The thesis aims to describe Anselm's years as prior and abbot and his archiepiscopal career. Analyzing the years spent in the Norman monastery of Bec as a missionary and teacher in its school, the thesis notes the amount of knowledge and experiences which prepared Anselm for his archiepiscopal career. His intellectual qualities and theories are examined as well as some of his highly influential theological texts. Anselm also strove to spread the reforms of his teacher and mentor at Bec and his predecessor at Canterbury, Archbishop Lanfranc. Anselm's following archiepiscopal career spanned the reigns of two kings: William Rufus and Henry I. The study proves that the policies and attitudes of both rulers were quite different. Under the reign of William Rufus, Anselm tried to bring his ideal theoretical state of things into actuality, but the king resisted everything he attempted to do. With his death, Anselm's position changed rapidly and dramatically. Henry, on the other hand, excelled in the ability to work out a compromise. In the end, Anselm's archiepiscopal career concluded with cooperation between king and archbishop.

In recent years a controversy has arisen in the scholarship dealing with St. Anselm of Canterbury. Since R. W. Southern published his biography of Anselm, his views have been widely accepted. In his view, Anselm was a devout monk who spent his life contemplating, with clear insight, profound theological issues. Forced to accept the Archbishopric of Canterbury, Anselm was never content with his responsibilities and longed to return to the simple life of a monk. The result was that Anselm blundered his way through conflicts with the Kings of England, William Rufus and Henry I. Because of his inability to handle himself in political spheres, Anselm was forced into exile twice. Within the last decade, however, Sally N. Vaughn has challenged Southern's prevailing views with a re-examination of the sources. In her opinion, Anselm was an astute politician who determined, early on, that he was destined to be Archbishop of Canterbury. Vaughn tries to show that Anselm carefully orchestrated events so that he was in fact elected to the position. Sally Vaughn's Anselm is very different from the contemplative monk of Southern's book. The controversy now centres on whether or not a devout contemplative monk could also be an astute politician while still maintaining an other-wordly detachment. This is the view of Eadmer, Anselm's companion and first biographer. Southern and Vaughn's views, while defensible from the sources, both fail to recognise, unlike Eadmer, the compatibility of vocations as an archbishop and a monk. This thesis will re-examine the sources--Eadmer's biographies and Anselm's writings--to show that Eadmer's view is the correct one. Anselm clearly transferred his intellectual powers into his monastic vocation and from there used his principles as a guiding force of his episcopacy.

Although the interpretation of Anselm's Cur Deus Homo in the tradition of Albrecht Ritschl, Adolf von Harnack and Gustaf Aulen has led to a suspicion about its usefulness for a Peace Theology, a reading through the lens of more recent scholarship, which assumes its original Catholic, sacramental and sacrificial framework, reveals a beautiful understanding of the cross in this medieval classic that is perfectly compatible with a commitment to nonviolence. Three Mennonite scholars writing in pursuit of an Anabaptist Peace Theology, John Howard Yoder, John Driver and J. Denny Weaver display varying degrees of dissatisfaction with the explanation that Anselm provided in Cur Deus Homo, and none held out many prospects for its usefulness. Yoder highlighted the weaknesses, Driver essentially repeated them, and Weaver went a step further to charge that Cur Deus Homo depicted divinely sanctioned violence and ought to be rejected. They did not demonstrate much awareness of or reliance on the contributions of scholars who have focused on Anselm's theology and context. Reading Cur Deus Homo through the lens of more recent anselmian scholarship reveals that the honour and justice of God are one with the mercy and love of God. Humanity is restored not through punishment, but through the means of satisfaction and reward, while the whole explanation is seen in a sacrificial framework. Anselm's insistence upon human participation, and on satisfaction are very congenial to certain emphases of a Peace Theology, namely, discipleship and restorative justice. The real death understood metaphorically as a sacrifice does not violate the commitment to nonviolence, but strengthens it. A rejection of Anselm's metaphysic, ontology and sacrificial framework, a failure to distinguish between punishment and satisfaction, a failure to reflect from the perspective of the guilty, and a neglect of or ambivalence about the doctrines of the two natures and the trinity all lead to a distorted impression of Cur Deus Homo, concealing the contribution Cur Deus Homo might make to a Peace Theology.

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[pt] A neocristandade no Brasil foi uma tentativa de restaurar o catolicismo no Brasil, em plena continuidade com a Igreja Universal. Este trabalho analisa a atuação do segundo Cardeal brasileiro Dom Sebastião Leme da Silveira Cintra e sua contribuição no processo de neocristandade na Igreja Católica do Brasil entre os anos de 1920-1940. Dom Leme exerceu enorme influência na Igreja do Brasil, usando da cultura, dos meios de comunicação, da aproximação com o Governo, da arregimentação das massas e dos intelectuais neste processo. Foi o mais expressivo episcopado, no país, na tentativa de revitalizar os valores e o sentido do catolicismo na sociedade brasileira moderna. Por meio de um programa em plena união com a Igreja Universal, esse Cardeal deu passos profundos em vários campos da sociedade, buscando implantar e reformar o espírito católico. Para tanto, implementou leis e práticas religiosas, aumentando e incentivando, sobretudo, as devoções a eucaristia, ao Sagrado Coração de Jesus, a Nossa Senhora e o amor e obediência ao Papa. Observa-se o conceito de neocristandade como chave de compreensão do catolicismo moderno e das discussões em torno da modernidade. Discute-se o entendimento do conceito com base no pontificado do Papa Leão XIII, porém aprofundando com os pontificados de Pio X, Bento XV e Pio XI. A neocristandade no Brasil é compreendida, portanto, a partir das características apresentadas pela Igreja Romana e trazidas para a realidade brasileira. A pesquisa apoia-se numa ampla bibliografia, nas atas de visitas pastorais, comunicados e avisos diocesanos, artigos publicados em relação ao tema, pesquisa em documentos nos arquivos das Arquidioceses de Curitiba, São Paulo e sobretudo do Rio de Janeiro. Focaliza-se neste trabalho a relação Igreja Estado, no período proposto, e a relação da hierarquia eclesiástica com os fiéis leigos e o empenho de uma elite intelectual para instaurar uma neocristandade no Brasil. / [en] Neochristianity in Brazil was an attempt to restore Catholicism in Brazil, in tandem with the movement of the Universal Church. This paper analyzes the deeds by the second Brazilian Cardinal Archbishop Sebastião Leme da Silveira Cintra and his contribution to Brazil’s Catholic Church between 1920 and 1940. During this process, Archbishop Leme exercised enormous influence on Brazil s Church by making use of the culture, mass media, his approach to the Government and his call both to the masses and the literate. His was the most expressive Episcopacy in the country to try to revitalize the values and the Catholic sentiment in the modern Brazilian society. By means of a program fully aligned with the Universal Church, the Cardinal made a tremendous progress in different aspects of the society looking to implement and reform the Catholic spirit. Consequently, he implemented religious laws and practices, fostered and increased the devotion to Eucharist, the Sacred Heart, Our Lady and love and obedience to the Pope. The concept of Neochristianity is key to understand modern Catholicism and the discussions about modernity. It is analyzed under the influence of Pope Leo XIII s pontificate and further deepened with the pontificates of Pius X, Benedict XV and Pius XI. Therefore, Neochristianity in Brazil is understood from the characteristics of the Roman Church and localized to Brazilian reality. The research is supported by a wide bibliography, the acts of pastoral visits, diocesan notices and memos, published articles related to the topic, study of documents in the archives of the Archdioceses of Curitiba, São Paulo and mainly Rio de Janeiro. This research is focalized in the relationship Church-State in the aforementioned period, the relationship of ecclesiastic hierarchy with the lay faithful and the efforts of an intellectual elite to install a neochristianity in Brazil.

This diploma thesis focuses on the history of the faculty of theology in Prague from its foundation in 1347 until the outbreak of the Hussite revolution. This thesis first maps the assumptions of the establishment of general teaching in Prague and the founding act of Pope Clement VI. and Emperor Charles IV. Subsequently, the beginnings of teaching at the faculty of theology and its institutional development until 1419 are described. Special attention is paid to the issue of the papal establishment of the faculty, the organization of studies and the role of the Archbishop of Prague as the university chancellor. The internal difficulties of the faculty and the placement of the faculty of theology in the context of the history of Charles University are not neglected either. Methodologically, the work is based on a comparison of literature, and analysis of sources.