In this thesis I will discuss two different ethical approaches to the Peruvian state treatment in favour of the Catholic Church, for and against, based respectively on communitarian and secularist views on the state-Church relationship which I will also discuss. After that I will offer concepts of several types of discrimination and I will connect them to the question if the Peruvian state treatment in favour of the Catholic Church is a kind of discrimination against non-Catholic minorities-believers and non-believers. Finally, I will summarize the thesis and make some general conclusions. / D

From earliest times Christians have differed among themselves concerning their understanding and practice of baptism. In the early church of the third and fourth centuries there was a remarkable variety of baptismal practices within the 'One, Holy, Catholic and Apostolic Church', including infant baptism, believers' baptism, delayed baptism, emergency baptism and death-bed baptism. In subsequent centuriest diversity of baptismal views and practices was greatly restricted by ecclesiastical and civil repression. In more recent times increasing religious freedom and the growing fragmentation of 'Christendom' have resulted in various baptismal practices developing, usually associated with certain traditions and denominations. Today, three major baptismal traditions can be identified: Catholic, Reformed and Baptistt each with their own particular insights, strengths and weaknesses. Something of a theological stalemate has been arrived at today in the arena of polemical debate for one particular baptismal position. The visible unity of Christians with one another in the world is intimately linked to their divine calling to be a witness to the saving, healing and reconciling work of God in Christ. The ability of Churches to incorporate legitimate diversity within an authentic unity is vital to their ministry in and to a broken and alienated world. Many differences of baptismal understanding and practice constitute just such a legitimate diversity. In any Christian hierarchy of truths the imperatives of lovet reconciliation and unity must rank higher than matters of baptismal rites and doctrines. To allow baptismal differences, therefore, to divide Christians from one another constitutes a failure of Christian love. Empirical research has revealed a widespread and strong desire for a unity that could transcend baptismal differences. The ideal has already been implemented within a number of individual congregations and in a few denominations and found to be workable. The challenge remains to the wider Christian community to allow genuine freedom of conscience in baptismal matters within one united Christian fellowship. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

This work attempts to bring the information about St. John Chrysostom liturgy. It deals with its formation, evolution and with the way it is used in the practice of the Exarchate of Greek-Catholic Church in the Czech Republic. It speaks also about the Exarchate as such and about traditions it is based on. Using St. John Chrysostom liturgy this work shows the richness of the Catholic Church rite, unity in diversity.

We live in a world that is broken by sin, where the only permanent thing is change. The cause of man’s sin was that the koinonia relationship between man and God had been severed. After Adam and Eve feel into sin, a spiritual darkness in the history of man began. Man was unable to rebuild the communication and relationship that he had with God. God came through the calling of Abram (Abraham) to restore some of the koinonia relationship we need. In the New Testament, Jesus came and restored the way to God, but something is still missing. This koinonia relationship will only be totally fulfilled when Jesus comes again to take us home. God’s instrument to experience true koinonia is the church. The koinonia that was lost and restored in Jesus. The church of today has lost some of the koinonia that the first church experienced, by becoming program orientated. The church is at this moment in a transformation process, where it is rediscovering the importance of being a mission-minded balanced loving community that is experiencing koinonia in relationships. The small group is thé vehicle that could help the church rediscover the koinonia, which people and the world need. This will only become true when we have a broader insight of the small group ministry in a local missionary-minded community (congregation). The small groups ministry is not a tool to use. You start a small group ministry in your local congregation because this is the way you were created. To truly understand the local church and the way we were created, we need to look back. We need to look back to creation, and how God created us, and to remind us of the Triune God’s, Father, Son and Spirit’s functioning in community. Only when the church realizes again that we are created in God’s image, will we look at our mission responsibilities and not-yet-believers in a new way. Namely, God’s way. / Thesis (DD (Theology))--University of Pretoria, 2006. / Science of Religion and Missiology / unrestricted

This thesis deals with some aspects of the religiosity of the members of the Czech community, who claim to be a part of a Messianic Judaism movement. The text is based on the field research I did within the congregation. In the introduction, I attempt to present definitions of this type of religiosity, describe the historical development of the movement, make connection to evangelical religiosity, outline its basic pillars, clarify the role of non-Jewish believers in this movement, and ultimately outline possible forms of worship. Next, I describe my journey into the field, the development of my relationships with the informers and then I evaluate my insider-outsider position in the community. In the practical part of the thesis, I try to reveal the path of individual church members to this type of religiosity, relying on Kaell's concept of "born-again seeking". Based on testimonies from individual believers, I try to uncover why the congregation does not accept more elements of Pentecostal religiosity, as can be seen in many Messianic communities, especially in the United States and England. On the contrary, the church's aims seem to be a counterweight to emotional Pentecostal religiosity. On the phenomena of the celebration of Jewish holidays, the observance of the Sabbath, the relations to the...

The CIC/83, the living law (ius vigens) of the Latin Catholic Church, contains 110 canons on marriage in cc. 1055 – 1165. [The 1990 Code of Canons of the Eastern Churches contains a similar section, cc. 776 – 866]. The sacred canons, in general, are a compilation of theological statements that are presented in juridical terms. The canons on marriage, like those of the other sacraments, commence with a theological statement defining the essence of the sacrament. The first canon, c. 1055, states that (§1) the marriage covenant, for the baptized, has been raised to the dignity of a sacrament by Christ the Lord and that (§2) a valid marriage contract cannot exist between baptized persons without being a sacrament. A requirement of c. 1099 is that one must not be in error (error iuris) concerning the unity, indissolubility, or the sacramental dignity of marriage. Additionally, c. 1101, §2 states that when by a positive act of the will one excludes marriage itself or an essential element or an essential property, that marriage is invalid. The expectation of cc. 1099 and 1101, therefore, is that sacramentality be included at the time of exchange of consent. From the time of the scholastics, contract and sacrament have been identified as one for the baptized, hearkening to a time when civil legislation attempted to subvert the authority and oversight of the Church regarding (sacramental) marriage. At the Second Vatican Council, the constitution Gaudium et spes reinterpreted marriage as a covenantal relationship between man and woman. A covenant and a contract are not identical terms. More importantly, marriage was again seen as a covenant, and as a covenant, for the baptized, it Father Glen J. Pothier 2 is sacramental. Sacrosanctum Concilium, which set forth principles for the reform of the sacramental and liturgical life of the Latin Church, stated that sacraments presuppose faith. The International Theological Commission identified that there are members of the baptized faithful, Catholic or non- Catholic, who are unbelievers, who may have been baptized as children but have had no further faith elucidation, or, as members of non-Catholic ecclesial communities, do not believe in the seven sacraments of the Catholic Church, or, in particular, that marriage is a sacrament. Such persons would not, then, understand that sacramentality must be exchanged on the day of marriage. Rotal jurisprudence has reflected this change. In addition to the presumption that sacraments require faith, another presumption exists when the Church expects that the baptized marry according to the mind of the Church (the mens Ecclesiae), that is, facere quod facit Ecclesia, ([by] doing what the Church does). But in a society that is weakened by divorce, secularism, and a lack of understanding of what the Catholic Church understands by the sacrament of marriage, this presumption needs to be reexamined. Through research on the historical development of theological and canonical principles, and by means of independent studies of large groups of baptized Catholics and non-Catholics, it becomes increasingly clear that the theologico-juridico principles of c. 1055 and the sacramentality of marriage must be revisited. / Systematic Theology & Theological Ethics / D. Th. (Systematic Theology & Theological Ethics)

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The CIC/83, the living law (ius vigens) of the Latin Catholic Church, contains 110 canons on marriage in cc. 1055 – 1165. [The 1990 Code of Canons of the Eastern Churches contains a similar section, cc. 776 – 866]. The sacred canons, in general, are a compilation of theological statements that are presented in juridical terms. The canons on marriage, like those of the other sacraments, commence with a theological statement defining the essence of the sacrament. The first canon, c. 1055, states that (§1) the marriage covenant, for the baptized, has been raised to the dignity of a sacrament by Christ the Lord and that (§2) a valid marriage contract cannot exist between baptized persons without being a sacrament. A requirement of c. 1099 is that one must not be in error (error iuris) concerning the unity, indissolubility, or the sacramental dignity of marriage. Additionally, c. 1101, §2 states that when by a positive act of the will one excludes marriage itself or an essential element or an essential property, that marriage is invalid. The expectation of cc. 1099 and 1101, therefore, is that sacramentality be included at the time of exchange of consent. From the time of the scholastics, contract and sacrament have been identified as one for the baptized, hearkening to a time when civil legislation attempted to subvert the authority and oversight of the Church regarding (sacramental) marriage. At the Second Vatican Council, the constitution Gaudium et spes reinterpreted marriage as a covenantal relationship between man and woman. A covenant and a contract are not identical terms. More importantly, marriage was again seen as a covenant, and as a covenant, for the baptized, it Father Glen J. Pothier 2 is sacramental. Sacrosanctum Concilium, which set forth principles for the reform of the sacramental and liturgical life of the Latin Church, stated that sacraments presuppose faith. The International Theological Commission identified that there are members of the baptized faithful, Catholic or non- Catholic, who are unbelievers, who may have been baptized as children but have had no further faith elucidation, or, as members of non-Catholic ecclesial communities, do not believe in the seven sacraments of the Catholic Church, or, in particular, that marriage is a sacrament. Such persons would not, then, understand that sacramentality must be exchanged on the day of marriage. Rotal jurisprudence has reflected this change. In addition to the presumption that sacraments require faith, another presumption exists when the Church expects that the baptized marry according to the mind of the Church (the mens Ecclesiae), that is, facere quod facit Ecclesia, ([by] doing what the Church does). But in a society that is weakened by divorce, secularism, and a lack of understanding of what the Catholic Church understands by the sacrament of marriage, this presumption needs to be reexamined. Through research on the historical development of theological and canonical principles, and by means of independent studies of large groups of baptized Catholics and non-Catholics, it becomes increasingly clear that the theologico-juridico principles of c. 1055 and the sacramentality of marriage must be revisited. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology & Theological Ethics)

This thesis deals with the preparation of children for the first Holy Communion and their introduction into active and conscious celebration of Holy Mass. The theoretical part describes specifics of Christian education, typical features of younger school age?s children and nature of religious education and catechesis. Further more it describes the basic definition of the liturgy, the ways or possibilities of a true celebration of liturgical celebrations. The practical part is made up of two areas. The first section is based on the theoretical part and its basis characterizes the basic criteria which the preparation for first Holy Communion should respect. The second section contains a brief characterization of twelve books and series about the preparation for the first Holy Communion. These materials are reflected from three aspects ? if they are intended for teaching religion or catechesis, whether they count in cooperation with the family and possibly with the parish, or if they ultimately prepare children for their active and conscious participation in Holly Mass. The review is not aimed only to criticise, but rather wants to emphasize the potential benefits of a particular material and thus its importance in the systematic introducing of children into the celebration of the liturgy, from which it is possible to gain the true joy and hope.

L'articulation de cette thèse découle d'une curiosité sur la façon dont les croyants africains contemporains urbains comprennent le Saint-Esprit. Les portraits que les théologiens africains ont dressés de la compréhension africaine du Saint-Esprit, semblent être basés sur un paradigme théologique dichotomique: la religion traditionnelle africaine et la tradition chrétienne occidentale, qui avait créé la dissonance dans la scène académique. Ce paradigme soulève un débat de continuité et de discontinuité entre les êtres spirituels des deux traditions, les esprits traditionnels et le Saint-Esprit. Cette thèse va prendre une attention particulière sur les travaux de Elochukwu Uzukwu et de Matthew Michael, qui figurent parmi les quelques théologiens africains ayant travaillé sur la compréhension de l'Esprit Saint. Uzukwu soutient la continuité fondée sur l'orientation théologique des églises indépendantes africaines, tandis que Michael s'est rangé du côté de ceux qui déclarent la discontinuité, se basant sur l'orientation théologique évangélique. Ces théologiens, qui adoptent des positions opposées en s’appuyant sur leurs orientations théologiques respectives, défendent des positions théologiquement bipolarisées de la pneumatologie africanisée et de la religiosité africaine. Étonnamment, le débat en cours parmi les théologiens n'a pas accordé beaucoup de place à la religiosité des croyants laïcs, ni à son étude empirique. Par conséquent, cette thèse a décidé d'interroger les croyants africains laïcs sur qui le Saint-Esprit est pour eux, en espérant que cette étude pourrait régler la dissonance persistante dans le terrain académique. Les voix des laïcs africains contemporains ont rapporté des récits vivants à la façon dont ils ont théologisé les deux mondes spirituels pour définir le Saint-Esprit dans une foi africaine. Leurs voix, qui ont été introduites dans le domaine universitaire, ont apporté des idées novatrices et des découvertes. Elles ont révélé comment la compréhension africanisée du Saint-Esprit présentée par les théologiens Africains ont été la position de la minorité des croyants, bien qu'elle ait fût représentée comme si elle était une pneumatologie africanisée populaire. À l'inverse, le paradigme bipolarisé sur lequel les théologiens africains articulaient la compréhension africanisée du Saint-Esprit semblait même dépassé. Par conséquent, sur la base des voix du terrain, cette thèse développe des propositions, pour une compréhension africanisée du Saint-Esprit, qui pourraient être pertinentes pour la religiosité urbaine de nos jours. Par les voix inédites à qui elle offre une ouverture, cette thèse appelle à réévaluer l'articulation entre le Christianisme et la religion traditionnelle en Afrique. / The articulation of this thesis derives from a curiosity on how the urban contemporary African believers understand the Holy Spirit. The portrayals African theologians have drawn of the African understanding of the Holy Spirit, seems to be based on a dichotomized theological paradigm: the African traditional religion and the Western Christian tradition, which had created dissonance on the academic stage. This paradigm raises a debate of continuity and discontinuity between the spiritual beings of the two traditions, the traditional spirits and the Holy Spirit. Elochukwu Uzukwu and Matthew Michael, whom this thesis will take a special attention, figure among the few works of the African theologians about the understanding of the Holy Spirit. Uzukwu supports continuity based on the African Independent Churches’ theological orientation, whereas Michael sided with those stating the discontinuity, grounds on the Evangelical theological orientation. These theologians, whom take opposite stances based on their respective theological orientations, represent theologically bipolarized stances on Africanized Pneumatology and the African religiosity. Surprisingly, the ongoing debate among the theologians did not accord much room to the lay believers’ religiosity nor on their empirical studies. Therefore, this thesis has decided to inquire the lay African believers on whom the Holy Spirit is to them hoping that this study could settle the dissonance persisting on the academic field. The voices of the contemporary lay African believers brought vivid accounts on how they have theologized the two spiritual worlds to define the Holy Spirit into an African faith. Their voices that were introduced to the academic field have brought innovative insights and discoveries. It revealed how the Africanized comprehension of the Holy Spirit presented by the African theologians were the stance of the very minority of believers, although it were wrapped as if it was a popular Africanized Pneumatology. Conversely, the bipolarized paradigm on which the African theologians were articulating the Africanized understanding of the Holy Spirit even appeared to be outmoded. Therefore, based on the voices of the ground, this thesis develops proposals for an Africanized understanding of the Holy Spirit that could be relevant and pertinent to an urban contemporary African religiosity. The unheard voices that this thesis brought its attention to call to re-evaluating the articulation between Christianity and Traditional Religion in Africa.