This thesis transcribes and translates the war correspondence of King Philip II from the year 1592. The original manuscripts are held at the Harold B. Lee Library in the L. Tom Perry Special Collections (Brigham Young University, Provo, UT). The original manuscripts have been diplomatically transcribed meaning that the transcription respects the original orthography, accentuation, abbreviations, and word divisions. For easy comparison, a facsimile of each manuscript has been provided and appears before its corresponding transcription. The translation strategy used is a modified version of a “fluent translation” as described by Lawrence Venuti. Instead of removing all foreign aspects of the source language (Spanish), some political and monetary terms have been borrowed because of a lack of a cultural and lexical equivalent in the target language (English). The definitions of these words have been provided at the end of the translation section. Also provided is a brief history about Philip II and his rise to being king of Spain along with his political ideologies and policies towards the Netherlands and England. This biography provides the historical context to better understand the content of the letters and their impact on history.

This study considers Thomas Hoccleve’s role, throughout his works, as a “religious” writer: as an individual who engages seriously with the dynamics of heresy and ecclesiastical reform, who contributes to traditions of vernacular devotional writing, and who raises the question of how Christianity manifests on personal as well as political levels – and in environments that are at once London-based, national, and international. The chapters focus, respectively, on the role of reading and moralization in the Series; the language of “vice and virtue” in the Epistle of Cupid; the moral version of Chaucer introduced in the Regiment of Princes; the construction of the Hoccleve persona in the Regiment; and the representation of the Eucharist throughout Hoccleve’s works. One main focus of the study is Hoccleve’s mediating influence in presenting a moral version of Chaucer in his Regiment. This study argues that Hoccleve’s Chaucer is not a pre-established artifact, but rather a Hocclevian invention, and it indicates the transnational literary, political, and religious contexts that align in Hoccleve’s presentation of his poetic predecessor. Rather than posit the Hoccleve-Chaucer relationship as one of Oedipal anxiety, as other critics have done, this study indicates the way in which Hoccleve’s Chaucer evolves in response to poetic anxiety not towards Chaucer himself, but rather towards an increasingly restrictive intellectual and ecclesiastical climate. This thesis contributes to the recently revitalized critical dialogue surrounding the role and function of fifteenth-century English literature, and the effect on poetry of heresy, the church’s response to heresy, and ecclesiastical reform both in England and in Europe. It also advances critical narratives regarding Hoccleve’s response to contemporary French poetry; the role of confession, sacramental discourse, and devotional images in Hoccleve’s work; and Hoccleve’s impact on literary tradition.

For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.

This paper describes nationalism as a phenomenon that has become an integral part of Czech society in the 19th century and its manifestations. It describes the main motives Czech nationalist ideology created by T. G. Masaryk. It also described the political situation during the First World War and the circumstances of the independent Czechoslovak state and its share in breaking the Austro - Hungarian monarchy. The work deals with the problem of modernism in the Catholic Church, whose adherents later became the founder of the Church of Czechoslovakia. Briefly describes the lives of the founders of the church and their relationship to nationalist political movements. The core of the work is the analysis of texts relating to the reform movement of the Czech Catholic clergy and the Czechoslovak church, from the period between 1906 - 1931, which is determined by the definition of nationalism seeks to assess its impact on the formation and other life Czechoslovak Church.

From 1494 until 1512, around a dozen securely datable prints containing or relating to music were published in the city of Salamanca in present-day Spain. To date, these works have not been considered as a group. This thesis takes the perspective of the Salmantine printers to examine this corpus. To do so, the study gathers methods and secondary sources from a variety of fields, particularly combining history of the Iberian book with musicology. The thesis establishes Juan de Porras as the dominant printer in Salmantine music printing production with prominent connections to the Fonseca family, particularly the Archbishop of Santiago de Compostela, Alfonso II de Fonseca. Music production was also motivated by liturgical reforms sweeping across the Peninsula, as well as related language reforms occurring at the University of Salamanca. While liturgical prints had pre-established markets and patrons, marketing techniques in the music treatises show that these works were targeted to different segments of Iberian society. The thesis includes three appendices which 1) collate all identifiable persons in the prints, 2) present a catalogue of Salmantine music prints from 1494 to 1512, and 3) compare music types used in the liturgical books of the corpus.

Denna uppsats består av en jämförande studie av två ärkebiskopar – KG Hammar (Svenska kyrkan) och Rowan Williams (Church of England) - ur ett postmodernt teologiskt perspektiv. Syftet var att söka finna postmoderna influenser hos de båda ärkebiskoparna i såväl teori som praktik och undersöka konsekvenserna av ett postmodernt teologiskt agerande.  Undersökningen visade att båda ärkebiskoparna influerades av postmodern teologi i teorin. Hammar förde också som ärkebiskop fram sina personliga postmoderna insikter, medan Williams av olika anledningar generellt valde att endast föra fram kyrkans åsikt. Båda handlingsalternativen medförde såväl kritik som uppskattning. Båda ärkebiskoparna tog fasta på den postmoderna teologins framhållande av dialog som metod: Dialog kännetecknade allt deras handlande, såväl inomkyrkligt som mot andra religiösa och samhälleliga grupper. Trots dialogen kunde dock inte vissa splittringar undvikas. Samhällsengagemanget visade sig däremot till största delen framgångsrikt och visade en postmodern insikt om kyrkans roll i en sekulär värld. Trots att ett postmodernt förhållningssätt inte helt accepterades, medverkade ärkebiskoparnas agerande till att skapa intresse för framför allt religiös dialog bland många olika grupper. / This essay is a comparative study of two archbishops - KG Hammar (Church of Sweden) and Rowan Williams (Church of England) - from a postmodern theological perspective. The aim was to discover postmodern influences for the archbishops in theory and practice, and to investigate the consequences of acting from a postmodern theological perspective. The study revealed postmodern influences in both archbishops' theory. Hammar chose to act according to his personal postmodern convictions also as archbishop whereas, for various reasons, Williams generally chose to speak only for the whole church. Both strategies were criticized as well as appreciated. Both archbishops were committed to dialogue as described by postmodern theology. This influenced all their actions, within the church as well as with other religious denominations and various groups in society. However, even with dialogue certain schisms proved to be unavoidable. The engagement in society proved more successful and showed a postmodern understanding of the church in a secular world. Even though a postmodern course of action was not totally accepted, the archbishops managed to promote a wide interest especially for religious dialogue.

<p>Denna uppsats består av en jämförande studie av två ärkebiskopar – KG Hammar (Svenska kyrkan) och Rowan Williams (Church of England) - ur ett postmodernt teologiskt perspektiv. Syftet var att söka finna postmoderna influenser hos de båda ärkebiskoparna i såväl teori som praktik och undersöka konsekvenserna av ett postmodernt teologiskt agerande.  Undersökningen visade att båda ärkebiskoparna influerades av postmodern teologi i teorin. Hammar förde också som ärkebiskop fram sina personliga postmoderna insikter, medan Williams av olika anledningar generellt valde att endast föra fram kyrkans åsikt. Båda handlingsalternativen medförde såväl kritik som uppskattning. Båda ärkebiskoparna tog fasta på den postmoderna teologins framhållande av dialog som metod: Dialog kännetecknade allt deras handlande, såväl inomkyrkligt som mot andra religiösa och samhälleliga grupper. Trots dialogen kunde dock inte vissa splittringar undvikas. Samhällsengagemanget visade sig däremot till största delen framgångsrikt och visade en postmodern insikt om kyrkans roll i en sekulär värld. Trots att ett postmodernt förhållningssätt inte helt accepterades, medverkade ärkebiskoparnas agerande till att skapa intresse för framför allt religiös dialog bland många olika grupper.</p> / <p>This essay is a comparative study of two archbishops - KG Hammar (Church of Sweden) and Rowan Williams (Church of England) - from a postmodern theological perspective. The aim was to discover postmodern influences for the archbishops in theory and practice, and to investigate the consequences of acting from a postmodern theological perspective. The study revealed postmodern influences in both archbishops' theory. Hammar chose to act according to his personal postmodern convictions also as archbishop whereas, for various reasons, Williams generally chose to speak only for the whole church. Both strategies were criticized as well as appreciated. Both archbishops were committed to dialogue as described by postmodern theology. This influenced all their actions, within the church as well as with other religious denominations and various groups in society. However, even with dialogue certain schisms proved to be unavoidable. The engagement in society proved more successful and showed a postmodern understanding of the church in a secular world. Even though a postmodern course of action was not totally accepted, the archbishops managed to promote a wide interest especially for religious dialogue.</p>