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This qualitative exploratory case study covers Lebanon’s conflicted history that has left itspeople with unfulfilling history education. The purpose was to explore potential stakeholdersand possible factors to motivate participation in Lebanon’s process towards a formal historyeducation. Previous research has shown a need to combine stakeholders with a top-downapproach to resolve conflicts over history education in post-conflict societies such asLebanon. The study was conducted through a sample of digital articles that representedpeople from Lebanon. The sample was analysed with a Qualitative content analysis. Thefindings showed that sceptical individuals have the potential to act by both enabling andchallenging historical narratives in the social space they have access to. Stakeholders such asteachers and historians are today already organised to move history forward within education.Potential factors that could motivate Lebanese to participate in the process were found to becognitive- and financial rewards that today are left out. These findings showed an optimisticoutlook on the long struggle over history education in Lebanon and could work as arecommendation for further research.

The aim of this study, Pastoral care behind bars, is to investigate the experiences of detention and prison chaplains regarding pastoral care and its function in Swedish detention centres and prisons. Using a qualitative approach, semi-structured interviews were conducted with six priests within the faith-community Svenska kyrkan. With variation, the analysis has shown, based on Berit Okkenhaug’s theory of trinitarian pastoral care and Ralph Linton’s role theory, that pastoral care is about a compassionate encounter between a priest and a client.  During the pastoral care meeting the client is given the opportunity to reflect on existential issues and faith and to explore inner pain. All the interviewed priests emphasized that confidentiality is a crucial factor in building trust with clients. Pastoral care conversations often revolve around guilt and forgiveness, and clients may confess their deepest concerns.  The clergy interviewed describe that pastoral care in detention centres and prison fulfils a religious function, regardless of whether the clients have an explicit faith or not. This study also shows that the interviewed priests, based on an implicit Christian ideal, create the role of a pastoral care provider and as they describe themselves as a religious authoritarian leader.

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This is a study of spiritual leadership to examine the spiritual leadership in the Swedish church. I have interview eight priests about their work as a spiritual leader. Some of them worked in the north of Sweden in small communities. Others work I community nearby a bigger city in north of Sweden. They are all leaders of the staff in their church and I find that they had too much administrative work to do and some felt that they didn`t have enough time for the spiritual leadership. They all say that Jesus Christ was their ground and the new testimony. They all thought that a spiritual leader should inspirit and support people, some of them thought about their own church and the people around were like their ships and they will help and look after everybody. Some of them though to be a spiritual leader is a work and when they didn`t work their own family was the most important. Spiritual leadership can be to inspire and support other people.

The Priesthood in Anglo-Saxon England explores the life and work of priests in England between the arrival of St. Augustine in 597 and the reforming Council of Clofesho of 747. It seeks to reposition priests within the consciousness of Anglo-Saxon historians by demonstrating the essential role which they played first in the conversion of the English, and then in the pastoral care which the English people received up to the reforms instigated by Archbishop Cuthbert at the 747 Council of Clofesho. The thesis draws on several trends in recent Anglo-Saxon historiography, notably focus in recent years on the role and function of monasteria. Sarah Foot’s work, Monastic Life in Anglo-Saxon England, c. 600 – 900, is the primary study in this area. Many historians working in this area have read Bede’s Historia Ecclesiastica, the main narrative source for our period, in a predominantly monastic light. Close attention to the text of this and other works of Bede’s however demonstrates that priests were indispensable in the initial conversion and continued care of the people, particularly because of their ability to celebrate the sacraments. This thesis contends that monasteria increasingly gained control over pastoral care through their continued endowment and royal privilege. This effectively removed the cura animarum from the bishops, to whom it was theoretically entrusted. Following the example of Theodore and Bede, and on the prompting of his contemporary Boniface, in 747 Archbishop Cuthbert recognised the need to reform the structure of the church in Southumbria, particularly the relationship between the episcopate and the monasteria, and so restore the cure to its rightful place. He and his fellow bishops achieved this by redefining pastoral care along sacramental grounds, thereby excluding monks from its exercise, and putting the priest back at the heart of the church’s mission to the people of England.

In my diploma thesis is analyzed economic security of the collegiate chapter house in Stará Boleslav (near Prague). After an outline of the issue in the Middle Ages, the study concentrates on an evaluation of the profitability and economic impact of the estates of the Stará Boleslav chapter in the early modern period; also other possibilities of economic security are analysed here (including financial effect resulting from the Baroque pilgrimage). In some respects, the comparison is made here between Stará Boleslav collegiate chapter and some similar Czech church institutions. The topic is examined primarily on the basis of unpublished sources (land registers, population censuses etc.; list of the most important of them is included in appendix), taking into account also printed sources and secondary literature.

Cette thèse a pour objet l’étude de la IIe province de Basse-Égypte, et de ses villes, dont la principale était Khem/Sékhem. Cette région devint le nome Létopolite à partir de l’époque ptolémaïque d’après sa métropole nouvellement nommée Létopolis. De nos jours, elle correspond, approximativement, au nord du gouvernorat de Giza et seuls quelques vestiges y furent retrouvés, notamment à l’emplacement de l’ancienne métropole, aujourd’hui Aousîm, située à 12 km au nord-ouest du Caire. Ces découvertes ne permettent pas d’appréhender à leur juste valeur la toponymie et les cultes anciens. En revanche, la province et les quelques toponymes qui peuvent y être localisés - Khem/Sekhem, Iyt, Imhedj/Kemhedj, Sakhebou, Ro-hésaou, Sa-ta, … - sont présents dans des sources égyptiennes, à la fois sacrées et profanes, provenant de l’extérieur de cette région et cela depuis l’Ancien Empire jusqu’à l’époque romaine. Le corpus documentaire établi réuni ainsi les documents mentionnant les toponymes de cette zone d’étude, ses dieux ou les titres locaux, depuis la période thinite jusqu’à l’époque romaine, en langue égyptienne et en écriture hiéroglyphique, hiératique et démotique. La finalité de ce travail ayant pour but de dresser un portrait général de cette région, principalement par le biais d’une étude de géographie religieuse, et d’essayer, à partir de sources qui lui sont extérieures, de déterminer quels pouvaient être les contextes locaux, et ceux dépendant d’une théologique nationale et extérieure à sa région. Quatre axes principaux sont développés dans la synthèse. Premièrement, l’étude des lieux vise à présenter leur toponymie, leur éventuelle identification et localisation, leur fonction ainsi que les éléments historiques connus. La deuxième partie aborde les dieux en-eux-mêmes, classés selon leur ville, ou sanctuaire principal, en détaillant leurs fonctions et leurs caractéristiques. Troisièmement, nous abordons les mythes, les rites et les res sacrae de la province qui présentent ainsi les thèmes principaux qui lui sont rattachés localement et dans la religion nationale. Enfin, la quatrième partie est consacrée à une étude prosopographique et une analyse des titres apparaissant dans la province en présentant les différentes familles enregistrées et les titres et fonctions qu’elles portaient durant toute l’Histoire égyptienne. / The aim of this PhD is to study the 2nd province of Lower Egypt, and its towns, of which the main one was Khem/Sekhem. This area was called the Letopolite nome since the Ptolemaic Period and according to its new metropolis : Letopolis. Nowadays, this province is situated to the north of Giza’s governorate where some remains were found, particularly on the site of the former metropolis, todays Ausim which is located 12 km northwest of Cairo. These findings don’t provide a lot of information about places and cults in this region. However, the province and some identified place names in the region (Khem/SekhemIyt, Imhedj/Kemhedj, Sakhebu, Ro-hesau, Sa-ta ...) are present in other Egyptian sources, sacred and profane. The established corpus of gathered documents mentioning a place-name of the region, its gods or local titles from the Early Dynastic Period up to the Greco-Roman Period in Egyptian, hieroglyphic, hieratic and demotic language. The purpose of this study aiming at drawing up a general view of the sacred geography of this region and, at trying from sources which are outside it, to determine what could be the local contexts, and those dependent of a national theology. Four main themes are developed in the essay. Firstly, the study of the places introduces their names, their possible location and identification, function and historical elements known when possible. The second part broaches the gods-themselves, classified according to their main city or sanctuary while detailing their duties. Thirdly, we discuss the myths, rites and res sacrae of the province and present the main topics that are attached to this province locally and in the national religion. The fourth part is devoted to a prosopographic study and analysis of the titles appearing in the province by presenting the various registered families, the titles and the functions they bore throughout Egyptian history.

Submitted by Rosivalda Pereira (mrs.pereira@ufma.br) on 2017-09-20T18:42:07Z No. of bitstreams: 1 Maranhao Restauracao Portuguesa.pdf: 2733437 bytes, checksum: 90bd89918fe6abc32e303d70d9f6ba55 (MD5) / Made available in DSpace on 2017-09-20T18:42:07Z (GMT). No. of bitstreams: 1 Maranhao Restauracao Portuguesa.pdf: 2733437 bytes, checksum: 90bd89918fe6abc32e303d70d9f6ba55 (MD5) Previous issue date: 2016-12-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present study analyzes the role of Maranhão in the political-prophetic writings of Father Antônio Vieira. In the context of the Restoration War (1640-1668), the vast work of Father Antonio Vieira, which includes letters, sermons and his prophetic-political writings, reinvents the theme of universalism to include the newly restored nation in the plans for recognition and legitimacy of Their independence. However, his writings are beyond the European space, setting also in Portuguese America and in the State of Maranhão itself. The present 9study investigates the impacts of the Restoration and the Luso-Castilian war in this territory and in what we can call the Equatorial Atlantic. Thus, we seek to understand how associated elements such as Vieira's diplomacy, the war of restoration, the Equatorial Atlantic and the State of Maranhão are integrated into a project at the same time of political conquest and conversion, reinvented within the limits of portuguese providentialism. / O presente estudo analisa o papel do Maranhão nos escritos político-proféticos do Padre Antônio Vieira. No contexto da Guerra de Restauração (1640-1668), a vasta obra do Padre Antônio Vieira, que incluindo cartas, sermões e seus escritos políticosproféticos, reinventa o tema do universalismo para incluir a recém restaurada nação nos planos de reconhecimento e legitimidade de sua independência. Entretanto, seus escritos estão para além do espaço europeu, fixando-se também na América portuguesa e no próprio Estado do Maranhão. O presente estudo investiga os impactos da Restauração e da guerra luso-castelhana neste território e no que podemos chamar de Atlântico Equatorial. Assim, buscamos compreender como elementos associados, como a diplomacia vieiriana, a Guerra de Restauração, o Atlântico Equatorial e o Estado do Maranhão se integram em um projeto ao mesmo tempo de conquista política e de conversão, reinventados nos limites do providencialismo português.

By the beginning of the twentieth century, Ireland's identity was continually pulled between its loyalties to Catholicism and British imperialism. In response to this conflict of identity, W. B. Yeats and Lady Augusta Gregory argued the need for an Irish theatre that was demonstrative of the Irish people, returning to the literary traditions to the Celtic heritage. What resulted was a questioning of religion and politics in Ireland, specifically the Catholic Church and its priests. Yeat's own drama removed the priests from the stage and replaced them with characters demonstrative of those literary traditions, establishing what he called a "new priesthood". In response to this removal, Yeat's contemporaries such as J. M. Synge and Bernard Shaw evolved his vision, creating a criticism and, ultimately, a rejection of Irish priests. In doing so, these playwrights created depictions of absent, ineffectual, and pagan priests that have endured throughout the twentieth century.