Les enquêtes religieuses réalisées après la Seconde Guerre mondiale soulignent le dynamisme du diocèse d’Annecy. Toutefois, aucune étude n’a été menée jusqu’à présent sur le sujet. C’est pourquoi il semble intéressant d’étudier son évolution entre la Séparation (1905) et le Concile Vatican II (1962) par une démarche monographique. Cette longue durée, couvrant intégralement trois épiscopats, permet ainsi une meilleure appréciation de l’évolution du diocèse dans sa pratique, mais également dans sa vitalité religieuse. La mise en place de la loi de Séparation pose un certain nombre de problèmes, mais donne également l’occasion de souligner le « catholicisme bleu » du diocèse. Les laïcs apparaissent alors sur le devant de la scène, favorisant ainsi l’éclosion des mouvements d’action catholique qui progressent tout au long de la période, et ce malgré les deux guerres mondiales. Ils contribuent ainsi à entretenir le dynamisme diocésain même si le rôle des évêques et du clergé ne doit pas être négligé. Cet élan ne doit toutefois pas faire oublier les tensions qui apparaissent autour d’un certain nombre de mouvements et des enjeux politiques. Entre 1939 et 1945, le diocèse se distingue par le rôle d’un certain nombre de ses prêtres qui apportent leur aide à la Résistance, tout comme les laïcs nombreux à rejoindre les rangs de l’armée des Ombres, mais également par l’assassinat de prêtres accusés de collaboration.Les vocations sont un centre d’intérêt constant tout au long de la période et les efforts menés dès le début de l’étude permettent au diocèse de ne pas connaître trop rapidement la crise du sacerdoce. Les années d’après-guerre sont tournées à la fois vers les vocations, l’école libre, qui reste un sujet de préoccupation, mais aussi vers les nouvelles formes de la pastorale. La mise en place de ces dernières sont concomitantes des enquêtes de sociologie et des missions régionales qui permettent d’obtenir une photographie du diocèse à la veille du Concile. / The religious surveys made after the Second World War stress the dynamism of the Diocese of Annecy. However this matter has not been examined until now. That is why it seems interesting to study its evolution between the separation of Church and State (1905) and Council Vatican II (1962) using a monographic approach.The enforcement of the Law of " Separation" raised some problems but also gave the opportunity to stress " The Blue Catholicism " of the diocese. As a consequence, Laymen appeared on the Front of the Stage, inducing the rising of Catholic movements which grew throughout this period inspire of the two World Wars. This helped to maintain the dynamism of the Diocese thought the part played by the bishops and the clergy must not be forgotten. However, inspire of the impulse, we can notice a tension between catholic movements and political stakes. Between 1939 and 1945, we must remember the part played by several priests who helped the French Resistance movement. Numerous laymen joined The " Army of the Shadows " and some priests suspected of being collaborationists were murdered. Throughout this period, the efforts made from the beginning of the study, allowed the diocese not to know too quickly the Crisis of priesthood related with calls to the Church. After the war, these were the main concerts as well as religious schools and the news forms of the Pastoral concomitant with sociological surveys and local missions which gives us a photography of the diocese on the eve of the Council.

學界一致肯定近代上海紳商居士在中國佛教現代化轉型過程中發揮了巨大的作用，對此的研究卻明顯不足，不但與紳商居士的歷史重要性極不相稱，也正因缺乏具體研究而導致對該群體的特徵描述並不準確，繼而對近代佛教的樣貌還原亦有所失真。本文試圖通過研究王一亭同時兼具紳商與佛教徒雙重身份的典型個案，探討上海紳商居士的宗教生活與近代佛教轉型之間的互動與糾葛，進而填補近代紳商居士研究領域的空白，並對既有佛教現代化轉型研究進行一定的補充和修正。 / 本文在參考一般近代佛教研究常論及的教內著述和報刊文獻基礎上，還以大量的王一亭書畫作品、教外報刊、方誌檔案和其他散見資料為一手史料。通過運用史料學、文獻分析和圖像學研究等方法，並結合布迪厄的社會實踐理論，全文共分四章全面考察王一亭的宗教信仰與佛教實踐。第一章主要梳理王一亭躋身紳商界後進入佛教場域的詳細歷程，及其平日對傳統佛教活動的參與情況。第二章聚焦建制化佛教場域，通過對比僧寺叢林等傳統佛教組織，探討王一亭與其他上海紳商居士創辦、參與各類新型佛教組織時對佛教再生產的影響、及其對佛教內部權力關係的重構。第三章基於藝術場域，論述王一亭將宗教信仰帶入藝術創作和交往活動時憑藉藝術和社會資本兌換、積累佛教文化和經濟資本的情形，及其以此進行社會慈善活動、獲得象徵資本的經過。第四章關注慈善場域中王一亭等上海紳商居士在居士慈善組織中對扶乩、佛教和慈善資源的融攝，考察紳商居士慈善的特點、以及由此為制度化佛教發展帶來之資本和權力關係的變化。 / 王一亭的個案和相關活動中其他上海紳商居士的參與反映出近代佛教轉型呈現出以下特徵：其一，上海紳商居士創辦出新型居士組織，其根本特色和成功原因在於對傳統寺院經濟模式的傳承與創新；其二，社會慈善活動成為佛教發展的關鍵，而上海紳商居士發起之居士慈善不但給佛教帶來更多理性化的資本與運作，亦使佛教慈善出現扶乩化的傾向；其三，近代佛教的領導權力逐漸由高僧部份轉向紳商名流居士，而這種轉向既有傳統寺院經濟、文化資本削弱的原因，又與這批名流居士自身紳商權力的擴張密切關聯。 / Despite their significant role in the history of modern Chinese Buddhism, focused study on the Shanghai’s lay Buddhist business elites is insufficient for a full understanding on them. This thesis is a case study of a representative Shanghai’s lay Buddhist business elite called Wang Yiting（1867~1938）. We aim at analyzing his religious practices and his involvement in the modernization of Chinese Buddhism in Shanghai. Making use of first-hand resources including local chronicles, archives, Wang’s artworks and his non-Buddhist writings, this thesis applies the methodology of iconography and the theory on social practice of Pierre Bourdieu to analyze the religious practices of Wang Yiting and his reproduction and representation of modern Chinese Buddhism. / Chapter one traces the experience of Wang’s taking refuge in Buddhism and his daily Buddhist practices. Chapter two discusses the lay Buddhist movement led by Wang and his friends and compares it with traditional monastic organizations. Chapter three analyzes Wang’s religious beliefs as revealed in his art works. We also study how Wang has utilized Buddhist art for charity work and education of the mass. Chapter four studies the Association of Chinese Philanthropy of Aiding Life in Shanghai. We will study how the popular practices of spirit writing and of the Jigong cult was introduced into the Buddhism by Wang Yiting. / Through the case study of Wang we intend to show (1) how the Shanghai Buddhist lay merchants had successfully transformed the traditional monastic economy, (2) how they had integrated the popular practice of spirit writing and charity work into modern Buddhism, and finally (3) how the leadership of modern Buddhism has transferred from eminent monks to these lay Buddhist merchants. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 張佳. / Thesis submitted: December 2014. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 248-263). / Abstracts also in Chinese. / Zhang Jia.

Pastarasis magistro darbas buvo skirtas Pasauliečių pranciškonų ordino, kaip organizuoto pasauliečių katalikų susivienijimo Šv. Pranciškaus Asyžiečio (Bernardinų) parapijoje, veiklos analizei. Teorinėje dalyje pristatyta ordino įkūrėjo Šv. Pranciškaus Asyžiečio įtaka, ordino ir jo regulų raida istorijos bėgyje, ordino veikla Lietuvoje. Toliau pagal Bažnyčios dokumentus nagrinėjamas šiuolaikinių katalikiškų pasauliečių susivienijimų veikimas bei kaip tai atliepia OFS Bernardinų parapijoje. Ketvirtoje darbo dalyje pateikiamos rekomendacijos OFS veiklos Šv. Pranciškaus Asyžiečio (Bernardinų) parapijoje tobulinimui. Baigiamoje darbo dalyje buvo pateiktos rekomendacijos ir išvados, kurių pagrindinės buvo: 1. Šv. Pranciškaus Asyžiečio įkurto atgailos brolių ir sesių ordino skiriamasis bruožas buvo brolių ir seserų pasaulietiškumas. Pranciškonų pasauliečių ordino veikimas Lietuvoje tyrinėtas yra labai nedaug. Suvokiant šiuolaikinį visuomenės gyvenimo kontekstą „veikimas“ šiandien nebėra pagrindinis dėmuo OFS gyvenime. 2. Šiuo metu Šv. Pranciškaus Asyžiečio parapijoje pasauliečių veikimas organizuojamas gana neblogai: maldos ir giedojimo grupėmis, brolijomis. Tiek Jaupra pažadas tiek OFS įžadai sudaro galimybę tikinčiajam konkrečiai įsipareigoti Kristui vietos – Bernardinų – parapijoje. 3. Vis dėlto Šv. Pranciškaus Asyžiečio parapijoje nedaug kas žino apie pranciškonus pasauliečius. Norint tobulinti veiklą patartinas glaudus OFS ir OFM bendradarbiavimas bei geresnė ordino idėjų bei... [toliau žr. visą tekstą] / The purpose of this Master‘s thesis is to analyze the activity of the layman Franciscan Order as organized community of laymen Catholics in the parish of St. Francis of Assisi (Bernadines). Theoretical part presents the impact of the founder of the order – St. Francis of Assisi, the development of the order and it’s regula throughout the history, the activity of the order in Lithuania. Further the activity of the contemporary Catholic laymen communities is analized according to the documents of the Church and how the OFS responds to that int the parish of Bernardines. In the Fourth part of the thesis the recomendations are given for the improvement of the activity of the OFS in the parish of St. Francis of Assisi (Bernadines). The main recommendations and conclusions of the final part of the thesis are: 1. The distinguishing feature of the order of the brothers and sisters of penance established by St Francis of Assisi is that the brothers and sisters are lay. The activity of the layman Franciscan Order in the Lithuania was analyzed very little. Considering the context of the contemporary society life, the “activity” nowadays is no more the main component in the life of the OFS. 2. Currently the activity of the laymen in the parish of St. Francis of Assisi is being organized well enough: in prayer and singing groups, in fraternities. Both the pledge of Jaupra and the pledge of the OFS give the opportunity for the believer to commit himself concretely for Christ in the local... [to full text]

Made available in DSpace on 2016-08-03T12:19:36Z (GMT). No. of bitstreams: 1 Capa.pdf: 55871 bytes, checksum: 559df5846ee90b63f28477ac6e37f4ad (MD5) Previous issue date: 2013-10-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis examines four groups of lay catholic communities on the greater ABC region to wich we denominate Catholic Community alternative arrangements. They are extra parochial communities formed by a founder, autonomously organised with regard to a moral system, cultual, symbolical, and of a network relationship. Attuned to contemporary modernity and beneath supervision of the local clergy, these catholic arrangements are characterized by a ruled and hierarquical life, focused on serving a specific target audience, recovering, adjusting, combining religious Catholic doctrine to glossolalia practice, deliverance and soul healing. The organizational structures of the arrangements, the socio-religious antecedents of its members also their ability to adapt forward to social surroundings, were analyzed through an ethnographic research. It was found that these Catholic arrangements are places that allow their leaders to exercise at best autonomy its catholicity in a more intimate and spiratualized character. We understand t hat these Catholic arrangements composse certain type of Catholicisms consultancy that assist its clients in the inner healing, at the same time that, devices or helpers to Catholic Apostolic Church, in order to keep it strategically in contemporary modernity. The elements that give cohesion and symbolic strength to this communities were analyzed with Bourdieus and Durkheimians categories. Elements such as websites, badges and saints bastions, have become important referential that guide the daily life of the Catholics arrangements. / Esta tese analisa quatro comunidades leigas católicas na região do Grande ABC e que denominamos Arranjos Comunitários Alternativos Católicos. São comunidades extra paroquiais constituídas a partir de um fundador e organizadas autonomamente no que diz respeito a um sistema moral, cúltico, símbólico e de networks. Sintonizadas com a modernidade contemporânea e sob a fiscalização do clero local, os arranjos católicos caracterizam-se por uma vida regrada, hierarquizada, voltada ao atendimento de um público-alvo específico recompondo, adaptando, combinando a doutrina religiosa católica com práticas de glossolalia, de cura e libertação da alma. Analisamos por meio de uma pesquisa etnográfica as estruturas organizacionais dos arranjos, os antecedentes sócio-religiosos dos seus membros e sua capacidade de adaptação frente ao entorno social. Constatou-se que os arranjos católicos são espaços que permitem às suas lideranças exercerem com maior autonomia sua catolicidade de caráter mais intimista e espiritualizada. Entendemos que os arranjos católicos são um tipo de catolicismo de consultoria auxiliando os seus clientes na chamada cura interior , ao mesmo tempo que, dispositivos ou braços auxiliadores da ICAR, a fim de mantê-la estrategicamente na modernidade contemporânea. Os elementos que dão coesão e força simbólica às comunidades em questão são analisadas com categorias durkheimianas e bourdianas. Tais elementos, como os sites, emblemas e os santos baluartes, tornaram-se importantes referenciais que direcionam o cotidiano dos arranjos católicos.

La chanson de geste et le roman arthurien en prose aux XIIe et XIIIe siècles dépeignent un univers largement guerrier. Mais loin d’en donner une signification homogène, les œuvres narrent différents types de conflits, des plus terrestres aux plus spirituels, et font entendre des voix diverses – y compris celle du jongleur ou du narrateur – qui tantôt justifient la violence collective, tantôt la condamnent, selon des critères variables. Cette pensée complexe de la guerre s’éclaire lorsqu’on replace les discours littéraires au cœur d’un dialogue avec d’autres textes – surtout ecclésiastiques – concernant l’activité guerrière et sa légitimité : ainsi, la manière de concevoir le sens de la lutte, dans des fictions destinées en premier lieu à un public noble, puise dans des systèmes de valeurs parfois opposés mais aussi complémentaires, laïcs et cléricaux. L’enjeu des relations conflictuelles tel que l’expriment les récits dépend également de schémas d’organisation intellectuelle qui sous-tendent une représentation de l’ordre : la guerre est conçue positivement lorsqu’elle vise à défendre ou à établir une certaine organisation du monde et de la société, parfois fondée sur une exigence de continuité et d’unité du pouvoir, parfois au contraire nourrie par une aspiration à la totalité. En dernier lieu, la valeur de la lutte dépend de son rôle dans la destinée humaine, ce que l’épopée et le roman expriment chacun selon un régime d’historicité distinct : les discours de la guerre sont donc aussi fonction des spécificités poétiques des formes littéraires, de leur écriture de l’histoire, et de la façon dont elles organisent le temps. / 12th and 13th century chansons de gestes and prose Arthurian romances depict a largely warlike universe. But, far from giving an homogeneous interpretation of it, these works narrate different types of conflicts, from the more earthly to the more spiritual, and let diverse voices be heard – including that of the juggler or of the narrator – which sometimes justify collective violence, sometimes condemn it, according to different criteria. This complex view of war can be better understood if we place these literary discourses at the center of a dialogue with other kinds of texts – mainly ecclesiastical – about war and its legitimacy : thus, the way in which the meaning of fighting is conceived in fictions first of all destined to a noble audience is rooted in sets of values which are sometimes opposed but also complementary, lay and ecclesiastical. The stakes of the conflictual relationships as they are expressed in the narratives also depend on the intellectual constructions underlying a representation of order : war is conceived positively when its aim is to defend or to establish a certain organization of the world and of society, sometimes based on a requirement for continuity and unity of power, sometimes drawing on the contrary on an aspiration for totality. Finally, the value of the fight depends on its role in human destiny, which the epic and the romance each express according to a different regime of historicity : discourses about war thus depend on the poetic specificities of literary forms, on their writing of history, and on the way they organize time.

Cette thèse d’histoire sociale, fondée sur « l’individualisme méthodologique », donne à l’individu et à l’action individuelle une place considérable dans la société entre le début du IVe siècle et la fin du VIe siècle, et ne s’intéresse pas en soi à la communauté des chrétiens. À partir d’un échantillon constitué de cent quatre-Vingt-Dix-Huit personnages d’Italie et d’Afrique, cette thèse se propose de mettre en lumière les manifestations de l’être-Chrétien, en étudiant le faire, le croire et le dire des chrétiens, ce que nous avons regroupé sous le nom de christianité, d’après le néologisme das Christlichkeit, fondé par le philosophe F. Nietzsche. L’analyse des sources mettant en lumière la foi de ces individus a conduit l’auteur à procéder à des classifications, retenant quatre catégories de gestes et deux modes d’expression. Les gestes primaires sont ceux qui sont typiquement chrétiens et qu’on ne retrouve pas sous cette forme, dans les autres religions. Les gestes secondaires sont des réappropriations chrétiennes de gestes qui existent déjà dans le monde romain. Les gestes à caractère social traite des réseaux sociaux du chrétien et le geste militant met en lumière les actions que le chrétien peut effectuer pour défendre sa religion. Le chrétien exprime sa foi de deux façons différentes, soit par l’expression écrite, soit à travers son corps. Deux parties, constituées au total de huit chapitres, composent cette thèse. Elles s’intitulent dans l’ordre d’apparition : « Les chrétien et le monde. Vivre en chrétien dans la société romaine » et « Les chrétien, les clercs et l’Église ». / The approach of this dissertation is based not on the Christian community but on social history, and focuses on the issues of “Methodological individualism”, of which individuals form the social dynamics between the beginning of the 4th century and the end of the 6th century. Based on a sample of 198 individuals from Italy and Roman Africa, this thesis highlights the social manifestations of the Christian-Being by studying the Christians’s ways of doing, believing and saying, grouped together in what we have called their Christianess, according to the neologism das Christlichkeit coined by F. Nietzsche. In this dissertation, the author carried out the analysis of primary sources highlighting the faith of the Christians, which helped him to draw up a classification, comprising four different actions and two forms of expression. Primary actions are those deemed to be typically Christian, since this kind of behavior cannot be found in this form in any other religions of the Roman World. Secondary actions are those which already existed in the Roman Society, and are re-Used by Christians. Social actions deal with the networks of the faithful Christians, and lastly militant actions demonstrate the ability of Christians to stand up for their beliefs. The fellow Christians express their faith into two different ways, in writing and with their body. Two main parts compose this dissertation, made up of eight chapters, entitled - in order of appearance - as follows : “The Christians and the World. Living as a Christian in the roman society”and “The Christians, the Clerics and the Church”.

Par commodité, le corpus oresmien est souvent scindé en deux parties. L'une, scientifique, regrouperait ses traités scientifiques et ses commentaires universitaires en philosophie naturelle. L'autre, politique et morale, comprendrait les traductions en français de la Politique, des Économiques, et de l'Éthique à Nicomaque d'Aristote. Cependant, une telle dichotomie présente bien des inconvénients. Tout d'abord, un tel schématisme ne laisse pas de place aux écrits dits « polémiques » d'Oresme contre l'astrologie prédictive, ni à son traité monétaire. Il convient d'ailleurs de remarquer que, tout au long de sa carrière, et pour ces ouvrages en particulier, Nicole Oresme a pratiqué l'écriture, la traduction et l'auto-traduction en français. D'autre part, si, du point de vue de la réalité historique, cette distinction créé l'illusion de deux auteurs distincts, elle tend aussi à imposer une différence d'importance entre les deux pans de l'œuvre de Nicole Oresme et nie, justement, l'idée d'un œuvre unifiée par un auteur, et un projet. Or, l'adoption du français comme langue d'écriture tout au long de sa vie nous en fournit un indice. La rédaction à la fin de sa carrière d'un texte en vernaculaire et d'une grande complexité scientifique tel que le Livre du Ciel et du Monde en constitue un autre. Les déclarations qui émaillent tous les textes de Nicole Oresme sur le but de la connaissance et les méthodes argumentatives mises en œuvre pour y parvenir constituent encore une autre piste de réflexion. Le but de ce travail est donc de suivre les chemins empruntés par Oresme dans ses écrits, reconstituer son itinéraire en tant qu'auteur, et de montrer que le philosophe normand a établi un projet, affermi au cours des années, au cœur duquel se trouve une conception originale et unifiée de l'homme, de son rapport au savoir, et de son rapport aux autres. / For the sake of convenience, the oresmian corpus has often been split into two parts. In a scientific one would be gathered his science treatises and his natural philosophy commentaries, whereas his translations into French of Aristotle's Politics, Economics and Nicomachean Ethics would belong to a political and moral one. But this dichotomy presents with a lot of flaws. First of all such a simplification doesn't take into account either the so-called pamphlets Oresme wrote against judicial astrology nor his monetary treatise. Besides, one must bear in mind that Oresme continuously wrote and translated his own writings into French, and especially those treatises. Secondly, in addition to being historically inaccurate, positing two “Oresmes” tends to suggest that one of these aspects would prevail over the other. It denies the very idea of an oeuvre, intended as unified by its author and the project he envisioned. Yet, the fact that Oresme chose to write some of his works in French all along his life indicates such a continuity. Another clue would be that he composed the Livre du Ciel et du Monde at the end of his career, a book both in French and of a great scientific complexity. To enlighten us about these matters, we can rely on the many passages Nicole Oresme devotes to knowledge and the means to attain it. The present thesis aims to walk in Oresme's steps, reconstruct his journey as an author and philosopher, and to show that he gradually established a unique and unified conception of man in all its dimensions, political as well as scientific.

Die vorliegende Masterarbeit ist ein erster Versuch, den Beitrag Reinhold Ruthes für die biblisch therapeutische Seelsorge in Deutschland wissenschaftlich zu untersuchen. Sie erforscht, wie der christliche Psychotherapeut Reinhold Ruthe in deutschen protestantischen Gemeinden prägte. In seinem integrativen und zugleich selektiven Ansatz macht Ruthe Erkenntnisse aus der Individualpsychologie und weiterer psychologischer Schulen für die christliche Seelsorge fruchtbar. Diese Quellen werden vorgestellt. Um seine Person und sein Werk besser zu verstehen, untersucht diese Arbeit Ruthes Biografie und zeigt den zeitgeschichtlichen Kontext auf. Dies wird durch ein Interview ergänzt, das Ruthe selbst zu Wort kommen lässt. Ein Überblick seiner Publikationen wird durch die Analyse ausgewählter Werke erweitert. Neben seiner Tätigkeit als Autor, prägte Ruthe die Seelsorgepraxis durch seinen Dienst als Lehrer und Seelsorger sowie indirekt durch seine Schüler. Aus all dem stellt diese Arbeit den besonderen Beitrag von Reinhold Ruthe für die Laienseelsorge und die Integration von Psychologie und Seelsorge im Gemeindealltag heraus This master dissertation is the first attempt to academically investigate Reinhold Ruthe’s shaping and influence on biblical therapeutical counseling in Germany. It explores how the Christian psychotherapist Reinhold Ruthe shaped German Protestant churches. Through his integrative and at the same time selective approach, Ruthe identifies insights, which he obtained from the individual psychology and other psychological schools, and makes them fruitful for Christian counseling. Such sources are presented. In order to better understand his person and his work, the dissertation examines Ruthe's biography, also giving insights on his historical context. This is enriched by an interview, which gives voice to Ruthe himself. An overview of his publications is also enhanced by the analysis of selected works. Besides his work as an author, Ruthe shaped the practice of pastoral care through his activities as teacher and counsellor and indirectly through his students. The dissertation presents through all this Reinhold Ruthe’s peculiar contribution for the laymen counseling and his efforts in the integration of psychology and pastoral care in daily church life / This master dissertation is the first attempt to academically investigate Reinhold Ruthe’s shaping and influence on biblical therapeutical counseling in Germany. It explores how the Christian psychotherapist Reinhold Ruthe shaped German Protestant churches. Through his integrative and at the same time selective approach, Ruthe identifies insights, which he obtained from the individual psychology and other psychological schools, and makes them fruitful for Christian counseling. Such sources are presented. In order to better understand his person and his work, the dissertation examines Ruthe's biography, also giving insights on his historical context. This is enriched by an interview, which gives voice to Ruthe himself. An overview of his publications is also enhanced by the analysis of selected works. Besides his work as an author, Ruthe shaped the practice of pastoral care through his activities as teacher and counsellor and indirectly through his students. The dissertation presents through all this Reinhold Ruthe’s peculiar contribution for the laymen counseling and his efforts in the integration of psychology and pastoral care in daily church life / Practical Theology / M. Th. (Pastoral Theology)

Background: It has been proved that bystander cardiopulmonary resuscitation (CPR) saves lives; however, which training method in CPR is most instructive and whether survival is affected by the training level of the bystander have not yet been fully described. Aim: To identify the factors that may affect 7th grade students’ acquisition of CPR skills during CPR training and their willingness to act, and to describe 30-day survival from outof- hospital cardiac arrest (OHCA) after bystander CPR and the actions performed by laymen versus off-duty medically educated personnel. Methods: Studies I–III investigate a CPR training intervention given to students in 7th grade during 2013–2014. The classes were randomized to the main intervention: the mobile phone application (app) or DVD-based training. Some of the classes were randomized to one or several additional interventions: a practical test with feedback, reflection, a web course, a visit from elite athletes and automated external defibrillator (AED) training. The students’ practical skills, willingness to act and knowledge of stroke symptoms, symptoms of acute myocardial infarction (AMI) and lifestyle factors were assessed directly after training and at 6 months using the Laerdal PC SkillReporting system (and entered into a modified version of the Cardiff test scoring sheet) and a questionnaire. The Cardiff test resulted in a total score of 12–48 points, and the questionnaire resulted in a total score of 0–7 points for stroke symptoms, 0–9 points for symptoms of AMI and 0– 6 points on lifestyle factors. Study IV is based on retrospective data from the national quality register, the Swedish registry of cardiopulmonary resuscitation, 2010-2014. Results: A total of 1339 students were included in the CPR training intervention. The DVD-based group was superior to the app-based group in CPR skills, with a total score of 35 (SD 4.o) vs 33 (SD 4.2) points directly after training (p<0.001) and 33 (SD 4.0) vs 31 (SD 4.2) points at six months (p<0.001). Of the additional interventions, the practical test with feedback had the greatest influence regarding practical skills: at six months the intervention group scored 32 (SD 3.9) points and the control group (CPR only) scored 30 (SD 4.0) points (p<0.001). Reflection, the web course, visits from elite athletes and AED training did not further increase the students’ acquisition of practical CPR skills. The students who completed the web course Help-Brain-Heart received a higher total score for theoretical knowledge in comparison with the control group, directly after training: stroke 3.8 (SD 1.8) vs 2.7 (SD 2.0) points (p<0.001); AMI 4.0 (SD 2.0) vs 2.5 (SD 2.0) points (p<0.001); lifestyle factors 5.4 (SD 1.2) vs 4.5 (SD 2.0) points p<0.001. Most of the students (77% at 6 months), regardless of the intervention applied, expressed that they would perform both chest compressions and ventilations in a cardiac arrest (CA) situation involving a relative. If a stranger had CA, a significantly lower proportion of students (32%; p<0.001) would perform both compressions and ventilations. In this case, however, many would perform compressions only. In most cases of bystander-witnessed OHCA, CPR was performed by laymen. Off-duty health care personnel bystanders initiated CPR within 1 minute vs 2 minutes for laymen (p<0.0001). Thirty-day survival was 14.7% among patients who received CPR from laymen and 17.2% (p=0.02) among patients who received bystander CPR from off-duty health care personnel. Conclusions: The DVD-based method was superior to the app-based method in terms of teaching practical CPR skills to 7th grade students. Of the additional interventions, a practical test with feedback was the most efficient intervention to increase learning outcome. The additional interventions, reflection, web course, visit from elite athletes and AED did not increase CPR skills further. However, the web course Help-Brain-Heart improved the students’ acquisition of theoretical knowledge regarding stroke, AMI and lifestyle factors. For OHCA, off-duty health care personnel bystanders initiated CPR earlier and 30-day survival was higher compared with laymen bystanders.

A través de la transcripción, edición y estudio exhaustivo de los cuestionarios de visita pastoral de Tortosa de 1314, de Gerona de 1329, del sínodo de Tarragona de 1372, de Valencia de 1383-1388, de Tortosa de 1409, de Jaume Marquilles (Barcelona) de 1413-1414, del "llibre de la cadena" (Barcelona) de 1425 y de Zaragoza de 1435, se pone de manifiesto la existencia de unas mismas directrices reformadoras de la iglesia y de la religión católica en todas las diócesis de la provincia eclesiàstica Tarraconense y de los antiguos reinos de la Corona de Aragón desde la celebración del IV Concilio de Letrán (1215) hasta el inicio del Concilio de Trento (1545). La reforma se concreta en los siguientes puntos de forma paralela en todas las diócesis de la Tarraconense, aunque podemos distinguir dos períodos claramente diferenciados: a) Desde el concilio de Lérida de 1229 hasta la vigilia del Cisma de Occidente: el esfuerzo reformador se centró en la moralidad del clero y su misión pastoral, y en la moralidad personal y social de los laicos, las visitas se asemejan a procesos eclesiásticos; b) Desde los inicios del Cisma de Occidente hasta la vigilia del concilio de Trento: el esfuerzo reformador se centró en los aspectos jurídicos y económicos de los beneficios, en la formación teológica sacramental de los curados y, muy especialmente, en la visitatio rerum, con la finalidad de implantar una política de la decoración que dirigía y promovía el incipiente culto eucarístico propio de las devociones populares del momento que, en muchos aspectos, se avanzó a la reforma del Concilio de Trento. No obstante, entre estos dos períodos y el que se inicia con el concilio de Trento, hay más continuidades que rupturas. / Through transcription, edition and exhaustive study of pastoral visits questionnaires of Tortosa in 1314, of Girona in 1329, of the synod of Tarragona in 1372, of Valencia from 1383 until 1388, of Tortosa in 1409, of Jaume Marquilles (Barcelona) from 1413 until 1414, of the "Llibre de la cadena" (Barcelona) in 1425 and of Zaragoza in 1435, the existence of the same church reformation directions and of the Catholic religion in all the diocese of the ecclesiastical province of Tarragona and of the ancient Kingdoms of the Crown of Aragon from the celebration of the Ivth Council of Letran (1215) until the begining of the Council of Trento (1545) is stated. The reformation is produced in a parallel way in all the diocese of Tarragona, although we can single out two clearly distinctive periods: a) From the Lleida Council in 1229 until the vigil of the western schism: the reformation effort was centered in the morality of the clergy and their pastoral mission, and in the social and personal morality of the laymen, the visits are similar to ecclesiastical processes; b) From the initial times of the western schism until the vigil of the Trento Council: the reformation effort was centered in the legal and economic sides of the benefits, in the theological and sacramental education of the priests and especially in the "visitatio rerum" with the intention of stating a decoration policy that was ruling and was promoting the incipient eucharistic cult typical from the popular devotions of the times, and in many ways, it was put forward to the reform of the Trento Council. There is more continuity rather than breaking.