CU Theses

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Appendix Vergiliana
by C.M. Popelka., Typescript., Thesis (M.A.--Latin)--Catholic University of America, 1923., Bibliography: leaves 35-37.
Application of Ecclesiastical Norms on the Ongoing Formation of Priests for the Archdiocese of Shenyang with the Experiences of the Catholic Church in the United States
The priestly formation, particularly the ongoing formation of priests, is an important issue in the Catholic Church. Understanding of ongoing priestly formation and proper diocesan policies promote the implementation of ongoing formation in a diocese. This thesis aims to explain the meaning and composition of ongoing priestly formation, discusses the application of ecclesiastical norms on ongoing priestly formation. This thesis analyzes the regulations in 1917 CIC, 1983 CIC, and some important ecclesiastical documents. It discusses the responsibilities, four dimensions (human, spiritual, intellectual, and pastoral) of ongoing formation, and the application of ongoing priestly formation for priests in different stages. Particularly, this thesis studies the programs, policies, events, and resources for the ongoing formation in the dioceses of the United States according to the Basic Plan for the Ongoing Formation of Priests. Although resources and programs promote priestly formation to gain a better effect, they are not ongoing formation itself. Even without so many resources, ongoing priestly formation still can be practiced in a country or a diocese. This thesis introduces the situation of ongoing priestly formation in China with the example of the Archdiocese of Shenyang and takes out a tentative plan and policies for the ongoing formation in the archdiocese according to the experiences of the Catholic Church in the United States., Canon law, catholic formation, clerical formation, ongoing formation, ongoing priestly formation, policies on priestly formation, priestly formation, Canon Law, Degree Awarded: J.C.L. Canon Law. The Catholic University of America
The Application of the Canonical Presumption of Innocence during the Preliminary Investigation of an Alleged Delict Contra Sextum with a Minor: Canon 1321.1
The recent revision of Book VI of the 1983 Code of Canon Law has brought with it various updates and improvements. Among these is the introduction of the presumption of innocence in canon 1321 §1. While the stated legal presumption of innocence in the universal law of the Church is a welcomed addition, it is also a source of curiosity among canonists. What kind of presumption is it? Who enjoys this presumption? What does it mean to speak of “innocence”? The current project aims to elucidate these questions and point to ways in which the presumption of innocence could be applied within the canonical system. , Canon law, Law, Canon 1321, Precautionary Measures, Preliminary Investigation, Presumption of Innocence, Canon Law, Degree Awarded: J.C.L. Canon Law. The Catholic University of America
Appreciation of "Dombey and Son"
by William M. Hanlon., Typescript., Thesis (M.A.--English)--Catholic University of America, 1922., Bibliography: leaf 18.
Aquinas and Ulrich on Being as Gift
The goal of this thesis is to illuminate the gift of God's giving of esse creatum to existing things as understood by Thomas Aquinas and Ferdinand Ulrich. Each chapter opens with a brief exposition of Aquinas on gift, followed by a metaphysical unpacking of the elements involved in proving creation to be a gift. After unpacking the terms at play, the metaphysical thought of Aquinas and Ulrich will be explored to argue that the characteristic of gift in question is true of creation. Ferdinand Ulrich takes Aquinas as master, but richly explores and develops Aquinas’s thought in dialogue with other contemporary philosophers including Hegel, Nietszche, and Heidegger; consequently, while Ulrich is very faithful to Aquinas’s metaphysical thought, Ulrich’s metaphysics sometimes goes beyond that of Aquinas in a speculative and idiosyncratic manner. (1) In the first chapter of my thesis, I will present how the gift of esse creatum really belongs to God the giver, as His gift to give. Presenting how esse creatum really belongs to God the giver entails exploring what is meant by esse as well as the relationship between esse and the divine through examining exemplar causality, Ulrich’s notion of “ideality,” the non-subsistence of being, and the crucial theme of participation. (2) After analyzing how the gift really belongs to God, the second part of my thesis will address how the gift of esse is really and freely given away by God. I will explore creation as a communication without loss and as a relation between Creator and creature, along with Ulrich’s notions of the “movement of finitization” and the “for-nothing” aspect of creation. (3) In the third part of my paper, I will turn to creatures and consider how God gives esse to creatures to have as their own. To scrutinize this element of gift, I will analyze Ulrich’s “moment of reality” in conjunction with Aquinas’s thoughts on the relationship between esse and essence and the question of multiplicity. I will then address Ulrich’s thought on the “uncaused character of being.” (4) Finally, in the fourth chapter, I will examine how God the giver is, in a certain sense, present to creatures in the gift of esse creatum that creatures really possess. In this section I will explore Ulrich’s notion of “bonicity.” The overall investigation of this thesis will not only prove that creation is a gratuitous gift of the Creator, but will also provide the reader with a metaphysical lens through which to view all elements of reality as gift., Metaphysics, Philosophy, Aquinas, Creation, Gift, God, Metaphysics, Ulrich, Philosophy, Degree Awarded: Ph.L.--Philosophy. The Catholic University of America
Aquinas on the Possibility of Comprehending God: The Extent to Which the Divine Essence Can be Known by the Human Intellect in the Beatific Vision
Philosophers and theologians have debated for centuries about man’s ultimate end. Aristotle postulated that man’s end was primarily intellectual. The early ideas of human happiness in Christianity did not depend upon man’s intellect, but instead argued that some sort of union with God would be sufficient for human happiness. In the 13th century, Thomas Aquinas attempted to reconcile these two traditions. Aquinas postulates that man has two ends, one natural and one supernatural. While it is only through Divine intervention that man may attain or even know of the supernatural end, Aquinas thought that anyone could obtain the natural end. Both ends, according to Aquinas, are intellectual. The natural end is that of understanding the world, and the supernatural end is an intellectual union with God whereby man comes to direct knowledge of God in His essence. When man learns of God’s grace through revelation, man’s end is no longer merely natural, but instead it is the knowledge of God. In order to make this move, Aquinas relied not only upon Aristotle and the Christian tradition but also arguably upon the Aristotelian tradition as understood by Arabic philosophers such as Averroes. , Metaphysics, Epistemology, Philosophy of Religion, Agent Intellect, Aquinas, Beatific Vision, Comprehension, Intention, Possible Intellect, Philosophy, Degree Awarded: M.A.--Philosophy. The Catholic University of America
Aquinas on the Ratio of Res as a Transcendental
I interpret Aquinas’s texts and doctrines on semantics, the transcendentals, and the meaning of the term ‘res’ to determine his account or ratio of the transcendental res or ‘thing.’ A thing is a being that has an essence or quiddity. The forma significata of the name ‘thing’ or ‘res’ is essence taken most generally, insofar as it is analogously common to all beings in all ten categories.In my first chapter, I examine Aquinas’s doctrine on the transcendentals in general and his affirmation that res is a transcendental. In my second chapter, I examine the doctrine on signification and semantics that Thomas presupposes, and consider three key texts in which he discusses the signification of the transcendental res: Aquinas’s Commentary on Peter Lombard’s Sentences, b. 1, d. 25, q. 1, a. 4; b. 2, d. 37, q. 1, a. 1, and Aquinas’s Commentary on Aristotle’s Metaphysics, b. 4 c. 2. In my third chapter, since all transcendentals express a general mode of being not expressed by the name and notion ‘being,’ I examine three options for understanding how ‘res’ expresses essence in a way not expressed by ‘being.’ First, I argue against understanding res as a negative transcendental, that is, as expressing essence insofar as essence is a kind of non-being. Second, I argue that it is possibly but less probably correct to understand ‘being’ as already expressing essence but emphasizing existence, while ‘res’ emphasizes essence. Third, I argue for understanding the transcendental ‘res’ as an affirmative transcendental, expressing essence insofar as essence taken generally is an actuality or perfection not already expressed by the name and notion ‘being.’ , Metaphysics, Logic, aquinas, essence, res, signification, thing, transcendental, Philosophy, Degree Awarded: Ph.L.--Philosophy. The Catholic University of America
Aquinas on Truth as the Foundation of Language
In this thesis, I aim to present Thomas Aquinas’s semantic theory and its relationship to his understanding of truth. For the sake of clarifying certain themes in the Thomistic approach, I briefly offer an alternative account of the same subject in the work of Willard Van Orman Quine. Finally, I have sought to differentiate Aquinas’s semantic theory from that of Quine by emphasizing two features of Aquinas’s account that are less prominent in Quine’s account: the place of concepts in our understanding of discourse; and the presence of truth within different components of language. The former point highlights the value of the semantic triangle; the latter point reaches into the perhaps deeper question of how truth is made manifest in speech., Philosophy, Medieval Semantics, Semantic Triangle, Speech-Act Theory, Thomas Aquinas, Willard Van Orman Quine, Philosophy, Degree Awarded: Ph.L.--Philosophy. The Catholic University of America

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