[pt] A amizade é um fenômeno universal e próprio da condição humana que nasce da livre oferta de si mesmo para lançar-se ao mistério do outro. Por meio dela, os homens tornam-se capazes de encontrar um caminho para a sua humanização. Este trabalho, sob a perspectiva da teologia patrística, retrata a amizade de Gregório de Nazianzo e Basílio de Cesaréia, como um modelo para todo o cristão que busca uma experiência existencial do amor, revestida da Aliança que Deus faz com a humanidade. Para tal, investigou-se sistematicamente a temática da philia cristã, à luz desses dois padres capadócios que fizeram uma grande síntese do pensamento clássico e cristão no século IV. Essa dissertação se fundamenta na Oração 43 de Gregório de Nazianzo, especificamente nos parágrafos 14 a 24, que retrata duas personalidades tão distintas, movidas pela busca da expressão mais sensível do amor de Deus, capazes de viver uma comunhão universal e indivisível, tornadas como uma alma em dois corpos a ponto de ser imperceptível a costura que as uniu. Objetiva-se, portanto, demonstrar a relevância da amizade cristã na Oração 43,14-24 como importante instrumento no processo de humanização e de renovação das relações fraternas. / [en] Friendship is a universal and proper phenomenon of the human condition that is born of the free offer of oneself to launch itself into the mystery of the other. Through it men become capable of finding a way for their humanization. This work, from the perspective of patristic theology, portrays the friendship of Gregory of Nazianzus and Basil of Caesarea as a model for every Christian who seeks an existential experience of love, clothed in the Alliance God makes with humanity. For this, we systematically investigated the theme of Christian philia in the light of these two Cappadocian priests who made a great synthesis of classical and Christian thought in the fourth century. This dissertation is based on St. Gregory of Nazianzus Prayer 43, specifically in paragraphs 14 to 24, which portrays two very different personalities who, motivated by the search for the most sensitive expression of God s love, were able to live a universal and indivisible communion, and allowed to become like a soul in two bodies to the point of rendering imperceptible the seam that united them. This dissertation aims to demonstrate the relevance of Christian friendship through Prayer 43,14-24 as an important tool in the process of humanization and renewal of fraternal relationships.

Die Tuttlinger Stadtkirche wurde 1817 vorläufig vollendet. Als ursprünglich klassizistischer Bau ist sie nach der Renovierung durch Heinrich Dolmetsch 1903 kaum noch zu erkennen. An ihrer südlichen Kanzelwand sind zwei Gemälde von Rudolf Yelin d. Ä. aus Stuttgart angebracht, denen bis heute ihre berechtigte Anerkennung versagt bleibt. Anlass für den Kirchbau war der große Tuttlinger Stadtbrand 1803. Das Innere enthielt – vermutlich, denn Quellen sind rar – neben den umlaufenden Säulen und Pilastern nur das Gestühl, eine Schwalbennestkanzel und seit 1865 ein großes Holzkruzifix. Der Bau wurde bereits kurz nach seiner Fertigstellung mit schwäbischen Spottnamen bedacht: „Fruchtschranne“, „Reithaus“. Ihre Schmucklosigkeit wurde im Laufe des 19. Jahrhunderts für die Stadtgesellschaft, die sich rasant von Ackerbürgern zu Kleinindustriellen wandelte, zusehends unerträglich. Daher gründete sich, um der Schlichtheit Herr zu werden, ein Kirchenverschönerungsverein, der Geld für die Ausmalung der Kanzelwand sammelte. 1892 sandte der damals noch junge Maler Rudolf Yelin, der gerade die Stuttgarter Stiftskirche ausgemalt hatte, im Auftrag des Kirchengemeinderates zwei Entwürfe für die Kanzelwand nach Tuttlingen: „Himmelfahrt“ und „Gethsemane“. Die beiden großen Gemälde sollten von Dekorationsmalerei des Reutlinger Malers Fritz Hummel umgeben werden. Diese Aufteilung war eine Auswirkung des mangelhaften Baumaterials: Nur der Turm war massiv gebaut, und man befürchtete Risse in der Wand. So entstanden die beiden Leinwandgemälde Yelins in seinem Stuttgarter Atelier am Eugenplatz und wurden später vor Ort in die Silikatmalerei Hummels eingepasst. Ihre rückwärtige Versteifung ist im Seitenlicht gut zu erkennen.

Dans un paysage religieux québécois qui s'est profondément transformé, même si l’on constate une désaffection des églises catholiques, certaines formes de dévotion restent importantes, en particulier la dévotion au Saint Frère André. Canonisé par le Pape Benoît XVI en octobre 2010, Saint Frère André est le premier Saint homme natif du Canada. Il est à l’origine de la construction de l’Oratoire Saint-Joseph du Mont-Royal, le plus grand Sanctuaire dédié à Saint Joseph au monde. Il est un personnage important au Québec. Selon les données du Sanctuaire, chaque année, deux millions de visiteurs se rendent à l'Oratoire. Ces visiteurs ont plusieurs profils. Ce sont soit des personnes dévotes venant de Montréal ou des environs, des touristes religieux ou des pèlerins. Cette thèse traite de la dévotion au Saint Frère André à l’Oratoire. L’objectif principal est de comprendre les expressions et pratiques de cette dévotion populaire ainsi que l'expérience vécue par les dévots dans ce lieu de pèlerinage, à l’aide d’une approche ethnographique combinée à une étude d’archives des billets d’intentions recueillis à l’Oratoire au cours de l’année 2010 et 2018. Les dix observations réalisées dans les cinq lieux de recueillement dédiés au Saint Frère André, les cinquante entrevues menées auprès de personnes dévotes et l’étude de mille billets d’intentions mettent en évidence la relation de confiance et d’amitié que les personnes entretiennent avec le Saint. Cette relation est entretenue par la perception de manifestations attribuées au divin, telles que des miracles de guérison, des apparitions et des visions qui, pour les dévots, attestent de l’existence d’un échange de biens de charité entre ciel et terre. Il ressort de cette thèse l’importance du rôle d’intercesseur de Saint Frère André dans les pratiques de dévotion ainsi que son rôle dans la mémoire collective québécoise comme en témoignent les relations historiques que bon nombre de familles ont développées avec le Saint. La prière est le lieu premier de la rencontre, le véhicule par lequel les dévots rencontrés communiquent avec Saint Frère André. Quant aux pratiques de dévotion, elles s’expriment sous de multiples formes : reliques, espaces de dévotions, statues, objets de piété, huile de Saint Joseph, images, culte, pèlerinages, etc. La dévotion populaire n’étant pas contrôlée par l’institution religieuse, elle donne libre cours aux expressions religieuses spontanées tant dans les rituels que dans l’écriture votive. / The religious landscape in Quebec has changed profoundly, even though the disaffection of the Catholic churches, some forms of devotion remain important, especially the devotion to Saint Brother André. Canonized by Pope Benedict XVI in October 2010, Saint Brother André is the first Canadian-born male Saint. He is responsible for the construction of Saint Joseph’s Oratory, the largest shrine dedicated to Saint Joseph in the world, and he is an important figure in Quebec. According to the Sanctuary’s data, every year, two million visitors visit the Oratory. These visitors have several profiles, they are either devout people from Montreal or the surrounding area, religious tourists, or pilgrims. This thesis deals with the devotion to Saint Brother André at the Saint Joseph Oratory of Mount Royal. The main objective is to understand the expressions and practices of this popular devotion as well as the experience lived by the devotees in this place of pilgrimage, using an ethnographic approach, which is based on a combined archival study of prayer intentions collected at the Oratory during the years 2010 and 2018. The ten observations made in the five places of prayer dedicated to Saint Brother André, the fifty interviews conducted with devotees and the study of about a hundred prayer intentions highlight the relationship of trust and friendship that people have with the Saint. This relationship is sustained by the perception of manifestations attributed to the divine, such as healing miracles, apparitions, and visions that, for the devotees, testify to the existence of an exchange of goods of charity between Heaven and Earth. This thesis shows the importance of the role of intercessor of Saint Brother André in the collective memory of Quebec, as evidenced by the historical relations that many families have developed with the Saint. Prayer is the first place of the encounter, the vehicle through which the devotees meet and communicate with Saint Brother André. As for devotional practices, they are expressed in many forms: relics, devotional spaces, statues, objects of piety, oil of Saint Joseph, images, worship, pilgrimages, etc. Since popular devotion is not controlled by the religious institution, it gives free rein to spontaneous religious expressions both in rituals and in votive writing.

The presented work deals with certain aspects of catholic monastic life; it has been elaborated on the basis of a field research carried out in a female monastic community of an active order in the Czech Republic. In the work, I focus primarily on the topic of prayer and I am trying to answer the following questions: what is the nuns' attitude towards prayer like, which activities we can consider a prayer in the monastic community and what is the influence of these activities on actors in this setting? On theoretical level, the thesis is based especially on the concept of total institutions by E. Goffman and on Pierre Bourdieu's conception of habitus. The text consists of four major parts. In the first, introductory part I describe methodological and ethical issues relevant to my research. In the second part, I concern myself briefly with monastic life in general, its origins and development, and also with stages of monastic life of an individual. The following empirical part based on ethnographic data from my field notes is presented as a description of "a common day" in the monastic community. The last part is theoretical and analytical at the same time; here I deal with the main topic of the thesis. Firstly, I present Goffman's concept of total institutions and I explain how according to this...

INTRINSIC RELIGIOSITY PRACTICE Psychological aspects of intrinsic religiosity of Catholic women - mothers of small children. Key words: Intrinsic religiosity, Prayer, Spirituality of an Everyday Life, Motherhood, Catholic Faith, Identity, Narrative Analysis Secularisation of the current post-modern Europe represents a collapse of Christianity in the sense of an integrating power of the society; however, it does not mean extinction of Christianity as such. The largest European church has been responding to the changes in the post-modern society by moving the emphasis from Catholicism (institutionally - as a doctrine attitude of the church) to Catholicity (openness and universal attitude of the church). Despite this inner movement, the Roman Catholic Church is losing numbers of their members and frequently it does not satisfactorily address, among the competition in the 'religious market', agnostics or even the 'searching' ones. From another point of view, however, it is obvious that for many people it still remains a 'home' in which they develop their faith as an individual expression of existential needs. The symbolic universe of the traditional Catholic religion provides these people with factual as well as symbolic tools to develop spirituality. Significant changes in religiousness and...

In this essay Sarah Coakley’s, Margaret Melin’s and Wilfred Stinissen’s texts on the use of prayer are analyzed with the help of Justin Barret’s theory of theological correctness and DZ Philips’ ideas on prayer. The essay is focused on finding out how useful they are to the study of prayer in practice. Parallels are also drawn between theological correctness and political correctness. The analyses show that Barret’s theories are useful, but not in the way formulated by him. Examination of the theologians’ writings in this essay shows that Barret’s theory is too narrow concerning how theologically correct thought develops. The theologians all had different theories on achieving a paradigmatic prayer, but not correctly from a theological point of view according to Barret. It seems that the social context plays a greater part in how theologians reach prayer in a manner that is correct to them, than the manner in which Barret formulates context in his theory. If cognitive context is interpreted in a wider concept, his theory becomes more easily applicable. DZ Phillip’s ideas about prayer is also useful to relate to the theologians’ texts, as they all assume that prayer is total dedication to God. But the theologians realize the challenges of prayer differently from the way that Philips does. The parallel between theological and political correctness raises discussion, as all the theologians, consciously or unconsciously, indicate norms for prayer that in a religious context can be interpreted as “politically incorrect” and represent norms for correctness that should be regarded critically.

Somewhere is most general histories and outlines of English literature, the greatness of the King James Bible and its influence on all of English literature since 1611 have been pointed out. Unquestionably, all men of letters in the English language since that time have known of the King James Bible; and many of them may have been decidedly influenced by its tradition of cadenced prose and its prose figures. The great deal of research would have to be done in order to establish conclusively the influence of the Prayer Book upon all writers from 1549 to the present time. If this thesis stimulates any other worker to make a study in the general problem, it will have far exceeded its present purposes. For this approaches only one small aspect of the problem. Samuel Johnson is an obvious subject for such a study, because he attended the Church of England;1 he knew the Prayer Book well;2 in fact, he was such a good Church of England man that Boswell records in the Life at least two occasions when Johnson was offered a position in the Church.33 Furthermore, Johnson was preeminently a prose writer and used an ornate style. This combination of devoutness and literary ability makes of him ripe material for an investigation of the influence of the Prayer Book on an English writer. There is another reason why Johnson should make a good subject for study. He lived in an age that was a part of the same Renaissance tradition that produced the Bible and the Prayer Book. In fact, it has been pointed out that Johnson was the last of the great Renaissance humanists.4. The problem that this study attempts to solve, then, is "Did the Book of Common Prayer have any influence on Samuel Johnson's prose style?" Although many other problems have arisen in the course of this work, no attempt will be made to solve any of them; showing that the Prayer Book did influence at least part of Johnson's writing will be the single purpose of this paper

In this novella the main character, David Crumm, is getting older and decides not to wait around and die on his frozen ranch, but to retire to warmer climates. He leaves everything with his daughter, gets in his truck and drives south with his dog. In Florida, he accidentally hits and kills a migrant woman on her bicycle. The woman has a young son who survives the accident and, through a number of converging factors, David is compelled to personally take the boy back to his relatives in Nicaragua. The book then deals with David's experiences as he heads farther south, picking up more passengers along the way including his old friend Tom, on the run from the law; Frank, a strange American ex-patriot; and a beautiful tourist in Acapulco named Sheila.

A reexamination of John Donne's Holy Sonnet “Batter my heart,” especially one looking at the sonnet's relationship to Early Modern rhetoric, is long overdue. In this paper, I hope to show that a focus on Donne's relationship to Early Modern rhetoric yields several useful new insights. I argue specifically that Donne was probably exposed to Non-Ramist rhetorical methods and theory at many points in his education, from his childhood to his college years to his years at the Inns of Court. Furthermore, Non-Ramist rhetoric has moral implications, suggesting that aspects of an author's feelings, character, and desires can be analyzed by looking at the writer's rhetorical choices in relation to a specific audience in a specific situation. After discussing Donne's rhetorical education, I will look at how the rhetorical decisions of the poetic speaker in Donne's “Batter my heart” reveal his opinions of God and develop his attitudes toward God over the course of the poem. Indeed, the poetic speaker uses rhetoric that exerts power back on him, causing him to change: whereas at the beginning of the poem the poetic speaker thinks he controls his relationship with God, at the end he sees himself as God's humble subject. Ultimately, the poetic speaker's feelings of utter separation from God at the end of the poem actually yield a sense that he has found God and has gained a sense of awe surrounding the Divine.

A qualitative design was used to explore the use of spirituality and prayer by older adults who have chronic illness and reside in a rural community. Thirteen individuals responded to a flyer soliciting participation in a study of the use of spirituality as part of health care. Participants were at least 60 years of age, had at least one chronic illness and resided in North Central Florida. Twelve participants then responded to six open-ended questions based on an adaption of an instrument used by Dr. Shevon Harvey in her doctoral dissertation. The data was analyzed to identify themes and answer four research questions. The four research questions were 1) how do older adults living with chronic illness describe spirituality? 2) how do older adults use spirituality while living with chronic illness? 3) how can health care providers assist older individuals with chronic illness to meet their spiritual needs?, and 4) do patients feel that their spiritual needs are being addressed during their outpatient health care? The interview responses demonstrated that several different practices, including prayer and scripture readings as well as adherence to medication, diet, and exercise recommendations were used as coping mechanisms by study participants. The majority of participants want their health care providers to address spirituality and/or refer them to spiritual advisors for counseling. The study showed that some participants stated that their spiritual needs were met, but there were some who did not want spirituality addressed in the outpatient setting. Four themes were identified, which suggest that 1) spiritual practices were frequently used coping measure for these individual with chronic illness, 2) health care providers are supportive iv of their patients’ spirituality, 3) participants with chronic illness consider adherence to medication, diet, and exercise a coping measure, and 4) participants with chronic illness want their health care providers to recognize their spiritual needs. The findings indicated that individuals who self identify as individuals from whom spiritual life is important and who have chronic illnesses and have spiritual needs that can be addressed in the outpatient setting. The findings also demonstrated use of non spiritual coping measures and the importance of health care provider’s acceptance of spirituality in this specific population. Recommendations for further research are made.