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Renewing a Catholic Theology of Marriage Through a Common Way of Life: Consonance with Vowed Religious Life-In-Community
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Renewing a Catholic Theology of Marriage through a Common Way of Life: Consonance with Vowed Religious Life-in-Community Kent Lasnoski Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Lasnoski, Kent, "Renewing a Catholic Theology of Marriage through a Common Way of Life: Consonance with Vowed Religious Life-in-Community" (2011). Dissertations (1934 -). 98. https://epublications.marquette.edu/dissertations_mu/98 RENEWING A CATHOLIC THEOLOGY OF MARRIAGE THROUGH A COMMON WAY OF LIFE: CONSONANCE WITH VOWED RELIGIOUS LIFE-IN- COMMUNITY by Kent Lasnoski, B.A., M.A. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2011 ABSTRACT RENEWING A CATHOLIC THEOLOGY OF MARRIAGE THROUGH A COMMON WAY OF LIFE: CONSONANCE WITH VOWED RELIGIOUS LIFE-IN-COMMUNITY Kent Lasnoski Marquette University, 2011 Beginning with Vatican II‘s call for constant renewal, in light of the council‘s universal call to holiness, I analyze and critique modern theologies of Christian marriage, especially those identifying marriage as a relationship or as practice. Herein, need emerges for a new, ecclesial, trinitarian, and christological paradigm to identify purposes, ends, and goods of Christian marriage. The dissertation‘s body develops the foundation and framework of this new paradigm: a Common Way in Christ. I find this paradigm by putting marriage in dialogue with an ecclesial practice already the subject of rich trinitarian, christological, ecclesial theological development: consecrated religious life. -
Benedictine Sisters, Vatican II and the Pursuit of a Meaningful Renewal Rose Aspholm Regis University
Regis University ePublications at Regis University All Regis University Theses Spring 2012 A change in habit: Benedictine sisters, Vatican II and the pursuit of a meaningful renewal Rose Aspholm Regis University Follow this and additional works at: https://epublications.regis.edu/theses Part of the Arts and Humanities Commons Recommended Citation Aspholm, Rose, "A change in habit: Benedictine sisters, Vatican II and the pursuit of a meaningful renewal" (2012). All Regis University Theses. 556. https://epublications.regis.edu/theses/556 This Thesis - Open Access is brought to you for free and open access by ePublications at Regis University. It has been accepted for inclusion in All Regis University Theses by an authorized administrator of ePublications at Regis University. For more information, please contact [email protected]. Regis University Regis College Honors Theses Disclaimer Use of the materials available in the Regis University Thesis Collection (“Collection”) is limited and restricted to those users who agree to comply with the following terms of use. Regis University reserves the right to deny access to the Collection to any person who violates these terms of use or who seeks to or does alter, avoid or supersede the functional conditions, restrictions and limitations of the Collection. The site may be used only for lawful purposes. The user is solely responsible for knowing and adhering to any and all applicable laws, rules, and regulations relating or pertaining to use of the Collection. All content in this Collection is owned by and subject to the exclusive control of Regis University and the authors of the materials. It is available only for research purposes and may not be used in violation of copyright laws or for unlawful purposes. -
Why Vatican II Happened the Way It Did, and Who’S to Blame
SPECIAL EDITION SUMMER 2017 Dealing frankly with a messy pontificate, without going off the rails No accidents: why Vatican II happened the way it did, and who’s to blame Losing two under- appreciated traditionalists Bishops on immigration: why can’t we call them what they are? $8.00 Publisher’s Note The nasty personal remarks about Cardinal Burke in a new EDITORIAL OFFICE: book by a key papal advisor, Cardinal Maradiaga, follow a pattern PO Box 1209 of other taunts and putdowns of a sitting cardinal by significant Ridgefield, Connecticut 06877 cardinals like Wuerl and even Ouellette, who know that under [email protected] Pope Francis, foot-kissing is the norm. And everybody half- Your tax-deductible donations for the continu- alert knows that Burke is headed for Church oblivion—which ation of this magazine in print may be sent to is precisely what Wuerl threatened a couple of years ago when Catholic Media Apostolate at this address. he opined that “disloyal” cardinals can lose their red hats. This magazine exists to spotlight problems like this in the PUBLISHER/EDITOR: Church using the print medium of communication. We also Roger A. McCaffrey hope to present solutions, or at least cogent analysis, based upon traditional Catholic teaching and practice. Hence the stress in ASSOCIATE EDITORS: these pages on: Priscilla Smith McCaffrey • New papal blurtations, Church interference in politics, Steven Terenzio and novel practices unheard-of in Church history Original logo for The Traditionalist created by • Traditional Catholic life and beliefs, independent of AdServices of Hollywood, Florida. who is challenging these Can you help us with a donation? The magazine’s cover price SPECIAL THANKS TO: rorate-caeli.blogspot.com and lifesitenews.com is $8. -
Branson-Shaffer-Vatican-II.Pdf
Vatican II: The Radical Shift to Ecumenism Branson Shaffer History Faculty advisor: Kimberly Little The Catholic Church is the world’s oldest, most continuous organization in the world. But it has not lasted so long without changing and adapting to the times. One of the greatest examples of the Catholic Church’s adaptation to the modernization of society is through the Second Vatican Council, held from 11 October 1962 to 8 December 1965. In this gathering of church leaders, the Catholic Church attempted to shift into a new paradigm while still remaining orthodox in faith. It sought to bring the Church, along with the faithful, fully into the twentieth century while looking forward into the twenty-first. Out of the two billion Christians in the world, nearly half of those are Catholic.1 But, Vatican II affected not only the Catholic Church, but Christianity as a whole through the principles of ecumenism and unity. There are many reasons the council was called, both in terms of internal, Catholic needs and also in aiming to promote ecumenism among non-Catholics. There was also an unprecedented event that occurred in the vein of ecumenical beginnings: the invitation of preeminent non-Catholic theologians and leaders to observe the council proceedings. This event, giving outsiders an inside look at 1 World Religions (2005). The Association of Religious Data Archives, accessed 13 April 2014, http://www.thearda.com/QuickLists/QuickList_125.asp. CLA Journal 2 (2014) pp. 62-83 Vatican II 63 _____________________________________________________________ the Catholic Church’s way of meeting modern needs, allowed for more of a reaction from non-Catholics. -
The Catholic Faith and “Once-Upon-A-Time Catholics” Deacon James H
The Catholic Faith and “Once-Upon-a-Time Catholics” Deacon James H. Toner Our Lady of Grace Catholic Church 22 September 2011 I. Why does it matter if someone leaves [and goes elsewhere or becomes lax]? A. “Many elements of sanctification and of truth are found outside [the Church]” B. The Catholic Church “is the sole Church of Christ” (Lumen Gentium #8; CCC #819, 816). C. “If it is true that the followers of other religions can receive divine grace, it is also certain that objectively speaking they are in a gravely deficient situation in comparison with those who, in the Church, have the fullness of the means of salvation” (Dominus Iesus [6 Aug 2000] #22). D. Those who publicly reject the Lord will be rejected (Mt 10:33; cf 2 Tm 2:12). 1. “They could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it” (LG #14). (Cf. “invincible ignorance”) 2. “Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart . may achieve eternal salvation” (LG #16). (Cf. “baptism of desire”). II. Four nouns (see CCC #2089) about swerving from the truth (2 Tim 2:18): A. Apostasy: total repudiation of the Christian faith (CCC #2089). B. Heresy: obstinate denial (while professing Christianity), after Baptism, of a truth which must be believed with divine and Catholic faith; denial of orthodoxy. 1. Material heretic: does not recognize Church authority and thus denies it. -
Solidarity and Mediation in the French Stream Of
SOLIDARITY AND MEDIATION IN THE FRENCH STREAM OF MYSTICAL BODY OF CHRIST THEOLOGY Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Timothy R. Gabrielli Dayton, Ohio December 2014 SOLIDARITY AND MEDIATION IN THE FRENCH STREAM OF MYSTICAL BODY OF CHRIST THEOLOGY Name: Gabrielli, Timothy R. APPROVED BY: _________________________________________ William L. Portier, Ph.D. Faculty Advisor _________________________________________ Dennis M. Doyle, Ph.D. Faculty Reader _________________________________________ Anthony J. Godzieba, Ph.D. Outside Faculty Reader _________________________________________ Vincent J. Miller, Ph.D. Faculty Reader _________________________________________ Sandra A. Yocum, Ph.D. Faculty Reader _________________________________________ Daniel S. Thompson, Ph.D. Chairperson ii © Copyright by Timothy R. Gabrielli All rights reserved 2014 iii ABSTRACT SOLIDARITY MEDIATION IN THE FRENCH STREAM OF MYSTICAL BODY OF CHRIST THEOLOGY Name: Gabrielli, Timothy R. University of Dayton Advisor: William L. Portier, Ph.D. In its analysis of mystical body of Christ theology in the twentieth century, this dissertation identifies three major streams of mystical body theology operative in the early part of the century: the Roman, the German-Romantic, and the French-Social- Liturgical. Delineating these three streams of mystical body theology sheds light on the diversity of scholarly positions concerning the heritage of mystical body theology, on its mid twentieth-century recession, as well as on Pope Pius XII’s 1943 encyclical, Mystici Corporis Christi, which enshrined “mystical body of Christ” in Catholic magisterial teaching. Further, it links the work of Virgil Michel and Louis-Marie Chauvet, two scholars remote from each other on several fronts, in the long, winding French stream. -
Ecclesiastical Materialism
ECCLESIASTICAL MATERIALISM by Most Reverend Donald J. Sanborn Introduction. From the title, one might expect Roman Catholic Church condemns as a mortal sin of that I would be writing about avarice among the sacrilege the giving the Holy Eucharist to non- clergy. I am not addressing that at all, however. Catholics. The Novus Ordo approves of it. (1983 Code Recently I received from an old friend, who is a of Canon Law) The Roman Catholic Church Novus Ordo conservative, a note in which he invited condemns the use of birth control devices as mortally me to come back “to Rome — and the true Church — sinful and intrinsically evil. The Novus Ordo permits outside of which there is no salvation.” birth control devices for prostitutes. (Ratzinger, His invitation, although made with all good “Benedict XVI,” in a published interview) intentions, nevertheless prompted me to write this What I have responded above is only a smattering response. What he means is that I should give up my of the myriad dogmatic, moral, liturgical, and repudiation of Vatican II and its subsequent reforms, disciplinary contradictions between the Roman submit to the local bishop, and be somehow Catholic Church and what we call the Novus Ordo. “regularized” within the structures of the Novus We could provide the endless list of heresies and Ordo. blasphemies of Bergoglio. But these things are well known. First response. My first response is the following. The Roman Catholic Church teaches that The four marks of the Church. I will add to there is one true Church of Christ, and only one, this first response the four marks of the Church. -
Why the New Rite of Episcopal Consecration Is Valid Fr
ANGELUSTHE MAGAZINE REPRINT WHY THE NEW RITE OF EPISCOPAL CONSECRATION IS VALID Fr. Pierre-Marie, O.P. This article wishes to settle a debate that has been circulating in traditional Catholic circles. Some writers have examined the new rite of episcopal consecration and concluded that it must be invalid. Since this would cause manifest prob- lems if it were true and due to the heightened awareness of such a theory, The Angelus presents (for the first time in English) a study of this question concluding that it is valid. 2 This article was translated exclusively by Angelus Press from Sel de la Terre (No.54., Autumn 2005, pp.72-129). Fr. Pierre-Marie, O.P., is a member of the traditional Dominican monastery at Avrillé, France, several of whose members were ordained by Archbishop Lefebvre and which continues to receive its priestly ordinations from the bishops serving the Society of Saint Pius X which Archbishop Lefebvre founded. He is a regular contributor to their quarterly review, Sel de la Terre (Salt of the Earth). The English translations contained in the various tables were prepared with the assistance of H.E. Bishop Richard Williamson, Dr. Andrew Senior (professor at St. Mary’s College, St. Mary’s, Kansas), and Fr. Scott Gardner, SSPX. ollowing the Council, in 1968 a new rite for Orders or is merely “a sacramental,” an ecclesiastical the ordination of bishops was promulgated. ceremony wherein the powers of the episcopate, It was, in fact, the first sacrament to undergo its “bound” in the simple priest, are “freed” for the “aggiornamento,” or updating. -
Summary of Lumen Gentium – Dogmatic Constitution of the Church By
Summary of Lumen Gentium – Dogmatic Constitution of the Church By. Deacon Ed Sheffer October 2012 is the 50th Anniversary of the opening of the Second Vatican Council. Pope Benedict XVI declared October 11, 2012 until November 24, 2013 a Year of Faith. He said: It will be a moment of grace and commitment to a more complete conversion to God, to strengthen our faith in Him and proclaim Him with joy to the people of our time. In a world becoming more and more secularized, I believe we Catholics desperately need to open our eyes and hearts. If we are to become more one with Christ, we need to see and live the great beauty and gift of Catholicism. Throughout this year I hope to provide some snippets of the richness rooted in the Second Vatican Two Documents, to the St Thomas the Apostle Life Teen Family. What follows in this issue of LT Times is a summary of Lumen Gentium. This document holds a central place among all of the other documents issued by the fathers of Vatican Two. It also holds a special place in the hearts of my personal family. My great uncle was a constant presence in our young life and he was one of the Fathers of the Second Vatican Council. He was a Benedictine Abbot and was appointed by Pope John XXII to be one of his consulters of the Pontifical Theological Commission for the Preparation of the Ecumenical Council of the Vatican II. Abbot Ambrose was filled with faith, hope, and love. He never saw the conclusion to this historical Council. -
The Death of a Pope Reading and Discussion Guide
The Death of a Pope Reading and Discussion Guide About The Death of a Pope The Death of a Pope is a fast-paced theological thriller set in London, Rome and Africa during the last months of the pontificate of Pope John Paul II. A former Jesuit, Juan Uriarte, working for a Catholic relief agency, Misericordia, is looking for a supply of poison gas. For what purpose? Can we take at face value his own explanation? Why did he leave the priesthood? What are his present beliefs about the state of the Catholic Church? Three quotations appear as epigraphs to The Death of a Pope and set the context for the ideas treated in the drama. The first is from Pope Benedict XVI, reminding us that Jesus was not Spartacus - `he was not engaged in a fight for political liberation’. The second is from the theologian Hans Küng, ISBN: 9781586172954 denouncing the system whereby conservative popes appoint See more: ipnovels.com/novels/the-death-of-a- conservative cardinals who will ensure the election of a pope/ conservative successor. The third is from the British journalist Polly Toynbee who, in her column in the Guardian in 2002, stated that `the Pope kills millions through his reckless spreading of AIDS’. However, the story involves more than ideas. We learn about the inner workings of the Curia in Rome, and the British secret service; and we share the human emotions of the diverse characters involved - a young journalist, Kate Ramsey; a British secret agent, David Kotovski; a Catholic priest, Father Luke Scott; a Dutch Curial Cardinal, Cardinal Doornik; his secretary, Mosignor Doornik; and finally the charismatic aid worker, Juan Uriarte. -
LUMEN GENTIUM – the Dogmatic Constitution on the Church
LUMEN GENTIUM – The Dogmatic Constitution on the Church 11. Taking part in the Eucharistic sacrifice, the source and summit of the Christian life, they [the faithful] offer the divine victim to God and themselves along with it. And so it is that, both in the offering and in holy Communion, in their separate ways, though not of course indiscriminately, all have their own part to play in the liturgical action. Then, strengthened by the body of Christ in the Eucharistic communion, they manifest in a concrete way that unity of the people of God which this most holy sacrament aptly signifies and admirably realizes. 26. They [bishops] diligently encourage and instruct their flocks to play their part, in a spirit of faith and reverence, in the liturgy and above all in the holy sacrifice of the Mass. 50. It is especially in the sacred liturgy that our union with the heavenly Church is best realized; in the liturgy, the power of the Holy Spirit acts on us through sacramental signs; there we celebrate, rejoicing together, the praise of the divine majesty, and all who have been redeemed by the blood of Christ from every tribe and tongue and people and nation gathered together in one church glorify, in one common song of praise, the one and triune God. 51. For if we continue to love one another and to join in praising the most holy Trinity—all of us who are children of God and form one family in Christ—we will be faithful to the deepest vocation of the Church and will share in a foretaste of the liturgy of perfect glory. -
And Post-Vatican Ii (1943-1986 American Mariology)
FACULTAS THEOLOGICA "MARIANUM" MARIAN LffiRARY INSTITUTE (UNIVERSITY OF DAYTON) TITLE: THE HISTORICAL DEVELOPMENT OF BIBLICAL MARIOLOGY PRE- AND POST-VATICAN II (1943-1986 AMERICAN MARIOLOGY) A thesis submitted to The Theological Faculty "Marianwn" In Partial Fulfillment of the Requirements for the Degree Licentiate of Sacred Theology By: James J. Tibbetts, SFO Director: Reverend Bertrand A. Buby, SM Thesis at: Marian Library Institute Dayton, Ohio, USA 1995 TABLE OF CONTENTS Chapter 1 The Question of Development I. Introduction - Status Questionis 1 II. The Question of Historical Development 2 III. The Question of Biblical Theological Development 7 Footnotes 12 Chapter 2 Historical Development of Mariology I. Historical Perspective Pre- to Post Vatican Emphasis A. Mariological Movement - Vatican I to Vatican II 14 B. Pre-Vatican Emphasis on Scripture Scholarship 16 II. Development and Decline in Mariology 19 III. Development and Controversy: Mary as Church vs. Mediatrix A. The Mary-Church Relationship at Vatican II 31 B. Mary as Mediatrix at Vatican II 37 c. Interpretations of an Undeveloped Christology 41 Footnotes 44 Chapter 3 Development of a Biblical Mariology I. Biblical Mariology A. Development towards a Biblical Theology of Mary 57 B. Developmental Shift in Mariology 63 c. Problems of a Biblical Mariology 67 D. The Place of Mariology in the Bible 75 II. Symbolism, Scripture and Marian Theology A. The Meaning of Symbol 82 B. Marian Symbolism 86 c. Structuralism and Semeiotics 94 D. The Development of Two Schools of Thought 109 Footnotes 113 Chapter 4 Comparative Development in Mariology I. Comparative Studies - Scriptural Theology 127 A. Richard Kugelman's Commentary on the Annunciation 133 B.