In her diploma thesis "The Holy See and the fascist Italy on the way to solving Roman question in the 20s of the 20th Century", the author shall address the relation between the Holy See and the fascist Italy within the period of 1922-1929. She shall undertake an analysis of the development and transformation of this relation from Benito Mussolini's rise to power until the adoption of the Lateran Treaties. Simultaneously, the author shall focus on political- religious circumstances affecting this relationship, such as the assassination of a socialist parliamentarian Giacomo Matteotti in 1924 contextualized within the then development of Italy. The thesis shall primarily draw on the studies of selected sources (editions, press) as well as foreign scholarly literature.

The aim of this diploma thesis is to expound the reality of the first Czechoslovak Republic through the foreign point of view, more precisely through the Vatican daily newspaper L´Osservatore Romano. Since the reality is immensely complex, individual chapters deal with topics of overall political development´s reflection, the personality of the first Czechoslovak president Tomáš Garrigue Masaryk and the situation of Catholic Church in the country from the perspective of Vatican press. Due to the influence of reporters´ Catholic orientation, the author used other journals and documents to achieve higher levels of the opinion plurality in the particular questions. For this purpose, he worked in his thesis with other Czech and Italian newspapers, pastoral letters which were written by Czechoslovak bishops, memories of contemporary events´ actors or different interviews and speeches of important political figures at the time. In the analysis, there is an attempt to answer the question of how the Holy See´s official periodical informed of the events in interwar Czechoslovakia.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-05-03T17:55:16Z No. of bitstreams: 1 JOSÉ WILLIAM BARBOSA COSTA.pdf: 1309809 bytes, checksum: 752ffb769296f27c22b96b50eafb7ee5 (MD5) / Made available in DSpace on 2018-05-03T17:55:16Z (GMT). No. of bitstreams: 1 JOSÉ WILLIAM BARBOSA COSTA.pdf: 1309809 bytes, checksum: 752ffb769296f27c22b96b50eafb7ee5 (MD5) Previous issue date: 2018-02-19 / This research seeks to uncover the historical-ecclesial paths between the Brazilian Republic, and the Holy See and the Catholic Church in Brazil. Facts and events that led to the signing, approval and promulgation of the Brazil-Holy See Agreement in 2009. The theoretical framework adopted is the political conception of Roman Catholicism by Carl Schmitt and the research is conducted from a canonical-historical perspective. We seek to understand the diplomatic and ecclesial paths and its obstacles that led to the 119-year waiting between the proclamation of the Brazilian Republic and the signing of the Diplomatic Agreement. As research methodology, we used a bigliographical research approach, consultation to eclesiatical arquives, mainly in the Diocese of Santo André SP, and the analysis of texts from conferences which address the subject. / Esta tese objetiva mostrar os caminhos histórico-eclesiais entre a república brasileira e a Santa Sé e a Igreja Católica no Brasil que levaram à assinatura, aprovação e promulgação do Acordo Brasil-Santa Sé em 2009. O referencial teórico adotado parte da concepção política do catolicismo romano de Carl Schmitt e a pesquisa é de cunho histórico-canônico. Buscamos entender os caminhos diplomáticos e os entraves eclesiais brasileiros que levaram a 119 anos de espera entre a proclamação da república e a assinatura do Acordo diplomático. A metodologia usada é a pesquisa bibliográfica, consulta a arquivos eclesiásticos, principalmente na diocese de Santo André SP, e análise de textos de conferências sobre o tema.

This diploma thesis called Internet and the Holy See deals with a specific question concerning relationship between the Catholic Church and media. It examines development of the attitude of the Holy See to the Internet in context of its attitude to mass media on the basis of exploration of ecclesiastical documents related to media and analysis of Internet and mass media use in practice. It takes the Internet as the latest fundamental milestone in development of human communication and probes how the Catholic Church represented by the Holy See deals with this phenomenon. Name of this thesis begins with the word Internet, to indicate perspective chosen on this topic. In the last chapter there are conclusions emerging from analysis of ecclesiastical documents compared with actual use of the Internet by the Holy See.

La Mittel- Osteuropa constitue à la fois un espace géographique et une construction historico-culturelle. Cet espace est formé de plusieurs pays qui ont appartenu à l'empire austro-hongrois et dont la religion catholique majoritaire représente un critère d'unité.La catholicité de cet espace justifie l'intérêt que le Saint-Siège porte à la plupart de ces pays qui deviendront après 1945 des satellites de l'Union soviétique. Les régimes d'inspiration communiste combattront l'autorité spirituelle de Rome, exerceront le contrôle de la vie religieuse et restreindront ainsi les libertés confessionnelles.Face à cette politique antireligieuse et à ce contrôle étroit de la sphère religieuse, le Saint-Siège se devait de réagir et de développer une stratégie de contre-offensive. Dans cette optique, l'Autriche a joué un rôle important dans les orientations de politique étrangère et religieuse du Vatican. Le pays avait encore de nombreux contacts avec les anciens pays de la monarchie des Habsbourg dont la fin était relativement proche. Par ailleurs, Vienne occupe une position avancée en Europe centrale. L'expérience centre-européenne riche de l'Autriche tant sur un plan culturel que linguistique représentait un bien précieux pour la Rome papale, pour qui Vienne pouvait servir de porte d'entrée vers la Mittel- Osteuropa.Le pape Pie XII a parlé d'une mission historique de l'Autriche qui sera considérée comme un phare catholique face à un océan marxiste athée. Malgré cette identité d'intérêts, les relations entre l'Autriche et le Vatican n'ont pas été exemptes de tensions, particulièrement à cause de la controverse sur la remise en vigueur du concordat de 1933. La question du mariage devient un élément de crispation, d'autant plus que la société autrichienne de l'après-guerre était déjà plus sécularisée que celle de l'entre-deux-guerres.L'Autriche saura tirer des avantages spécifiques de la neutralité qui lui a été imposée en échange de sa souveraineté retrouvée. La « neutralité active » va lui permettre de mettre en œuvre une Ostpolitik dans laquelle l'Eglise prendra une place importante qui apparait clairement dans différents exemples : le voyage d'un théologien de l'université de Graz en Union soviétique en 1955, et plus tard les visites du cardinal Franz König aux épiscopats derrière le rideau de fer mais aussi la création de la fondation Pro Oriente en 1964.La guerre froide fut avant tout un conflit idéologique entre deux systèmes très différents tant sur le plan social que politique et économique, avec le capitalisme ou le libéralisme d'une part, et le communisme ou le socialisme d'autre part. En outre, un autre conflit idéologique est aussi apparu entre le catholicisme romain et le communisme athée, deux systèmes de pensée totalement opposés. Le Saint-Siège devint alors un acteur de la guerre froide. Pie XII défendait l'idée que « le communisme est intrinsèquement pervers et l'on ne peut admettre sur aucun terrain de collaboration avec lui ». Pourtant, il existait par la force des choses des relations entre les communistes et l'Eglise catholique dans les pays situés derrière le « rideau de fer ».La Curie romaine n'était pas toute entière hostile au dialogue avec les communistes. Abstraction faite d'un climat d'intransigeance doctrinale, il se trouvait aussi des prélats qui pensaient que toutes les portes du dialogue ne devaient pas rester irrémédiablement fermées. Les années d'après-guerre renvoient aussi à une période de renouvellement de la pensée chrétienne sur les plans philosophique, théologique et social. Les tendances à l'ouverture, annonciatrices d'un « printemps religieux », se heurtaient toutefois à la raideur dogmatique de la Curie romaine sous Pie XII.Les rapports des ambassadeurs autrichiens au Saint-Siège de 1946 à 1958/61 fournissent des informations précieuses sur les grandes thématiques du conflit Est-Ouest, qui touchaient d'une part les relations entre le Vatican et l'Autriche, et d'autre part le Vatican / Mittel- and Osteuropa form a geographic region and also a historical and cultural construct. This area consists of several countries that were part of the Austro-Hungarian Monarchy. Their predominant Catholic religion represented a criterion of unity.The Catholic character of this region justifies the interest which the Holy See had in the majority of these countries that became, after 1945, satellite states of the Soviet Union. The regimes shaped by the ideology of communism fought against the spiritual supremacy of Rome, control religious life and thus limit the denominational freedoms.The Holy See reacted to these anticlerical policies and to the rigid control over religious spheres by developing counter-strategies. In this respect, Austria has played an important role in conception of the foreign and church policies of the Vatican. It still had numerous contacts in the countries of the former Austro-Hungarian Monarchy, which had ended not such a long time ago. Vienna had a leading role in Central Europe. Austria's numerous cultural and linguistic experiences in Central Europe represented a treasure to Papal Rome intending to use Vienna as a door opener towards Mittel- Osteuropa .Pope Pius XII spoke of Austria's historic mission, which was considered the flagship Catholic country against the "atheist" and "Marxist ocean". Despite this identity of interests, relations between Austria and the Vatican were not free of tensions, particularly due to the controversy of entry into force of the Concordat of 1933. The question of marriage was another disturbing factor, since the post-war Austrian society was already more secularized than the interwar period society.Austria took specific advantages of the neutrality, which it had acquired in exchange for the regained sovereignty as an obligation. The "active neutrality" allowed an Ostpolitik in which the Catholic Church occupied an important place, which became clear by the examples of the journey of a theologian at the University of Graz in the Soviet Union in 1955, much later by the visits of Cardinal Franz König at the episcopates behind the Iron Curtain, but also by the creation of the Pro-Oriente Foundation in 1964.The Cold War was primarily an ideological system conflict between two very different social, political and economic camps, capitalism or liberalism on the one hand and communism or socialism on the other. In addition, there was the ideological conflict between Roman Catholicism and the atheistic Marxism - two completely opposite doctrines. The Holy See became a actor in the Cold War. Pius XII advocated the view that “Communism is intrinsically wrong, and no one may collaborate with it in any undertaking whatsoever”. Nevertheless, there were inevitably relations between the Communists and the Catholic Church in the countries behind the "Iron Curtain".The Roman Curia was not unanimously against a dialogue with the Communists either. Apart from a doctrinal intransigence there were prelates who had the opinion that not all doors of dialogue should be closed. The post-war years also reflect a renewal period of Christian thought on a philosophical, theological and social level. These opening trends, - signs of a future "religious spring" -, however, encountered the resistance and the dogmatic rigidity of the Papal Curia under Pope Pius XII.The Austrian ambassadors' reports to the Holy See from 1946 to 1958/61 provide valuable information about the major themes of the East-West conflict, that concerned, on the one hand, the relations between the Holy See and Austria, and on the other hand the Vatican and its relationship with Mittelosteuropa. The analysis and presentation of the reports form the basis of this work and examine the view of the Vatican not only on Austria but also on Mittelosteuropa during this politically highly tense period. The arrival of John XXIII as Pope in 1958 opens a new chapter of the Church in the Cold War. The Holy See turned into an a

This dissertation deals with a Catholic churches sight of nomenclature and exercise of the human rights, namely in comparison with the activity of the worldcommunity couched in the United Nations. The dissertation shows development of church attitude towards definition and nomenclature of the human rigths from the world authority, and presents answers of Catholic doctrine to current problems in this area - for example disunited definitions, difficult exactablement and other. Thesis of this dissertation should to show, that the Christianity fundamentally contributed to currently formulation of the human rights, which is holded for example in UN-documents. Also at the present time can the Catholic church enter very expertly in this discusion, videlicet thank to hundreds of years old teaching about imago Dei, common good, heritage of the 2nd Vatican council and others documents from 20th and beginning of 21st century or ivolvement of the Holy See in the United Nations or other places from world diplomacy.

L’objet de notre recherche est de définir la politique du Saint-Siège face à la « Question de Palestine », durant la période qui va de la Déclaration Balfour (1917) à la création de l’État d’Israël (1948). À ce moment précis de l’Histoire où les Britanniques s’apprêtent à recevoir de la Société des Nations un mandat plaçant la Palestine sous leur tutelle, la « renaissance » d’Israël pose à l’Église catholique un double problème. Sur le plan politique, les pressions des diplomaties arabes et de la Congrégation pour l’Église orientale empêchent toute ouverture vers la création d’un État hébreu, le Vatican redoutant que les chrétiens arabes n’en paient le prix. Sur le plan théologique, le retour du peuple juif sur la Terre de la promesse pose à l’Église une question inédite. Cette restauration temporelle ne démontre-t-elle pas en effet que l’Alliance entre Dieu et le peuple d’Israël reste valide ? Et si Israël demeure le peuple élu, quelle est la raison d’être de l’Église ? Si le christianisme est par essence universel, il n’est pas pour autant dissocié de l’Histoire, et notamment de celle du peuple d’Israël « dont le Christ est issu selon la chair » (Rm 9, 3-5). Il s’agit donc de comprendre le particulier enchevêtrement du temporel et du spirituel dans cette région tourmentée du monde qu’est le Proche-Orient. / The object of this research is to define the policy of the Holy See faced with the “Palestinian Question” during the period dating from the Balfour Declaration (1917) to the creation of the State of Israel (1948). At the precise moment in history when the British received a mandate from the League of Nations placing Palestine under their tutelage, the “rebirth” of Israel posed a dual problem for the Catholic Church. On the political front, the pressures imposed by Arab diplomats and the powerful voice of the Congregation of Eastern Churches prevented any talk of creating a Jewish state, the Vatican's stance being that Christian Arabs should not pay the price for this. On the theological front, the return of the Jewish people to the Promised Land posed a new question for the Church. Did not this return prove that the relationship between God and the people of Israel was still valid ? If Israel remained the chosen people what would be the justification for the Church? If Christianity is essentially universal this does not disassociate it from its history, especially that of the people of Israel "of whom as concerning the flesh Christ came " (Rm 9: 3-5) It is therefore important to understand the particular overlap of politics and religion in this troubled region of the world which is the Middle East.

L’Ambassade de France à Rome fut, au cours du dix-huitième siècle, l’un des pôles principaux pour l’organisation de fêtes, de mascarades, de conversations, et tout ceci put contribuer à célébrer la gloire et le faste de la monarchie et du « Roi Très-Chrétien ».Cette étude a pour ambition de fournir une large documentation qui permette de comprendre en quelles occasions la musique était convoquée dans le cadre de l’institution française, qui illustre les buts, principalement politiques, de l’utilisation de la musique par les ambassadeurs, qui éclaire les moments, les lieux et les modalités de l’exécution musicale.La partie principale, et la plus intéressante, de ce travail est consacrée aux commandes de musique que les différents ambassadeurs de France près le Saint-Siège passèrent en des occasions particulières liées à la famille royale.Beaucoup plus complexe s’est avérée la reconstitution des événements pour lesquels, sans être directement commandée par les ambassadeurs, la musique était traditionnellement liée aux festivités françaises : c’est le cas des fêtes organisées pour la Saint-Louis, le 25 août, ou pour la Sainte-Lucie, le 13 décembre. En ces deux occasions se déroulaient traditionnellement des fêtes « mécénées », et donc financées, par les ambassadeurs.Durant la période comprise entre 1724 et 1791, les ambassadeurs de France à Rome utilisèrent l’art musical comme miroir grossissant pour leur devoir principal : représenter leur monarque avec un luxe, une magnificence et une générosité extraordinaires, afin d’attirer l’estime et l’admiration de toute la Cour de Rome. / During the 18th century, the French embassy to the Holy See was one of the most important production centres of music, soirée, masquerade and festivity. All this was to celebrate Monarchy's and “Roi Très-Chrétien”'s glory and greatness.The aim of this study is to examine the role of music in French Institutions in Rome during this period. In particular, this study provides large documentation to investigate the events in which the music was performed, the purpose of the use of music during these events and to characterize places, conditions and times of the musical performanceThe main contribution of this study is the analysis of the new music commissioned in honour of the french royal family by the French ambassadors in the Holy See.More complex is the analysis of the events in which music was traditionally “linked” to the french festivities: this is the case of the feasts organized for the 25th August in honor of St. Louis or the 13th December in honour of St. Lucia. In these two occasions festivity was traditionally commissioned by the ambassadors who also sustain the financial costs of the entire celebration.During the period between 1724 and 1791, the ambassadors of France in Rome made use of the musical art to promote themselves and gain appreciation for their principal duty: to represent their king with luxury and extraordinary generosity in order to acquire the consideration appreciation of the entire roman Court.

Nel corso della sua lunga storia la Santa Sede è sempre stata protagonista attiva delle relazioni tra popoli, regni, Stati e nazioni. Un ruolo importante viene da essa svolto anche nel '900, specialmente a partire dalla Prima Guerra Mondiale, nell'ambito del tentativo di costruire un nuovo ordine internazionale fondato più sulla forza del diritto che sul diritto della forza. L'Enciclica Pacem in Terris ed il Concilio Vaticano II segnano l'inizio di un più deciso appoggio alla diplomazia multilaterale ed alle organizzazioni internazionali, specialmente ONU e CSCE-OSCE, come si può vedere nel caso della Prima Crisi del Golfo (1990-1991) e della dissoluzione della ex Jugoslavia (1991-1999). La Santa Sede elabora così, progressivamente, un proprio concetto di nuovo ordine internazionale, fondato sul diritto, sulla parità giuridica, sulla uguaglianza sostanziale degli Stati, dotato di un'Autorità centrale imparziale, a carattere democratico, in grado di imporre il rispetto di determinati principi fondamentali per una pace duratura, nella piena osservanza del principio di sussidiarietà. Un ideale ancora lontano dall'essere raggiunto. / Along his long history the Holy See has always played an important role in the relations between kingdoms, States and nations. This role remains important also in the 20th century, especially from World War One, in the pursuit of a new international order based more on the force of right than on the right of force. The Encyclical Pacem in terris and the II Vatican Council are the beginning of a deeper support to multilateral diplomacy and international organisations, particularly UNO and CSCE-OSCE, as it may be noticed during the First Gulf War (1990-1991) and the dissolution of former Yugoslavia (1991-1999). Thus, the Holy See has gradually developed a concept of new international order based on human rights and international law, juridical equality of all States, and on a central, impartial Authority capable of enforcing the respect of a given set of fundamental principles which are essential for the maintenance of peace, in the respect of the principle of subsidiarity. An ideal still far from reality.

Entre 1860 et 1870, plus de 10 000 volontaires catholiques ont défendu par les armes le pouvoir temporel du Pape Pie IX. Venus d’une trentaine de pays, tous ont répondu à l’appel du Souverain Pontife, menacé dans son intégrité par les troupes du roi de Sardaigne Victor-Emmanuel II, désireux de réaliser l’unité italienne. Parmi eux, 3 000 Français se sont engagés pour six mois ou pour dix ans. Environ 150 sont officiers, aumôniers ou médecins.Ce sont eux, ces cadres du régiment, que nous allons étudier. Qui sont-ils ? D’où viennent-ils ? Quelles ont pu être leurs motivations ? Nous étudierons le parcours de ces derniers défenseurs en date des États Pontificaux, non seulement en amont, depuis leur enfance et à travers leurs origines familiales, en cherchant notamment à savoir ce que faisaient leurs parents, mais aussi en abordant ce qu’ils sont devenus après la fin de l’existence officielle du régiment. Leur histoire, leurs engagements, ainsi que ceux de leurs descendants, ne s’arrêtent en effet pas ainsi mais courent sur toute une vie, s’écrivant entre le XIXe et le XXe siècle.Ce qu’ils ont été, ce qu’ils ont fait, ce qu’ils sont devenus et le souvenir qu’ils ont laissé s’inscrit dans un itinéraire personnel beaucoup plus large et doit nous permettre de dégager le sens qu’ils ont voulu donner à leur vie. / Between 1860 and 1870, more than 10 0000 catholic volunteers have taken up arms to defend the temporal power of Pope Pie IX in his struggle against the troops of the king of Sardinia Victor Emmanuel II who wanted to unify Italy. 3 000 French men, including about 150 officers, army chaptains and doctors, enlisted for six months or for ten years. We will focus on these particular men. Who are they? Where do they come from ? What motives actuated them ? We will not only study their life, their childhood, the social position of their family, their parents jobs, but also what has become of them after the official end of their regiment. Their story, their engagements as well as those of their descendants last a whole life long between the19 th and 20 th century. The men they were, what they did, the men they became and the memory they left must be examined from a more general point of view so that we can find out what guided them throughout their life.