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Dissertations / Theses on the topic 'The Archdiocese of Lviv'

Author: Grafiati

Published: 24 April 2022

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1

László, Ferenc. "Miculi-Symposium in Lviv." Internationale Arbeitsgemeinschaft für die Musikgeschichte in Mittel- und Osteuropa an der Universität Leipzig, 1999. https://ul.qucosa.de/id/qucosa%3A15670.

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Vom 20. bis zum 21. März beherbergte die Musikakadernie Mykola Lyssenko aus Lviv (Lemberg, Leopol, Lwow) - die Hauptstadt des historischen Galiziens, heute das Herz der westlichen Ukraine - ein internationales Symposium, das dem Komponisten, Pianisten, Dirigenten und Pädagogen Carol Miculi (1858-1897) gewidmet war, welcher in der zweiten Hälfte seines Lebens der bedeutendste Musiker der Stadt war.

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2

László, Ferenc. "Miculi-Symposium in Lviv." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-225426.

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Vom 20. bis zum 21. März beherbergte die Musikakadernie Mykola Lyssenko aus Lviv (Lemberg, Leopol, Lwow) -die Hauptstadt des historischen Galiziens, heute das Herz der westlichen Ukraine -ein internationales Symposium, das dem Komponisten, Pianisten, Dirigenten und Pädagogen Carol Miculi (1858-1897) gewidmet war, welcher in der zweiten Hälfte seines Lebens der bedeutendste Musiker der Stadt war.

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3

Jakubjak, Jarema. "Bericht über die Österreichische Bibliothek in Lviv." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-223141.

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1992 wurde in Lviv die Österreichische Bibliothek als Abteilung der Stefanyk-Bibliothek der Adademie der Wissenschaften gegründet. Hier kann man ältere und neuere deutschsprachige Literatur (einschließlich Zeitschriften) studieren.

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4

McKinney, A. S. "Joseph Dixon and the Archdiocese of Armagh 1832-66." Thesis, Queen's University Belfast, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517096.

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5

Jefferies, Henry Allen. "The secular clergy of the archdiocese of Armagh, 1518-1558." Thesis, Queen's University Belfast, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.247345.

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6

Rodriguez, Hernandez Federico Guillermo. "Women in Diaconate Formation in the Archdiocese of Los Angeles." Digital Commons at Loyola Marymount University and Loyola Law School, 2021. https://digitalcommons.lmu.edu/etd/959.

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In the Archdiocese of Los Angeles, the wives of the married applicants, aspirants and candidates to the permanent diaconate are required to accompany their husbands during the process of formation. Currently, the formation program does not engage them fully. Since women cannot be ordained as deacons, they are not perceived as the intended recipients for the formation offered by the program. This study proposes an alternative vision and theological framework. The study affirms the full dignity of women as human beings created in the image and likeness of God and therefore, perfectly well suited to be icons of God as they minister to the Christian community and to the world. The study explores the ministry of notable women mentioned in the New Testament, particularly Mary the mother of God; Mary Magdalene; Mary of Bethany; the foreigner woman identified as a Syrophoenician in the Gospel of Mark and as a Canaanite in the Gospel of Matthew; the Samaritan woman at the well; Phoebe, introduced by St. Paul to the Romans as a Deacon and the women mentioned in the First Letter to Timothy in the middle of the author’s list of requirements for deacons. While remaining open to the possibility of women being admitted to the ordained permanent diaconate, this study aims at providing a theological and practical framework to make the diaconate formation program more meaningful and fruitful for the women in it. The ministry of women is as important and valuable as the ministry of men and formation for ministry is a good that ought to be made available to those who seek that formation. This proposal includes the modification of the vision, policies, procedures and curriculum of diaconate formation to make the formation of women an explicit and integral part of the program.

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7

Maurutto, Paula. "Governing charities church and state in Toronto's catholic archdiocese, 1850-1950 /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0017/NQ27305.pdf.

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8

O'Sullivan, Anthony Bernard. "Pastoral options for minority communities applied to the Archdiocese of Wellington." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0018/NQ46538.pdf.

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9

Garrett, Scott J. "Implementation of Canon 1112 [section] 1 to the Archdiocese of Anchorage." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0679.

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10

Marín, Tomás Manuel. "The canonical status of Catholic hospitals in the Archdiocese of Miami." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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11

Greene, Lorelei. "Perceptions Of Women Leaders In A Catholic Archdiocese| A Phenomenological Study." Thesis, Pepperdine University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10635161.

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This research focused on women leadership within the Catholic Church and the women leaders’ perceptions of their leadership effectiveness. The problem is that there is a lack of research that investigated perceptions of women and leadership within the Catholic Church. The purpose of the phenomenological qualitative study was to explore how women perceive themselves as leaders in the Catholic Church of the Archdiocese of Los Angeles and how they see others’ perceptions of them as leaders in the Catholic Church in the greater Los Angeles area. A qualitative methodology with a phenomenological research design was used because there was a need to explore the lived experiences of individuals to understand the phenomenon under investigation. The researcher addressed this purpose by conducting long interviews with 30 purposefully selected participants who currently work in ministry or administrative roles in the Catholic Church in the Los Angeles Archdiocese. The researcher used the feminist theory as a guide in conducting the data collection and analysis for the study. Analysis through the modified van Kaam method revealed themes of effectiveness, dedication, acceptance, servant leadership, calling, and a lack of resources. All participants reported perceiving gender-based barriers and a gender divide between them and male colleagues. Despite these obstacles, women accepted their roles as servants and leaders. Further study should be conducted to explore additional roles for women in the Church and to examine how gender-based obstacles and barriers might be effectively resolved both in the Los Angeles Archdiocese and elsewhere. Moreover, practical implication or recommendation for the study will be for the archdiocese to develop a formal mentorship program to prepare women to enter the leadership positions within the church. Also, the policy-based recommendation would be for representatives from the church, including women members, to write to the Archdiocese to promote awareness about the gender inequality that exists in the church leadership. These interactions with governing body of the church can help promote policy reforms to make leadership more accessible to women. Through policy reforms, women can be trained to be involved in tasks of high-level positions in the church.

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12

Hicks, Esther S. "The mission of evangelization in the elementary schools of the Archdiocese of Chicago." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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13

Ojore, Aloys Otieno. "A new model of pastoral care : resources from Luo widows in Kisumu Archdiocese." Thesis, Anglia Ruskin University, 2017. http://arro.anglia.ac.uk/702165/.

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This thesis discusses the levirate custom also known as widow inheritance among the Luo of Western Kenya. Persistent observance of the practice by the Luo and its condemnation by the Catholic Church has led to a pastoral dilemma for the Catholic widows in the Archdiocese of Kisumu. Those who reject it are ostracized by the community while those who embrace it are excluded by the Church. This dilemma has remained unresolved for over 115 years since the arrival of Catholicism among the Luo. I have addressed the dilemma in this study. I used a multi-mixed research methods (quantitative and qualitative) to examine the perceptions of the Luo widows regarding the custom. However, the research relied heavily on qualitative methods through the use of focus group discussions, mixed discussion group, narrative techniques and Delphi. The study made use of the pastoral cycle paradigm to facilitate dialogue among the stakeholders in the levirate debate. The findings from the survey showed that a majority of the participants wanted the levirate custom abolished, and widows involved in Church ministries. However, a significant minority wanted it retained and asked the Catholic Church to recognise certain levirate unions. The responses from the focus groups, mixed discussion group and Delphi method, was that the levirate custom as currently practiced, is retrogressive and grossly violates the rights of widows and needs to be stopped. They called upon the government to intervene and protect widows against the abuses. However, the Catholic widows in levirate unions want the Catholic Church to re-think her stand on marriage in the face of diverse human cultures in a rapidly changing world. The desire by widows to be included in Church ministries, pointed to the need for a new model of pastoral care. I have developed a model of widowhood ministry in which Luo widows see Jesus Christ as their ideal husband. The model emerged from the narratives and resources of widows, and from the traditional models of widow care in the Judeo-Christian traditions.

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14

Sagala, Miranda Belinda. "Los Angeles Archdiocese child sexual abuse scandal: A case study in crisis communication." CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2363.

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This thesis examined strategies employed by the Los Angeles Archdiocese in its communcation with the media during the initial phases of handling the child sexual abuse scandal. Internal and external messages from the archdiocese were analyzed in terms of how well they conformed to the five generally accepted principles that should govern crisis communication: timeliness, openness, honesty, regret and accessibility.

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15

Wajda, Joseph Louis. ""Due process" in the Archdiocese of Saint Paul and Minneapolis a historical and analytic study /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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16

FISER, AMY. "A GIFT TO CINCINNATI IN 1824: THE CARDINAL FESCH PAINTINGS OF THE ARCHDIOCESE OF CINCINNATI." University of Cincinnati / OhioLINK, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1025619384.

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17

Joy, Geoffrey, and n/a. "The development and current principals' perception and expectations of the administration of a large Catholic education system." University of Canberra. Education, 1986. http://erl.canberra.edu.au./public/adt-AUC20060804.121438.

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This study traces the development of the system of Catholic systemic schools in the Archdiocese of Sydney from early colonial times to the present, and analyses the perceptions and expectations that a sample of secondary school principals in the System had of the systems level administration in 1985. The development of Catholic schools in the penal colony of New South Wales was extremely slow. The first Catholic school was opened in 1817, and from 1833 to the 'free, secular, and compulsory' education act in New South Wales in 1880, denominational schools received some government grants. When 'state-aid' was withdrawn in 1880, the wonder of education history in Australia was that a separate Catholic school 'system' emerged. This was brought about in large measure by the ability of the Bishops and Clergy to activate the Catholic community, which had been generally apathetic religiously and educationally, and by their recruiting teachers who were members of Religious Congregations both from abroad and locally. The Religious carried the Catholic Schools 'system' in Sydney for some seventy-five years (1880-1955). However, the recruiting of Religious teachers declined from the 1950s. This, together with rapid increases in school population, widening of the curriculum, decreased class sizes and lighter teaching loads brought on a crisis of survival for the Catholic schools. It was averted by the reintroduction of 'State-Aid' and the recruiting and training of lay teachers. Following the Karmel Report of 1973, Commonwealth Government grants and programs grew many fold. In order to cope with the new organisational complexities, including both financial and educational accountability requirements of the government, many of the Catholic schools, which had previously been organised on an individual parish or Religious Congregation basis, joined together to form systems. These Catholic Education Office systems (or CEO systems) rapidly developed administrative bureaucracies. The Sydney CEO System is the largest in Australia with nearly 6000 teachers and over 110,000 pupils. In this process of building an organisational system, the vital role of the school principal is changing. This study examines the responses of twenty-four secondary school principals, in the interview situation, to questions on their perceptions and expectations of the systems level administration. The researcher has analysed the data in the light of some of the literature on motivation theory and theories about complex organisations and has suggested some facets of the systems level administration that need to be addressed if the system is to grow in effectiveness.

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18

Williamson, Clifford. "Identity, politics and piety : the intellectual remaking of Catholicism in the Archdiocese of Glasgow 1918-1965." Thesis, University of Strathclyde, 2000. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=24258.

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Traditionally, the historical study of the Catholic community in the Archdiocese of Glasgow has centred on the building of the Catholic community and the implications of its ethnic background. Little or no attention has been made to the intellectual contribution of Catholics to the questions of identity, Catholic politics and devotional trends. Similarly, the previous study of Catholicism in Scotland has been based on local issues with little or no reference to the place of Scottish Catholicism in the mainstream of European developments in the Roman Catholic Church. This work seeks to redress the balance through a comprehensive examination of four themes. Firstly, the impact of Catholic social teaching on the senior Catholic lay organisation, the Catholic Union of the Archdiocese of Glasgow. Secondly, an examination of the distinctive contribution of Catholics in the Archdiocese to piety and devotion, focussing on the Lourdes Grotto at Carfm and the Legion of Mary. The third theme i s an assessment of the role played by the Glasgow Circle of the Newman Association, in the post Second World War years, in the mobilisation of the Catholic intelligentsia, through the development of a devolved Scottish Council of the Newman Association and the promotion of reform within the Catholic Church leading up to the Second Vatican Council in 1962. The fourth theme is a discussion of the writing of Scottish history and the contributions made by Catholic scholars to a revision of the orthodoxies on the role of Catholicism in Scotland. Through the examination of these themes, this work argues that there was a coherent attempt to remake the image and character of Catholicism in the Archdiocese of Glasgow, which had implications for the overall standing of Catholicism in Scotland. It is argued that, far from being divorced from trends in Catholicism in continental Europe, developments in Scottish Catholicism, though distinctive, must be seen in the light of changes in Catholic thinking in Europe.

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19

Antonicelli, Charles V. "The ownership of property in the Archdiocese of Washington a historical, canonical and civil law analysis /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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20

Lozynskyi, Roman. "Landscapes of Privatization in Emerging Suburbs of Post-socialist Countries| The Case of Sokilnyky, Lviv, Ukraine." Thesis, Southern Illinois University at Edwardsville, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10616375.

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I analyze Lviv outskirt settlement Sokilnyky in Ukraine in order to find out which social structures, emerged or reconstituted after the collapse of the Soviet Union, are expressed in cultural landscape and how. After the collapse of the Soviet Union and redirection of Ukrainian economy to the neoliberal way of economy and the emergence of the distinctive post-socialist form of capitalism (Hirt 2012), largest cities’ environs became places of drastic change in demography, housing, infrastructure, land-use and landscape. Former predominantly agricultural areas became desirable places to live for the new rich Ukrainians. In addition suburbs were commercialized with the emergence of segregated commercial units including big box shopping malls. Currently post-socialist suburbs are mixed income with different social classes coexisting in one area face to face, however the segregation of affluent people is evident in new residential areas where fortress houses have emerged. At the same time Lviv suburbs still retain their rural face with supplemental family farming practiced mainly by long-term residents. After the strict planning regulations during the Soviet period, nowadays the lack of planning and architectural regulations together with drastic privatization of former agrarian land created eclectic landscapes being also the landscapes of privilege and inequality.

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21

Gemmell, Katie. "The impact of progressive education on Roman Catholic schools in the Archdiocese of Vancouver : 1924-1960." Thesis, University of British Columbia, 2014. http://hdl.handle.net/2429/50306.

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Between the early 1920s and 1960, Catholic schools in the Vancouver Archdiocese grew considerably from an assortment of independently operated private and parochial schools to a centralized diocesan system with over three-dozen schools. In the same time period, public education underwent significant changes with the introduction of progressive education, first with the Survey of the School System (Putman Weir Report) (1925) and later with the provincial curriculum revisions of 1936 and 1937. In 1960, the provincial Report of the Royal Commission on Education signalled a change in direction toward a new discipline-based approach to education. Very few historical studies have examined Catholic schooling in British Columbia, nor its relation to broader educational trends. This study used archival research to examine the influence of progressive education on the curriculum, pedagogy, and philosophy in Vancouver’s Catholic schools. Without government funding, Catholic educational leaders in this period were seeking to raise academic standards and demonstrate the legitimacy and necessity of Catholic schooling. The vast majority of Catholic schoolteachers were religious sisters who had devoted their lives to the spread of Catholic Christianity and the education of children. While they were willing to implement progressive methods and curriculum, Catholic schoolteachers and administrators were unwilling to compromise their philosophy of education, which was rooted in an understanding of the human person as both material and spiritual. Perhaps ironically, Catholic educators’ embrace of progressive education was most evident in the archdiocesan religion course. The Catholic school community’s relationship with progressive educational trends can be characterized as one of independence and experimentation.
Education, Faculty of
Curriculum and Pedagogy (EDCP), Department of
Graduate

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22

Rosera, Steve E. "Infant confirmation in the archdiocese of Santa Fe a study in customary law in the 1983 code /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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23

Hernández, Susana C. "Implementation of Liberation Theology Method and Theory in Latino Immigrant Programs of the Archdiocese of Los Angeles." Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/33.

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24

Borges, Lindsay. "Memória e sacralização de Dom Fernando Gomes dos Santos: O “Arcebispo da Providência”." Universidade Federal de Goiás, 2011. http://repositorio.bc.ufg.br/tede/handle/tede/5025.

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Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG
This study investigates the process by which Don Fernando Gomes dos Santos, the first Archbishop of Goiânia (1957-1985), was represented - by the means of communication of the archdiocese, particularly by the Journal of the Archdiocese - as sent by God to act in this Region in the period when the church faced, in Goiás and Brazil, complex challenges. Studies indicate that the Archbishop, imbued with his mission, sought to become a model of religious who devoted his life to the Church‟s cause, besides concerning about how he would be remembered by archiving his memory and also the archdiocese‟s one. From this perspective, the group formed around the Archbishop has operated a selection of aspects and stages of the life of the prelate, considered significant, seeking to represent him as a Christian model capable of facing the challenges brought to the Church in that period, projecting his memory to continue guiding the actions of the archdiocese in the future. This effort has basis on the archbishop's actions since he seemed to take up the task of making of Goiás a model of church in Brazil, signaling through words and deed that goal. By building these representations, and designing the memory of Don Fernando, the group aimed at defending the model of Church adopted by the prelate, against the social sectors and also to groups who fought, within the institution, his pastoral line or did not accept its consequences. This process has been in force during the management of the archbishop and more than a decade after his death, having as special moments for this discursive construction the events in honor of him, recorded in the Journal of the Archdiocese. However, the work of continued memory during the administration of his successor was stopped when the current Archbishop of Goiânia took up office, giving rise to a dispute of memory during the centenary of Don Fernando‟s birth in 2010.
O presente trabalho investiga o processo pelo qual Dom Fernando Gomes dos Santos, primeiro arcebispo de Goiânia (1957-1985), foi representado - por meio dos veículos de comunicação da Arquidiocese, particularmente pela Revista da Arquidiocese - como o enviado por Deus para atuar na região no período em que a Igreja enfrentou, em Goiás e no Brasil complexos desafios. Os estudos indicam que o Arcebispo, imbuído de sua missão, buscou tornar-se modelo de religioso que dedicou a vida à causa da Igreja, além de se preocupar com a forma como seria lembrado, arquivando sua memória e também a da Arquidiocese. A partir dessa perspectiva, o grupo que se formou em torno do Arcebispo operou uma seleção de aspectos e momentos da vida do Prelado, considerados significativos, buscando representá-lo como modelo cristão capaz de enfrentar os desafios interpostos à Igreja naquele período, projetando sua memória para que continuasse orientando as ações da Arquidiocese no futuro. Esse esforço respaldou-se nas ações do arcebispo, uma vez que ele pareceu revestir-se da missão de tornar Goiás um modelo de Igreja para o Brasil, sinalizando por meio de obras e palavras esse objetivo. Ao construir essas representações e projetar a memória de Dom Fernando, o grupo visava defender o modelo de Igreja adotado pelo Prelado, frente a segmentos sociais e também a grupos que combatiam, no interior da instituição, sua linha pastoral, ou não aceitavam seus desdobramentos. Esse processo vigorou durante a gestão do arcebispo e por mais de uma década após a sua morte, tendo como momentos privilegiados para essa construção discursiva os eventos em homenagem a ele, registrados na Revista da Arquidiocese. No entanto, o trabalho de memória, continuado durante a gestão do seu sucessor, foi interrompido com a posse do atual arcebispo de Goiânia, dando margem a uma disputa de memória durante o centenário de nascimento de Dom Fernando, em 2010.

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25

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

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26

Byrne, John Henry, and res cand@acu edu au. "Sacred or Profane: The Influence of Vatican Legislation on Music in the Catholic Archdiocese of Melbourne, 1843 - 1938." Australian Catholic University. School of Music, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp09042006.88.

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Despite the authoritative and very explicit directions from the Vatican in 1903, the Catholic Archdiocese of Melbourne successfully resisted the demands for a major reform of liturgical Church music for 35 years. This thesis will examine the reasons for this strong and effective resistance to the demands of the Holy See and show that despite being complex and interrelated these reasons can be summarised under two fundamental headings. The thesis will examine the broad spectrum of music performed in the Melbourne Archdiocese, but because of the limited availability of information and the prime importance of the two principal churches of the Archdiocese, it shall concentrate on St. Patrick’s Cathedral and on St. Francis Church. The thesis shall also examine in detail the documents of the Holy See concerning liturgical music which were relevant to musical practice in Melbourne. Special attention is drawn to the influential Motu proprio Tra le sollecitudini (1903) issued by Pope Pius X. The time span of this thesis covers the 95 years from March 1843 when the first music was sung in Melbourne’s only Catholic church to 1938 when Archbishop Daniel Mannix ordered the reforms to liturgical music as demanded by the Vatican. The thesis shall demonstrate that the resistance to the reform of liturgical music in the Catholic Archdiocese of Melbourne was due to the two following influences: the fact that the new freedom and wealth that the immigrant Irish community of the Archdiocese of Melbourne experienced enabled them to establish churches and liturgies whose grandeur and artistic excellence symbolized their success in establishing a major new social and cultural status in their new home. Church music was one of the great manifestations of this and as an integral part of their new significance and sense of achievement, it was to be jealously guarded. the second was the matter of authority and the independence of the Catholic bishops from the dictates and interference of the Vatican authorities. These Irish-born bishops were trained in an historical milieu in Ireland and Europe which fostered a fierce pride in the value of autonomy from external and alien authority. In this they were given a great degree of protection by the isolation of Australia and its distance from outside authority. In this Archbishops Carr and Mannix both proved to be strongly independent leaders who proved to be most reluctant to automatically implement reforms imposed by the Vatican. It will be shown that only in the fourth decade of the twentieth century was Episcopal authority finally brought to bear to make reforms to liturgical music a reality in the Catholic Church in Melbourne.

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27

Haddock, Francesca, and n/a. "The Melbourne religious education guidelines for primary students in the archdiocese of Melbourne : a theological and educational evaluation." University of Canberra. Education, 1987. http://erl.canberra.edu.au./public/adt-AUC20060714.094921.

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Ever since its promulgation, in the late 1960s, the curriculum document entitled The Melbourne Religious Education Guidelines for Primary Students in the Archdiocese of Melbourne has attracted strong criticism from various members of the Roman Catholic community. This adverse criticism has prompted me to undertake an evaluation of the 1984 edition of this document. To enable me to analyze the document, both theologically and educationally, I have constructed classifications of theologies and education models. These classifications have been used to identify the dominant theological basis of the suggested curriculum and the religious education model used in its implementation. My analysis established that the theological basis of the document was Propositional, tempered by some of the characteristics of Heilsgeschichte theology. The content of the program contained both secular and religious material but, since they were not integrated, they gave the impression of two separate syllabi, used independently of each other. The methodology commenced with the students' experience but proceeded to the transmission of doctrinal religious knowledge. The language used in the expression of aims and goals contained characteristics of Heilsgeschichte theology and the Kerygmatic model of religious education. It was, therefore, seen to be in tension with the teaching methodology which emphasized transmission of doctrine, thus causing internal tensions and inconsistencies.

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28

Herbert, G. Paul. "The proposed marriage preparation guidelines of the Archdiocese of Washington, D.C. in the light of the 1983 code." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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29

Nagy, Laszlo. "Transfer of ascription in a church sui iuris with particular application to the archdiocese of Alba-Iulia, Romania." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/9020.

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Prior to the Second Vatican Council, and even in the years immediately following, there was confusion in the Church regarding the meaning of the term "rite". In many instances, the official documents used the word in the sense of a Church itself; but, in others, the term referred principally to the various ceremonies and liturgical practices. Vatican II intended to apply the expression "Particular Church" to the Churches sui iuris existing in the East (a number of which comprised many Metropolinates and eparchies), but this was not in accordance with its use in other documents where the expression referred to a diocese or the equivalent. Various compromises in vocabulary were attempted. Yet, it was only with the promulgation of the Codex canonum Ecclesiarum orientalium in 1990 that the terminology was clarified. To illustrate this point, the expression "transfer of rite" can be considered. While previously, the expression referred to a transfer of membership in a Church sui iuris, according to the 1990 legislation, the correct expression would now be "transfer of membership". The norms governing transfer of membership are examined in detail, comparing the canons of the 1983 Code of Canon Law with those of the 1990 Oriental Code. There are significant differences. Because of the vicissitudes of history affecting Romania, the Latin Archdiocese of Alba-Iulia has experienced serious difficulties in determining the status of membership of many of the faithful who often changed adherence according to the political situation. To explain this, we must recall that Transylvania was part of Hungary; later, following the two World Wars, certain parts were annexed to Romania. An overview of the various facts leading to this complicated situation and papal and curial efforts to help clarify issues relating to membership are noted. In the final chapter of the dissertation, a number of practical issues are examined, keeping in mind their eventual relevance to the Archdiocese of Alba-Iulia. However, we must recognize at times that it is not only a question of law. The personalities involved sometimes influence the way in which the law is applied. The various calls to cooperation and inter-Church activity found in official Church documents are noted, more particularly, Pope John Paul II's Apostolic Letter for the third centenary of the union of the Greek-Catholic Church of Romania with the Church of Rome, May 7, 2000. The study concludes by noting that something must be done to respect the wishes of various Catholics who, in recent times, have transferred membership for a number of reasons (not all of which are recognized as canonically valid today), but who nevertheless are living in a somewhat ambiguous situation. Some points for future clarification are noted.

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Fleming, Gerard Patrick, and res cand@acu edu au. "An Analysis of Religious Education Coordinators’ Perceptions of their Role in Catholic Secondary Schools in the Archdiocese of Melbourne." Australian Catholic University. School of Religious Education, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp17.16082005.

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This thesis analysed Religious Education Coordinators’ perceptions of their role in Catholic secondary schools of the Archdiocese of Melbourne from 1970 – 2000. The theoretical framework for the study, which was reported on in this thesis, was drawn from Catholic Church documents on religious education at both international and national levels, and from the work of researchers within the field of religious education. In particular the study investigated the diversity of language used to describe religious education and religious education theory and analysed the significance that this has had in the development of an understanding of the role of the Religious Education Coordinator. It was argued that there were significant factors in the development of the role of the Religious Education Coordinator that included changes in the understanding of the nature and purpose of religious education during the second half of the twentieth century. In addition there were historical factors peculiar to the Archdiocese of Melbourne that played an important part in the understanding of the RECs role. Quantitative data in the form of annual survey material (1988-1999) from the Catholic Education Office Melbourne provided a framework for the empirical component of the research. The empirical component involved the interviewing of Religious Education Coordinators from a deliberately selected sample that covered the range of skills and experiences deemed necessary in the research. The purpose was to ascertain from the perspective of the Religious Education Coordinators themselves how they analysed their role. Grounded theory methodology was used as the basis for the inductive analysis of the data that emerged from the in-depth interviews. Theory that was generated on the role of the Religious Education Coordinator includes: the importance of an understanding of the theoretical dimensions of religious education and the role of the Religious Education Coordinator; an elaboration of the role of the Religious Education Coordinator in the school context and the necessary skills and attributes that are required to meet the challenges in the role; and the complexity of the challenges that are faced by the Religious Education Coordinator.

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McQuaid, Thomas. "Black Catholics of the Archdiocese of Chicago a diverse context for pastoral practice : implications for ministry and leadership formation /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Buchanan, Michael T., and res cand@acu edu au. "Management of Curriculum Change: An analysis of religious education coordinators’ perspectives on the management of a particular curriculum change in Catholic secondary schools in the Archdiocese of Melbourne." Australian Catholic University. School of Religious Education, 2007. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp131.17052007.

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This thesis aimed to study the perspectives of religious education coordinators’ in secondary schools in the Archdiocese of Melbourne regarding their management of a particular curriculum change in religious education. The change in question involved a “top down” (Morris, 1995) change to a “text-based curriculum” (Pell, 2001) directed by the Archbishop of Melbourne, who is responsible for religious education in Catholic schools throughout the Archdiocese. Situated within a qualitative paradigm this research utilised grounded theory as a means to identify and analyse the theory generated from interviews with religious education coordinators who were responsible for managing the change. The emergent categories were used to generate new theory in relation to how religious education coordinators managed the curriculum change. Key theories generated from this study included factors that impeded the change such as an inability to understand the theoretical position underpinning the curriculum innovation, and inadequate qualifications to teach religious education. It also generated theory about factors that assisted the management of this change such as time to reflect on practice, and support from school leadership teams. The theory generated was analysed against the existing knowledge about curriculum change in education, textbook use and leadership in religious education. A distinguishing aspect of this research is that it linked the general literature on educational change as it applies to curriculum change, with curriculum change in religious education.The study also proposed some recommendations for future directions and practices concerning the management of curriculum change in religious education in Catholic schools.

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Shaheen, Fred Mark G. "A tale of two churches the Toledo and New York Archdioceses of the Antiochian Church in North America, 1936-1975 /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Wawrzeniuk, Piotr. "Confessional Civilising in Ukraine : The Bishop Iosyf Shumliansky and the Introduction of Reforms in the Diocese of Lviv 1668-1708." Doctoral thesis, Huddinge : Södertörns högskola, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-730.

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Welch, Bethany J. "The Catholic Church and urban revitalization a case study of the Office for Community Development of the Archdiocese of Philadelphia /." Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file, 301 p, 2008. http://proquest.umi.com/pqdweb?did=1597612661&sid=7&Fmt=2&clientId=8331&RQT=309&VName=PQD.

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Mazepa, Leszek. "Karol Mikuli, der künstlerische Direktor des Galizischen Musikvereins in Lemberg." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-224475.

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Zusammenfassend kann man sagen, daß in der zweiten Hälfte des neunzehnten Jahrhunderts Mikuli eine Schlüsselposition in der musikalischen Kultur des multinationalen Lemberg innehatte. Er war einer der aktivsten Anreger des musikalischen Lebens. Mikuli war eine internationale Persönlichkeit auch aufgrund seiner Abstammung und familiären Verbindungen. Das Wichtigste für ihn war, der Musik und der Kunst zu dienen.

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Louh, Nicholas George. "Rediscovering a holistic approach to Orthodox pastoral care in youth ministry in the urban arena." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Garaty, Janice Royaline, and res cand@acu edu au. "Holy Cross College Woollahra 1908-2001: A micro-study of Catholic education in the Archdiocese of Sydney in the twentieth century." Australian Catholic University. School of Arts and Sciences, 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp223.15102009.

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Holy Cross College, Woollahra, was established in the newly formed parish of Holy Cross by Cardinal Moran and the Parramatta Sisters of Mercy in 1908 as a select high school for middle class Catholic girls in the northern section of the Eastern Suburbs of Sydney. Moran made it clear, and it was obvious that the sisters agreed, that the primary purpose of the College was the imparting of the Catholic Faith integrated with a suitable middle class education equal to, but preferably excelling, that provided by the secular state schools. This thesis is informed by two questions: Why did Holy Cross College close in 2001? Did the College achieve the objectives of the founding pioneers of the school, including Cardinal Moran? This strongly contextualised thesis demonstrates that for almost a century Holy Cross College was a microcosm of a complex world, one which was influenced by many factors, at local, state, federal and international levels. These factors, in the early days, included the rapid response of Catholic educators to Peter Board’s ‘New Syllabus’, the first wave women’s movement; and the dubious rationalising argument of Cardinal Moran to extract aid for Catholic schools from the state, which remains an ongoing problem for Catholic education in Australia. While the College in the 1920s was enjoying a growing reputation for highly successful music and academic tuition, it was challenged, through to the 1950s, by such factors as: Pope Pius XI’s call to Catholic Action as interpreted for the Archdiocese of Sydney by Archbishop Kelly; participation in the various public displays of Catholic faith; the rigours of the Great Depression; and the dangers of being in an especially vulnerable location during World War Two. The community of the College which inhabited this complex ‘mini’ world was strongly bonded by common goals and values for the first fifty years of the school’s existence. This was a community which aspired to the fullest possible development of the spiritual, intellectual, cultural and physical attributes of girls through a Catholic education inspired by the Mercy Vision, but always constrained by the reality of finances, staffing, physical resources, and imposed authority. The somewhat idyllic existence of the College with its relatively small numbers and homely atmosphere was disrupted in the 1960s when Holy Cross was selected by the Sydney archdiocesan educational authorities to be a regional school. This study reveals the increasing complexity of the various levels at which authority was exerted over Holy Cross College as a regional school. Regionalisation was a central element in the Sydney Archdiocese’s wide ranging plan to cope with the enormous strains on the Catholic educational system caused by such post-war challenges as the influx of Catholic migrants and the implementation of the Wyndham comprehensive secondary education scheme. There followed the success of the state aid campaigns and the challenges of Vatican II Council, movements which impacted upon the personal and communal lives of the women religious who staffed the College, as well as their students. Also impacting upon the College was the cultural revolution and the second wave women’s movement of the 1960s and 1970s. Throughout this study the geographical setting of the school in Sydney’s Eastern Suburbs and the region’s socio-economic characteristics are explored and emerge as significant factors in both the creation and maintenance of a unique school culture and the decline of Holy Cross College in the 1990s. Finally this decline is mapped in terms of the erosion of the College’s unique identity, which was forged by religious, cultural, geographical, political and pedagogical forces, and eroded by a complex of factors including demography, centralised authority, class, and international economic downturns. It is concluded that the founding sisters and Moran would have mixed and nuanced responses to the question: Did the College achieve the objectives of the founding pioneers?

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Violett, Edward A. "Faith based development : the social development perspective in Catholic social teaching : with an illustrative case study of the Ranchi Archdiocese, India." Thesis, London School of Economics and Political Science (University of London), 2003. http://etheses.lse.ac.uk/2886/.

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This thesis is a study of how one faith based institution, the Roman Catholic Church, has evolved over the last century, a set of principles to bring about and guide its efforts in the promotion of human welfare. The study is driven by and derives its theoretical framework from the approach to social welfare known as social development. The social development approach is characterized as a process of intentional social change to bring about sustainable human well-being. This change is envisaged as harmonizing human development in all its facets: social, political, personal cultural, spiritual and economic. Using historical analysis, the thesis develops and delineates from social development a set of components with which to examine the principles in the Church's Social Teaching allied to the promotion of human welfare. The study demonstrates striking common conceptual foundations, mutuality of purpose and influence between 'secular' social development and that of the Church's approach to social development and illustrates a convergence and congruence in methodology between the two approaches. Foremost among the similarities is that the Church, in accord with 'secular' social development, holds as normative an integrated developmental process that joins all dimensions of human experience-social, economic, spiritual, political and cultural-to enhance and promote human well-being. The similarities notwithstanding, the analysis also points to fundamental divergences between the two approaches that largely emanate from the Church's institutional structure and its faith orientation to social development, which are in some senses irreconcilable with 'secular' social development. These conclusions are reached through careful historical and textual analysis as well as through the development of an illustrative case of the Catholic Archdiocese of Ranchi. This local level study, which also used interview methods, provided an opportunity to examine how the Church's social development principles emerged, were influenced and have been applied in Church action for human well-being in one local development context of India.

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Fallon, Christopher Anthony. "Who do we think we are? : a study of the self-understandings of priests in the Roman Catholic Archdiocese of Liverpool." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/6983/.

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This mixed-methods study compares the self-understandings of a sample of priests in the Roman Catholic Archdiocese of Liverpool with the findings of an influential study in the United States. It reviews Liverpool’s history of expansion and decline which has left fewer and older priests serving fewer active Catholics and an undiminished number who still expect the provision of baptisms, first communions, marriages and funerals. Through interviews, focus groups, a case study, a diary exercise and a survey, the study examines the models of priesthood which the priests adopt, their theological standpoints or views of Catholicity and their personality types and finds complex correlations between these factors. It concludes that the polarity revealed by the American study between the cultic and servant leader models of priesthood is present among this sample of priests, but less sharply and with more complex attitudes to ontological change, hierarchy and theological orthodoxy. It suggests a complex relationship between these models of priesthood and two views of Catholicity: a more world-affirming view commonly associated with Rahner and a more world-judging view commonly associated with von Balthasar. It reports some correlations between model of priesthood, view of Catholicity and personality type as measured by the NEO-FFI personality inventory. It argues that certain factors in the experience of religious order priests serving in parishes may tend to make pastoral ministry less stressful for them than it is for diocesan priests. It reports the priests’ views on developments in the Church since the Second Vatican Council, details their hopes and concerns and makes recommendations to address those concerns.

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DAVIS, PAUL WILLIAM. "A HISTORICAL STUDY OF AMERICAN CATHOLIC EDUCATION AND THE ORAL HISTORIES OF ARCHBISHOP ELDER HIGH SCHOOL TEACHERS." University of Cincinnati / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1083700873.

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Dowling, Peter, and res cand@acu edu au. "How Is Power Used In The Catholic Church? A case study of a group of male religious in the Archdiocese of Melbourne." Australian Catholic University. School of Social Science, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp15.25072005.

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Aim. While there is much talk of an emerging interest in spirituality in Australia, there is evidence of a declining affiliation with the established Churches. The impact of mainstream Christianity in these circumstances would appear to be waning. The continued attention given to the Church in the wake of these realities and that of the Church's dealing with situations of sexual abuse has often focussed around the way in which the Church has used its power and influence. While undoubtedly there is much evidence of the Church's service and care for its members and those most in need, more questions are being asked about the accountability of those who minister within the boundaries of Catholic Church structures, and the healthiness of those very structures for helping the Church to live out its mission with integrity. Further questioning has often been around the perceived intent of Church authorities, as seen by many, to return the Church to times prior to the Second Vatican Council when clerical authority was unquestioned. There are divergent viewpoints as to whether the call of the Council for wider involvement of lay people in Church decision-making and structures is in the process of being reversed. The researcher, coming from his experience as a member of a Catholic Religious Congregation of Men, is interested in looking broadly at the issue of how power is used in the Catholic Church, with a particular focus on a case study of one Group of Male Religious in the Archdiocese of Melbourne. The aim of the study is to provide further insight into use of power in the Catholic Church, and to offer some recommendations for future use of that power in a healthy and constructive way for the benefit of the Church and, ultimately, all of society. Scope. A Literature Review was carried out to investigate the broader issues of how power may be defined. A multitude of answers emerged, resulting in a rich understanding of power and some specific related factors: gender, hegemony, patriarchy, authority, leadership, empowerment and networks. Following these explorations around how use of power may be understood, examination of issues relating to abuse of power took place. Given this background, attention was then given to issues of power in relation to Church structures. With these learnings, the researcher conducted five focus groups of people who had relevant knowledge of the male Religious Congregation in Melbourne, which was the specific case study for this research. The groups included current members of the Congregation, former members, staff members in schools run by the Congregation, former students and a women's group. The study was restricted to one specific Congregation, the 'Brothers of St Charles' [fictitious name], in Melbourne, in order to provide a particular and manageable focus. While limited in scope, the study provides an analysis of the focus groups and a linking between this analysis and the Literature Review. Conclusions. The study finishes with some reflections by the researcher on the learnings of the study and recommendations arising from the study. Central place is given to the quality of relationships of those engaged in ministry on behalf of the Catholic Church. An interplay of personal and Church/Congregational factors is proposed in order to provide some qualitative assessment of the effectiveness of such relationships. In order for ministers to take up and use their power in an enriching way for themselves and particularly for those to whom they are called in service, recommendations are made around the need for learning about use of power as part of formation for Church personnel, around encouraging ongoing personal growth in those in Church ministry, around the importance of engaging in processes of healing where people have been hurt by past inappropriate use of power, and around the need to continually critique and challenge existing Church structures where there is injustice through lack of inclusivity.

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Budi, Subanar Gregorius. "The local church in the light of magisterium teaching on mission : a case in point : the Archdiocese of Semarang, Indonesia : 1940-1981 /." Roma : Ed. Pontificia università gregoriana, 2001. http://catalogue.bnf.fr/ark:/12148/cb391031134.

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Allen, Ann Marie. "To know the hope to which God calls us: The task of the new evangelization for the Roman Catholic Archdiocese of Boston." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:105024.

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Thesis advisor: Richard Lennan
Thesis advisor: Margaret E. Guider
As the Archdiocese of Boston continues to heal from the clergy sexual abuse crisis, it is engaged in a pastoral planning process designed to prepare parishes for the task of evangelization. According to the 2012 Synod of Bishops on the New Evangelization, the goal of evangelization is to “create the possibility” for an encounter and relationship with Jesus. To create the possibility for people to encounter Jesus Christ in faith, the implementation of the New Evangelization in the Archdiocese of Boston at this point in its history must focus on two aspects: healing the inner life of the Church, its communio, through a process of conversion and reconciliation and engaging the Church in the missio given it by Jesus by becoming a church of the poor. This paper begins with a presentation of the New Evangelization as described in papal and other ecclesial documents highlighting several principal themes: the context and content of the New Evangelization, the Church and the poor, Christian witness, conversion, reconciliation, Christian hope, and apologetics. Following a brief overview of the North American context in which evangelization must take place, the third chapter focuses on conversion as a response in love to God’s invitation to live in the love of the triune God and on reconciliation as the healing of relationships through celebrations of reconciliation and through the work of the church community. The fourth chapter presents the challenge of becoming a Church of the poor by which the Church comes into closer relationship with Jesus who is present in the suffering poor. Finally, the hope to which God calls us is eternal life in the loving communion of the Father, Son, and Spirit in the Kingdom of God. Christian hope is the virtue that sustains us on our way to the fulfillment of God’s Kingdom while in the midst of its non-fulfillment
Thesis (STL) — Boston College, 2015
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Mertz, Samuel Richard. ""All Things to All Men": The Life and Work of Monsignor Thomas J. Tobin, Priest of the Archdiocese of Portland in Oregon." PDXScholar, 2019. https://pdxscholar.library.pdx.edu/open_access_etds/5243.

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This thesis is a biographical study of the life and work of Monsignor Thomas J. Tobin, a priest of the Archdiocese of Portland in Oregon. It covers his leadership in the labor movement during World War II, his participation in the Liturgical Movement, and his efforts to bring the Catholic Church in Oregon into ecumenical dialogue with other Christians. It culminates in his involvement in the Second Vatican Council. His activism can only be truly understood within the context of Oregon's vibrant progressive movement, a movement that carried disproportionate influence in a state that was in many ways politically conservative at the time. In the midst of the exigencies of the Second World War, Tobin's efforts were well-received in the world beyond the Church. However, after the war the public began to lose interest in the reform efforts he championed. At the same time, he enjoyed tremendous success as a reformer within the Catholic Church of Western Oregon.

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Turyomumazima, Bonaventure. "The Church's pastoral approach to the practice of healing among the Banyankore of the Archdiocese of Mbarara: Toward an integrated healing mission." Thesis, University of Ottawa (Canada), 2005. http://hdl.handle.net/10393/29334.

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From time immemorial, the search for healing has been an essential and universal dimension of human life. Human beings are motivated by the natural and spontaneous instinct to preserve life in its entirety, especially when health is threatened by, sickness or disease. The mission to heal belongs to all members of the human family, regardless of gender, race, age, or religion. The Church bases her mission to heal on this prerogative and on Jesus' mandate to his disciples to preach and heal. This study is a theological and pastoral analysis of the Church's involvement in the healing ministry among the Banyankore of the Archdiocese of Mbarara. The research investigates the Church's pastoral activity in this regard, examining the successes but also the challenges encountered. From the hypothesis that a theological and pastoral analysis of the Church's approach to the practice of heating in the context of Christian living today, will help to develop an integrated healing mission for the Church in the Archdiocese of Mbarara, the study set out to investigate the Church's contribution to the healing ministry at the local or diocesan level. It is an attempt to discover how best the Church can use an integrated approach to healing to fulfill Christ's legacy. As illustrated in Chapter one, the present study uses the contextual approach to theology inspired by Stephen Bevans' Anthropological and Synthetic models of contextual theology, and Theresa Okure's Incarnational paradigm as theological key to inculturating the Church's healing mission. The local Church is perceived as agent and mediator of healing. The present study takes seriously people's cultural and native practices of healing, while at the same time acknowledging the contribution of other healing traditions. Grounded in the above approach, Chapter two of the thesis looks at the Church's past and present approach to healing in the Archdiocese of Mbarara. It becomes apparent that the Church's ministry of healing at this level lays greater emphasis on the medical model - through health care services offered hospitals, dispensaries, medical clinics. Yet this approach alone is Insufficient to care for all the sick and afflicted, and does not treat sicknesses that are not physiological in nature. People search for alternatives, thus showing that there is a need for a more integrated approach to healing. Chapter three studies the Banyankore native concepts and practices of healing. The study reveals that because of their holistic world view, many sick Banyankore are attracted to native practices of healing. This discovery further emphasizes the need for integration: some of the native beliefs and practices of healing could enlighten the Church's healing ministry. Chapter four is a christological analysis of the healing dimension in the various African faces of Christ. All the dimensions contribute toward the image of Christ the Divine Healer. In other words, Christ's healing ministry as presented in the New Testament, and the Gospels in particular, finds expression in the various metaphors or images employed by African theologians. In this way African Christology makes an invariable contribution toward an integrated approach to healing. Chapter five highlights inculturation as theological key to help the Church in the actualization her healing mission. Just like Jesus' mission of healing was facilitated by his Incarnation, so does the success of the Church's healing mission depend on how much this mission is inculturated in the concrete lives of the people. Thus, inculturation, based on the incarnational model becomes essential for the realization of integral healing. The last chapter proposes that the local Church mediate the various healing traditions: conventional medicine, native healing, and religious or faith healing. The search for integration in this regard requires that the local Church be attentive and learn the components of each healing tradition so as to contribute to healing the individual and the community as a whole. With the urgent need for integration in mind, the chapter makes various suggestions for improving the Church's healing ministry. In the final analysis the study reemphasizes the need for the Church in Mbarara to adopt an integrated approach to healing. Even if this thesis focuses on one particular region of the Banyankore of the Archdiocese of Mbarara, the findings are pertinent for the rest of the Church in Africa as well as the universal Church. This work does not answer all the questions regarding healing, but it is certainly a valuable contribution in the search for an integrated approach to healing.

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Binzer, Joseph Robert. "An evaluation of the Steps in a building process manual of the Archdiocese of Cincinnati in light of canons 532, 537 and 1281." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Seitz, Gilbert J. "The rights of lay employees an analysis of the personnel policies of the Archdiocese of Baltimore in light of canon 231, [par.] 2 /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Lewycky, Nadine. "Serving God and King : Cardinal Thomas Wolsey's patronage networks and early Tudor government, 1514-1529, with special reference to the Archdiocese of York." Thesis, University of York, 2008. http://etheses.whiterose.ac.uk/9956/.

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During the years of his political ascendancy, 1513 to 1529, Cardinal Thomas Wolsey constructed a service-based affinity composed of senior ecclesiastical officials and the most prominent county gentlemen and lawyers with the intention of establishing a kingdom-wide network of administrators to govern the provinces on the crown's behalf Assembled by the leading crown minister, this affinity was an integral part of the greater royal affinity, assisting in the establishment of a more centralised government under increased crown authority and a domestic church increasingly subservient to the power of the monarch, foreshadowing the religious and political events of the 1530s.

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Bainomugisha, Lambert. "The role of the lay Christian faithful in the mission of the Church in Mbarara Archdiocese (Uganda) in light of its first synod." Thesis, University of Ottawa (Canada), 2000. http://hdl.handle.net/10393/8916.

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The mission of the Church is essentially to build up the Body of Christ and to work for the salvation of souls. This mission pertains to all the members of Christ's faithful, namely the clergy, the religious, and the lay faithful, but each one according to their own condition and office. The focus of this study is a historical and systematic analysis of the role of the lay members of Christ's faithful in the mission of the Church in Mbarara Archdiocese (Uganda). This is done in light of the first diocesan synod of Mbarara that took place in 1986. The synod was an occasion of self reflection for the diocese and a way of seeking answers that concern its mission to the people of God so as to deepen their Christian life. The history of the Church in Uganda in general, and Mbarara in particular, testifies to the positive contribution of the lay Christian faithful in the evangelization and growth of the Church in these areas. The lay catechists and lay Christian community leaders have worked side by side with missionaries and priests since the inception of the Catholic faith in Uganda till the present day. The lay faithful's role in the mission and ministry of the Church is more noticeable in those church structures below the parish level that have infrequent visits of priests and yet there is a lively practice of the faith at these levels. The role of the lay faithful in Mbarara is not limited to manifesting Christ to others by the witness of their life in secular work and business and in the ordinary circumstances social and family life. They have been, in accordance with the norms of Church law, brought to actively participate with the clergy in the pastoral ministry of the Church in the archdiocese. The analysis of the synodal acts shows the part played by the lay faithful in the proclamation of the word of God, their participation in fostering sacramental life in their Christian communities, their role in the administration of the temporal goods of the Church. Their role in promoting the social welfare of the people of God in the Archdiocese of Mbarara is in this study shown as a major component of their mission. The dissertation shows the lay person in the mission of the Church in Mbarara as an evangelizer, catechist, Christian/spiritual leader, parent, educator, and social worker.

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