Auf starke Resonanz stieß das ganz auf Musikschätzen der SLUB beruhende Jubiläumskonzert, das am 22. April 2006...

Auf starke Resonanz stieß das ganz auf Musikschätzen der SLUB beruhende Jubiläumskonzert, das am 22. April 2006...

[pt] Deus deseja que todos os homens se salvem e cheguem ao conhecimento da verdade, mas Jesus afirmou que, para ser salvo, é necessário crer e ser batizado. Perante esses dois axiomas bíblicos, a teologia tem se questionado, desde o final do século XIX, sobre as possíveis vias de acesso à mesma salvação para os não-cristãos que ignoram, sem culpa, o evangelho. O concílio Vaticano II colheu as primeiras contribuições da teologia das religiões, constatou a existência de elementos de verdade nas outras religiões e reconheceu as sementes do Verbo que os Padres da Igreja afirmavam existir em cada ser humano. Apresentou possibilidade de seus membros, por uma graça misteriosa de Deus, serem inseridos na única e universal economia de salvação da Santíssima Trindade. Dois conteúdos direcionam a investigação de um caminho soteriológico para além do cristianismo, que considera Jesus como mediador e redentor universal. O primeiro é a declaração Dominus Iesus, escrita para recordar os princípios da fé cristã frente as propostas da teologia do pluralismo religioso, que sugeria uma economia salvífica paralela ou complementar àquela trazida por Cristo em comunhão com o Espírito Santo. O segundo são as obras de São Justino de Roma, que buscou identificar os elementos soteriológicos que permitem os judeus e pagãos terem acesso a Jesus e alcançarem a salvação. Para os pagãos, ele observou componentes da verdade e do Logos, com especial destaque para o Logos spermatikós, reconhecidos como partículas de Deus em cada ser humano. Para os judeus, que apresentavam a Lei, o sábado e a circuncisão como elementos salvíficos, Justino aponta o batismo como a verdadeira circuncisão, Jesus como o sábado verdadeiro e a Igreja como a Nova Lei. A partir dessas contribuições, a pesquisa apresenta os lugares teológicos onde a salvação dos não-cristãos pode ser identificada / [en] God wishes that everyone be saved and achieved a knowledge of the truth, but Jesus affirmed that in order to be saved it s necessary to believe and be baptized. Faced with these two biblical axioms, theology has questioned itself, since the end of the 19th century, about the possible ways of access to the same salvation for non-Christians who ignore, through no fault of their own, the gospel. The Second Vatican Council s gathered the first contributions of the theology of religions, verified the existence of elements of truth in other religions and recognized the seeds of the Verb that the Fathers of the Church affirmed to exist in every human. It presented the possibility of its members, by a mysterious grace of God, being inserted in the single and universal economy of salvation of the Holy Trinity. Two topics directing the investigation of a soteriological way beyond Christianity, which considers Jesus as mediator and universal redeemer. The first is the declaration Dominus Iesus, written to recall the principles of the Christian faith against the proposals of the theology of religious pluralism, which suggested a salvific economy parallel or complementary to that brought by Christ in communion with the Holy Spirit. The second is the works of Saint Justin of Rome, who fetched to identify the soteriological elements that allow Jews and pagans to have access to Jesus and achieve salvation. For pagans, he observed components of truth and Logos, with special emphasis on Logos spermatikós, recognized as particles of God in each human. For the Jews, who presented the Law, the saturday and circumcision as salvific elements, Justin points to baptism as the true circumcision, Jesus as the true saturday and the Church as the New Law. From these contributions, the research presents the theological places where the salvation of non-Christians can be identified.

This dissertation purports to set out the requirements for locus standi in terms of section 38 of the Constitution, specifically when it comes to procuring standing in matters brought by way of a class action. In order to answer the question it is also necessary to look at the need for a class action procedure in the South African civil procedural law as this explains the courts' expansive approach in granting members and representatives standing before a court, specifically in cases where the common law traditional rules of standing and joinder would not suffice. Locus standi is concerned with the capability of an entity to be a participant in a matter before a court of law, having due regard to the applicability of the point in issue to the person of the litigant and its faculty to litigate. In accordance with common law prescriptions, locus standi of prospective litigants to obtain legal relief only accrues to those that have personally suffered harm or would suffer harm through the violation or threatened violation of their legally enforceable rights. In contrast to the above the procedural measures contained in section 38 of the Final Constitution of 1996 allow for representative actions to be brought on behalf of adversely affected parties where the dominus litis is not necessarily the violated party as well as the recipient of the fruits of successful adjudication. Sections 38(c) and (d) of the Final Constitution of 1996 established inter alia class actions and public interest litigation by expanding the common law mandated categories of persons capable of instituting legal proceedings. This dissertation researched the need for a procedural device such as the class action in a specific South African milieu characterised by inopportune social and economic circumstances. The class action is specifically engineered to accommodate large numbers of affected parties that do not need to be joined in a traditional manner. Judicial recognition of the benefits of the class action from a South African point of view must necessarily take into account the social and economic circumstances of the members in whose favour the procedure are implemented. Apart from the procedural advantages, this particular process provides for a diminishing effect of factors such as low income, lack of legal knowledge, lack of funds for legal assistance and nominal pecuniary claims that prevent litigants from vindicating their rights and approaching the courts single handed. The requirements for locus standi under the constitutional dispensation, with specific reference to the generous judicial approach to matters, specifically where fundamental rights are violated or threatened, were examined. It is submitted that these requirements will be of assistance when the citation of the parties is to be drafted. In order to institute action in terms of one or more subsections, a prospective litigant need to show that a right enshrined in the Bill of Rights have been encroached upon as well as sufficient interest in the relief sought. Some aspects related to locus standi but not necessary for procurement of standing were researched in order to contextualise the setting for the use of section 38 procedural measures. There are currently no formal requirements that litigating class or group members have to comply with. The lack of statutory regulatory sources has forced South African courts with inherent jurisdiction to create guidelines regarding the practical aspects of class action litigation. Unfortunately the judicial intervention in creating practical directives for prospective and current litigants to follow has not occurred without mishap. Even though the question of whether the class action procedure is the suitable method to adjudicate the matter does not have a direct bearing on the standing of a party, it is an important aspect to consider when one evaluated possible courses of action. The correct procedure is invaluable when the court is asked to grant parties leave to litigate in accordance with the class action procedure. From a procedural point of view, the court must assist in directing parties as to the preferred manner to proceed with the matter. It was found that the courts have mistakenly held that compliance with certain unique procedures specific to class actions is necessary in order to procure locus standi. Even though an extended application of section 38(c) is favoured, any consideration thereof must take the express introduction by way of legislation into account that sets out the practical aspects of this mechanism. In the socio–economic state of affairs currently prevailing in South Africa, the high costs of legal assistance, countered with the complexity of procuring state provided legal aid, deters many a plaintiff to obtain civil justice. In this respect it can be said that the adjudicative approach of group action proceedings should accommodate a contextualized social setting. The goal is ultimately to expound a device suited and shaped to accommodate both the legal and extra–curial settings of South Africa. / Dissertation (LLM)--University of Pretoria, 2011. / Procedural Law / unrestricted

Les débats entre historiens qui étudient l’époque féodale, Xe-XIIe siècle, portent sur la seigneurie castrale, son apparition, son développement, mais avec un présupposé : l’apparition des châteaux traduit la crise de l’autorité publique, son éparpillement entre les mains de l’aristocratie pour laquelle les châteaux deviennent des instruments de domination, l’an Mil marquant une étape décisive de ce processus. Cette thèse tente d’apporter des éléments de discussion par l’étude du phénomène castral : la formation des châteaux, les autres formes de fortifications, leur rôle, leur évolution. Leur implantation et leurs fonctions permettent d’apporter un nouvel éclairage sur ce qu’est une châtellenie, et sa mise en perspective sur le long terme, depuis le premier millénaire. L’évolution de la villa en seigneurie rurale constitue un chapitre qui tente de comprendre ce qu’est une seigneurie, ses droits et ses fonctions, et les divers acteurs de la création des seigneuries. Dans une deuxième partie, l’étude des familles gravitant dans les châteaux et dans leurs ressorts permet d’apporter des éléments nouveaux sur l’origine des nouveaux comtes, des seigneurs de châteaux et des garnisons castrales. Elle s’intègre directement dans le débat sur la chevalerie : hommes nouveaux, soldats de fortune, ou héritiers de l’aristocratie carolingienne. Les comportements familiaux sont aussi étudiés, et les évolutions entre cousinages et lignages. Ils sont impactés par l’extension des liens féodo-vassaliques qui concernent de plus en plus tous les aspects de la vie, les héritages et les biens allodiaux. L’étude de l’évolution de la société « féodale » tente d’éclairer le passage du château, détenteur de la puissance publique, au château, résidence d’une aristocratie et point de crispation de la part des populations rurales dès le XIVe siècle. Elle cherche à établir s’il y a bien eu une « mutation » féodale à la veille de l’an Mil, ou s’il s’agit d’un processus évolutif sur le long terme. / The debates between historians who study the feudal period,10th-12thc., relate on the seigneurie castrale, its appearance, its development, but with one presupposition: the appearance of the castles translates the crisis of public authority, its scattering in the hands of the aristocracy for which the castles become instruments of domination, the year 1000 marking a decisive stage in this process. The thesis tries to bring elements of discussion by the study of the castle phenomenon formation of the castles, the shapes of the fortifications, their role, their evolution. Their establishment and their functions make it possible to bring a new light on what is a châtellenie, and its setting in prospect in the long term, since the first millenium. The evolution of the villa to seigneurie rurale constitutes a chapter which tries to understand what is a seigneurie, its rights and its functions, and the various actors of the creation of the seigneuries. In a second part, the study of the families evolving in the castles and their resorts makes it possible to bring new elements on the origin of the new counts, the lords of castles and the garrisons of the castles. It is integrated firmly in the debate on knighthood : new men, soldiers of fortune, or heirs to the Carolingian aristocracy. The behavior of the families is also studied, and the evolutions between kinships. They are impacted by the extension of the feodo-vassalic links which relate more and more to every aspect of life, inheritances and freehold possessions. The study of the evolution of the “feudal” society tries to clarify the passage from the castle, holder of the public power, to the castle, residence of an aristocracy and locus of tenseness by the rural populations as soon as the14th century. It seeks to establish if there were actually a feudal “change” on the eve of the year 1000, or if it was an evolutionary process on the long term.

The purpose of this thesis project is to discuss and describe the transformation of the image of Roman Emperor through artistic representation and cultural demonstration. The ultimate goal is to determine why the presentation of the office changed so greatly. I have selected certain works of art depicting the first Roman Emperor, Gaius Octavian Caesar, best known as Augustus, and Justinianus, the greatest Roman Emperor. More than 500 years separates these two men, whose only connection, at first sight, is that both served as Roman Emperor. I will analyze each piece of art, discuss its history, determine what each piece represents and discuss the cosmetics of the Emperor in the work. Once both Emperors have been dissected artistically, I intend to answer the question of why the office of Roman Emperor changed so thoroughly over 500 years by observing cultural and world developments between the first and sixth centuries of the Common Era.

Este trabalho aborda os aspectos musicais relacionados à construção do relógio de Julius Heckethorn, com base na sonata K 462 de Scarlatti, detalhadamente narrados no tema P, do romance Avalovara, de Osman Lins. O objetivo é o estabelecimento de relações entre esses aspectos musicais e os elementos estruturais do romance, com vistas ao desvelamento de algumas de suas regras. São relevantes e numerosas as referências musicais presentes no romance. Além das ricas narrativas de cenas sonoras, tais como o bater das ondas do mar na beira da praia, o som do vento, o barulho das patas dos cavalos, o cantar dos pássaros, há representações de manifestações musicais folclóricas e eruditas retratadas pelo Pastoril, no Recife, pela cantata Catulli Carmina, de Carl Orff, e pelo salmo In Convertendo Dominus, de André Campra. As reflexões têm como referência teórica a perspectiva de Matila Ghyka (1968) para relacionar os elementos estruturais da obra com a construção do relógio de Julius Heckethorn, e como referência musical as informações contidas em Grout e Palisca (2007). / This paper discusses the musical aspects related to the construction of Julius Heckethorn's clock, based on the Sonata K 462 by Scarlatti, narrated in detail in the subject P, of the novel Avalovara, by Osman Lins. The goal is to establish relationships between the musical aspects and the structural elements of the novel, unveiling some of its rules. The musical references present in the novel are relevant and numerous. Besides the rich narrative sound scenes, like the beating of waves on the beach, the sound of wind, the sound of horses' hoofs and the chirping of birds, there are depictions of folk and classical musical events such as the Pastoril, in Recife, the cantata Carmina Catulli by Carl Orff, and the psalm In Convertendo Dominus, by André Campra. The reflections are referenced to the theoretical perspective of Matila Ghyka (1968) to relate the structural elements of the work with the construction of Julius Heckethorn's clock, and are referenced musically to the information contained in Grout and Palisca (2007).

Este trabalho aborda os aspectos musicais relacionados à construção do relógio de Julius Heckethorn, com base na sonata K 462 de Scarlatti, detalhadamente narrados no tema P, do romance Avalovara, de Osman Lins. O objetivo é o estabelecimento de relações entre esses aspectos musicais e os elementos estruturais do romance, com vistas ao desvelamento de algumas de suas regras. São relevantes e numerosas as referências musicais presentes no romance. Além das ricas narrativas de cenas sonoras, tais como o bater das ondas do mar na beira da praia, o som do vento, o barulho das patas dos cavalos, o cantar dos pássaros, há representações de manifestações musicais folclóricas e eruditas retratadas pelo Pastoril, no Recife, pela cantata Catulli Carmina, de Carl Orff, e pelo salmo In Convertendo Dominus, de André Campra. As reflexões têm como referência teórica a perspectiva de Matila Ghyka (1968) para relacionar os elementos estruturais da obra com a construção do relógio de Julius Heckethorn, e como referência musical as informações contidas em Grout e Palisca (2007). / This paper discusses the musical aspects related to the construction of Julius Heckethorn's clock, based on the Sonata K 462 by Scarlatti, narrated in detail in the subject P, of the novel Avalovara, by Osman Lins. The goal is to establish relationships between the musical aspects and the structural elements of the novel, unveiling some of its rules. The musical references present in the novel are relevant and numerous. Besides the rich narrative sound scenes, like the beating of waves on the beach, the sound of wind, the sound of horses' hoofs and the chirping of birds, there are depictions of folk and classical musical events such as the Pastoril, in Recife, the cantata Carmina Catulli by Carl Orff, and the psalm In Convertendo Dominus, by André Campra. The reflections are referenced to the theoretical perspective of Matila Ghyka (1968) to relate the structural elements of the work with the construction of Julius Heckethorn's clock, and are referenced musically to the information contained in Grout and Palisca (2007).

Este trabalho aborda os aspectos musicais relacionados à construção do relógio de Julius Heckethorn, com base na sonata K 462 de Scarlatti, detalhadamente narrados no tema P, do romance Avalovara, de Osman Lins. O objetivo é o estabelecimento de relações entre esses aspectos musicais e os elementos estruturais do romance, com vistas ao desvelamento de algumas de suas regras. São relevantes e numerosas as referências musicais presentes no romance. Além das ricas narrativas de cenas sonoras, tais como o bater das ondas do mar na beira da praia, o som do vento, o barulho das patas dos cavalos, o cantar dos pássaros, há representações de manifestações musicais folclóricas e eruditas retratadas pelo Pastoril, no Recife, pela cantata Catulli Carmina, de Carl Orff, e pelo salmo In Convertendo Dominus, de André Campra. As reflexões têm como referência teórica a perspectiva de Matila Ghyka (1968) para relacionar os elementos estruturais da obra com a construção do relógio de Julius Heckethorn, e como referência musical as informações contidas em Grout e Palisca (2007). / This paper discusses the musical aspects related to the construction of Julius Heckethorn's clock, based on the Sonata K 462 by Scarlatti, narrated in detail in the subject P, of the novel Avalovara, by Osman Lins. The goal is to establish relationships between the musical aspects and the structural elements of the novel, unveiling some of its rules. The musical references present in the novel are relevant and numerous. Besides the rich narrative sound scenes, like the beating of waves on the beach, the sound of wind, the sound of horses' hoofs and the chirping of birds, there are depictions of folk and classical musical events such as the Pastoril, in Recife, the cantata Carmina Catulli by Carl Orff, and the psalm In Convertendo Dominus, by André Campra. The reflections are referenced to the theoretical perspective of Matila Ghyka (1968) to relate the structural elements of the work with the construction of Julius Heckethorn's clock, and are referenced musically to the information contained in Grout and Palisca (2007).

Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ? / As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?