A la suite de la stipulation des capitula de 1447, Bologne assume une forme de gouvernement « mixte » basée sur la collaboration entre un conseil local, centré sur l’oligarchie associée à la para-seigneurie de la famille Bentivoglio, et un représentant de l’autorité pontificale, détentrice de la souveraineté sur la ville. La recherche vise à approfondir la nature du rapport entre les deux composantes du gouvernement bolognais à la lumière de l’étude du domaine criminel, moins clairement réglementé par les capitula. L’analyse des sources législatives à partir du texte statutaire de 1454, qui symbolise l’entente entre la ville et la papauté nous fournit la base pour la détermination du modèle d’action de la cour podestatale. L’enquête relative aux actes judicaires et aux actes de gouvernement nous permet de déterminer les formes d’ingérence des autorités politiques. Un regard plus approfondi sur les crimes politiques nous révèle enfin la division des sphères de pouvoir entre la domination locale et la papauté. L’étude ainsi effectuée nous transmet l’idée d’une mutation dans un sens « hégémonique » de la justice publique, exploitée par la domination locale pour renforcer sa position devant le pouvoir pontifical. Les limites que la soumission pontificale imposait au développement politique des autorités locales deviennent pourtant évidentes lors de périodes de crise intérieure ou de pressions extérieures : dans ces circonstances, les moyens déployés par les autorités locales pour leur renforcement autoritaire deviennent inutilisables car leur légitimité se pose en conflit avec le respect des prérogatives souveraines pontificales. / After the stipulation of the capitula of 1447, the government of Bologna turns into a collaboration between a local council, centered on the seigniory of the Bentivoglio family and the oligarchy supporting them, and a delegate of the papal sovereignty. The dissertation has the purpose of study in depth the nature of the relationship between the two souls of the “mixed” government ruling Bologna during second half of 15th century by the light of the study of criminal justice, which the capitula do not clearly regulate. The analysis of the legislative sources, starting from the statutory law of 1454, symbol of the mutual agreement between the town and the papacy, gives us the base to clarify the model of action of the podestà court at this time. The investigation of judicial sources and government acts allows us to determine the interferences of the political authorities in the judicial administration and the actual judicial practice. The consideration of the approach to political crimes contributes to elucidate the vision local ruling classes had of the shared governance with the papacy. The study so carried-out provides us the evidence of a mutation of the judicial system, becoming “hegemonic”. The local domination uses this hegemonic system to strengthen her political position in front of the papal sovereignty. The limitation that this one imposes to the local domination gets clear only during domestic political crisis or foreign pressures: through these circumstances, the exploitation of the judicial system in a political way is inapplicable, as the legitimacy of these means clashes with the respect of sovereign prerogatives of the papal power.

I rapporti anglo-vaticani, storicamente segnati da reciproche diffidenze, si distinsero per cordialità nel corso della prima parte del pontificato di Papa Achille Ratti - Pio XI (1922-1939). Tra il 1927 e il 1932 un doloroso conflitto tra Chiesa e Stato a Malta, cattolicissima colonia britannica, si trasformò gradualmente in un aspro scontro diplomatico tra la Segreteria di Stato di Sua Santità ed il Foreign Office. I legami tra Regno Unito e Santa Sede si indebolirono ulteriormente nel biennio 1935-1936, durante la Guerra d’Etiopia: a torto, Londra interpretò l’iniziativa di pace della diplomazia pontificia come funzionale a sostenere le rivendicazioni imperiali dell’Italia fascista. Nel 1937, a seguito della pubblicazione dell’enciclica “Mit Brennender Sorge”, ebbe principio un effettivo riavvicinamento: gli inglesi percepirono il Papato allineato alle democrazie e contrapposto ai totalitarismi, ovverosia Germania e Italia. L’istituzione della Delegazione apostolica in Gran Bretagna (novembre 1938) costituiva sintomo e manifestazione concreta di tale nuova e profonda armonia. / Anglo-vatican relations, historically marked by reciprocal diffidences, were characterized by cordiality during the first part of the pontificate of Pope Achille Ratti - Pius XI (1922-1939). From 1927 to 1932 a painful conflict between Church and State in Malta, the Roman Catholic British colony, gradually turned into a bitter diplomatic confrontation between the Secretariat of State of His Holiness and the Foreign Office. The ties between United Kingdom and Holy See weakened further in the years 1935-1936, during the Ethiopian War: wrongly, London interpreted Papal Diplomacy’s peace initiative as conceived to support the imperial claims of Fascist Italy. In 1937, following the publication of the Encyclical “Mit Brennender Sorge”, a factual rapprochement started: the British perceived the Papacy as lined up with democracies and opposed to Totalitarian States, that is to say Germany and Italy. The institution of the Apostolic Delegation to Great Britain (November 1938) constituted symptom and concrete manifestation of a new and deep harmony.

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The purpose of this essay is to investigate how the official propaganda concerning the Christian holy war was constructed, legitimized and motivated according to papal bulls and one letter during 1074-1213.  One conclusion is that the official propaganda was very content rich and multifaceted. This is most obvious in the bull of pope Innocent III and least so in the letter of pope Gregory VII. The propaganda used all the analysis points I constructed through the theoretical framework and previous research except the horizontal propaganda in order to legitimize and motivate the upcoming crusades. Another important conclusion is that previous research has paid to little attention to the political or the secular aspects of the propaganda. I show that both this and the religious elements were wowen into each other in order to construct a comprehensive synthesis or a crusader ideology. And I also show that this propaganda used more biblical references from the New testament than from the Old testament, in contrast to previous research.

Papal primacy rests on a single line of scripture: Matthew 16:18, “You are Peter and on this rock I will build my church.” The question of whether or not Christ vested the full authority of the Christian Church to Peter alone allowed secular rulers and reformers alike to dispute the legitimacy of the papal institution. In the period leading up to the opening of the Council of Trent, papal primacy became a fundamental concern. Popes claimed that any threat to their plenitudo potestatis jeopardized the unity of the faith, while their opponents saw it as the main hurdle towards religious and civic autonomy. During this time, a series of ongoing papal commissions beginning with Paul III Farnese (1534-1549) and continuing through the pontificate of Gregory XIII Boncompagni (1572-1585) sourced pictorial content from the Acts of the Apostles and the Life of Peter. These pontiffs were able to legitimize and bolster their authority by investing in Petrine and Pauline imagery that promoted the Apostolic identity of the church at a crucial turning point when the very definition of doctrine was intensely debated. This project traces how a coherent and consistent program for leveraging cultural capital emerged across five decorative programs within the Apostolic Palace: the Pauline Chapel (1542-45/1573-76/1580-85), the Casino of Pius IV (1562-63), a previously unknown series of frescoes for the landings of the palace staircases (1572), the second loggia (c. 1574/75), and the area above the portico of Saint Peter’s Basilica (c. 1575/76). Over the course of forty years, the papacy employed artists such as Michelangelo Buonarroti, Perino del Vaga, Giorgio Vasari, Lorenzo Sabbatini, Federico Zuccaro, and many others to visually concretize these Apostolic-focused narratives. Besides painted programs, the larger visual strategy capitalized on a broader scope of media. This included cope decorations, carved marble reliefs, and papal medals, which helped circulate and solidify the thematic typological associations between the Apostolic age and the Tridentine era. By the end of the sixteenth century, the systematic development of the papacy’s Apostolic identity had taken such a firm hold that it continued with Clement VIII Aldobrandini (1592-1605) in the altarpieces chosen for the small nave of new St. Peter’s Basilica, and with Paul V Borghese (1605-1621) at his eponymously named Pauline Chapel. What emerges from this analysis is the collective organization of a papal identity built around the lived and witnessed experience of the disciples that predates the full expression of a Counter-Reformation ideology. / Art History

John Dalberg Acton, a German-educated historian, rose to prominence in late Victorian England is an editor of The Rambler and a leader of the Liberal Catholic Movement. His struggle against Ultramontanism reached its climax at the Vatican Council, 1869-1870, which endorsed the dogma of Papal Infallibility and effectively ended the Liberal Catholic Movement. Acton's position on the Vatican Decrees remained equivocal until the Gladstone controversy of 1874 forced him to take a stand, but even his statement of submission failed to satisfy some Ultramontanists. This study, based largely on Acton's published letters and essays, concludes that obedience to Rome did not contradict his advocacy of freedom of conscience, which also placed limits on Papal Infallibility.

Aux XIVe et XVe siècles, la plupart des villes d’Italie centrale expérimente des gouvernements seigneuriaux. Camerino passe sous la domination des da Varano, Fabriano des Chiavelli et Foligno des Trinci. Ces familles obtiennent de la commune la reconnaissance de leur pouvoir et du pape d’importantes délégations d’autorité. À côté de ces piliers de leur légitimité, elles en construisent un troisième ne dépendant que d’elles-mêmes. Le pouvoir devient dynastique, il repose sur des qualités individuelles et familiales. Les seigneuries développent une véritable politique de communication. L’urbanisme, l’architecture, la peinture mais aussi la littérature sont les médias principaux qu’elles utilisent pour élaborer l’image de bons dirigeants. Cette dernière est d’abord étudiée, ici, à partir des peintures murales des résidences familiales. De telles réalisations ne sont pas le reflet déformé d’une domination, elles sont des actes de gouvernement qui contribuent au bien commun et à l’honneur de la ville. Elles sont encore un instrument de renommée et l’expression de vertus singulières, telle la magnificence, qui justifient le pouvoir personnel. La commande artistique place la famille dominante au cœur de l’histoire de la ville. Elle la situe dans la continuité des institutions communales dont elle reste dépendante. En ville et dans le contado, les images présentent également une hégémonie de plus en plus enracinée dans la succession dynastique et appuyée par une cour restreinte. Elles parviennent ainsi à faire cohabiter les légitimations contradictoires d’un pouvoir patrimonialisé mais présenté comme conforme aux traditions et aux intérêts de la communauté. / In the 14th and 15th centuries, most cities in Central Italy fell under the rule of powerful families. Camerino saw the rise of the Varanos, Fabriano of the Chiavellis, and Foligno of the Trincis. As communal authorities ended up acknowledging their power, the Popes also agreed to handing out to them significant delegations of their authority. While the two most important foundational aspects of their legitimacy laid there, these families were able to build on a third one that depended on themselves and on themselves alone. Their power became dynastic.Urban lords developed genuine communication policies. Town planning, architecture, commission of paintings as well as of literary works where the most useful tools in the building up of their image as good leaders. This study first explores this achievement by examining wall-paintings in family residences. Such works should be regarded as acts of government perceived as contributions to honor of the city. As instruments of fame, they also manifested singular virtues and thus justified the exercise of a personal power.Artistic commissions situated leading families at the heart of their city’s history. They created a sense of continuity with the urban authorities upon which the new rulers still depended. Images were meant to display an hegemony that came to be more and more deeply grounded in dynastic succession and that was supported by the gathering of a select court. While the different sources of legitimacy of such patrimonialised power may have been contradictory, images managed to accommodate these contradictions. They made new styles of ruling suitable to the claims of customs and to the communities’ self-interests.

This thesis falls under Missiology. Its main objective is to investigate the challenges of evangelizing the African Christian Family in the light of'Familiaris Consortio. J The thesis is unique by virtue of its contextualization. It targets the people who occupy Gokwe diocese, one ofthe eight dioceses in Zimbabwe. The thesis is divided into five chapters. The First Chapter looks at the location and family life in Gokwe diocese. In this chapter, special attention is given to the inhabitants of Gokwe diocese themselves, their social life, marriage, the influence of modernity on marriage and family life, the economic life of the people, their political life and some rituals which include belief in the veneration ofancestors and the kurova guva (bringing home) ceremony. It is in this same chapter that most of the challenges to evangelizing the African (Shona) Christian family in Gokwe diocese come out. Some of these include: polygamy, divorce, bridewealth, poverty, belief in ancestors and the kurova guva ceremony. The Second Chapter gives what the Church teaches on the theology of marriage and family life. It is in two main sections. The first section highlights some important points on God's plan for marriage and family life. The second and largest section emphasizes the role of the Christian family which is realized by fulfilling four main tasks, namely: forming a community of persons, serving life, participating in the development of society and sharing in the life and mission ofthe Church. The Third Chapter is an evaluation of the similarities and disparities between the theological! ecclesiological stance and the real family situation in Gokwe diocese. In a nutshell, it compares and contrasts the first and second chapters, bringing out the similarities and differences existing between the two. Community spirit, value of life, communion between the living and the dead, ethics and morality are among some notable similarities, whilst polygamy, divorce, position of women and attitude towards health and sickness are among the major disparities. The Fourth Chapter is practical in the sense that it seeks to offer some envisaged pastoral solutions and proposals to the already highlighted challenges and problems. Closest attention to the solutions is given to the available resources in the diocese of Gokw.e especially in the areas ofstages, structures and agents ofpastoral care for the family. The Fifth Chapter is a conclusion of the whole thesis. Basically it looks at what I have discovered throughout the whole thesis and offers some general conclusions according to 'Familiaris Consortio. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

In this thesis I compare the views of Joseph de Maistre and Fyodor Dostoyevsky with regard to the relation between modernity and the theologico-political problem. I integrate this comparison within the general context of the reflection concerning modernity and the theologico-political problem, as well as within the context of two Christian theological traditions, Catholic and Orthodox, on the basis of which the two authors develop their religious and political thought. In particular, I analyze the views of the two authors with regard to the origins and the defining traits of modernity. Likewise, I present their opinions concerning the consequences which are inherent in the modern project. Viewing modernity first and foremost as an attempt to build a secular world that would define itself by its opposition to what both authors regard as authentic Christianity, Maistre and Dostoyevsky emphasize the fact that, having theological origins that mark the totality of its becoming, modernity should be understood on the basis of a theologico-political reflection. Associating the modern ambition to build a secular world with the fate of the biblical Tower of Babel, both authors adopt a prophetic posture, announcing the collapse of the modern project as well as the ultimate eschatological resolution of the modern crisis. Yet, the two authors are differentiated by their interpretations of the relation between modernity and the theologico-political problem, identifying differently the theological origins of the modern crisis. In this sense, while according to Maistre modernity originates in the Protestant Reformation, for Dostoyevsky, modernity’s origins must be located in the transformations of Western Christianity that have finally lead to the latter’s separation from Eastern Orthodoxy. These differences of interpretation lead to the articulation of two different responses to the modern crisis, which are rooted in two different Christian theological traditions. Consequently, if in reaction to the modern crisis Maistre affirms the Catholic principle of authority, whose highest expression is the concept of papal infallibility, Dostoyevsky opposes to this crisis the Orthodox principle of brotherhood in Christ. The critique of modernity culminates in the thought of the two authors with an approach of the complex and troubling problem of theodicy, which, Maistre and Dostoyevsky believe, stands at the origin of the modern opposition to Christianity and its traditional institutions.

Orientador: Agueda Bernardete Bittencourt / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-11T18:53:27Z (GMT). No. of bitstreams: 1 Meschiatti_JoseEduardo_D.pdf: 6023512 bytes, checksum: c4f856e05d51c2cf1399afbad2623389 (MD5) Previous issue date: 2008 / Resumo : Este trabalho aborda o tema da formação do clero, fazendo um olhar sobre ¿formando¿ e ¿clero¿, sujeitos que não podem ser dissociados. Para a compreensão dos objetivos do processo atual de formação do clero, busca-se entender quem é o padre, qual sua identidade, como se deu a compreensão histórica dessa identidade e qual o perfil das pessoas que se interessam por entrar e fazer parte da assim chamada ¿carreira sacerdotal¿. Através dos vieses das análises de cunho sociológico, histórico e pedagógico a presente pesquisa investiga a formação presbiteral em três fases: a primeira que vai do Concílio de Trento (1545-1563) até meados do século XX; a segunda que aborda a experiência tópica de pequenas comunidades formativas, no breve período do entorno do Concílio Vaticano II (1962-1965) e, a terceira que analisa a formação do clero no período pós-Concílio Vaticano II, sobretudo no período do pontificado do Papa João Paulo II (1978-2005). O trabalho está dividido em três capítulos em que se analisa a formação presbiteral e os seminários na sua compreensão histórica, tendo como referenciais de compreensão Michel Foucault, em sua obra Vigiar e Punir, Erving Goffman, na obra Manicômios, Prisões e Conventos o teólogo João Batista Libânio, em sua obra ¿A Volta à Grande Disciplina¿. O primeiro capítulo, intitulado ¿Um modelo persistente¿, faz um percurso na história para compreender a identidade do presbítero plasmada e forjada e pelo Concílio de Trento. O segundo capítulo, ¿Um modelo em luta¿, analisa a tentativa de superação da identidade tridentina no que diz respeito à formação do clero, empreitada pelo Concílio Vaticano II, apontando a renovação da eclesiologia e das estruturas da Igreja. Como caso concreto de análise, estuda-se neste capítulo a trajetória da formação do clero na Arquidiocese de Campinas, levantando-se a história dos seminários nesta Igreja Particular e a aplicação das determinações dos documentos da Igreja e dos Concílios. O terceiro capítulo ¿O velho no novo¿, descreve os desdobramentos da renovação eclesiológica proposta pelo Vaticano II, que acaba por exigir um novo modelo de presbítero diante das novas realidades do mundo atual e da pós-modernidade, tendo como iluminação as orientações do pontificado do Papa João Paulo II, a partir das diretrizes da Exortação Apostólica Pós-Sinodal Pastores Dabo Vobis de 1992 / Abstract : This work approaches the theme of clergy formation by looking at the terms ¿formation¿ and ¿clergy,¿ which are subjects that cannot be dissociated from each other. In order to comprehend the purpose of the current process of clergy formation, this work seeks to understand who the priest is, his identity, the historical comprehension of priestly identity, and the profile of the men seeking to enter the so-called ¿clergy-career.¿ Through the lens of sociology, history, and education, the present work researches the clergy formation in three stages: First, from the Council of Trent (1545-1563) to the middle of the 20th century; second, approaching the experience of small formative communities, during the brief period near the II Vatican Council (1962-1965); third, making an analysis on the formation of clergy in the post-Vatican II period, especially during the pontificate of pope John Paul II (1978- 2005). This work is divided in three chapters that approach clergy formation and Seminaries in their historical comprehension, having as reference the thoughts of Michel Foucault in his work, ¿Vigiar e Punir,¿ of Erving Goffman in, ¿Manicômios, Prisões e Conventos,¿ and of the Theologian João Batista Libânio, in his work, ¿A Volta à Grande Disciplina.¿ The first chapter, entitled, ¿A persistent model,¿ draws a path through history to comprehend the clergy identity of the Priest built by the council of Trent. The second chapter, ¿A struggling model,¿ makes an analysis of the attempt to overcome the Tridentine identity regarding Clergy formation, achieved by the II Vatican Council, pointing to a renewal of ecclesiology and church structures. As a concrete case, the chapter will discuss on the trajectory of clergy formation in the Archdiocese of Campinas, unfolding the history of the seminaries in that particular church and the application of the Church documents, guidelines, and Councils. The third chapter, ¿The Old in the New,¿ describes the unfolding of that renewal of ecclesiology proposed by Vatican II, which requires a new model of clergy against the new realities of the current world, and postmodern era, according to the positions taken during the pontificate of John Paul II, departing from his Post-Synodal Apostolic Exhortation Pastoris Dabo Vobis (1992) / Doutorado / Educação, Conhecimento, Linguagem e Arte / Doutor em Educação