The Thesis deals with the historical development of Christian marriage and conversion from the original family ritual to the public ceremony, from secular (state) rituals to the church type of marriage. It describes the beginning of the wedding liturgy at the West and the East. The first part of Thesis deals, except the history of wedding ritual, also with the theology of marriage with selected representatives of the West and the East {--} the Roman Catholic Church and the Orthodox Church of Byzantine type. The wedding ceremonies of both churches are described in detail in other parts of the Thesis. They are subsequently compared with a reference to the similar elements and defining the specific parts. The comparison shows that the substantial part of the Roman Catholic ceremony is the bride´s and groom´s wedding vow. The priest is the privileged witness representing the church and he only accepts the vow. Whereas at the Orthodox Church of Byzantine type the marriage is concluded by priest´s blessing and coronation. In the final part the author thinks about the possible suggestion of a ceremony that would include the liturgy elements from both selected churches.

The work deals with the phenomenon of homosexuality from the perspective of the Roman Catholic Church and organizations in the Czech Republic, represented by the SOHO / Gay Initiative and South Bohemian Lambda, which are espoused to the rights of gay and lesbian people. The first part describes the basic concepts that define homosexuality. It deals with historical perceptions of homosexuality in the line of historical period of humanity, to present a comprehensive empirical evidence. The second part describes the ideological background and practical approaches of the Roman Catholic Church. It deals with the interpretation of the Scripture's texts, and knowledge of Magisterium of the Church's documents in relation to homosexuality. The theme of the third part is the recognition of organizations in the Czech Republic SOHO / Gay Initiative and South Bohemian Lambda. Describe the ideological foundations and practical approaches to gay and lesbian individuals in Czech society. The final chapter compares, based on current empirical knowledge, the homosexual orientation and the ideological resource of selected organizations also reflects the tension in the way of experiencing the gay and lesbian individuals in the Czech society.

Orientador: Michael McDonald Hall / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-13T04:51:51Z (GMT). No. of bitstreams: 1 Siqueira_Elcio_D.pdf: 5205650 bytes, checksum: 72f1ce903f4965b04780b8f77b60052a (MD5) Previous issue date: 2009 / Resumo: Este estudo analisa a experiência de construção de uma corrente sindical operária de feição democrata-cristã na cidade de São Paulo entre 1954 e 1963 centrada nos trabalhadores da Companhia Brasileira de Cimento Portland Perus, localizada no bairro paulistano com este mesmo nome. O movimento conseguiu projeção no plano da política nacional em razão da importância econômica da empresa e do amplo leque de alianças sociais e políticas articuladas pela direção do sindicato operário local. Nos anos de 1959 e 1962, o sindicalismo de Perus realizou um interessante processo de articulação de suas lutas com mobilizações dos trabalhadores da região do ABC influenciados pelo trabalho pastoral desenvolvido por Dom Jorge Marcos de Oliveira, o ?Bispo dos Operários?. Dessa iniciativa resultou a formação da Frente Nacional do Trabalho em 1960, associação civil comprometida com a luta por um sindicalismo desatrelado do Ministério do Trabalho. O ponto alto do movimento foi a grande greve de 1962-1963 que visava à desapropriação da Companhia de Cimento pelo Estado de São Paulo para que uma cooperativa operária assumisse a gestão da empresa. Esta paralisação colocou em xeque a administração Carvalho Pinto (1959-1963) e não se esfacelou com o afastamento da maioria dos grevistas da Companhia em agosto de 1962, pois prosseguiu de diversas formas, fora da fábrica, até a reintegração ao trabalho dos operários estáveis no ano de 1969, num total de sete anos e quatro meses de greve legal. Os acontecimentos de 1962-1963, todavia, levaram a direção do sindicato a repensar seu projeto político, levando-a a constituir uma variante brasileira do movimento da Não-Violência afinado com as profundas mudanças pelas quais passou a Igreja Católica do Brasil na década de 1960. / Abstract: This study analyzes the experience of construction of a Democrat-Christian laboring syndical group in the city of São Paulo between 1954 and 1963 centered in the workers of Brazilian Portland Cement Company, located in the district named Perus. The movement obtained projection in the national politics in reason of the economic importance of the Company and because the ample fan of social and politic alliances articulated by the direction of the local laboring union. In the years of 1959 and 1962, the unionism of Perus carried through an interesting process of joint of its fights with mobilizations of the workers of the region of the ABC influenced by the pastoral work developed under the leadership of Dom Jorge Marcos de Oliveira, the ?Bishop of the Workers?. The formation of the National Front of the Work (Frente Nacional do Trabalho, FNT) in 1960 resulted of this initiative. FNT was a civil association compromised with the fight for an independent unionism. The high point of the movement was the great strike of 1962-1963 that it aimed at to the dispossession of the Cement Company for the State of São Paulo: the workmen on strike intended that a laboring cooperative assumed the management of the company. This strike challenged the administration of the Governor Carvalho Pinto (1959-1963) and wasn't dissolver with the removal of the majority of the strikers of the Company in August of 1962. Therefore, it continued of diverse forms until the reintegration to the work of a part of laborers in the year of 1969, totalizing seven years and four months of legal strike. The 1962-1963 events, however, had taken the direction of the union to rethink its politician project, being taken it to constitute a Brazilian variant of the movement of Not-Violence conjoined with the deep changes happened in the Church Catholic of Brazil during the decade of 1960. / Doutorado / Historia Social / Doutor em História Social

Diplomová práce Abstract: Operation "VK" and its process in Želiv Monastery from the perspective of Náboženská matice. Master's thesis presents the fate of Želiv Monastery in 1950s caused by operation code named "VK" (monasteries deportation). Operation's purpose was to terminally prevent formation of economical and above all, cultural influence of Roman Catholic Church in recently founded Socialist country. According to unmapped documents from Náboženská matice's archive which is currently placed in National Archive in Prague, I would like to present means in which the communist regime handled monastery property, belongings and people which were interned as prisoners in the monastery. The goal of this thesis is to present profound consequences of monastery abolition using Church archive with roots of legal personality going back to reign of Joseph II. Keywords: Operation "VK", Želiv Monastery, Náboženská matice, Communism, Roman Catholic Church, Internment, Property seizure, "Church Six" Communist Party Central Committee

The aim of the thesis is to analyse how the EU perceives the specific contribution of Churches to the European integration as stated in the Article 17.3 of the TFEU. The specific contribution is analysed on the case of Roman Catholic Church (RCC) which predominates in the dialogue under the Article 17.3. There are two time periods addressed in the thesis. Firstly, the specific contribution is addressed in the context of the debate on the EU constitution. It is examined, based on the analysis of politicians' speeches and MEPs amendments, whether the specificity is rooted in the area of values. Second period is marked by the year 2009 when the TFEU entered into force, and 2014 when the dialogue with Churches was somewhat degraded. In fact, the new body responsible for the interaction became DG JUST, thereby replacing BEPA, i.e. organization directly reporting to the President of the Commission. Based on the analysis of the speeches and other relevant documents regard all the official meetings, I examine what the EU politicians expected from the Church and what was Her specificity according to them. Against this background is also analysed the fact that the dialogue with Churches was separated from the civil society organizations. It results from the research that the EU perceived the specific...

The diploma thesis Antifeminism in Contemporary Teaching of the Roman Catholic Church examines the mechanisms which shape the identity of women in Roman Catholic teachings. This is the starting point for the subsequent constitution of gender order, i.e. the way the relationship between man and woman is constructed, and in which woman is subordinated to man. To support the subordinate position of women, Roman Catholic theology implemented theory of complementarity into its teachings. This inequality provides an important underpinning of gender-based violence. Feminist movement and feminist theology, such as that of Mary Daly brought new analytical tools in the 1960s and 1970s to understand the functioning of the social mechanisms that lead to women's subordination. These tools are, in particular, feminist critique and perspective, critique of power relations and of androcentrism, and a specifically feminist understanding of woman's identity. The Istanbul Convention, with its perspective that rejects inequality, promotes criticism of power relations and describes violence against women as gender-based violence, is conceptually in accordance with the methods and goals of the feminist movement as well as with democratic principles. In particular, it agrees with them on the issue of gender-based...

Denna uppsats behandlar den katolska kyrkans syn på grunden för mänskliga rättigheter och religionsfrihet. Idén om mänskliga rättigheter började ta fast form under upplysningen på 1700-talet. Vid den tiden var dock katolska kyrkans syn på de mänskliga rättigheterna inte förenlig med den sekulära uppfattningen. De demokratiska principerna och mänskliga rättigheterna, inklusive religionsfrihet, integrerades i den katolska socialdoktrinen först genom Andra Vatikankonciliet (1962–1965), även kallad Vatikan II. Syftet är dels att undersöka hur den katolska kyrkan argumenterar för mänskliga rättigheter och religionsfriheten efter Vatikan II, dels att analysera relevanta skrifter och kanoniska bestämmelser i jämförelse med FN:s Allmänna förklaring och konventioner om de mänskliga rättigheterna. Uppsatsens tes är att området mänskliga rättigheter är ett tvärvetenskapligt akademiskt fält där den katolska teologin också har relevans i diskussioner kring hur mänskliga rättigheter kan rättfärdigas. För att nå syftet används flera metoder. Genom text- och argumentanalys av skrifter från Vatikan II kan det konstateras att det finns vissa skillnader mellan den katolska kyrkans argumentation för mänskliga rättigheter och de sekulära argumenten. Analysen visar att grunden för mänskliga rättigheter och religionsfrihet enligt katolska kyrkan är den mänskliga personens värdighet. I detta avseende är Jürgen Habermas teori om människans värdighet, som ofta benämns teori om människovärde, relevant att användas som teoretiskt ramverk. En begreppsanalys gällande de kursiverade begreppen görs även i uppsatsen. Som ytterligare metoder används juridisk metod och kanonisk tolkning i rättsavsnittet.  Jag argumenterar för att katolska kyrkans människosyn ger en ökad förståelse för vad religionsfrihet innebär. Med tanke på mångfalden av religioner och traditioner i den postmoderna världen bör teologer även involveras i diskurser om religionsfriheten. Därför föreslår jag att mänskliga rättigheters dimensioner utvidgas till att ta mer hänsyn till teologiska människorättsargument. / This essay deals with the Catholic Church's view of the basis of human rights and freedom of religion. The idea of ​​human rights began to take shape during the Enlightenment in the 18th century. At the time, however, the Catholic Church's view of human rights was inconsistent with secularism. Democratic principles and human rights, including freedom of religion, were first integrated into Catholic social doctrine through the Second Vatican Council (1962–1965), also known as Vatican II. The purpose is partly to examine how the Catholic Church argues for human rights and freedom of religion after Vatican II, and partly to analyse relevant writings and canonical provisions in comparison with the UN Universal Declaration and Conventions on Human Rights. The thesis of this essay is that the field of human rights is an interdisciplinary academic field where Catholic theology also has relevance in discussions about how human rights can be justified. To achieve the purposes, several methods are used. Through a text- and argument analysis of writings from Vatican II, it can be stated that there are certain differences between the Catholic Church's arguments for human rights and the secular ones. The analysis shows that the basis of human rights and religious freedom, according to the Catholic Church, is the dignity of the human person. In this respect, Jürgen Habermas' theory of human dignity, often referred to as human worth (människovärde), is relevant to be used as a theoretical framework. A concept analysis regarding the italicized concepts is also done in the essay. As additional methods, legal method and canonical interpretation are used in the legal section. I argue that the Catholic Church's view of human beings gives a greater understanding of what freedom of religion means. Because of the diversity of religions and traditions in the postmodern world, theologians should also be involved in discourses on freedom of religion. Therefore, I propose that dimensions of the human rights be extended to take more account of theological human rights arguments.

The Old Testament, which is one of the first books in the Malagasy language, plays an important role in the religious and cultural life of most people in Madagascar, for instance in an increasing tendency to use Old Testament texts in Malagasy religious contexts, which is noticeable both within and outside mainstream Christianity. The first such case illustrating this trend within the Church is the Malagasy Roman Catholic Church's (MRCC's) application of certain texts in the famadihana (turning of the dead), a custom reflecting traditional Malagasy practices in their strongest form. Almost all the Malagasy churches from their beginning have unsuccessfully attempted to abolish it. Therefore, the MRCC decided to base it on biblical texts and incorporated it in her liturgy in order to make it a Christian celebration. Among the texts used here are: Genesis 49: 33-50: 13; Exodus 13: 19 and Exodus 20: 12. The second case is the Malagasy Lutheran Church's (MLC's) employment of Old Testament texts to create certain items for Nenilava (Tall mother), the founder of the revival movement of Ankaramalaza, who was acknowledged by this Church and the members of this movement as a prophetess and priestess. To demonstrate these roles, and at the same time to confirm her consecration, the MLC and the `children of Ankaramalaza' made for her a priestly robe modelled on the high priest's garments described in Exodus 28 and a silver crown related to Deuteronomy 28. The use of the Old Testament outside the Church is illustrated by the third case, investigating traditio-practitioners' applications of Old Testament texts in their religious practices. Examples include: 1) Exodus 3:1-3; Leviticus 14: 1-8; Jeremiah 8: 22, used in traditional healing; 2) Exodus 3: 5b; Job 33: 6a; Psalm 121: 8a, employed as religious slogans; 3) Leviticus 1-6, applied in traditional sacrifices and offerings; and 4) Psalm 113: 5-6; Genesis 2: 18, 22, employed as references for morality. This project, which describes and analyses how and why the Old Testament is used by different people, Christian and traditionalist, in Malagasy religious contexts, is aimed at developing an interpretive model based on these three cases. More specifically, it seeks to show how the Old Testament can be interpreted and used in contemporary Madagascar/Africa. / Biblical and Ancient studies / D. Th (Old Testament)

Text in German / This thesis analyses the contextual concepts for Mission in Europe as developed by European churches between 1979 and 1992 by examining their interpretation of European culture and history (,,Europabild") and the corresponding understandings of mission. The main thrust of the Roman Catholic concept of the ,,New Evangelization of Europe" is to understand European-humanist culture as having grown out of christian (Roman Catholic) roots and to interpret the Church as Soul of Europe. Accordingly, New Evangelization means to call Europe back to the Church in order to keep its culture from ruin and to revitalize it. The European branch of the Lausanne Movement took some clues from the Roman Catholic concept, but interpreted them in its own way since 1984. Here European culture is understood in the basic theological tension between ,,bridge" and ,,barrier" for the Gospel in Europe. The aim of mission is the conversion of Europeans to the biblical and present Jesus Christ who is able to give new life and new hope for individual Europeans and European culture. The Conference of European Churches has coined and discussed the concept of ,,Mission of the Churches in a Secularized Europe" since 1986. The Protestant ,,wing" tends to be less critical towards secularized European culture than Orthodox theologians seem to be. Nevertheless both affirm an understanding of mission as encounter with present time European culture in which God is seen at work in various and mysterious ways. Finally the author formulates his conclusions and perspectives for a transforming (of) mission in Europe. The Body of Jesus Christ in Europe needs to be as deeply rooted in biblical revelation as in biblical spirituality in order to live as a missionary and alternative community in the middle of European culture, and in order to not repeat past european-christian inculturations, but to repent and invite Europeans to turn to Jesus Christ to explore fresh ways of life, hope and reconciliation in the middle of European diversity. / Diese Arbeit fragt nach den theologischen und historischen Grundlinien kontextueller Missionskonzepte filr Europa, wie sie zwischen 1979 und 1992 in den Kirchen Europas entwickelt wurden. In einer ein:f:Uhrenden Standortbestimmung werden zunachst Diskontinuitat und Kontinuitat eines auf Europa bezogenen Missionsverstandnisses in der Missions- und Kirchengeschichte dargestellt. Im Hauptteil der Arbeit werden in einem historisch-theologischen Untersuchungsgang die verschiedenen Missionskonzepte fUr Europa nach ihrem Europabild und dem korrespondierenden Missionsverstandnis befragt. Im romisch-katholischen Programm der ,,Neuevangelisierung Europas", das seit 1979 von Papst Johannes Paul II. inspiriert wird, geht es darum, die christliche (romisch-katholische) Kirche als Wurzel und Seele der europaisch-humanistischen Kultur zu erkennen und sich ihr neu zuzuwenden, um so die europaische Kultur vor dem Zerfall zu bewahren. Der europaische Zweig der evangelikalen Lausanner Bewegung hat Impulse aus der romischkatholischen Kirche aufgenommen und seit 1984 in einer Reihe von Konferenzen in eigener Weise fortgefuhrt. Hier wird die Kultur Europas in der Spannung zwischen Silnde und Erlosung und somit als Herausforderung und Chance fUr eine speziell auf die europaische Situation ausgerichtete Mission verstanden. Ziel der Mission ist es, die Europaer zur Umkehr zu Jesus Christus einzuladen, der alleine Grund fUr neues Leben und neue Hoffnung in der Kultur Europas sein konne. Die Konferenz der Europaischen Kirchen, der ein gro.Ber Teil der protestantischen und orthodoxen Kirchen Europas angehOrt, beschaftigt sich seit 1986 in einer Reihe von Studienkonsultationen mit der ,,Mission der Kirchen in einem sirkularisierten Europa". Die protestantischen Delegierten stehen der sirkularisierten Kultur Europas weniger kritisch gegeniiber als die orthodoxen Vertreter. Insgesamt versteht man Mission in Europa als Begegnung mit der europaischen Kultur der Gegenwart, in der man Gottes Wirken entdecken konne. Ausgehend von diesen Ergebnissen werden in einem Schlussteil Grundlinien fur ein erneuerte und erneuernde Mission in Europa formuliert. Die missionarische Gemeinde in Europa heute braucht die Verwurzelung in der biblischen Offenbarung und in biblischer Spiritualitat, um als Mit-, Gegenund Fur-Kultur inmitten von Europa nicht zu einer Riickkehr zu vergangenen christlichen Inkulturationen, sondern zur Umkehr zum lebendigen Christus einzuladen, der neues Leben und neue Hoffnung schenkt und Versohnung inmitten aller europaischen Verschiedenheit moglich macht. / Christian Spirituality, Church History & Missiology / D.Th. (Missiology)

A cathedral of the Church of England is the seat of the bishop and a centre of worship and mission. The history of this institution is followed from the English Reformation, which it survived, through to the Commonwealth, which it did not. Restored on the return of the monarchy, it then survived with little further trouble until the nineteenth century, when a lot of its income was diverted to the provision of churches and ministers for the populous urban and industrialised areas, which the Church could not fund in any other way. It was the subject of investigation by two Royal Commissions in the nineteenth century and three church-inspired commissions in the twentieth. These commissions stressed the links that should exist between cathedral, bishop and diocese, which the nineteenth century diocesan revival also encouraged, and suggested changes in instruments of governance to achieve this. Some proposals came to nothing, but others were brought into law. Unlike the Roman Catholic cathedral, the Anglican one never lost its autonomy. The religious situation in Britain today is considered in the light of some contemporary sociology and psychology, and it is recognised that the continued decline in the fortunes of the Church is tied up with the massive subjective turn which characterises contemporary culture. The cathedral has not shared the mistrust which faces the Church, and its various roles are discussed in the light of its continued hold on public affection. The conclusions reached are that, although the cathedral now has strong links with bishop and diocese, it should retain its independence within relationships of interdependence with them, to enable it to harness the popularity which it enjoys to remain a centre of worship, but primarily to concentrate on being a centre of mission. Appropriate ways of achieving that are discussed.