[pt] O desconhecimento do laicato de sua identidade cristã demonstra a falta de consciência de sua atuação na Igreja e no mundo, e o descomprometimento de sua missão e de seu testemunho tanto eclesial quanto social. Todos os batizados são chamados a formar o único povo de Deus. São cooperadores da missão de Jesus, no seu tríplice múnus de sacerdote, profeta e rei, e devem tornar-se suas testemunhas no mundo. O passo inicial foi a busca de uma compreensão das contribuições do Concílio Ecumênico Vaticano II do que diz respeito à identidade e à missão do laicato. Em seguida, a reflexão seguiu os passos das Conferências do episcopado da América Latina que aconteceram, na esteira do Concílio Vaticano II: Medellín, Puebla e Santo Domingo. A título de conclusão, o Documento da V Conferência do Episcopado Latino-Americano e Caribenho foi usado como esteio para uma reflexão prospectiva sobre a identidade e a missão do laicato na Igreja e no mundo. Assim, foi abordado tanto o pensamento desenvolvido pela Igreja a partir do Concílio Vaticano II, como a busca de novos caminhos mostrando, ao mesmo tempo, o fundamento e a dinâmica da ação eclesial. / [en] The ignorance of the laity of their Christian identity demonstrates the lack of awareness of their role in the Church and the world. And the disengagement of their mission and their testimony both ecclesial and social. All the baptized are called to form the one people of God. Cooperator are the mission of Jesus in their triple task of priest, prophet and king, and should become his witnesses in the world. The initial step was to search for an understandig of the contributions of the Ecumenical Council Vatican II regarding the identity and mission of the laity. Then the discussion followed the steps of the Latin America Conference of Bishops of that occured in the wake of Vatican II: Medellín, Puebla and Santo Domingo. In conclusion, the Document of the Fifth Conference of Episcopado Latin America and the Caribbean was used as a prop for a forward thinking on the identity and mission of the laity in the Church and the world. It was addressed both thought developed by the Church from Vatican II, as the search for new paths showing at the same time, the ground and the dynamics of ecclesial action.

AbstractThe aim of this study is to examine how individuals, part of a rural Christian parish,express their religiosity and beliefs in a Swedish context. Furthermore this study seeksto understand these religious expressions through different views on social construction,secularization and the privatization perspective, such as lived religion, in particular. Byusing qualitative interviews with 8 individuals analyzed with the theories mentionedabove my results show that secularization has provided many individuals with aChristian identity, however, not necessarily a Christian faith. Instead several of theparticipants show a self-developed religious expression not automatically connectedwith Christian religious practices. One of the participants has, despite a Christiansocialization, developed a non-religious identity. Furthermore my results show that theparticipants do not feel obliged to take part in the parish, its activities nor entertain theidea of becoming active within the Church of Sweden. These results indicate thatsecularization has provided the participants’ reality with either a self-adapted privatizedform of religious expression or a lack of religiosity due to an interrupted Christiansocialization. The results also show a lack of interest in Christian discourse. Thisindicates that the Church of Sweden is not able to retain its relevance in the participants’lives due to its passiveness.

La tesi intende fornire un contributo agli studi sulle modalità di lettura e di analisi dei testi messe in atto dagli autori cristiani del secondo secolo, in costante confronto con le stesse pratiche applicate dai contemporanei rappresentanti delle élites intellettuali non cristiane. La testualità riveste un ruolo centrale nel processo di formazione di un’identità cristiana e nella costruzione di un discorso che ne sia espressione e legittimazione. Ci si propone, dunque, di approfondire se e quanto la definizione di una normatività testuale, specificamente cristiana, sia debitrice a un confronto che si svolge a livello della lettura come base per l’interpretazione di un testo. I passi selezionati seguono la scansione dei diversi momenti di analisi testuale propri della τέχνη γραμματική: i dibattiti in merito alle variae lectiones, agli errori grafici e alle interpolazioni volontarie dei copisti, l’uso della tropologia, le riflessioni sulla dispositio e sull’ordo verborum, lo studio degli etimi, le valutazioni morfologiche e sintattiche. Questo metodo favorisce un tentativo di campionatura dei testi volto a far emergere l’utilizzo delle modalità di lettura tradizionali nelle opere degli autori cristiani del secondo secolo. / This thesis aims at contributing to the studies on reading practices of text analysis applied in the second century by Christian authors, in comparison with the same tools used by contemporary non-Christian intellectuals. Textuality had a key role in the process of formation of Christian identity and construction of the discourse through which Christianism was expressed and legitimized. It is therefore important to examine how textual debates influenced the constitution of a normative canon of Scriptures. The selected passages are gathered according to the different steps of text analysis in ancient grammar: discussions on variae lectiones, graphic errors and voluntary interpolations made by copyists, the use of tropology, reflections on dispositio and ordo verborum, studies in etymology, morphological and syntactic analysis. This method fosters an attempt to textual sampling in order to identify the use of traditional reading practices in the works of second-century Christian authors.

Le but de notre recherche est celui de définir, pour la période du IVe au VIIe s., les aspects sociaux liés au baptême, c’est-à-dire l’ensemble des pratiques et des attitudes mentales engendrées dans la société par l’existence même du rituel baptismal, en intégrant cette perspective avec celle historico-liturgique et théologique ainsi que celle historico-artistique et archéologique. L’échantillon des zones analysées inclut en prévalence des provinces orientales, mais occidentales aussi, de façon à composer un cadre le plus ample et représentatif possible. Les données quantitatives archéologiques et topographiques, dérivées du fichage de 436 baptistères, ont été donc mises en relation avec l’évolution de la liturgie et du contexte historico-social dans les différentes régions, témoignée par les sources documentaires et la littérature critique. En conclusion, le baptême, avec tout l’imaginaire et les pratiques qui sont reliés et qui en dérivent, peut être considéré comme un élément fondamental dans la transformation structurelle de la société qui a lieu à l’époque tardoantique. Avec d’autres facteurs, il a concouru au processus de changement des fondements de la vie sociale, qui caractérisa la transition entre l’Antiquité et le Moyen Âge : le Christianisme devint progressivement un élément d’uniformité de l’identité collective, qui investissait, sur la base des mêmes idéaux, des classes sociales différentes par éducation, revenus et position hiérarchique. Un processus de « démocratisation » sociale, non dépourvu de contradictions, dont la première étape fut la généralisation du rituel baptismal. / The aim of this work is to define the social elements related to baptism for the period from the 4th to the 7th c. This perspective deals with practical behaviours and mental attitudes that are generated within the society by the very existence of the baptismal ritual. This social-historical approach has been combined with other two perspectives: history of liturgy and theology, and history of art and archaeology. The sampling of the geographical areas under analysis considers mainly the Eastern Mediterranean, but also some of the Western regions, in order to be as much wider and representative as possible. The quantitative archaeological and topographical data, gathered from the record of 436 baptisteries, have been related to the evolution of liturgy as well as to historical and social contexts in the various areas, as derived from different documentary sources and from scholarly literature. Baptism, together with the thoughts and practices that are connected to it, and derived from it, has turn out to be fundamental in the transformation of social structures that takes place in Late Antiquity. It contributed, amongst other factors, to the process of slow change of the social schemes, that characterized the transition between Antiquity and Middle Ages: Christianity gradually became a source of uniformity for collective identity, by bringing together different social strata on the base of the same ideals. This process of social “democratisation”, not without contradictions, began with the general spread of baptism.

Christlich orientierte Künstler sahen sich in der DDR angesichts eines staatlich propagierten Atheismus vor einen konfliktreichen Balanceakt gestellt. Bekennende Christen und Mitglieder einer Kirchengemeinde galten bereits durch ihre weltanschauliche Haltung wie natürlich zur Opposition. Trotz Repressalien und Zugeständnissen zum Staat blieben die Kirchen jedoch weiterhin eigenständige gesellschaftliche Akteure. Sie stellten mithin eine relativ geschützte Nische im System dar. Wie wirkte sich dieses Spannungsverhältnis auf das musikalische Schaffen von Komponisten mit christlicher Identität aus? Inwieweit war es diesen Komponisten im Rahmen avantgardistischer Musik möglich sich weltanschaulich positionierend bemerkbar zu machen, ohne Aufführungs-, Druckverbote und gravierende berufliche Benachteiligungen auf sich zu ziehen? Lässt sich ein bekenntnishafter Ausdruck heutzutage überhaupt noch als „absolutes“, musikalisches Bezugssystem nachweisen? Oder gründete sich das Verständnis dieser Musik vielmehr ausschließlich auf einem damaligen Konsens zwischen Komponist und Publikum? Diesen Fragen möchte die folgende Darstellung auf den Grund gehen. In ihrem Mittelpunkt steht das Schaffen des Komponisten Manfred Weiss (*1935), der seit 1959 als Lehrer für Tonsatz und Gehörbildung, später als Dozent und Professor für Komposition und Tonsatz an der Hochschule für Musik „Carl Maria von Weber“ in Dresden wirkte. Nach der Wende gestaltete er die Neuausrichtung dieser Institution als Prorektor entscheidend mit. Weiss komponierte bis zum Mauerfall vorwiegend Instrumentalwerke. Als bekennender Christ und Mitglied der Herrnhuter Brüdergemeine wollte er nicht für die Schublade komponieren. Ihm war es ein Anliegen Musik für große Säle zu schreiben, um möglichst viele Menschen mit seiner Musik zu erreichen. Ziel der Betrachtung ist es, anhand drei seiner Werke exemplarisch das daraus resultierende Spannungsfeld nachzuzeichnen. Bei den in dieser Arbeit thematisierten Stücken handelt es sich um die Musik für zwölf Blechbläser und Pauken, die Sinfonische Fantasie und das Konzert für Orgel, Streichorchester und Schlagzeug, welche zwischen 1972 und 1976 komponiert worden sind: in einer politischen Phase also, die selbst ein Spannungsfeld aus Liberalisierungstendenzen und Restaurationsbestrebungen darstellt. Die drei Werke sind unmittelbar bezogen aufeinander entstanden. Darüber hinaus ist vor allem das Orgelkonzert ein Schlüsselwerk des Komponisten, für welches er 1977 den Hanns-Eisler-Preis des Rundfunks der DDR und den Martin-Andersen-Nexö-Kunstpreis der Stadt Dresden erhielt.

Made available in DSpace on 2014-07-29T16:17:42Z (GMT). No. of bitstreams: 1 Dissertacao SAmuel N dos SAntos.pdf: 1063779 bytes, checksum: 95147b60c8e271abf2cf57c25320fd96 (MD5) Previous issue date: 2012-05-31 / The intention of this study is to analyze the proposal of the making of Christian identity from the work entitled First Apology, by Justin Martyr. We believe that in the formation of Christianity, some authors such as Justin, promoted the project of creating a Christian identity, from the rules and practices that should equalize / standardize the fact of being a Christian in the first and second centuries A.D. Justin, in his First Apology, indicates what should be done and what should be avoided to be considered Christian, and such discourse allows the production of identity characteristics. To achieve this goal, we investigated the relationships of interculturality in the first and second centuries A.D, we researched and presented specific aspects of author and his work, such as: its dating, the extant manuscripts, the genre, the historical context, etc. Finally, in the last chapter, we presented closely at particular aspects of the First Apology: its internal structure, his idea about Jesus, the Jewish prophecies, the Christians as a race, those who were not Christians and the groups considered heretical, the relationship of the author with the stoicism and the Platonism, the author s intention in drawing up his speech and, finally, about the Christian identity proposed by him seen from the data above. / A intenção do presente trabalho é analisar a proposta de construção de uma identidade cristã a partir da obra intitulada I Apologia, de Justino Mártir. Acreditamos que na formação do cristianismo, alguns autores como Justino, promoveram o projeto de criação de uma identidade cristã, a partir de preceitos e práticas que deveriam igualar/homogeneizar o fato de se ser cristão nos séculos I e II d.C. Justino indica na I Apologia o que se deveria fazer e o que se deveria evitar para se ser considerado cristão e tal discurso possibilita a produção de características identitárias. A partir dessa ideia, investigamos as relações de interculturalidade nos séculos I e II d.C., pesquisamos e apresentamos o autor e aspectos específicos de sua produção, tais como: datação, manuscritos existentes, gênero, o contexto histórico, etc. Por fim, no último capítulo, apresentamos detidamente aspectos particulares da I Apologia: sua estrutura interna, sua ideia de Jesus, das profecias judaicas, dos cristãos enquanto uma raça, que os diferenciavam dos que não eram cristãos e dos grupos considerados heréticos, a relação do autor com o estoicismo e o platonismo, a intenção do autor na elaboração do discurso e, por último, a identidade cristã por ele proposta a vista disto tudo.

Le topos d'une Vienne « bastion de la Chrétienté » naquit, au début du XVIe siècle, d'une menace turque toujours imminente depuis la bataille de Mohács (1526) et le siège de 1529. Ce leitmotiv imprégna pendant près d'un siècle les représentations de la cité mais aussi la pastorale urbaine. Alors que les idées de la Réformation rencontraient à Vienne un réel succès, les princes Habsbourg tentèrent de trouver une voie de compromis déterminée à la fois par leur admiration pour Erasme et les nécessités de la lutte contre la Sublime Porte. Le péril ottoman amena l'archiduc Ferdinand (1522-1564) puis son fils Maximilien (1564-1576) à adopter une politique de compromis religieux face aux Ordres de Basse-Autriche passés majoritairement du côté de la Réformation. La dépendance fiscale accrue du prince face aux Ordres l'incita à exalter l'identité chrétienne commune de ses sujets pourtant divisés religieusement. L'unité demandée par les mandats territoriaux fut relayée par la pastorale et repensée par les membres de l’Eglise établie. La prédication devint le vecteur d’une identité chrétienne adiaphorique qui connut son apogée à Vienne sous Maximilien II. La coexistence qui s'instaura jusqu'au début des années 1580 fut scandée toutefois d'inévitables scandales qui traversèrent la communauté urbaine au rythme des affrontements avec les Ottomans ou selon le calendrier de l'Église établie. Le compromis élaboré dans la cité se fissura alors peu à peu sous l'effet d'une reconquête catholique de plus en plus virulente, pour n'être remis en cause qu'à partir des années 1580 sous l'influence conjuguée des jésuites, de l'évêque Kaspar Neubeck (1574-1594) et de l'archiduc Ernst (1576-1592). / The topos of Vienna as a “bastion of Christianity” emerged in the early centuries of the sixteenth century in the context of the Turkish threat, ever-present since the battle of Mohács (1526) and the siege of 1529. This leitmotif permeated the representations of the city but also urban pastoral for nearly a century. Although Reformation ideas found considerable success in Vienna, Hapsburg princes attempted to find a compromise shaped both by their admiration for Erasmus and the necessity of combatting the Sublime Porte. The Ottoman question prompted Archduke Ferdinand (1522-1564) and then his son Maximillian to adopt a politics of religious compromise concerning the Orders of Lower Austria which had largely sided with the Reformation. The financial dependence accrued by the prince on the Orders forced him to exalt the common Christian identity of his subjects however religiously divided they were. The unity demanded by regional mandates was disseminated by pastoral and spread by members of the established Church. Preaching became the vector of an adiaphoric Christian identity which reached its apogee in Vienna under Maximilian II. The coexistence which held until the start of the 1580s was nonetheless affected by the inevitable scandals that visited the urban community amidst clashes with the Ottomans and disputes concerning the calendar of the established Church. The devised compromise also fractured bit by bit on account of the increasingly virulent Catholic reconquest not to be activated until after the 1580s under the joint influence of the Jesuits, Bishop Kaspar Neubeck, and Archduke Ernst (1576-1592).

KAVANOVÁ, Blanka. Faith and Christian Education as a Basis of the Youth's searching for Personal Identity and Life Journey. Prague, 2018. Diploma work. Charles University, Catholic Theological Faculty, Department of Theological Ethics and Spiritual Theology. ABSTRACT Key words: Christian education, the youth's identity, Christian identity, discipline, preordination, practised faith, moral education The diploma is concerned with the relation between Christian education provided mainly in the family and the youth's identity construction. The first chapter of the work is focused on the theoretical bases. It outlines the situation of education as a space of meeting of freedom and autonomy of the educator and the child/teenager and shows the factors influencing the future form of the youth's identity. The following chapters demonstrate the role of parents as the primary education providers, the role of the youths themselves as the creators of their own identity and the possible obstacles that can make education more complicated. The work shows that Christian values applied in education and practised in the family life can help children in creating their own meaningful life oreintation and identity. In the process of education, freedom and increasing autonomy of the child and the youth must be taken into account,...

The Maiden Association in Asker was founded in 1865 20 kilometers southwest of Örebro in the county of Närke. A group of unmarried women closely connected to the Asker Baptist congregation met for prayer, bible reading and conversations with early democratic overtones. They gathered in a time of change in a variety of areas, both social as well as church-related. The surviving material from these women – in the form of protocols, membership registers, etc. – provides an insight into their reflexive process. The local Maiden Association in Asker becomes a window, a vantage point into something that would otherwise be hard to access: in other words, the situation and thinking of "ordinary" women. The overall aim of this study has been to contribute to the understanding of how continuity and changes during the latter part of the 19th century, mainly in the realm of church history, could influence the thinking and life ideals of nonconformist Christian women. Based on my meeting with the source material, two central questions have been formulated: 1. How did the Maiden Association in Asker, during the time period 1865–1903 and in its context, formulate and shape the identities as Christian, woman and young? 2. Why were they formulated and shaped in this way? The method selected may be described as church historical and hermeneutic, with an inductive approach. The source material is derived from two distinct periods in the life of the association, 1865–1880 and 1888–1903, which has given the opportunity to identify changes over time. Two theoretical perspectives have been established – one based on identity and one based on intersectionality. The investigation shows the clear influence of the holiness movements at the local level in the shape of the Holiness Union and the Örebro Mission Association. But the study also shows that the lives and thinking of women were not only characterized by change, but also by continuity. The church historical changes that the nonconformist religious women in Asker took part in were not a clean-cut break with previous lutheran traditions and conventions. / Jungfruföreningen i Asker startade 1865 två mil sydväst om Örebro i Närke. En grupp ogifta kvinnor i nära relation till Askers baptistförsamling möttes för bön, bibelläsning och samtal med tidigdemokratiska förtecken. De hade en egen vald styrelse bestående av uteslutande kvinnor. I föreningen gällde allas rätt att rösta och göra sin röst hörd i samtalen långt innan kvinnlig rösträtt genomfördes i Sverige. I sammankomsterna formulerade de själva frågor, vilka de resonerade kring och sedan nedtecknade de sina slutsatser i samtalsprotokoll. Den lokala Jungfruföreningen i Asker blir ett fönster, ett titthål in i historien. Föreningens kvarlämnade spår i form av protokoll m.m. ger en möjlighet att se in i en svunnen tid och in i en grupp frikyrkligt präglade kvinnors tänkande och livsideal. Dessa ”vanliga” unga kristna kvinnor, de flesta och för de flesta okända, konstruerade sina identiteter som kristen, kvinna och ung i en tid av samhälleliga och inte minst kyrkohistoriska förändringar. Studiens frågeställningar fokuserar på hur dessa identiteter formulerades och gestaltades och varför det skedde på detta sätt, under perioden 1865–1903.

This study explores the complex relationship between radical right rhetoric and the genre of apocalyptic rhetoric. The radical right consists of the White Nationalist and Patriot movements, two common "hate group" movements in the United States. The Klanwatch (1998d) explains that the number of hate groups in the United States grew by 20 percent in 1997. They attribute much of this growth to the movement's use of the Internet. Although these hate groups are highly diverse, Christian Identity is a common theology to which many members of the radical right adhere.This study analyzes two artifacts representational of Christian Identity rhetoric. These artifacts were found on the Web site of the Northwest Kinsmen, a radical right group from the Pacific Northwest. Christian Identity is a "pseudo-Christian" theology that claims that white Christians are the true Israelites and that Jews are actually "children of Satan." Christian Identity followers believe that there will be a racial war (i.e., racial apocalypse) in which white Christians will triumph over the forces of evil (Abanes, 1996).This study utilizes the rhetorical method of generic criticism to determine that the Christian Identity rhetoric present on the Northwest Kinsmen's Web site is apocalyptic rhetoric. Generic theory, the theoretical foundation of this study, argues that rhetorical genres have common situational, substantive, and stylistic features and a common "organizing principle" that unifies the genre. Therefore, this study compares the key features of apocalyptic rhetoric to the Northwest Kinsmen artifacts. Through this study, a greater understanding of the social reality, beliefs, attitudes, and values of the radical right, Christian Identity rhetors is obtained.This study discovers that the Christian Identity rhetoric found on the Northwest Kinsmen's Web site is apocalyptic rhetoric. This study illustrates that these Christian Identity rhetors believe that they are living in a chaotic world of inexplicable problems. Through apocalyptic rhetoric, the rhetors help explain the "crises" facing the audience and therefore restore order in their lives. Specifically, this study shows how these apocalyptic rhetors utilize conspiracy theories to restore order. Additionally, it illustrates how the rhetorical strategies associated with apocalyptic rhetoric (i.e., typology, transfer, and style and language) are used to enhance the credibility of the rhetor and the legitimacy of even the most racist assertions. Finally, this study provides insight into the use of the Internet by radical right groups. / Department of Speech Communication