Denna studie handlar om hur förskollärare kan iscensätta en matematikundervisning med hjälp av digitala verktyg på ett enkelt och roligt sätt. Läroplanen för förskolan Lpfö 18 anger att barnen ska få möjlighet att utveckla digital kompetens samt att utbildningen ska vara rolig och lärorik (Skolverket, 2018). Vi vill med denna studie bidra med kunskap om hur ett tvärvetenskapligt arbetssätt kan genomföras med hjälp av Bishops matematiska aktivitet design samt genom urskiljning och variation. Metoden som vi har använt i denna studie är att vi har genomfört en digitaliserad matematikundervisning med hjälp av variationsteorin och med inspiration från learning study. Undervisningen var inspirerad av barnprogrammet Supersagan där barnen genom den matematiska aktiviteten designa fick erfara de geometriska formerna samt att vi fick möjlighet till att berika vår profession. Resultatet visar att en undervisning med fokus på design kan bidra till ett matematiskt lärande för barn när förskolläraren riktar barnens uppmärksamhet mot lärandeobjektet och dess kritiska aspekter, visar på likheter och skillnader samt ger barnen tillgång till de rätta matematiska begreppen. Resultatet visar även att barns uttryck för matematik synliggörs genom deras förklaringar både verbalt och icke verbalt, deras tidigare erfarenheter samt att matematik uttrycks spontant i lek.

Co-tutelle de thèse Université Paris I Panthéon-Sorbonne / Université Libre de Bruxelles, sous la direction conjointe de Michel KAPLAN (Université Paris I Panthéon-Sorbonne) et de Jean-Marie SANSTERRE (Université Libre de Bruxelles)<p><p><p>L’épiscopat constitue un fondement essentiel mais méconnu de l’Église mésobyzantine. Malgré la relative rareté des sources, il est possible d’en retracer l’histoire et les grandes évolutions :une part importante de l’hagiographie de l’iconoclasme et post-iconoclaste concerne en effet métropolites et évêques, témoignant du lien fort existant entre ceux-ci et le peuple des cités dont ils ont la charge, particulièrement quand ils sont considérés saints par la population. De nombreuses sources épistolaires, ecclésiastiques et sigillographiques, émanant des évêques eux-mêmes, permettent d’approcher les réalités du corps épiscopal et celles de la société provinciale qu’il représente auprès des autorités centrales. L’évêque apparaît également comme le relais des volontés impériale et patriarcale dans les provinces de l’Empire. Dans un contexte de compétition de pouvoir avec les autorités locales, l’évêque tente ainsi d’imposer le sien propre, dans ses aspects spatiaux, sociaux, religieux et symboliques.<p>L’approche collective et les approches individuelles de l’épiscopat doivent permettre de comprendre les réalités sociales d’un Empire de plus en plus centré sur sa capitale et dont sont progressivement détachées, du moins dans les sources, les périphéries. Une histoire décentrée de l’Empire byzantin passe dès lors par des études régionales mais aussi par des études consacrées à des groupes sociaux enracinés dans tout l’Empire, surtout lorsque, comme les évêques, ils revendiquent la spécificité de leur région et leur attachement à une société provinciale qui constitue le socle de l’Empire.<p><p>/ <p><p>The episcopate is an essential structure of the middle-Byzantine Church ;however, it remains little known. Although sources are limited, its history and evolution can still be reconstructed, as a large portion of the iconoclastic and post-iconoclastic hagiography deals with metropolitans and bishops. The sources reveal the strong connection between bishops and the inhabitants of the cities under their responsibility, especially when the population considers them as saints. Numerous epistolary, ecclesiastic and sigillographic documents issued by bishops themselves partially unveil the realities of the episcopal group and the provincial society that bishops represent to the central authorities. The bishop also serves as relay of both imperial and patriarchal wills to the provinces of the Empire. Competing with local authorities, the bishop thus tries to impose his own influence in its spatial, social, religious and symbolic dimensions.<p>Both collective and individual approaches of the episcopate make the social realities of the Empire more understandable, as it becomes more and more focused on its capital city while its peripheries gradually move away, which documentation seems to imply. Regional studies, but also studies focused on social groups established across the whole Empire, are the fundamentals of a decentred history of the Byzantine Empire. This is especially true since social groups such as bishops claim the specificity of their regions and their link to a provincial society that represents the cornerstone of the Empire. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished

L’obiettivo della tesi è di indagare gli anni trascorsi a Venezia da Albino Luciani, anni non esaurientemente approfonditi dalla storiografia e sui quali la memoria storica è ancora divisa. L’evidenza principale che ne scaturisce è la difficoltà non solo di Luciani, ma di tutte le personalità che avevano ruoli di guida e di responsabilità all’interno della Chiesa, nel misurarsi con l’attuazione del Concilio Vaticano II. L’ipotesi interpretativa proposta è che il filo conduttore di tutta l’opera pastorale del presule bellunese sia stato uno sforzo di fedeltà alla tradizione romana e all’autorità papale seppur attraverso l’ammodernamento dei metodi pastorali utilizzati. Il patriarca di Venezia è risultato particolarmente rappresentativo di tutto un episcopato nazionale montiniano che ha attuato in Italia le ricezione conciliare secondo l’ermeneutica di Paolo VI. L’indagine, avendo cura di confrontare sempre il piano dell’omiletica e il piano delle reali scelte pastorali attuate, analizza a tutto campo l’operato di Luciani, dalle attività diocesane al suo apporto alla vita ecclesiale a livello regionale, nazionale e internazionale; ha inoltre il pregio di aver utilizzato come fonte importante materiale inedito reperito nei nove archivi storici utilizzati e in vari archivi personali. Infine, è corredato di un’ampia e interessante appendice che racchiude le testimonianze orali di venti testimoni scelti. / The aim of the thesis is to investigate the years passed in Venice by Albino Luciani, years not exhaustively studied by historiography and on which historical memory is still divided. The main evidence is the difficulty not only of Luciani, but also of all personalities who had leadership roles and responsibilities within the Church, in measuring itself with the realization of the Second Vatican Council. The interpretative hypothesis is that the main theme of all the pastoral work of the patriarch of Venice was an effort of fidelity to the Roman tradition and papal authority even through the modernization of the pastoral methods. The patriarch of Venice was particularly representative of a whole national Montinian episcopate which carried out in Italy the Council reception according to the hermeneutic proposed by Paul VI. The survey, comparing the plan of homiletics and the plan of the real pastoral options implemented, examines entirely Luciani’s work, from the diocesan activities to his contribution to regional, national and international Catholic Church. The thesis uses as sources important unpublished material retrieved in nine historical archives and in various personal archives. Finally, the thesis is accompanied with a wide and interesting appendix that contains the interviews with twenty chosen witnesses.

L’historiographie récente du catholicisme québécois a passé pratiquement sous silence la vie et l’épiscopat de Mgr Paul Grégoire, archevêque de Montréal de 1968 à 1990. Pourtant, son épiscopat s’est déployé pendant une période cruciale de l’histoire du Québec et de l’Église catholique. Lorsque Mgr Grégoire devient archevêque de Montréal en avril 1968, le Québec vit encore sa Révolution tranquille, une période qui a vu l’éclosion au Québec de mentalités et moeurs nouvelles à l’enseigne du rejet du passé, sous l’impulsion d’une sécularisation et d’une déchristianisation déferlantes. De son côté, l’Église catholique vit son propre renouveau identitaire, fruit des travaux du Concile Vatican II, terminé depuis décembre 1965. C’est au confluent de ces deux renouveaux identitaires que l’épiscopat de Mgr Grégoire va prendre forme. L’archevêque de Montréal devra faire face à de nombreux défis inédits sur les fronts externes et internes. Ad extra, il devra prendre acte des défis d’une nouvelle donne sociale extrêmement défavorable à son Église, notamment sur le flanc de la confessionnalité du système d’éducation. Ad intra, il devra implanter les réformes conciliaires dans son diocèse, non sans avoir à affronter plusieurs résistances et incompréhensions, dont certaines deviendront des crises remettant en question la qualité de son leadership comme archevêque de Montréal. Au moment de sa retraite en mars 1990, Monsieur le cardinal Grégoire aura vu l’Église catholique perdre la majeure partie de son influence morale et spirituelle sur la société montréalaise et québécoise. Même si sa personnalité ne l’avait pas desservi dans ses efforts pour imprimer à l’Église de Montréal son orientation doctrinale, sa discipline et son style, on voit mal comment il aurait pu contrer significativement une évolution toute-puissante dans sa globalité. C’est ce que révèle le bilan de son épiscopat. / The recent historiography on Catholicism in the Province of Québec has neglected the life and episcopate of Paul Grégoire, archbishop of Montréal from 1968 to 1990. Yet his episcopate covers a crucial period in the history of the Province and the Catholic Church. When he became archbishop of Montréal in April 1968, the Province of Québec was still in the midst of its Quiet Revolution, a period of growing change in mentalities and morals brought on by a rejection of the past and the rising tide of secularization and dechristianization. For its part, the Catholic Church was going through its own renewed identity process as a result of the Second Vatican Council which had ended December 1965. It is at the juncture of these two renewed identities that Archbishop Grégoire’s episcopate took shape. The prelate had to cope with many new challenges both on the external and internal fronts. Ad extra, he had to meet the challenges of a new social order extremely unfavorable towards his Church, particularly concerning the denominational school system. Ad intra, he had to implement the Council reforms throughout his diocese and in so doing encountered a great deal of resistance and much misunderstanding which sometimes led to crises casting doubt on his leadership. At the time of his retirement in March 1990, Cardinal Grégoire had seen the Catholic Church lose the greater part of its moral and spiritual influence on the Montréal and Québec societies. He had set out to mold the Church of Montréal according to his doctrinal orientation, his discipline and his style. Even while taking into consideration that his personality was not best suited for the task, we fail to see how he could have significantly countered the great opposing forces at work. The study of his episcopate clearly reveals this.

Fino ad oggi, la storiografia occupatasi dell'atteggiamento tenuto dai vescovi italiani nel corso del primo conflitto mondiale aveva affrontato il tema in base a un’ottica essenzialmente politica, volta a stabilire la maggiore o minore adesione dell'episcopato agli ideali patriottici e il suo grado di sostegno alla guerra. In questo studio, da una parte l'analisi del discorso pastorale pubblicamente prodotto dall'episcopato italiano sulla e nella Grande Guerra, dall'altra l'analisi del discorso indirizzato all'interno della gerarchia ecclesiastica sia verso il basso (sacerdoti-soldati e chierici combattenti) sia verso l'alto (S. Sede), consentono di evidenziare le reali categorie interpretative con cui l'evento-guerra venne compreso e giudicato dai vescovi. Il quadro che ne emerge appare variamente articolato: se la retorica patriottica non mancò di manifestarsi, il discorso dominante fu tuttavia rappresentato dalla lettura provvidenzialistica del conflitto, che, culminando nell'attribuzione di un significato salvifico alla morte per la patria in guerra, svolse una funzione decisiva nel legittimare la partecipazione dei fedeli ad essa. L'analisi della corrispondenza tra i vescovi e i chierici combattenti e tra i vescovi e la S. Sede mostra l'esistenza di sfumature e di altre sensibilità, certamente importanti da registrare, ma non sufficienti a mutare il profilo complessivo emerso dall'analisi del discorso pubblico. / Until today, the historiography concerning the attitude of Italian bishops during the First World War dealt with the subject from essentially a political perspective, focused on bishops' commitment to patriotic ideals and the level of support for the war. This research takes into account, on the one hand, the analysis of the pastoral discourse made publicly by the Italian bishops about and during the «Great War», and on the other hand, the analysis of the discourse inside of the church hierarchy addressed both downwards (to priest-soldiers and fighting seminarists) and upwards (to the Holy See). Thus, the actual explanatory categories by which the war-event was understood and judged by bishops are revealed. The picture that emerges is heterogeneous: beyond patriotic rhetoric, the most dominant finding is represented by providential reading of the conflict. By attaching a redemptive meaning to death from fighting for one's country, it proved to be a decisive factor in legitimising the participation of the faithful. The analysis of the correspondence between the bishops and fighting seminarists, and between the bishops and the Holy See demonstrates the existence of different tones and sensibilities. Although worth recording, they do not seem to change the overall picture that the public discourse displays.

L’historiographie récente du catholicisme québécois a passé pratiquement sous silence la vie et l’épiscopat de Mgr Paul Grégoire, archevêque de Montréal de 1968 à 1990. Pourtant, son épiscopat s’est déployé pendant une période cruciale de l’histoire du Québec et de l’Église catholique. Lorsque Mgr Grégoire devient archevêque de Montréal en avril 1968, le Québec vit encore sa Révolution tranquille, une période qui a vu l’éclosion au Québec de mentalités et moeurs nouvelles à l’enseigne du rejet du passé, sous l’impulsion d’une sécularisation et d’une déchristianisation déferlantes. De son côté, l’Église catholique vit son propre renouveau identitaire, fruit des travaux du Concile Vatican II, terminé depuis décembre 1965. C’est au confluent de ces deux renouveaux identitaires que l’épiscopat de Mgr Grégoire va prendre forme. L’archevêque de Montréal devra faire face à de nombreux défis inédits sur les fronts externes et internes. Ad extra, il devra prendre acte des défis d’une nouvelle donne sociale extrêmement défavorable à son Église, notamment sur le flanc de la confessionnalité du système d’éducation. Ad intra, il devra implanter les réformes conciliaires dans son diocèse, non sans avoir à affronter plusieurs résistances et incompréhensions, dont certaines deviendront des crises remettant en question la qualité de son leadership comme archevêque de Montréal. Au moment de sa retraite en mars 1990, Monsieur le cardinal Grégoire aura vu l’Église catholique perdre la majeure partie de son influence morale et spirituelle sur la société montréalaise et québécoise. Même si sa personnalité ne l’avait pas desservi dans ses efforts pour imprimer à l’Église de Montréal son orientation doctrinale, sa discipline et son style, on voit mal comment il aurait pu contrer significativement une évolution toute-puissante dans sa globalité. C’est ce que révèle le bilan de son épiscopat. / The recent historiography on Catholicism in the Province of Québec has neglected the life and episcopate of Paul Grégoire, archbishop of Montréal from 1968 to 1990. Yet his episcopate covers a crucial period in the history of the Province and the Catholic Church. When he became archbishop of Montréal in April 1968, the Province of Québec was still in the midst of its Quiet Revolution, a period of growing change in mentalities and morals brought on by a rejection of the past and the rising tide of secularization and dechristianization. For its part, the Catholic Church was going through its own renewed identity process as a result of the Second Vatican Council which had ended December 1965. It is at the juncture of these two renewed identities that Archbishop Grégoire’s episcopate took shape. The prelate had to cope with many new challenges both on the external and internal fronts. Ad extra, he had to meet the challenges of a new social order extremely unfavorable towards his Church, particularly concerning the denominational school system. Ad intra, he had to implement the Council reforms throughout his diocese and in so doing encountered a great deal of resistance and much misunderstanding which sometimes led to crises casting doubt on his leadership. At the time of his retirement in March 1990, Cardinal Grégoire had seen the Catholic Church lose the greater part of its moral and spiritual influence on the Montréal and Québec societies. He had set out to mold the Church of Montréal according to his doctrinal orientation, his discipline and his style. Even while taking into consideration that his personality was not best suited for the task, we fail to see how he could have significantly countered the great opposing forces at work. The study of his episcopate clearly reveals this.

L’évolution et la cohérence de la province de Vienne, qui compte cinq diocèses en 450, six vers 580 et quatre vers 800, dépendent de l'histoire politique car les changements de souveraineté et les décisions royales et impériales peuvent aussi bien permettre aux métropolitains d'accroître leur influence que contrarier leurs desseins viennois. Cela n'empêche pas la constitution d'un cœur provincial formé des cités de Vienne, Genève, Grenoble et Valence. La métropole accueille des administrations et des sépultures royales, bénéficie d'évêques actifs et impliqués à la fois dans les affaires de l'Église et du siècle et possède une topographie religieuse très complète qui la différencie de ses suffragantes. Cette hyperconcentration viennoise semble à la fois la cause et la conséquence de l'élaboration d’une province ecclésiastique où les évêques jouent un rôle fondamental.Souvent issus des vieilles familles sénatoriales gallo-romaines, les prélats exercent jusqu’au début du VIIIe siècle de nombreuses prérogatives au nom des souverains et occupent dans leurs cités une place considérable, aussi bien de leur vivant qu'après leur mort. Avec l'arrivée au pouvoir des Carolingiens, le milieu épiscopal s'ouvre socialement et géographiquement, ce qui se traduit par une modification des traditions funéraires. Les évêques, qui profitent de la politique culturelle engagée sous les Pippinides, comme le montre l'œuvre originale d'Adon de Vienne, restent attachés à une conception carolingienne de la chose publique. À partir de la fin du IXe siècle, les évêques de Genève cherchent à s’éloigner de leurs archevêques, fervents soutiens des Bosonides, en se rapprochant des Rodolpohiens puis de l’empereur.L’Église de Vienne possède rapidement un chapitre cathédral, abrite des grands monastères, des reliques vétérotestamentaires, un somptueux chef-reliquaire et l’une des rares imitations du Saint-Sépulcre attestée avant le XIe siècle. Les autres Églises paraissent moins originales et moins structurées. Les institutions ecclésiastiques, le recrutement du clergé et dans une certaine mesure le culte des saints révèlent cependant la survivance d’une certaine romanité à l’échelle provinciale. De même, les évêques gardent partout la main sur la vie régulière, la gestion des reliques et des saints, la création des paroisses et probablement la construction des églises rurales. Les moines, les aristocrates et les chanoines disposent en conséquence d’une marge de manœuvre très souvent limitée. Ce trait est particulièrement marqué à Vienne où les archevêques tiennent seuls ou presque leur diocèse. / The evolution and the consistency of the province of Vienne, which counts five dioceses in 450, six by 580 and four by 800, depend on the political history because the changes of sovereignty and the royal and imperial decisions could as well make it possible for the bishops to increase their influence as to hinder their Viennese intentions. That does not prevent the formation of a heart of the province made up of the cities of Vienne, Geneva, Grenoble and Valence. The metropolis hosts administrations and royal sepulchers, enjoys active bishops devoted both in the Church and the century activities, and possesses a very complete religious topography which differentiates it from its suffragans. This hyper concentration of Vienne seems at the same time the cause and the consequence of the development of an ecclesiastical province where the bishops play a fundamental role.The prelates, often coming from the old Gallo-Roman senatorial families, carry out until the beginning of the VIII century many prerogatives on behalf of the sovereigns and occupy in their cities a considerable place, as well during their lifetime as after their death. When the Carolingians came to power, the bishops’ circle opens socially and geographically, which results in a modification of the funerary traditions. The bishops, who benefit from the cultural policy undertaken under the Pippinides, as the genuine work of Adon of Vienne points it out, remain attached to a Carolingian outlook of the common weal. From the end of the IX century onwards, the bishops of Geneva seek to move away from their archbishops, fervent supporters of the Bosonides, while getting closer to the Rodolpohiens and then to the emperor.The Church of Vienne obtains rapidly a chapter cathedral, houses big monasteries, Old Testament relics, a sumptuous chief-reliquary and one of the rare imitations of the Holy Sepulchre attested before the XI century. The other Churches appear less original and less structured. The ecclesiastical institutions, the recruitment of the clergy and to a certain extent the worship of the saints reveal however the survival of a certain Roman tradition on a provincial scale. Thus, the bishops keep full control of the regular life, the handling of the relics and the saints, the creation of the parishes and probably the construction of the rural churches. The monks, the aristocrats and the canons have consequently very often a limited room for maneuver. This feature is particularly evident in Vienne where the archbishops hold personally or almost entirely their diocese.

The study is focused on the Old Norse "contemporary sagas" (texts composed with a short time distance from the events of the twelfth and thirteenth centuries that are recorded in them) and some of the bishops' sagas as images of the thirteenth- and fourteenth-century Icelanders' identity and their relationship to other lands, especially Norway. It aims at analysing the roles and meanings of various identity bearers portrayed in these sources - chieftains, royal representatives, ecclesiastical dignitaries, and saintly bishops. The approach to the sources is based on an analysis of how recent historical events were transformed into a narrative discourse, in which they were connected to the more distant past that formed the medieval Icelandic society's cultural memory. That way, these events themselves became a part of this society's cultural memory, and the given historical knowledge was endowed with specific meanings, which were not inherently present in the knowledge itself, but were based on its contextualization. The study shows how the narrativization of the recent events and their integration into the cultural memory creates a meaningful relationship between the past and the present. The objective of the study is to show how the narrative sources reflect the society's perception of its recent...

Text in German / This thesis analyses the contextual concepts for Mission in Europe as developed by European churches between 1979 and 1992 by examining their interpretation of European culture and history (,,Europabild") and the corresponding understandings of mission. The main thrust of the Roman Catholic concept of the ,,New Evangelization of Europe" is to understand European-humanist culture as having grown out of christian (Roman Catholic) roots and to interpret the Church as Soul of Europe. Accordingly, New Evangelization means to call Europe back to the Church in order to keep its culture from ruin and to revitalize it. The European branch of the Lausanne Movement took some clues from the Roman Catholic concept, but interpreted them in its own way since 1984. Here European culture is understood in the basic theological tension between ,,bridge" and ,,barrier" for the Gospel in Europe. The aim of mission is the conversion of Europeans to the biblical and present Jesus Christ who is able to give new life and new hope for individual Europeans and European culture. The Conference of European Churches has coined and discussed the concept of ,,Mission of the Churches in a Secularized Europe" since 1986. The Protestant ,,wing" tends to be less critical towards secularized European culture than Orthodox theologians seem to be. Nevertheless both affirm an understanding of mission as encounter with present time European culture in which God is seen at work in various and mysterious ways. Finally the author formulates his conclusions and perspectives for a transforming (of) mission in Europe. The Body of Jesus Christ in Europe needs to be as deeply rooted in biblical revelation as in biblical spirituality in order to live as a missionary and alternative community in the middle of European culture, and in order to not repeat past european-christian inculturations, but to repent and invite Europeans to turn to Jesus Christ to explore fresh ways of life, hope and reconciliation in the middle of European diversity. / Diese Arbeit fragt nach den theologischen und historischen Grundlinien kontextueller Missionskonzepte filr Europa, wie sie zwischen 1979 und 1992 in den Kirchen Europas entwickelt wurden. In einer ein:f:Uhrenden Standortbestimmung werden zunachst Diskontinuitat und Kontinuitat eines auf Europa bezogenen Missionsverstandnisses in der Missions- und Kirchengeschichte dargestellt. Im Hauptteil der Arbeit werden in einem historisch-theologischen Untersuchungsgang die verschiedenen Missionskonzepte fUr Europa nach ihrem Europabild und dem korrespondierenden Missionsverstandnis befragt. Im romisch-katholischen Programm der ,,Neuevangelisierung Europas", das seit 1979 von Papst Johannes Paul II. inspiriert wird, geht es darum, die christliche (romisch-katholische) Kirche als Wurzel und Seele der europaisch-humanistischen Kultur zu erkennen und sich ihr neu zuzuwenden, um so die europaische Kultur vor dem Zerfall zu bewahren. Der europaische Zweig der evangelikalen Lausanner Bewegung hat Impulse aus der romischkatholischen Kirche aufgenommen und seit 1984 in einer Reihe von Konferenzen in eigener Weise fortgefuhrt. Hier wird die Kultur Europas in der Spannung zwischen Silnde und Erlosung und somit als Herausforderung und Chance fUr eine speziell auf die europaische Situation ausgerichtete Mission verstanden. Ziel der Mission ist es, die Europaer zur Umkehr zu Jesus Christus einzuladen, der alleine Grund fUr neues Leben und neue Hoffnung in der Kultur Europas sein konne. Die Konferenz der Europaischen Kirchen, der ein gro.Ber Teil der protestantischen und orthodoxen Kirchen Europas angehOrt, beschaftigt sich seit 1986 in einer Reihe von Studienkonsultationen mit der ,,Mission der Kirchen in einem sirkularisierten Europa". Die protestantischen Delegierten stehen der sirkularisierten Kultur Europas weniger kritisch gegeniiber als die orthodoxen Vertreter. Insgesamt versteht man Mission in Europa als Begegnung mit der europaischen Kultur der Gegenwart, in der man Gottes Wirken entdecken konne. Ausgehend von diesen Ergebnissen werden in einem Schlussteil Grundlinien fur ein erneuerte und erneuernde Mission in Europa formuliert. Die missionarische Gemeinde in Europa heute braucht die Verwurzelung in der biblischen Offenbarung und in biblischer Spiritualitat, um als Mit-, Gegenund Fur-Kultur inmitten von Europa nicht zu einer Riickkehr zu vergangenen christlichen Inkulturationen, sondern zur Umkehr zum lebendigen Christus einzuladen, der neues Leben und neue Hoffnung schenkt und Versohnung inmitten aller europaischen Verschiedenheit moglich macht. / Christian Spirituality, Church History & Missiology / D.Th. (Missiology)

Text in German / This thesis analyses the contextual concepts for Mission in Europe as developed by European churches between 1979 and 1992 by examining their interpretation of European culture and history (,,Europabild") and the corresponding understandings of mission. The main thrust of the Roman Catholic concept of the ,,New Evangelization of Europe" is to understand European-humanist culture as having grown out of christian (Roman Catholic) roots and to interpret the Church as Soul of Europe. Accordingly, New Evangelization means to call Europe back to the Church in order to keep its culture from ruin and to revitalize it. The European branch of the Lausanne Movement took some clues from the Roman Catholic concept, but interpreted them in its own way since 1984. Here European culture is understood in the basic theological tension between ,,bridge" and ,,barrier" for the Gospel in Europe. The aim of mission is the conversion of Europeans to the biblical and present Jesus Christ who is able to give new life and new hope for individual Europeans and European culture. The Conference of European Churches has coined and discussed the concept of ,,Mission of the Churches in a Secularized Europe" since 1986. The Protestant ,,wing" tends to be less critical towards secularized European culture than Orthodox theologians seem to be. Nevertheless both affirm an understanding of mission as encounter with present time European culture in which God is seen at work in various and mysterious ways. Finally the author formulates his conclusions and perspectives for a transforming (of) mission in Europe. The Body of Jesus Christ in Europe needs to be as deeply rooted in biblical revelation as in biblical spirituality in order to live as a missionary and alternative community in the middle of European culture, and in order to not repeat past european-christian inculturations, but to repent and invite Europeans to turn to Jesus Christ to explore fresh ways of life, hope and reconciliation in the middle of European diversity. / Diese Arbeit fragt nach den theologischen und historischen Grundlinien kontextueller Missionskonzepte filr Europa, wie sie zwischen 1979 und 1992 in den Kirchen Europas entwickelt wurden. In einer ein:f:Uhrenden Standortbestimmung werden zunachst Diskontinuitat und Kontinuitat eines auf Europa bezogenen Missionsverstandnisses in der Missions- und Kirchengeschichte dargestellt. Im Hauptteil der Arbeit werden in einem historisch-theologischen Untersuchungsgang die verschiedenen Missionskonzepte fUr Europa nach ihrem Europabild und dem korrespondierenden Missionsverstandnis befragt. Im romisch-katholischen Programm der ,,Neuevangelisierung Europas", das seit 1979 von Papst Johannes Paul II. inspiriert wird, geht es darum, die christliche (romisch-katholische) Kirche als Wurzel und Seele der europaisch-humanistischen Kultur zu erkennen und sich ihr neu zuzuwenden, um so die europaische Kultur vor dem Zerfall zu bewahren. Der europaische Zweig der evangelikalen Lausanner Bewegung hat Impulse aus der romischkatholischen Kirche aufgenommen und seit 1984 in einer Reihe von Konferenzen in eigener Weise fortgefuhrt. Hier wird die Kultur Europas in der Spannung zwischen Silnde und Erlosung und somit als Herausforderung und Chance fUr eine speziell auf die europaische Situation ausgerichtete Mission verstanden. Ziel der Mission ist es, die Europaer zur Umkehr zu Jesus Christus einzuladen, der alleine Grund fUr neues Leben und neue Hoffnung in der Kultur Europas sein konne. Die Konferenz der Europaischen Kirchen, der ein gro.Ber Teil der protestantischen und orthodoxen Kirchen Europas angehOrt, beschaftigt sich seit 1986 in einer Reihe von Studienkonsultationen mit der ,,Mission der Kirchen in einem sirkularisierten Europa". Die protestantischen Delegierten stehen der sirkularisierten Kultur Europas weniger kritisch gegeniiber als die orthodoxen Vertreter. Insgesamt versteht man Mission in Europa als Begegnung mit der europaischen Kultur der Gegenwart, in der man Gottes Wirken entdecken konne. Ausgehend von diesen Ergebnissen werden in einem Schlussteil Grundlinien fur ein erneuerte und erneuernde Mission in Europa formuliert. Die missionarische Gemeinde in Europa heute braucht die Verwurzelung in der biblischen Offenbarung und in biblischer Spiritualitat, um als Mit-, Gegenund Fur-Kultur inmitten von Europa nicht zu einer Riickkehr zu vergangenen christlichen Inkulturationen, sondern zur Umkehr zum lebendigen Christus einzuladen, der neues Leben und neue Hoffnung schenkt und Versohnung inmitten aller europaischen Verschiedenheit moglich macht. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)