CU Dissertations

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The Role of Siblings in the Development of Young Children in Migrant and Seasonal Farm Worker Families
Degree awarded: Ph.D. Psychology. The Catholic University of America, There are almost 2 million migrant and seasonal farm workers (MSFWs) in the United States and when the workers' family members are included, the farm working community totals 3 to 5 million people (Colt et al., 2001; U.S. Department of Labor, 2000). To date, the MSFW population has been largely unstudied. The purpose of this study was to investigate how siblings relate to and influence the development of preschoolers in migrant and seasonal farm worker families. Theories such as the confluence model and the resource dilution theory posit why children in larger families tend to achieve less in multiple domains such as language, literacy, and cognitive ability. However, these models have not been applied to the MSFW population, which is distinctive from the mainstream population and other Latino populations in the United States. Data were collected from 229 direct child assessments in Migrant and Seasonal Head Start Centers in Florida and 332 interviews with parents. Results show the number of siblings, particularly older siblings, was significantly related to young children's increased English language skills. Furthermore, siblings' English language skills appeared to have a stronger relationship with preschoolers' English language skills above and beyond parents' English language skills. However, the number of siblings, whether older or younger, did not have a negative relationship with children's development in cognitive, social, general language, or pre-writing skills. Therefore, siblings may play a particularly important role in helping young children from MSFW families learn English but their relationship to other developmental domains is still unclear. Findings indicate that models of how siblings influence child development used for the mainstream may not be applicable to this largely Latino, immigrant population. Limitations and future directions for research with MSFW families are discussed., Made available in DSpace on 2012-11-01T17:08:11Z (GMT). No. of bitstreams: 1 Bell_cua_0043A_10292display.pdf: 701732 bytes, checksum: 00695a3dca9540495879c9009bdc6a7f (MD5)
Romanticism’s Influence on the Southern Renaissance
This dissertation focuses on the work of John Crowe Ransom, Allen Tate, and Robert Penn Warren to demonstrate the influence that Romantic aesthetics and philosophy exerted on writers associated with the Southern Renaissance. Whether in their theories of epistemology, historicism, or politics, all three of these authors exhibit essentially Romantic worldviews. The authors of the Southern Renaissance in general, and especially these three authors in particular, are often characterized as having Classical, rather than Romantic, sensibilities, and as a result, key elements of their literary accomplishments are overlooked and unfortunate gaps in literary history needlessly result. This dissertation seeks to correct such problems.This study considers the three authors both in their historical context as well as the context of established theories of Romanticism. Close readings of primary texts are supplemented with evidence found within the correspondence of the authors, both with one another as well as other writers at the time, and comparisons are drawn throughout the study between the primary texts and the work of formative Romantic thinkers. Current criticism concerning these southern authors, as well as various theories of Romanticism, are considered throughout.Beginning with an explanation of the various ways in which Romanticism has been conceptualized, this study explains the fundamental yet persistent problem of defining Romanticism in contrast to Classicism much in the way that T. E. Hulme does in his landmark essay “Romanticism and Classicism.” Theories such as Hulme’s ignore the realities of intellectual history and impart persistent and anachronistic political connotations to the terms Romantic and Classical. More useful are theories of Romanticism like those of M. H. Abrams and Isaiah Berlin, who characterize Romanticism according to fundamental principles that pervade the work of many Romantic authors. By abandoning the mistaken political connotations of Hulme and instead focusing on these fundamentally Romantic principles within the work of Ransom, Tate, and Warren, this study explains the manner in which these Southern authors employed the ideas of their Romantic forbearers in order to confront the issues they felt were most pressing in the American South of the 20th century.In contradicting the established political connotations associated with Romanticism and Classicism, this project endeavors to correct mistaken assumptions that result from characterizing these authors according to the overly general terms of political and social conservatives. It argues that such characterizations often oversimplify the principles at work in complex literary achievements and suggests that, if such complexity is acknowledged, then future studies of Southern authors will recognize significant elements of Southern literary history that may otherwise go unnoticed., American literature, Allen Tate, John Crowe Ransom, Robert Penn Warren, Romanticism, Southern Literature, Southern Renaissance, English Language and Literature, Degree Awarded: Ph.D. English Language and Literature. The Catholic University of America
Rousseau's Teleological Thought
This dissertation examines Rousseau’s unique teleological thought, which involves both human freedom and a unique conception of natural ends. I argue that despite his clear anti-teleological positions on nature and human nature, Rousseau does not abandon teleology altogether; rather, embedded in his philosophy is a discernable teleological system of thought entailing an understanding of natural ends and the role they play in human affairs. My analysis takes Rousseau’s declarations of consistency seriously, and attempts to resolve inherent tensions by identifying a framework within his philosophy that accommodates apparently mutually exclusive positions. Rousseau’s teleological thought, therefore, becomes a positive theme of analysis and an entry point for understanding his system of philosophy. My analysis considers early works, such as Institutions chimiques and his Encyclopédie articles on music, alongside his mature thought in the Second Discourse, Emile, Letter to Voltaire, and the Reveries. In the process, I connect Rousseau’s teleological views of man and nature with his cosmological thought, showing that he develops a teleological account of the world and man’s station within it that preserves a space for human freedom in the face of classical finality and modern determinism. I conclude by showing that Rousseau views cosmological perfection as an ongoing harmonious state of affairs (as opposed to a terminus), and that his conception of human nature, considered in light of his notion of cosmological perfection, is necessary to his teleological understanding of the world. The framework of man’s inevitable corruption expressed in the Second Discourse must be understood as contributing to a greater end because the contingency of history is positively necessary to the whole as a perfect state of affairs., Philosophy, Early Modern Philosophy, Metaphysics, Political Theory, Rousseau, Teleology, Philosophy, Degree Awarded: Ph.D. Philosophy. The Catholic University of America
Russell Woollen: Catalogue and Contextual Examination of the Sacred Music
Degree awarded: D.M.A. Sacred Music. The Catholic University of America, Russell Woollen (1923-1994) was a musician with skills of an unusually wide breadth. Spending nearly his entire adult life in Washington, DC, he was widely respected as a chamber musician, keyboard artist for the National Symphony Orchestra, teacher, conductor, and especially composer. Though a key figure in the contingent of neoclassical composers known as "The Washington School" with many prestigious commissions, his compositions have fallen into obscurity.At mid-twentieth century, Woollen was among the most visible American Catholic musicians: he was a priest-professor at The Catholic University of America (1948-1962), a widely published composer of skilled liturgical music, and a significant musician in the Washington, DC music scene. Woollen was composing at a unique juncture: as an American composer he was part of the wave of artistic endeavor that posited America as a leading player in art music composition on the world stage; and as a composer for the Church he was writing while the liturgical movement, begun in the late-nineteenth century and reaching its apex at the Second Vatican Council (1962-1965), brought excitement for the musical opportunities of music in the reformed liturgy. But Woollen's skilled music was not well received in the American implementation of the aggiornamento for the revised liturgy mandated by the Second Vatican Council. Woollen's Kunstmusik, music for skilled musicians, and his experimentations in Gebrauchsmusik, music for the entire assembly, were neglected and fell out of print. The treatise examines Woollen's sacred music in the context of his unique and fertile life. A complete catalogue of the composer's works is given, drawing extensively on the Russell Woollen Archives of the Library of Congress Performing Arts Division. Other archival information as well as interviews with Woollen's family and colleagues flesh out the contextualization., Made available in DSpace on 2011-06-24T17:12:54Z (GMT). No. of bitstreams: 1 OBrien_cua_0043A_10242display.pdf: 36787040 bytes, checksum: b93bcee25f546878b62fa38ca55f6590 (MD5)
Sabbath/Sunday: Their Spiritual Dimensions in the Light of Selected Jewish and Christian Discussions
Degree awarded: Ph.D. Spirituality. The Catholic University of America, Before May 24, 2014, this dissertation can be viewed by CUA users only. [12 months embargo], Sabbath/Sunday: Their Spiritual Dimensions in the Light of Selected Jewish and Christian Discussions Jeanne Brennan Kamat, Ph. D. Christopher Begg, S.T.D., Ph. D. The Sabbath as the central commandment of the Law relates all of Judaism to God, to creation, to redemption, and to the final fulfillment of the promises in the eternal Sabbath of the end-time. However, early in the inception of Christianity, Sunday replaced the Sabbath as the day of worship for Christians. This dissertation is a study of the various aspects of the Sabbath in order to gain a deeper insight into Jesus' relationship to the day and to understand the implications of his appropriation of the Sabbath to himself. Scholars have not looked significantly into Jesus and the Sabbath from the point of view of its meaning in Judaism. Rabbi Abraham Heschel gives insight into the Sabbath in his description of the day as a window into eternity bringing the presence of God to earth; Rabbi Andre Chouraqui contends that the Sabbath is the essence of life for Jews. According to S. Bacchiocchi when Christianity separated from Judaism by the second century, Sunday worship was established as an ecclesiastical institution. In contrast, H. Sturcke advocates a Christological view of Jesus' relationship to the Sbbath and considers observance of Sunday as initiated by the resurrection appearances. W. Rordorf presents Sunday Eucharist as the tradition practiced in the early Chruch and confirmed in the writings of the Church Fathers. The Catholic theologian Jean Danielou S.J. explains that, for the Christian, the Hebrew Scriptures are a type of the fullness of revelation in Jesus Christ and contends that the Paschal Mystery is the Passover from the power of sin and death to new hope and life. I have concluded that in appropriating the Sabbath to himself, Jesus as a Jew in a Jewish milieu, is definitively indicating that the Sabbath is no longer the recurrence of a twenty-four hour time-frame, that all of the aspects of the Sabbath are now in his person, and that the presence of God is found in mercy and love. Jesus' death, resurrection, and first of the week resurrection appearances confirm that the promised glory has become a reality in him and his teachings are the new Law of grace. This initiated Sunday as the new time of Eucharistic worship., Made available in DSpace on 2013-06-25T14:58:52Z (GMT). No. of bitstreams: 1 Kamat_cua_0043A_10413display.pdf: 2249330 bytes, checksum: 35d34e8331351286259c6cf7403108de (MD5)
The sacred Penitentiaria and its relations to faculities of ordinaries and priests /
Vita., Thesis (J.C.D.)- Catholic University of America, 1918.
Sacrifice and Mission in the Ecclesiology of Joseph Ratzinger
In Eucharistic Prayer III, the priest prays that the Church’s sacrifice “advance the peace and salvation of all the world.” The prayer implies that this sacrificial offering in the liturgy has effects beyond the Church. Attention to Christian sacrifice, an activity that may seem internal to ecclesial life, can contribute to an understanding of the mission of the Church. Joseph Ratzinger has aimed to emphasize the sacrificial dimension of the Eucharist, and he understands the Eucharist to be fundamental to the nature and mission of the Church. Hence, he serves as a guide for an exploration of sacrifice and mission. The dissertation argues that according to Ratzinger, the Church prolongs the mission of her head, Jesus Christ, whose own mission of pro-existence achieves its apex in the offering of his very self as a sacrifice for the world, and the mission of the Church is thus to offer herself as a sacrifice to the glory of God and for the salvation of the world, interiorly in her worship and exteriorly in her mission. Ratzinger’s theology of sacrifice consists of four basic elements. First, sacrifice is natural. Second, true sacrifice, as Jesus Christ shows, is the offering of oneself. Third, self-offering will necessarily entail something like death, that is, immolation. Fourth, because Jesus Christ accomplishes the fulfillment of sacrifice, human persons offer true sacrifice in Christ. The dissertation develops this argument in four chapters. Chapter one presents his understanding of Christ as the person who is totally for others and introduces the concept of vicarious representation [Stellvertretung]. This chapter develops Ratzinger’s linking of Christ’s pro-existence [Für-Sein] and atonement. Chapter two discusses Ratzinger’s understanding of the Church as the body of Christ. Chapter three analyzes Ratzinger’s theology of liturgy, focusing on his understanding of the liturgy as sacrifice. Chapter four investigates his understanding of mission vis-à-vis sacrifice. The conclusion develops an hypothesis for how vicarious representation works in the thought of Ratzinger., Theology, Ecclesiology, Joseph Ratzinger, pro-existence, Sacrifice, vicarious representation, Systematic Theology, Degree Awarded: Ph.D. Systematic Theology. The Catholic University of America
Sacrifice to Demons in Porphyry and Origen
This dissertation traces the reactions of Platonists (particularly, Porphyry and Origen) to the traditional religious belief that sacrificial gifts helped to secure answers to prayers and to appease divine wrath - a system known to anthropologists as "reciprocity." This dissertation shows that late antique pagan Platonists (in contrast to Plato) completely rejected the possibility of reciprocity with the gods - a rejection based partly on a theology of absolute impassibility, harmlessness and transcendence. This could have led them to reject traditional religion altogether, but they chose instead to reinterpret it. They proposed new functions for sacrifice and prayer to displace reciprocity and so to make these practices philosophically acceptable: for them, sacrifice was thanksgiving, aligning one's will with the divine, or uniting oneself to it. In addition, Porphyry dismissed traditional stories of reciprocity with the gods as interactions with evil daemons. The theological ideas that led pagan Platonists to reject reciprocity led some Christian intellectuals (notably, Origen) to do the same. They reinterpreted Christian practices and scriptural passages that seemed to teach reciprocity, in order to bring them into line with philosophy. They allegorized Old Testament references to reciprocal interactions with God or explained them as interactions with the pre-incarnate, semi-passible Christ. The New Testament's implication that the Father required the death of his Son as a ransom payment in return for the forgiveness of the world was, to them, philosophically unacceptable. Origen solved this problem by saying that Jesus had been a ransom, not to the Father, but to the Devil. Thus, both Origen and Porphyry used evil spiritual powers to explain troublesome examples of propitiatory reciprocity in their traditions. I argue that pagan and Christian thinkers were attempting to keep their philosophical convictions without having to reject their religious stories and practices: they wanted to have their cake and eat it. By the fourth century, the theurgic reinterpretation of sacrifice reigned supreme in pagan Platonism. In contrast, Christian thinkers were turning back towards reciprocity. As a final note, I suggest that this may have given Christians a cultural advantage., Degree awarded: Ph.D. Early Christian Studies. The Catholic University of America
The Sage in Relation: Familial Descriptions of the Sage in the Scribal Circles of Ben Sira and Cognate Literature
The Sage in Relation: Familial Descriptions of the Sage in the Scribal Circles of Ben Sira and Cognate Literature Andrew Montanaro, Ph.D. Director: Bradley C. Gregory, Ph.D. This dissertation explores Ben Sira’s use of family language and metaphor in his pedagogical context. Like other wisdom texts, Ben Sira refers to his students as sons and to himself, or the sage, as their father. Addressing students as sons is a trope in the wisdom instructional genre at large. However, Ben Sira uses metaphorical family language in a purposeful way relevant to his pedagogical aim, which is informed by his social and historical situation. Chapter 1 examines the use of the father-son metaphor in Ben Sira and correlates it with his instructions on fatherhood and the discipline of children. The roles of father and son have overlapping characteristics with those of the sage and student. For instance, fathers and sages teach, and sons and students honor their fathers and teachers. Significantly, as Ben Sira superimposes the sage upon the father references in his book, he does the same with Wisdom upon the mother references, thereby making the sage and Wisdom coparents. Chapter 2 examines the spousal dimension implied by both the sage and Wisdom being parents to the students in the pedagogical context. This chapter deals particularly with Sir 23:16-26:18, which features many teachings on marriage and which contains the famous speech of Wisdom and that of the sage in Sir 24. Through these analyses, it is argued that Ben Sira expects his students to model their own families on his school. The school comprises the sage, Wisdom, and disciplined students, and these fulfil the roles of parents/spouses and sons. This indicates a vision where families are strongly pedagogical in nature. Further, this is important considering that Jewish youth, including Ben Sira’s students, will be subject to Hellenistic pressures that may tempt them away from Torah adherence. As a sage teaching young Jewish men for retainer class scribal occupations, Ben Sira is in a privileged position to influence the religious conviction of next generation Judaism, and his aim is achieved partly by modeling—through his pedagogical activity in the school—the way parents ought to raise their children to be wise and pious. Chapter 3 compares Ben Sira’s use of family language with that of other Second Temple Jewish texts. It will be shown that Ben Sira is unique in his use of this language but also that those texts from a similar scribal milieu are most similar to Ben Sira, indicating the importance of Ben Sira’s context as a factor in his use of family language., Biblical studies, Judaic studies, Ben Sira, Family and Marriage, Sage, Second Temple, Sirach, Wisdom, Biblical Studies, Degree Awarded: Ph.D. Biblical Studies. The Catholic University of America
Salvadoran Type 2 Diabetics and The Effects of Their Cultural Perceptions on Self-Management and Treatment Outcome
Degree Awarded: Ph.D. Nursing. The Catholic University of America, Diabetes is a progressive and debilitating disease with an array of complications affecting millions of people in the U.S. The Hispanic population is a vulnerable population affected by this disease at an alarming rate. Some contributing factors to the diabetes health disparity in Hispanics include a lack of education in disease self-management behaviors and dissimilar cultural beliefs, which impacts the self-management of their diabetes. However, Salvadorans, as a subgroup in the Hispanic population, have been under-studied and not well represented in diabetes research. Specifically focusing on Salvadorans is critical for Hispanics are not a homogenous group as interventions and recommendations developed for Hispanics have resulted in minimal improvement of health outcomes in Salvadorans. The purpose of this study was to explore the cultural perceptions, habits and traditions of Salvadoran type II diabetics and understand the process by which cultural influences affect their self-management behaviors. A qualitative grounded theory methodology was utilized and the underpinnings of Dr. Leininger's Culture Care, Diversity, and Universality theory guided this study for better understanding of the cultural processes. Eighteen participants took part in semi-structured interviews, later transcribed and coded for content and comparative analysis. Three main themes: I am what I am, I am what I lived/believe, and I am what I know emerged from the data which encompassed an overarching I am Salvadoran substantive theory. The substantive theory described the dynamic processes of self-management for Salvadorans. The theory depicted the challenges experienced by the Salvadorans as they struggled to maintain their cultural identity while simultaneously adopting new behaviors, which conflicted with their traditional dietary habits, customs, and beliefs.Future research should focus on verification of the theoretical concepts and propositions and further elaboration of the theory. Further understanding of cultural influences in this population's self-management behaviors for diabetes needs to be acquired. Cultural variations among Hispanic subgroup populations should continue to be studied for the formulation of cultural-specific care and reduction of health disparities. The study supported the need for improvements in Salvadoran patient education programs and implementation of culturally sensitive and specific care.
Samuel Beckett and the Irish Bull
“What is that unforgettable line?” This question, asked by Winnie in Samuel Beckett’s play Happy Days, epitomizes an enduring tradition for a decidedly non-traditional writer—the Irish bull. As much as he tried to distance himself from it, Beckett was the product of a culture that gave birth to writers from George Farquhar to Sean O’Casey, writers who trafficked in the self-contradictory utterances known as Irish bulls. Beckett’s Irish background and his use of bulls have received scholarly scrutiny in the past, but his place in the long-running tradition of bulls in Irish literature has not been thoroughly examined. Beckett was the inheritor of a legacy that traces back to seventeenth-century joke books and eighteenth-century stage conventions, a legacy kept alive by Maria Edgeworth’s novels, Dion Boucicault’s melodramas, Oscar Wilde’s satires, and the nationalist drama of the Abbey Theatre. By abstracting his settings and characters, Beckett achieved one of the major goals of the Abbey and its Irish predecessors: to reform prejudicial stereotypes found in stage Irish buffoonery. If characters stripped of national identities can utter as many or more bulls than stage Irish characters, self-contradiction is not merely the trait of a colonial people struggling with the English language. Like his predecessors, Beckett penned bulls that transcend buffoonery and take on paradoxical meaning. And like them, he often used bulls for satirical ends, even if the targets of his satire differed. Analysis of the works of numerous Irish writers, culminating in Beckett, bears this out. This dissertation has two main objectives: to describe a history of bulls by Irish writers; and to consider Beckett’s bulls in plays, short stories, and novels more synchronically, focusing on his era and his own writing. With Beckett’s help, the Irish bull has survived in the postmodern era as an unstable, problematic trope in an increasingly internationalized world. The chapters are as follow: Introduction; I. “Low and Pert”: Early History of the Irish Bull; II. Maria Edgeworth and Bulls in the Romantic Age; III. Boucicault and Wilde: Hiberno-Victorian Subversives; IV. “A Parrot Talks”: Bulls and the Abbey Theatre; V. Beckett’s Bulls: “A Logic in Absurdum”; and Conclusion., Degree awarded: Ph.D. English Language and Literature. The Catholic University of America
Satire and Sympathy in the Nineteenth-Century Realist Novel: Austen, Thackeray, Dickens, and Eliot
Degree Awarded: Ph.D. English Language and Literature. The Catholic University of America, How did the rise of the realist novel in nineteenth-century Britain affect satire as a genre? Though many satire scholars argue that satire and sympathy proved ultimately to be incompatible, leading to a decline of satire, my study reveals how satire and sympathy instead overlap and work together in the nineteenth-century. Using Jane Austen's Emma, William Makepeace Thackeray's Vanity Fair, Charles Dickens's Bleak House, and George Eliot's Middlemarch as primary examples, my study examines how these novelists increasingly developed methods to yoke satire and sympathy together on the level of the sentence. Breaking with the dominant scholarly narrative of satire's decline, my study offers a new literary history of satire and its role in the novel, bringing greater formal attention to the places where satire and sympathy meet in novels: in pivotal plot events and rhetorical devices, such as tonal shifts and free indirect discourse. In Emma, sympathy works in conjunction with satire through free indirect discourse to create and subvert the novel's comedic ending. Likewise, in Vanity Fair, Thackeray mines the tension between satire and sympathy during moments of vaunted action, grand gestures, and fatal perspicuity to call into question heroic values. Dickens similarly uses death scenes in Bleak House to blend satire and sympathy through narrator switches and tonal shifts in order to shift satiric blame from individuals to institutions. Finally, Eliot inextricably intertwines satiric and sympathetic responses through free indirect discourse in Middlemarch.On a larger scale, my study reveals how this blending of satire and sympathy in the nineteenth-century realist novel newly implicated the reader in forming judgments, creating a greater ambiguity in the presentation of characters and their motivations. Sympathy took on a key role in this newly ambiguous brand of satire, for sympathy became a tool of satiric characterization and satire, likewise, a part of the novelists' sympathetic agenda. The power of satire in the nineteenth-century realist novel is different than eighteenth-century satire. It is not that it mercilessly destroys its targets as earlier satirical works strove to do, but that it reveals to the reader greater human complexity: even the worst characters have redeeming qualities and even the best characters have serious flaws. My study thus reveals how satire evolved in the nineteenth-century realist novel to include sympathy, thereby tracing a new literary history of satire that gives greater attention to how sympathy works to support satire in the nineteenth-century realist novel.
Saturation and Sacrament: Sacramental Revelation and the Philosophy of Jean-Luc Marion
Saturation and Sacrament: Sacramental Revelation and the Philosophy of Jean-Luc MarionCory Dixon, Ph.D.Dominic Serra, S.L.D. In the theology of revelation, a dichotomy can be found between two trends: an immanence trend, which sees God’s presence disclosed throughout the world, and a transcendence trend, which insists that God must break into the world in a radically distinct manner. A strong theology of revelation would reconcile these two trends, demonstrating how God’s radical alterity may be displayed through the ordinary physical media of the world. This dissertation proposes that using the phenomenology of Jean-Luc Marion, particularly the related concepts of givenness and the saturated phenomenon, as a philosophical foundation for sacramental theology allows for an understanding of sacraments that recognizes them as a means for just such an understanding of God’s self-disclosure. After highlighting the problem, this dissertation covers basic issues of sacramental theology and the theology of revelation in order to propose the notion of sacramental revelation. It then gives an overview of Marion's phenomenology, introducing the concepts of givenness and the saturated phenomenon. Drawing in some related authors, it then shows how Marion’s thought develops the ideas of haecceitas and excess and how the application of Marion's phenomenology to the sacraments allows for the sacraments to be understood as offering an unexpected experience of a limitless God. Finally, it explores some of the consequences of this contribution to sacramental theology in its relationship to the liturgical experiences of the faithful, addresses possible critiques of the argument, and notes further areas for study. By drawing upon concepts extracted from Marion’s philosophy, this dissertation shows not just how the otherness of God can be mediated by the mundane world, but how this same mundane world is available for worshippers to provide an embodied response to God’s incarnated self-disclosure. Highlighting God’s initiative in the sacraments, it proposes the entire world as potentially sacramental. It then draws out implications for ecclesiology (promoting lay involvement in the Church’s mission), for liturgical architecture (encouraging lay liturgical engagement), and for ecology (humanity’s role as priests of creation)., Theology, Philosophy of Religion, Philosophy, Immanence, Phenomenology, Revelation, Sacraments, Saturated Phenomenon, Transcendence, Systematic Theology, Degree Awarded: Ph.D. Systematic Theology. The Catholic University of America
Schools of Mission: Sisters, Servants of the Immaculate Heart of Mary in Peru, 1922-2000
Degree awarded: Ph.D. Religious Education/Catechetics. The Catholic University of America, The first permanent mission of the United States Catholic Church in South America was a Catholic private school established by the Sisters, Servants of the Immaculate Heart of Mary (IHM) in Lima, Peru, in 1922. The IHM Sisters of Philadelphia, Pennsylvania, sent four sisters to Lima in response to the invitation of Emilio Lisson Chávez, CM, the Archbishop of Lima. Cardinal Dennis Dougherty agreed to Lisson's request to find a religious community of women to teach in a school that the archbishop promised to provide. The IHMs, a diocesan congregation of educators at the time, waselected. The success of Protestant mission schools among the Catholic population of Peru prompted the archbishop of Lima to provide an alternative to the American-style education where instruction in English and a modern curriculum prepared Peruvians of all social classes, especially in Lima, with a modern progressive education. The IHM sisters told the story of their experience of mission in their correspondence, diaries, annals, and reports. Their words and actions reflect attentiveness to the challenges of the new ecclesial context. The North American IHMs successfully established two American-style Catholic schools within five years without the aid promised by the zealous, but impractical, archbishop of Lima. Villa Maria Academy in Miraflores and St. Anthony School in Callao embedded the sisters into two social classes striving to find their place in the national effort to modernize Peru--the working poor, and the rising middle class. Eager for access to American-style Catholic schools where their children would be educated in English and their Catholic identity safeguarded, parents vied to register their sons and daughters in the IHM schools. The sisters' story details how their educational mission endured through many unexpected events: earthquakes, revolutions, terrorism, epidemics, scandal, and division., Made available in DSpace on 2013-06-25T14:59:04Z (GMT). No. of bitstreams: 1 Pelletier_cua_0043A_10438display.pdf: 10736657 bytes, checksum: cd45a9f9b8ff364b69cf1e1ed486e0ad (MD5)
Scripture, Tradition, and the Magisterium in the Teaching of Vatican II
Degree awarded: Ph.D. Historical Systematic Theology. The Catholic University of America, Scripture, Tradition, and the Magisterium in the Teaching of Vatican IIJames C. Kruggel, Ph.D.Director: John T. Ford, C.S.C., S.T.D.The Second Vatican Council taught in no. 10.4 of its Dogmatic Constitution on Divine Revelation (Dei Verbum) (1965) that "Scripture, Tradition, and the teaching authority of the Church, in accord with God's most wise design, are so linked and joined together that one cannot stand without the others, and that all together and each in its own way under the action of the one Holy Spirit contribute effectively to the salvation of souls." This sentence offers a particularly organic description of the relationship of these three things that reflects a development from selected preconciliar thought.In his 1950 encyclical Humani Generis, Pope Pius XII presented Scripture and Tradition as "sources" of revelation entrusted to the Magisterium. He did not explain their relationship or discuss a theology of Tradition. Gerardus Van Noort's seminary manual Dogmatic Theology said the sources of revelation "mix" in the Magisterium which interprets them. The Council asserted a mutual interdependence of the three. It offered a more dynamic notion of tradition, one associated with a view of revelation as God's self-disclosure. This view resembled those of Yves Congar, Karl Rahner, and Joseph Ratzinger. The Council presented Scripture and Tradition as expressions of one Word, served by the Magisterium.Dei Verbum 10.4's teaching was incorporated by Pope John Paul II into his encyclical On the Relationship of Faith and Reason (Fides et Ratio) (1998) Ch. 5. Dei Verbum had identified Scripture and Tradition as the rule of faith in no. 21. John Paul II cites Dei Verbum 10.4 in support of a teaching that the unity among them and the Magisterium constitutes the rule of faith. This teaching, along with the encyclical's recalling of intellectual issues related to belief, a major preconciliar concern, suggests that John Paul II perceived a unity between these points and the Council's emphasis upon a view of revelation as Divine-self disclosure., Made available in DSpace on 2013-06-25T14:58:55Z (GMT). No. of bitstreams: 1 Kruggel_cua_0043A_10408display.pdf: 2546032 bytes, checksum: e1ba74eda5de8daed4d947912ba50a9c (MD5)
Search for Dark Matter produced in association with Monotop in the fully leptonic channel in proton-proton collisions at 13 TeV with the Compact Muon Soleniod experiment
A search for dark matter has been performed using the monotop model, with the dark matter signature in the form of large missing energy, presence of a b-tagged jet and an isolated lepton (electron and muon). The data analyzed in this analysis was collected from 2016-2018 amounting to an integrated luminosity of 137 $fb^{-1}$ from the proton-proton collisions at a center-of-mass energy ($\sqrt{s}$) of 13 TeV and upper exclusion limits on the mass of the dark matter mediator and the dark matter particle have been set at 95\% confidence level., Physics, Physics, Degree Awarded: Ph.D. Physics. The Catholic University of America
The Search for Missing Resonances in gp to K+L Using Circularly Polarized Photons on a Longitudinally Polarized Frozen Spin Target
Degree awarded: Ph.D. Physics. The Catholic University of America, This works presents the first measurements of three double-polarization observables for the &gamma p &rarr K+ &Lambda reaction: E (beam-target asymmetry), Lx' and Lz' (target-recoil asymmetries). Each of these measurements required the longitudinal polarization of target protons. To that end, a longitudinally polarized frozen-spin butanol target was constructed for use in the Thomas Jefferson National Accelerator Facility's Hall B. The data presented in this analysis were taken during the g9a run period from November 2007 - February 2008 using the aforementioned target and a circularly polarized photon beam in the energy range of 0.5 - 2.4 GeV . The motivation for this experiment was to extend the set of measured observables describing the reaction channel in order to aid in the search for missing baryon resonances. The complete set of polarization observables can be used to perform a model-independent partial wave analysis (PWA) of the reaction channel and extract resonant contributions to the cross section. Consistency checks with previously measured polarization observables were also performed by extracting the &Lambda recoil polarization and the beam-recoil asymmetries Cx' and Cz' . The recoil polarization P extracted from g9a data is in good agreement with previous data. On the other hand, some major discrepancies are found between the g9a results and previous data for the beam-recoil transfer Cx' and Cz'. The statistics generated for K+ &Lambda were insufficient to adequately resolve between models, although better agreement with the Mart-Bennhold model which includes the missing D13(1960) resonance was evident in much of the data. Nonetheless, little evidence of resonant structure appears in the smoothly varying measurements of E and the target-recoil tranfer Lx' and Lz' are frequently consistent with a flat asymmetry or none at all. Identification of missing resonances from individual observable measurements is unlikely. Instead, these new measurements will serve to further constrain parameters for the full PWA of &gamma p &rar K+ &Lambda., Made available in DSpace on 2011-06-24T17:11:14Z (GMT). No. of bitstreams: 1 Casey_cua_0043A_10238display.pdf: 7618353 bytes, checksum: 40570f88c11c62deb4f37fcf02d94505 (MD5)

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