Technology, 1987. http://hdl.handle.net/1853/23972.

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8

Szajkowski, B. "Roman Catholic Church-State relations in Poland 1944-1983." Thesis, Bucks New University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378427.

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9

Renehan, Caroline Anne. "The Church, Mary and womanhood : emerging Roman Catholic typologies." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/27258.

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This thesis is about the exploration of two distinct theological disciplines and the hope of finding conciliatory mediation between them. The Roman Catholic Church as hierarchical Institution is one side while Christian feminism within that context is on the other. Rosemary Radford Ruether has been chosen to state the Christian feminist case while certain selected documents and teachings of the Church have been chosen to portray Roman Catholic tradition and teaching. The theological mediation point between the two is to be found particularly in one aspect of Marian theology. However, it is not possible simply to claim that theological conciliation is to be found in Marian theology without first stressing that this discipline in itself is fraught with difficulties which have accumulated throughout the centuries. Therefore, it has been necessary to divide Marian theology into three different classifications. These have been built into the thesis and are known as theatypology, christatypology and ecclesiatypology respectively. An outline and explanation of the tradition that gave rise to the introduction of these typologies is explained and justified in the text. Specifically within the ecclesiatypical context it will be shown that certain theological aspects are found which are common to the normally opposing patriarchal and feminist disciplines.

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10

Aspden, Kester. "The English Roman Catholic bishops and politics, 1903-1943." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/272804.

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11

Kimmel, Thomas Stuart. "Clarifying distinctions between Roman Catholicism and evangelicalism." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1996.<br>Includes abstract and vita. "Annotated bibliography ... consulted to determine what are the major differences between Catholicism and biblical Christianity": (leaves 84-100). Includes bibliographical references (leaves 236-238).

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12

Hughes, Trystan Owain. "The Roman Catholic Church and society in Wales 1916-62." Thesis, Bangor University, 1998. https://research.bangor.ac.uk/portal/en/theses/the-roman-catholic-church-and-society-in-wales-191662(43b193f0-fb93-4635-9446-d45abd9e9545).html.

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The progress of the Roman Catholic Church in Wales under a succession of able bishops between 1916 and 1962 was striking. The Church grew in strength, stature, and confidence. The expansion in the number of its adherents was largely due to continuing immigration from Ireland, England and the Continent. Although conversions from among the native population certainly occurred, they helped the Catholic cause only minimally. Furthermore, like the other Welsh denominations, the Church found itself in a constant struggle to retain its existing faithful. The growth of the Church in the Principality was one of the primary reasons why hostility and prejudice against Catholicism continued unabated down to the early 1960s. At a local level, the initial opposition to the re-emer gence of Catholicism was undramatic and soon subsided. In the wider sphere, however, animosity remained virulent. In denominational newspapers and conferences, ministers, clergymen and prominent laymen revealed deep anti-Catholic dispositions. Many reacted directly to the growth of the Church by warning fellow Welshmen of the insidious intentions of Rome and its Fascio-political threat. Others vehemently attacked Catholic belief and practice. The Catholic Church's unceasin g attempts to establish its own educational system in Wales became an ideal channel into which these prejudices were directed. While hostility remained fervent throughout the period, underlying_ it was the clear, yet gradual, acceptance of the Roman Catholic Church by the people of Wales. By 1962 the Church had achieved an accepted, and indeed revered, position among the Welsh denominations. The effect of increasing general tolerance, the wide-scale adoption of ecumenical ideals, and respect both for individual Catholics and for their promotion of social, moral and cultural issues, all helped transform the attitude of Welsh society towards the Church.

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13

Jones, Deborah. "Can there be a Roman Catholic theology of animals?" Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683283.

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14

Fullam, Todd Dominick. "Canons 750 [section] 2 and 1371, 1° and confirmation/reaffirmation by the Roman Pontiff of doctrine taught by the ordinary and universal magisterium." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0680.

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15

Schumacher, Larry E. "Mariology in the Roman Catholic church product of Bible and tradition? /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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16

Palmer, Peter Joseph. "The Communists and the Roman Catholic Church in Yugoslavia, 1941-1946." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:ea1c5fb1-ae10-47f5-9064-f2deb06d653f.

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This thesis examines the development of the Yugoslav Communists' approach towards the Catholic Church during the period of their takeover and consolidation of power from the outbreak of war in April 1941 until late 1946. In recent years, a comprehensive reappraisal of the Communist takeover has been going on in the countries of former Yugoslavia, and this work draws on this new scholarship, as well as on hitherto unused archival material. It examines the development of the Communists' popular front line during the war, according to which the Communist-dominated Partisan movement sought to appeal to non-communists, including Catholics, to join them in ousting the occupier. As such, this policy meant downplaying the Communists' revolutionary programme, which they never actually gave up. The thesis examines in detail the application of the popular front policy among the Catholic Croats of Croatia and Bosnia, and among the Slovenes. It describes how the Communists avoided actions or pronouncements that would have offended the Church, attempted to have cordial relations with the Church hierarchy and encouraged the active participation of Catholic clergy and prominent lay people in the movement. The prime purpose of this was to reassure the Catholic population that they had nothing to fear from a Communist takeover. However, the hostility between the two sides was not overcome, as revealed in the violence of the Communists towards many of the clergy during the period immediately before and after their takeover. Following this, the Communists' implementation of their revolutionary programme brought them into direct conflict with the interests of the Church, especially in their curtailing of the role of the Church in education and in their confiscation of Church property. Relations quickly degenerated into open confrontation, as the Church could not accept the limited role in society which the Communists were prepared to grant it.

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17

Bornigia, Livia. "Italian broadcasting, Radio Vaticana and the Roman Catholic Church, 1910-1945." Thesis, University of Leicester, 2007. http://hdl.handle.net/2381/31067.

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This doctoral dissertation critically examines the development of Radio Vaticana, the official broadcasting voice of the Vatican State and the Papacy, from its founding in 1931 through to the end of the Second World War in 1945. Exploring the relationship of Radio Vaticana to the Vatican itself, as well as defining the radio's broadcasting content, is essential for any understanding of this particular broadcaster's essential role as the international voice of the Papacy's foreign and domestic policy. Although it is outside the scope of this dissertation to include a parallel study of the official newspaper of the Vatican, L'Osservatore Romano, periodic reference is made to its articles as a comparative tool in illuminating the serious, if not traumatic, issues the Church faced during this challenging period. The study is set against the historical background of the Roman Catholic Church's loss of its long political and educational dominance of the Italian peninsula after the establishment of the Italian state in the 1870's under Count Cavour and King Victor Emanuel, all too soon to be followed by the Church's enforced relationship with Italy's post-world war Mussolini-led Fascist government. Charting the Church's re-establishment of its influence and accommodation with Fascism during such a critical period of Italian history is of paramount importance in understanding just how far Church's objectives were fulfilled in the following years. Such objectives, the main one being the continuity of the survival of the Church and the expansion of its influence worldwide, were implemented through the use of the Vatican media. However, the Vatican had more to worry about than its relationship with Mussolini, for the rise of Fascism across Europe threatened the Catholic faithful from Spain to Germany. 1920- 1943 was a formative period in the history of media development in Italy as well, as it witnessed the rise and fall of Fascism, the arrival of the Allied Forces, and the establishment of the new Italian state under the hegemony of the Christian Democratic Party (DC). Similarly, the years preceding and immediately following the Second World War epitomize a phase of great transition, danger, and change for the Catholic Church. After re-affirming its influence over the Italian masses with the help of Fascism, the Vatican played a careful balancing act between the Allies and the Axis forces in order to survive the world conflict and 'protect the faithful' around Europe.

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18

Clark, J. Michael. "Canonical issues emerging in the Southern Baptist - Roman Catholic dialogue." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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19

Lafferty, David M. "Constructing priests' spiritualities fashioning spiritual practices and integrating spirituality in the lives of Roman Catholic diocesan priests in the United States /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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20

Brugger, E. Christian. "Capital punishment, abolition and Roman Catholic moral tradition." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:352bddad-62d7-4621-9043-b603afdc5855.

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The last fifty years have seen a turn in the Catholic Church's public attitude toward capital punishment. From openly defending the right of the state to kill malefactors, the Church has become an outspoken opponent. What accounts for this? How can it be reconciled with Catholic tradition? Should the current teaching be called a 'development of doctrine'? Can we expect further change? These questions shape this thesis. The work is divided into three parts comprising a total of eight chapters. Part I undertakes a detailed exegesis of the death penalty teaching of the Catechism of the Catholic Church (1997). I conclude that the text, while not explicitly stating that the death penalty is in itself wrong, lays down premises which when carried to their logical conclusions, yield just such a conclusion. This conclusion is checked and confirmed by the fundamental moral reasoning found in the papal encyclicals Evangelium Vitae and Veritatis Splendor. In light of this conclusion (what I call the new position), Part II asks the question: may the Church, constrained by sound biblical interpretation and dogmatic tradition, legitimately teach in a definitive way that capital punishment is per se wrong? This is a question which concerns the development of doctrine. Before it can be answered the Church's traditional teaching needs to be precisely formulated so that it can be placed in juxtaposition to the new teaching. An analysis of statements throughout ecclesiastical history is therefore undertaken and what we might call the cumulative consensus of ecclesiastical writers on capital punishment is formulated. The authoritative nature of this teaching is analyzed to determine what kinds of developments it admits and excludes. Judging its nature admits of a development like the one described in Part I, models are proposed to explain modes by which it might be understood to be developing. Finally, a systematic and philosophically consistent account of the new position is proposed and its implications for other teachings in the Church's tradition of 'justifiable violence' is examined.

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21

Hurlbutt, Bryan F. "William Tyndale and the Epistle to the Romans his polemic against the soteriology and ecclesiology of the Roman Catholic Church /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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22

Lovejoy, Laura Ann Miller. "The Christian Church and the Roman Catholic Church an historical understanding of their unique similarities /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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23

McNamara, Laurence James. "Just health care for aged Australians : a Roman Catholic perspective /." Title page, contents and abstract only, 1997. http://web4.library.adelaide.edu.au/theses/09PH/09phm1682.pdf.

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24

Vaccari, Andrew J. "The promotion of Communio by the Roman pontiff through the exercise of his teaching office." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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25

Kenny, Jennifer Reiter. "A documentation of the Saint Alphonsus Roman Catholic Church Complex, Chicago, Illinois." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1061871.

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This research and documentation project evaluates the architectural and historic significance of the St. Alphonsus Roman Catholic Church Complex for listing in the National Register of Historic Places. St. Alphonsus Church was founded as a German National Parish and operated by the Redemptorist Order of priests since 1882, providing religious, social, recreational, and educational opportunities in an imposing complex of five buildings occupying a full city block. The complex, composed of a Church, School, Athenaeum, Rectory, and Convent, is locally significant for its associations with German-American immigration and settlement in Chicago's Lakeview community area. The project includes a narrative description of the five properties and their surroundings, plus a statement of its historic and architectural significance during the period between 1882 and 1928.<br>Department of Architecture

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26

McCavera, Patrick. "Church/state relationships and Roman Catholic schools in Northern Ireland 1922-1996." Thesis, Queen's University Belfast, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361230.

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27

Zacharias, Gillian M. (Gillian Marie) Carleton University Dissertation International Affairs. "The business of religion; a case study of the Roman Catholic Church." Ottawa, 1987.

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28

Thompson, Richard G. "Equipping evangelicals at Hope Evangelical Free Church to reach out to Roman Catholics in DuBuque, Iowa." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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29

Hartzler, Joseph A. "We beg to differ, the Roman Catholic church in the United States as a public church." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ54048.pdf.

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30

Kramer, Steven L. "A post-ordination seminar in effective preaching for Roman Catholic deacons." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0594.

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31

Yarnelle, Edward Joseph. "Pipe and electronic church organ acquisitions since 1975 in selected Roman Catholic parishes in the United States." Virtual Press, 1990. http://liblink.bsu.edu/uhtbin/catkey/722778.

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A survey was conducted to determine current conditions pertaining to church organ acquisitions and renovations in selected Roman Catholic parishes in the United States. A need exists to ascertain what problems are occurring with the process of organ acquisition, what solutions are possible, and how trends in organ acquisition are measuring up with the principles outlined by Vatican II.Addresses of organ companies were obtained from the current National Association of Pastoral Musician's Organ Builders Directory_ (1988). The 105 organ companies queried sent the researcher the addresses of 711 past and current Roman Catholic customers; each customer was sent a questionnaire. Fifty-eight percent of the contacts responded, supplying significant information from 362 parishes in the forty-eight contiguous United States. Information was obtained regarding: organ installation/renovation, selection, organ companies considered, console placement, parish size, age of church building, fund-raising, greatest difficulties experienced, points of advice based on experience, diocesan organ acquisition policies, acoustical concerns, and reasons for choosing a pipe or an electronic instrument.Reviews of related research and discussions of current publications, Roman Catholic church music legislation, new technologies used for accompanying church music, and differing opinions of church leaders supplement the survey research.Parishes reported their most difficult problems encountered during organ acquistion and offered their best points of advice for avoiding problems. The data include opinions regarding pipe and electronic instruments; organ companies frequently utilized; examples of sucessful organ console placement; the status and examples of diocesan written policies concerning keyboard accompaniment instruments; the benefits of combining fund-raising with parish education and communication; and the need for greater concern and education regarding acoustics.Case studies describe Roman parishes that achieved quality worship services after thorough preparations for their organ acquisition. Beginning parishes need the greatest amount of help for organ planning. Conclusions call for national-level attention and education about the organ acquisition process, and encourage dioceses to facilitate this goal with well-written policies.<br>School of Music

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32

Saur, Daniel Ray. "A study of the efficacy of the Roman Catholic gospel for salvation in light of specific Pauline passages." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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33

Mager, Sibylle. "The debate over the revival of ancient church music in Victorian England." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368613.

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34

Dames, Ann L. "“We are the Church”: A Roman Catholic Sister’s Narrative of Resistance and Plurality." University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1276976799.

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35

Girola, Stefano. "Rhetoric and action : the policies and attitudes of the Catholic Church with regard to Australia's indigenous peoples, 1885-1967 /." [St. Lucia, Qld.], 2006. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe20103.pdf.

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36

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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37

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

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38

Tong, Daicie. "Reappearance of the classic liturgy reform of the Roman Catholic mass from Latin to Chinese in Hong Kong /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B4221998X.

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39

Way, Anthony David, and res cand@acu edu au. "Lift Up Your Hearts:A Musico-liturgical Study of the Eucharistic Prayer of the Roman Rite." Australian Catholic University. School of Arts and Sciences, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp59.25092005.

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It is a well established fact that the practice of the eucharistic prayer in the roman, rite is seriously underdeveloped. This survey of complete or partially through -composed settings of the eucharistic prayer attempts to shed some light on why and how composers have responded to the wide-spread opinion that the eucharistic prayer is rarely experienced as the high point of the eucharistic celebration as it was intended. Divided into two parts, the study initially considers the official aims and norms of the post-conciliar liturgy, both in general and as they pertain to the eucharistic prayer, noting some tension between the aims and their realisation. Three broad themes are identified for the entire work: ritual structure, the role of music and participation. The texts of the eucharistic prayers are then discussed to see how the official expectations are realised. A survey of the theoretical writings on rnusic and the eucharistic prayer concludes the first part. The second part focuses on over 100 musical settings, both published and unpublished d the eucharistic prayer. After offering a general chronological overview of the music, noting its forces and general characteristics, the music is scrutinised to see whether its various parts are celebrated or submerged by music, the broader shape of the compositions is examined and then a discussion concerning participation issues follows. The use of tabulated data aids the discussion. While acknowledging that there are many ways to evaluate the usefulness of such compositions and that this study does not touch on their actual reception and performance, it is hoped the current work will offer some insights into the variety of existing responses to the challenge of the setting the eucharistic prayer and offer some suggestions as to how this important work may continue.

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40

Lundy, Michael Anthony. "Adult catechesis in the Roman Catholic Church in Britain since the Second Vatican Council." Thesis, University of Manchester, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.281425.

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41

Robinson, Bambi Elizabeth Stuart. "Confidentiality in the professions of law, medicine, psychotherapy and in the Roman Catholic Church /." The Ohio State University, 1989. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487590702990022.

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42

Helleman, Adrian Arnold. "One flock, one shepherd a study of the relationship of ecumenism and mission in the contemporary Roman Catholic Church /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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43

Lee, Paul D. "Pneumatological ecclesiology in the Roman Catholic-Pentecostal dialogue : a Catholic reading of the third quinquennium (1985-1989) /." Romae : Pontificia Studiorum Universitas a S. Thoma Aq. in Urbe, 1994. http://bibpurl.oclc.org/web/30431.

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44

Johnson, Clare Veronica. "Music, ritual and the therapeutic exploring the therapeutic potential of liturgical music in Roman Catholic worship /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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45

Byrne, Gerard Fieldhouse. "A practical guide for diocesan policy and procedures on supporting the recovery and ministry of alcoholic Roman Catholic diocesan priests." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Sheridan, Sean O. "Canon 812 the role of the university in its implementation at Franciscan University of Steubenville /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0696.

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47

Chitakure, John. "Domestic violence among the Shona of Zimbabwe the Roman Catholic Church's role in combating it /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0835.

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48

Laycock, Joseph Peter. "The church and the seer: Veronica Lueken, the Bayside movement, and the Roman Catholic hierarchy." Thesis, Boston University, 2012. https://hdl.handle.net/2144/31581.

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Thesis (Ph.D.)--Boston University<br>PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.<br>The traditionalist Marian movement known as "the Baysiders" began in 1968, when Veronica Lueken, a Catholic housewife from Bayside, Queens, first claimed she was receiving messages from heaven. Thousands flocked to her church to see "the seer of Bayside." Lueken's messages from Mary and other heavenly beings were apocalyptic and described a conspiracy within the Vatican. Church authorities censured Lueken's movement and eventually obtained an injunction banning her vigils from Bayside. However, she continued to appeal to traditionalist Catholics and gave regular prophecies until her death in 1995. Her "Bayside Prophecies" spread across the United States and throughout the world. Though this movement peaked in the 1980s, Baysiders continue to promote Lueken's prophecies today. This dissertation argues that the Bayside movement is best understood relationally-as the result of a dialectic between Lueken, her followers, and Church authorities. Opposition from officials of the Diocese of Greater Brooklyn alienated Lueken from Church authorities, pushing her deeper into her new role as a Marian seer. Similarly, diocesan officials used increasingly confrontational measures to censure Lueken and publicly distance themselves from her movement. This dialectical process led Lueken and her followers to form a new understanding of themselves and their relationship to the Catholic Church, becoming a sectarian movement. The dialectical model employed in this dissertation combines sociological models of charisma and sectarian movements with the reflexive considerations raised by lived religion historiography, which interrogate the assumptions and categorical frameworks of the historian. Religion scholars often frame divergent groups such as the Baysiders by using categories such as "new religious movement" or "folk piety" in ways that quarantine them from the larger religious landscape. This dissertation argues that by emphasizing the dialectic between divergent movements and established religious and secular institutions, it is possible to incorporate such movements into a larger narrative of religious history without entrenching their status as deviant or "other."<br>2031-01-01

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Parker-Martin, Gloria J. "The Development of U.S. Roman Catholic Church Lay Leaders For a Future with Fewer Priests." University of Cincinnati / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1367936803.

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Mahamba, Barbara. "The Roman Catholic Church and girls' and women's education in South-Western Zimbabwe, 1887-1965." Thesis, Oxford Centre for Mission Studies, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.732956.

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