This thesis studies ritual interactions between saints and the landscape, animals and elements during a three-hundred year period from 410 AD. Such interactions include negotiations about and with birds and other animals, exorcism of the sea, lakes and rivers, and immersion in these natural bodies of water for devotional purposes. Although writers of the period lacked a term such as 'nature' to describe this sphere of activity, it is demonstrated that the natural world was regarded as a dimension of creation distinctively responsive to Christian ritual. Systematic study of the context in which these rituals were performed finds close connection with missionary negotiations aimed at lay people. It further reveals that three British writers borrowed from Sulpicius Severus' accounts of eastern hermits, reworking older narratives to suggest that non-human aspects of creation were not only attracted to saints but were changed by and participated in Christian ritual and worship. Natural bodies of water attracted particularly intense interaction in the form of exorcism and bathing, sufficiently widely documented to indicate a number of discrete families of ritual were developed. In northern Britain, acute anxieties can be detected about the cultural and spiritual associations of open water, requiring missionary intervention to challenge pre-Christian narratives through biblical and liturgical resources, most notably baptism. Such a cosmological stretch appears to have informed a 'Celtic' deviation in baptismal practice that emphasised exorcism and bodily sacrifice. Nature rituals were a systematic response to the challenges of the British intellectual and physical landscapes, revealing the shape of an underlying missionary strategy based on mainstream patristic theology about the marred relationship between humans and the rest of creation. St Ambrose emerges as the most influential theologian at the time when the early church was shaping its British inculturation, most notably led by St Germanus' mission in 429.

This work embarks on a study of the use and interpretation of the term ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> (self-control) in the principal Pauline letters. But, first of all, a study is made of the use of this term in the literature outside the New Testament. It becomes clear that ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> was a cardinal virtue closely associated with <font face="symbol">syvrosung</font> (temperance), one of the four basic Greek virtues. The emphasis fell particularly on the educated person's ability to control himself through strict self-discipline. However, this idea of self-control is alien to the tradition of the Old Testament. Only through the Hellenised Wisdom literature it became part of the Judaism of Paul's time. Through an exegetical analysis of Paul's use of the modes of the term ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font>; in 1 Corinthians 7:5, 9 and 9:25, as well as in Galatians 5:23; it becomes clear that to him ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> was part of the love with which believers served one another, within the freedom to which Christ has called them. It was the result of divine empowerment and control, because it was part of the fruit of the Holy Spirit. Although Paul also utilised the term as a virtue, to him it was not primarily characteristic of a person, but rather characterised the restrained and sacrificial managing of rights and privileges in relationships within the faith community. His own style of apostleship was a good example, because he willingly gave up his right to receive recompense for preaching the gospel. He illustrated this behaviour with the metaphor of an athlete's willingness to disregard certain rights with the eye on his goal. Believers should similarly be charitable towards one another. Nevertheless, regarding the control of sexual desires, Paul went a little further in his use of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font>. Although he did not denounce matrimony, it was his opinion that a distinctly demarcated group of believers received the gift to easily control their sexual desires. He advised them to stay celibate in order to devote themselves even more to God's service. Comparing Paul's utilisation of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> with the use of writers outside the New Testament, confirms his creative harnessing of concepts from the cultures in his environment. But it was not the classical or Hellenistic interpretation of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> that influenced him. The Hellenised Judaism of the Septuagint formed Paul's concept of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font>. Nevertheless, his utilisation of the term was innovative original: by angling the Christian view away from the Hellenistic self-centredness, and focusing it on a loving and altruistic managing of rights and liberties, he thoroughly christianised the term. A study of the church's understanding of Paul reveals that his use of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> was mostly misunderstood. Again the term was understood and utilised as depicting the virtue of self-discipline in the classical and Hellenistic sense of the word. This, in turn, led to widespread incidence of asceticism and celibacy in the church. Even some views that lay behind modern day legalism and pietistic tendencies, originated from this understanding by the church of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> . / Dissertation (PhD (New Testament Science))--University of Pretoria, 2004. / New Testament Studies / unrestricted

Au VIe siècle, dans le royaume des Burgondes, Avit de Vienne compose une lettre pour sa sœur, la moniale Fuscine. Cette œuvre consolatoire et élogieuse se nomme De consolatoria castitatis laude. Ce texte permet de comprendre la situation particulière dont bénéficie la virgo dans la société chrétienne tardo-antique. Au niveau de son contenu, l’objectif de ce livre sert à montrer à la monacha que le choix virginal représente une forme d’échappatoire et de liberté. Il s’agit d’une réalité que ne connaît pas l’épouse. Les devoirs du mariage, les dangers de la maternité, les tracas du siècle, le veuvage, le deuil, tout cela est inconnu à la vierge parce qu’elle s’écarte des obligations terrestres. L’utilisation de la Bible et de plusieurs références patristiques constituent l’héritage des mentalités religieuses dont s’inspire Avit dans la construction d’un discours orienté sur la distinction socioreligieuse de la virgo. / In the 6th century, in the kingdom of the Burgundians, Avitus of Vienne composes a letter for his sister, the nun Fuscina. This consoling and eulogistic artwork is called De consolatoria castitatis laude. This text generates in us an understanding of the particular context of the virgo in the Christian society of Late Antiquity. Regarding the text, the purpose of the book is to show to the monacha that the virginal choice represents a way of escape and freedom, a reality that the spouse is unaware of. The duties of marriage, the dangers of motherhood, the troubles of the century, the widowhood and the mourning are all unknown to the virgin because she excludes herself to worldly obligations. The use of the Bible and several patristic references shape the legacy of religious mentalities which inspires Avitus in making an oriented speech on the virgo’s socio-religious distinctness.

The significant, cultural heritage, Kladruby's monastery lies n Tachovon in the Western part of the Czech republic. It lies between Pilsen and Tachov, specifically, Thirty kilometres west from Pilsen and five kilometres south from Stříbro. The history of the township and monastery is closely bound. The middle ages brought prosperity and rise to both of them.To this rise of Kladruby contributed it's great place by the Norimberská stezka and the discovery of silver ore nearby. Thanks to this, in 1230, it was raised by Václav I. to township. With this Kladruby gained the rights of a town ( e.g. The right to organize markets,the right to perform Criminal Law and the right to brew) as one of the first seven town in the Czech republic. Because of the wealth from silver mining, a mining settlement Stříbro was establishes, in the late twelfth century. The Benedictine monastery was established, by Vladislav I. of Přemyslid dynasty, in 1115. He himself is buried there as one of few Czech princes, who are not buried in Prague. Between the 12. And 13. Century, the monastery became one of the most important church centres of the whole kingdom. During the tragedy of Jan Nepomucký, the monastery has a major role. Václav IV considered, establishing a bishopric in Kladruby, to circumscribe the power of Prague...

This master thesis deals with the history of Kladruby's monastery, about it's establishment and development during centuries. Further, it deals with the change of lifestyle in the monastery, as well as outside of it. This thesis highlights the outstanding architectural beauty of the Baroque Gothic style of Czech architects Jan Blažej Santini Aichel and Kilián Ignác Dientzenhofer.