Le début du XVIIIe siècle est marqué par l’arrivée de la bulle Unigenitus dans le royaume de France. Les évêques sont chargés de recevoir ce décret romain tout en protégeant au maximum les libertés de l’Église gallicane. Comment l’épiscopat a-t-il réagi aux bouleversements introduits par cette Constitution? Formés à l’école de la modération, les prélats sont gallicans et obéissent aux désirs du roi sans réserve, car leur carrière dépend de la bonne volonté du monarque. Sièges épiscopaux, promotions, cardinalat tout est soumis à ses décisions. La Bulle pose de nombreux problèmes ecclésiologiques en voulant imposer l’infaillibilité pontificale. Les évêques de France se révèlent alors profondément gallicans et partisans de la modération. Protecteurs de leurs prérogatives, ils souhaitent se tenir éloignés autant des nouveautés romaines que des excès richéristes. Dans la gestion des diocèses, ils sont les tenants d’un rigorisme pénitentiel qui se marque par une défense de la contrition et l’éloignement du laxisme sacramentel en matière de communion. Ils sont aussi partisans d’une clarification de la liturgie pour rendre le culte compréhensible aux fidèles. Cependant, toutes les décisions pastorales doivent être prises avec mesure et sans jamais contredire les choix du roi et de son gouvernement. Même si Rome a parlé, la cause n’est pas finie. La controverse s’étire durant près de cinquante ans. L’épiscopat de France est rigoriste, gallican et composé d’hommes alliant des qualités intellectuelles et administratives remarquables. La bulle Unigenitus a donc permis l’émergence d’une réflexion sur le rôle de l’évêque dans l’Église. Les révolutionnaires de 1789 s’en souviendront. / The advent of the Unigenitus bull into the kingdom of France marked the outset of the 18th century. Bishops were in charge of enforcing this Roman decree while protecting a maximum of liberties for the Gallican Church at the same time. How did the episcopate react in front of the upheaval brought by this new Constitution? Schooled in moderation, the prelates were Gallican so they unreservedly complied with the king’s wishes, since their careers depended on the Monarch’s good will. Sees, promotions, cardinalships, everything was hung on his decisions. The Bull raised numerous ecclesiological difficulties as it laid down the rule of papal infallibility. On this occasion, the bishops of France revealed their deeply Gallican and moderate characters. In order to protect their prerogatives they wished to keep as much away from Roman novelties as from Richerist excesses. To direct their dioceses they favoured a penitential rigour that was characterised by the defense of contrition and a distance from sacramental laxity in the Holy Communion. They also stood for liturgical clarification to make worship more understandable to their congregations. Yet every pastoral decision had to be carefully measured so that it would never conflict with the choice of the King and his government. Even though Rome had spoken, the case was not closed. The controversy was carried on for about fifty years. The French episcopate was Gallican and composed of men who united remarkable intellectual and administrative abilities. Thus the Unigenitus bull provided an opportunity to question the part played by bishops in the Church. The 1789 revolutionists would remember that.

Within recent political theory, political liberalism has answered the question of how to deal with pluralism in contemporary society largely in terms of tolerance. Prompted by the same question, agonistic political theory has been in search of a way to move beyond liberal invocations of tolerance to a deeper celebration of difference. This project tells the story of the move within political theory from tolerance to difference, and the concomitant move from epistemology to ontology, through an exposition of the work of liberal theorists John Rawls and Richard Rorty and of agonistic, or post-Nietzschean, political theorists Chantal Mouffe and William Connolly. From a theological perspective, the ontological turn within recent theory can be seen as a welcome development, as can the desire to expand our capacity to engage with difference and to augment our current political imagination given contemporary conditions of pluralism. Yet the sufficiency of the answers and ontology put forward by both political liberalism and post-Nietzschean political thought needs to be seriously questioned. Indeed, the ontological turn in political theory opens the way for a theological turn, for theology is equally concerned with questions of human being and 'what there is' more generally. To make this 'theological turn,' I look to Saint Augustine, and the ontology disclosed though his writings, to see what theological resources he offers for an engagement with difference. Through this discussion we re-discover Augustine's Heavenly City as the place in which unity and diversity, harmony and plurality can come together in ways that are not possible outside of participation in the Triune God. Yet this does not mean that the Heavenly City is to take over the earthly city. By putting Augustine into conversation with more recent theologians such as John Milbank, Karl Barth, and William Cavanaugh, we consider the relationship between the Heavenly City and the earthly city and we offer a picture in which renewed and expanded conceptions of 'public' and 'conversation' open the way for rich engagement between the many different particularities that constitute a pluralist society.

Thesis (Ph.D.)--Boston University. / 1. Problem. The problem of this dissertation is to examine the doctrines of the will in the thought of Plato; Aristotle, Augustine, and Kant and to relate their conceptions of freedom to their doctrines of the will. 2. Method. The method consists in examining primary sources which define and interpret the will and its freedom. [TRUNCATED]

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Neste trabalho, um estudo da influencia da seleÃÃo de variantes sobre a cristalografia apÃs a transformaÃÃo martensÃtica no Maraging foi feito. O estudo cobriu a transformaÃÃo sob deformaÃÃo elÃstica e tambÃm sob deformaÃÃo plÃstica. No aÃo Maraging, austenita se transforma em martensita eu uma temperatura em torno de 200ÂC, nÃo importando a velocidade de resfriamento. Para simular a transformaÃÃo durante a deformaÃÃo elÃstica, ensaios de traÃÃo foram feitos em um forno acoplado a uma mÃquina de ensaios universais com uma tensÃo aplicada abaixo do limite de escoamento do material. A amostra foi aquecida atà 850ÂC, o forno foi aberto e a amostra resfriada ao ar sob tensÃo constante. Para estudar a influencia da deformaÃÃo plÃstica antes da deformaÃÃo, amostras foram deformadas plasticamente na temperatura acima da Ms (temperatura de inÃcio da martensita), a forÃa externa atuando sobre a amostra foi removida e o material sofreu a transformaÃÃo martensÃtica por resfriamento ao ar. Figuras de pÃlos foram medidas por EBSD (Electron Back-Scatter Diffraction) em ambas as condiÃÃes e comparadas com as figuras de pÃlos calculadas assumindo os modelos de Patel-Cohen e Taylor-Bishop-Hill. A orientaÃÃo da austenita mÃe foi obtida por envelhecimento na temperatura de 650ÂC e pelo uso de grÃos austenÃticos reconstruÃdos matematicamente. Os resultados mostraram que o modelo de Patel-Cohen foi mais adequado para a deformaÃÃo elÃstica enquanto que Taylor-Bishop-Hill foi melhor para a deformaÃÃo plÃstica. / In this work a study of the influence of variant selection on the crystallography after martensitic transformation in Maraging was studied. The study covered both the transformation under elastic deformation and also during plastic deformation. In Maraging steel, austenite becomes martensite at a temperature around 200oC regardless of the cooling speed. To simulate the transformation during elastic deformation, a tensile test was performed in a furnace attached to a universal testing machine with an applied stress below the yield strength of the material. The specimen was heated to 850o C, the furnace was opened and the sample cooled in air under a constant stress. To study the influence of plastic deformation before transformation, samples were plastically deformed in a temperature above Ms (martensite start temperature), the external force acting on the sample was removed and the material was allowed to transform into martensite by cooling in air. Pole figures were measured by EBSD (Electron Back-Scatter Diffraction) in both conditions and compared with calculated pole figures assuming Patel-Cohen model and Taylor-Bishop-Hill model. The orientation of the parent austenite was obtained either by reversing the austenite by heating at 650  C and by using the mathematically reconstructed austenite grains. Results showed that Patel-Cohen model were more suitable to elastic deformation while Taylor-Bishop-Hill model was more appropriated to plastic deformation.

No description available.

The <i>Life</i> of S. Pancratius of Taormina describes the mission and martyrdom of S. Pancratius, a disciple of the Apostle Peter sent to evangelize Taormina as its first bishop, and purports to have been written by S. Pancratius’ successor, Evagrius. It also records details concerning S. Marcian, who was dispatched to Syracuse at the same time. The text exists in three recensions. The <i>editio</i> <i>princeps</i> of the first recension is presented here, based on six manuscripts (Vat. Gr. 1591, Mess. S. Salv. 53, Crypt. BβV, Vat. Gr. 1985, Vind. Hist. Gr. 3 and Vat. Ottobon. Gr. 92), together with an introduction and commentary. External and internal evidence has been used to argue that it should be dated to the early eighth century and that it is of Sicilian provenance. The analysis of the sources of the text and its presentation of the apostolic era contributes to our understanding of the Byzantine attitude to the past and of the novelistic approach to hagiography. The <i>Life</i> is a product of an important, but obscure period of Sicilian history, and it provides some evidence from a local perspective concerning matters such as ecclesiastical arrangements and attitudes in Sicily, views about religious images, practices in church decoration, liturgical rites, book production, the development of legends concerning the apostles, especially S. Peter, civil and military administration, the Sicilian language question, the topography of Sicily and Calabria and contacts with Lombardy, as well as curious references to Slavs and Avars in Sicily. The Commentary is concerned with these questions and in general with the exegesis of the text. A summary of the use made of the <i>Life</i> of S. Pancratius by later writers contributes to our understanding of the iconoclastic controversy. An edition of the <i>Encomium</i> of S. Pancratius by Gregory the Pagurite, probably written in the early ninth century, has been included in an Appendix.

No description available.

Cette thèse se base sur trois fonds principaux : les Archives Secrètes de Vatican, les Archives épiscopales de Münster et les Archives municipales de Münster. Mgr von Galen s’est heurté de front au nazisme dès son élection comme évêque de Münster en 1933 et jusqu’en 1945. Il s’est opposé au néo-paganisme raciste du régime hitlérien et n’a cessé de dénoncer la propagande antichrétienne nazie, tentant d’immuniser ses fidèles contre l’idéologie officielle du Sang et du Sol. Il a combattu également contre les projets scolaires nazis, le programme d’euthanasie, l’eugénisme, les persécutions contre la presse et les opposants, etc. Toutefois, il a soutenu en partie la politique étrangère du Troisième Reich. En tant qu’évêque, il a eu le soutien de Rome et de Pacelli/Pie XII. Au sein de l’épiscopat allemand, il s’est opposé avec Mgr Preysing, évêque de Berlin, à la politique de prudence du Cardinal Bertram, Président de la Conférence épiscopale allemande de Fulda. Galen n’a cessé d’appeler ses confrères à dénoncer publiquement le régime nazi. Contrairement à l’historiographie récente au sujet de Galen, il a été mis en évidence que Galen ne fut nullement un apôtre de la démocratie et un défenseur des droits de l’homme. Antilibéral, traditionnaliste, patriote, réactionnaire, anticommuniste, Galen fut un antidémocrate de droite voire d’extrême-droite, qui s’est opposé autant au nazisme qu’au retour de la démocratie en Allemagne en 1945 et à la politique des Anglo-Américains. On ne saurait donc le présenter comme un antinazi de tendance libérale. Toute sa vie, Galen fut un antimoderne au sens philosophique et théologique. / This thesis is based on three main funds: the Vatican Secret Archives, the Episcopal Archives of Münster and the Municipal Archives of Münster.Bishop von Galen was struck head-on Nazism upon his election as bishop of Münster in 1933 and until 1945. He opposed the racist neo-paganism of Hitler's regime and has repeatedly denounced anti-Christian Nazi propaganda, trying to immunize his followers against the official ideology of blood and soil. He also fought against the Nazis school projects, the program of euthanasia, eugenics, the persecutions against the press and opponents, etc. However, he argued in part the foreign policy of the Third Reich.As bishop, he had the support of Rome and Pacelli / Pius XII. Within the German episcopate, he clashed with Bishop Preysing, bishop of Berlin, the prudent policy of Cardinal Bertram, President of the German Bishops' Conference of Fulda. Galen has repeatedly called on his colleagues to publicly denounce the Nazi regime.Contrary to recent historiography about Galen, it was revealed that Galen was not an apostle of democracy and defender of human rights. Anti-liberal, traditionalist, patriotic, reactionary, anti-democrat, Galen was a right or extreme right, who opposed the return of democracy in Germany in 1945 and the policy of the Anglo-Americans . We therefore can not present it as an anti-Nazi liberal bent. All his life, Galen was an anti-modern philosophical and theological meaning.

Vegyna is a students club with option of vegan eating. An integral function of the club is also the possibility of informal meetings, hanging out, thinking, organizing workshopes, lectures, screenings, etc.

No description available.