Cardinal Josef Beran S.M.Bernadetta Pavla Pěstová, OSU This thesis deals with reference and work of Josef Cardinal Beran, especially from the perspective of his pastoral work as an educationalist, the diocesan bishop and cardinal living in forcible exile. The thesis consists of five chapters. The first charter describes Beran's life hierarchically and emphasizes his clarical activity. The second charter deals with his teaching activities. Furthermore, this charter focuses on the selected publications that Cardinal Beran wrote during his life. A fundamental part of this thesis is the third chapter, dealing with the activities of the Archbishop from 1945 to 1949. The final chapters are devoted to activities in the intervent of Josef Beran in Roman exile. Cardinal Josef Beran ranks among the leading personalities of the 20th century. His legacy remains alive even today. Keywords pastoral care, teacher, the Catholic Church, totalitarianism, exile, Archbishop, Cardinal

This essay is mainly about the Church of the Goths and about the Russian Orthodox Church, and their conflict. The essay will be focusing about important persons in these two churches. This essay will be tracing back the roots of the Church of the Goths, since it is a church, that is unknown by most people in this world. My research will be making a distinction of the differences between the Church of the Goths and the Russian Orthodox Church. This essay will also be discussing the heritage of the Gothic people and the theories of the Goths.The methods in the essay, is academic sources, information from the Church of the Goths and from the Russian Orthodox Church. The results shows how the information was found, and now it is published for the first time about the Church of the Goths. This means the Church of the Goths has a stronger ground than first expected. The methods were comparing what the different sources says, and if it was possible to connect the Church of the Goths to the Metropolitanate of Gothia, and so on.

No description available.

In 1918, Archbishop Shaw invited the Texas Catholic religious order, Missionary Oblates of Mary Immaculate, to New Orleans to manage the St. Louis Cathedral and its filial parish for Southern Italians, St. Mary’s Church. This thesis will look at the personalities and preferentialism that affected this early 20th century transfer of religious power from secular priests to a religious order. Comparing the language used by Archbishop Shaw in correspondence with Oblate Fathers with the language he used with his secular priests will determine that Shaw displayed favoritism in his decision to invite the Oblates. This decision was affected by four primary factors: Shaw’s prior relationship with the Oblates as Bishop of San Antonio, his concerns with archdiocesan finances, his perceived threat of encroaching Protestantism, and politics of discontent amongst his secular clergy. Shaw’s distinct idealistic pragmatism shows the dynamic nature of the institution of the Catholic Church in Louisiana.

Though her early writing owes much to nineteenth-century American Realism, Willa Cather experiments with male and female literary traditions while finding her own modern literary voice. In the process Cather gives nature an ambivalent role in My Ántonia, O Pioneers!, and Death Comes to the Archbishop. She produces a tension between rivers and gardens, places where nature and culture converge. Like Mary Austin and Sarah Orne Jewett, Willa Cather confronts the boundaries between humans and nature.

This thesis is concerned with the development of the church educational system and its mission in the educational scheme of the Czech Republic. It also explores the post- revolutionary development and contemporary legislative background of the church educational system. The key chapter is devoted to more than 150-year history of Archbishop Grammar School in Kroměříž - since its foundation, through the communist period, until its restoration and its present condition. Then a detailed analysis of the spiritual environment and catechetic activity presently performed at Archbishop Grammar School follows. The goal of this thesis is to map out currently used methods and catechetic models at Archbishop Grammar School, their effectiveness, their usage and available means, with which it is possible to work at the school. The whole thesis thus responds to the need of objective evaluation of catechetic activity at Archbishop Grammar School in Kroměříž and wants to contribute to further possible development of this activity in the spirit of bigger effectiveness.

Comment un troisième fils d'une famille de noblesse récente eut-il autant de pouvoirs sur la province du Lyonnais, Forez et Beaujolais, sous le règne de Louis XIV, est l'interrogation principale de ce sujet. En effet, Camille de Neufville fut lieutenant général du roi en 1646, avant de devenir archevêque de Lyon en 1653, cumulant ainsi toutes sortes de pouvoirs à la fois temporels et spirituels qui se mêlent et s'entremêlent alors que lui les veut étanches. Il convient d'analyser au travers de deux mots-clés, "pouvoir" et "fortune", comment il put atteindre un tel niveau de pouvoirs, puis comment il exerça ses charges de lieutenant général et archevêque, comment il imprima matériellement ses fonctions dans le paysage au travers de résidences séparées et comment il ancra, dans la province, le pouvoir de sa famille, de manière visible en érigeant le marquisat de Neufville. Ensuite, il convient d'étudier par quelles ressources en influences, en hommes (les différents réseaux), il put se maintenir au pouvoir pendant plus de quarante années et ce qu'il en retira en terme de fortune. / How could the third son of a recently annobled family gather so many powers in the Lyon, Forez, Beaujolais province, under the reign of Louis XIV? Here lies the main question of this work. Actually, Camille de Neufville was lieutenant general for the King in 1646, before becoming Archbishop of Lyon in 1653, this holdong concurrently all sorts of powers that were closely intermingled, though he wanted them totally independent. Consequently, we will point out, through two key words, "power" and "fortune", how he could get to such a high level of powers, then how he fulfilled his offices as lieutenant general and Archbishop, how he practically imprinted his practice on landscape through separated residences, and how he anchored the power of his family in the province, in a patent fashion, by creating the marquisat of Neufville. Then we will study on which influential and human ressources (his different networks) he relied on to stay in power for more than forty years and what he gained in terms of fortune.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

9 Summary The SSPX is a society of Roman Catholic priests, who aren't organized in any religious order, however, it's organization is similar to many religious orders. As its mission the SSPX consider the defense of a catholic priesthood, the Tridentine Mass and the true doctrine of the Church against danger, which supposedly affected the Church after the Second Vatican Council. The SSPX was established in 1970 and its center became Ecône Seminary in Switzerland. Hereafter, a wider informal group of Catholics, who were unsatisfied with an evolution of the Church, formed around the Society. The members of this group attended masses, celebrated by SSPX priests. This group had united more after a breakup between the SSPX and superiors of the Catholic church, which was caused by an illicit ordinations of a priests and following excommunication of a founder, archbishop Marcel Lefebvre, and his nearest fellows in 1988. From that point, these believers are forming to some kind of congregations similar to parishes, but which are unofficial and improvised. These activities, as well as a sacraments celebrated by SSPX priests, are unacceptable in a catholic canon law system (however, these sacraments are valid, if they were already celebrated!). The ethos of this society is conservative - both in a relation to...

The SSPX is a community of non-monastic priests with a structure similar to that of many religious orders. It was founded in 1970 by Archbishop Marcel Lefebvre. Its pro- gram is to defend traditional Catholic values against the danger supposedly represented by the reforms initiated by the Second Vatican Council. A wider community of Catholics disagreeing with developments in the Church was formed around the SSPX. Following the breakup of the SSPX with the leadership of the Church in 1988, this community gained strength and a character of a certain denomination. The Second Vatican Council (1962-1965) carried out a lot of changes, many of which have not yet been fully implemented. They concern the liturgy, pastoral care, interpretation of Scripture, and theology studies, among other issues. The common denominator of the con- ciliar reforms was to make the proclamation of Christ more comprehensible to modern man and make many things in the church consistent with the spirit of the Gospel and early Chris- tian tradition. The most significant shifts, initiated by the council, were the new approaches to ecumenism, to principle of religious freedom and to interfaith dialogue. Many circles in the Church, however, considered these changes as grinding the truths of faith; these Cath- olics began to be...