The thesis deals with F. František Xaver Paleček´s work and his historical legacy to the Czech society. The author depicts František Xaver Paleček´s life, but separated and fundamental work lies finally in the elaboration of his pastoral activity in the region. His numerous sermons, his confessional, club,pedagogical and charitable activities, which made F. Paleček famous during his life already, mainly during his 24-year-work in a Central Bohemian village Kovářov, are analysed there. The thesis also tries to find out his political opinions and his material background as well. It follows his everyday steps in the region. At the end of the thesis it is pointed to F. Paleček´s life after death in memories of many contemporaries, and to his authority in social-spiritual events in the region for decades ahead. This thesis has been worked out on the base of up to now non-published archival sources. Formaly published literature, once secretly printed articles and memories helped to create the frame of the work in the second line, mainly there, where the primary sources did not offer the continuity.

Submitted by Maike Costa (maiksebas@gmail.com) on 2016-08-22T12:44:14Z No. of bitstreams: 1 arquivo total.pdf: 1513669 bytes, checksum: ab71df79901baeff48a0ee7baf3617fc (MD5) / Made available in DSpace on 2016-08-22T12:44:14Z (GMT). No. of bitstreams: 1 arquivo total.pdf: 1513669 bytes, checksum: ab71df79901baeff48a0ee7baf3617fc (MD5) Previous issue date: 2016-03-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Language is a dialogical activity in its constitution, and this is the most important Bakhtin’s concept. When using the language, one dives into a universal symposium where his or her voice always meet the voice of the other, and together, they create the speech. For this reason, in the discursive role, we never find a single voice, but a diversity of people's voices. We need to interact with all these voices and we creat our own among these voices. However, according to Bakhtin, in some areas of human activity the dialogue with the other’s word is restricted, and this is the case of religious speech, where the word has a special weight and does not allow it to be used in vain, it is compact and inert, and one should accept it or reject it. So, how can we authoring our voice in the middle of words that require passivity and obedience? Based on Bakhtin's conception, we tried to investigate the speech’s authorship in religious preaching. Our aim in this research is to understand how the process of speech’s authorship is constituted in neo-Pentecostal preaching. For this reason, we also aim to identify, describe and explain how function the different voices inside the speech of the author-preacher. It develops, depending on the object of study, a qualitative research responsive character, through a documentary research. Our research corpus consists of five speeches of preaching, and one of these sample is analyzed. To perform the analysis, transcripts were made from what was said in the worship speeches, than after , different voices found in it were selected. We are based on theoretical and methodological Bakhtin studies of language, from where we take the analytical categories that constitute what we call ‘authorship’s architeture’ and we are also based on the ways of transmission of another's speech. The results show us that authoring into this specific genre of speech means to accept an axiological position that reflects and refracts values through a complex process of selection, organization and distribution of other's voices. This process is marked more for the appropriation and simulation of other’s voice than through the passive obedience to religious authoritarian word. / A linguagem é uma atividade constitutivamente dialógica, este é o grande preceito bakhtiniano. Ao utilizá-la o homem mergulha num simpósio universal onde sua voz encontra sempre a voz do outro e juntas constroem o discurso. Por esse motivo, no fio do jogo discursivo nunca encontramos uma única voz, mas uma heterogeneidade de vozes alheias, com as quais o sujeito necessita interagir e em meio as quais se constitui autor de seu dizer. No entanto, para Bakhtin, em alguns campos de atividade humana o diálogo com a palavra do outro é restringido, é o caso do discurso religioso, onde a palavra tem um peso especial e não admite que seja utilizada em vão, ela é compacta e inerte, deve-se aceitá-la ou rejeitá-la. Então, como autorar em meio a palavras que requerem passividade e obediência? Com base na concepção bakhtiniana, buscamos investigar a autoria na pregação religiosa. Nosso objetivo nessa pesquisa é compreender como se dá o processo de constituição da autoria na pregação religiosa neopentecostal. Por esse motivo, objetivamos de forma específica identificar, descrever e explicar o funcionamento das diferentes vozes presentes no enunciado do autor-pregador. Desenvolve-se, em função do objeto de estudo, uma pesquisa qualitativa de caráter responsivo, através de uma pesquisa documental. Nosso corpus é composto por cinco pregações, sendo uma delas a amostra analisada. Para realização da análise, foram feitas transcrições dos enunciados proferidos em cultos e selecionadas as diferentes vozes neles encontradas. Apoiamo-nos teórica e metodologicamente nos Estudos bakhtinianos da linguagem, nos quais buscamos as categorias analíticas que constituem o que chamamos de arquitetônica da autoria e nas formas de transmissão do discurso de outrem. Os resultados obtidos mostram que autorar nesse gênero do discurso é assumir uma posição axiológica que reflete e refrata valores por meio de um complexo processo de seleção, organização e distribuição da voz alheia, constituindo-se mais pela apropriação e simulação da voz de outrem que pela obediência passiva à palavra autoritária religiosa.

Text in Afrikaans / Een van die grootste probleme waarmee die prediker in 'n industriele konteks te doen het, is om die evangelie op 'n sinvolle wyse aan die hoarders oor te dra. Die radikale verandering in die samelewing deur die moderniseringsproses, het die homiletiek gedwing om teoreties her te besin. Hierdie moderne homiletiese teorie soos deur H.J.C. Pieterse, T.G. Long en G.D.J. Dingemans verteenwoordig het die volgende belangrike teoretiese aanpassings gemaak: Eerstens, in plaas van die tradisionele beweging van die teks na die hoarders, is die homiletiese proses omgekeer. Die beweging is nou vanaf die hoarder na die teks deur middel van die prediker en weer terug van die teks na die hoorder. Tweedens, hierdie benadering het noodwendig hermeneutiese implikasies gehad. Daarom het die homiletiek die bree aanpak van die moderne kritiese hermeneutiek in diens geneem. Derdens moes 'n nuwe kommunikasieteorie ondersoek word naamlik, die dialogiese kommunikasieteorie van H.J.C. Pieterse en C.J.A. Vos. / One of the greatest problems, with which a preacher in an industrial context have to deal with, is to convey the gospel in a sensible manner to the listeners. The radical change in society caused by the modernisation process, forced homiletics to review its theoretical base. Modern homiletics as represented by H.J.C. Pieterse, T.G. Long and G.D.J. Dingemans, has made the following theoretic adjustments: Firstly, in stead of the traditional movement of the text to the listeners, the homiletical process is revearsed. The movement is from the listener to the text by means of the preacher and back from the text to the listener. Secondly, this approach inevitably has hermeneutic implications. Therefore homiletics has employed the broad approach of modern critical hermeneutics. Thirdly, a new communication theory has to be developed namely, the dialogical communication theory of H.J.C. Pieterse and C.J.A. Vos. The most important theoretical foundation for preaching in an industrial context is the approach of taking the listeners as starting point without neglecting the text. In practice, it brings about that the following topics ask for particular attention: For the understanding and formulating of the message of the Scriptures, the modern critical hermeneutics and the use of metaphors is of the greatest importance. The new understanding of rhetorics which is about conveying the message, must be taken into consideration. The formulating of the message in the language of the listeners has a theoretical influence on the formulating and use of the theological concepts during preaching. The dialogical communication theory is also of great importance, and has dialogue before, during and after the preaching in mind. For it to be fulfilled, preaching work groups is an important component to improve dialogical communication in the congregation. / Practical Theology / D.Th. (Practical theology)

Text in Afrikaans / Een van die grootste probleme waarmee die prediker in 'n industriele konteks te doen het, is om die evangelie op 'n sinvolle wyse aan die hoarders oor te dra. Die radikale verandering in die samelewing deur die moderniseringsproses, het die homiletiek gedwing om teoreties her te besin. Hierdie moderne homiletiese teorie soos deur H.J.C. Pieterse, T.G. Long en G.D.J. Dingemans verteenwoordig het die volgende belangrike teoretiese aanpassings gemaak: Eerstens, in plaas van die tradisionele beweging van die teks na die hoarders, is die homiletiese proses omgekeer. Die beweging is nou vanaf die hoarder na die teks deur middel van die prediker en weer terug van die teks na die hoorder. Tweedens, hierdie benadering het noodwendig hermeneutiese implikasies gehad. Daarom het die homiletiek die bree aanpak van die moderne kritiese hermeneutiek in diens geneem. Derdens moes 'n nuwe kommunikasieteorie ondersoek word naamlik, die dialogiese kommunikasieteorie van H.J.C. Pieterse en C.J.A. Vos. / One of the greatest problems, with which a preacher in an industrial context have to deal with, is to convey the gospel in a sensible manner to the listeners. The radical change in society caused by the modernisation process, forced homiletics to review its theoretical base. Modern homiletics as represented by H.J.C. Pieterse, T.G. Long and G.D.J. Dingemans, has made the following theoretic adjustments: Firstly, in stead of the traditional movement of the text to the listeners, the homiletical process is revearsed. The movement is from the listener to the text by means of the preacher and back from the text to the listener. Secondly, this approach inevitably has hermeneutic implications. Therefore homiletics has employed the broad approach of modern critical hermeneutics. Thirdly, a new communication theory has to be developed namely, the dialogical communication theory of H.J.C. Pieterse and C.J.A. Vos. The most important theoretical foundation for preaching in an industrial context is the approach of taking the listeners as starting point without neglecting the text. In practice, it brings about that the following topics ask for particular attention: For the understanding and formulating of the message of the Scriptures, the modern critical hermeneutics and the use of metaphors is of the greatest importance. The new understanding of rhetorics which is about conveying the message, must be taken into consideration. The formulating of the message in the language of the listeners has a theoretical influence on the formulating and use of the theological concepts during preaching. The dialogical communication theory is also of great importance, and has dialogue before, during and after the preaching in mind. For it to be fulfilled, preaching work groups is an important component to improve dialogical communication in the congregation. / Philosophy, Practical and Systematic Theology / D.Th. (Practical theology)

William Watters was American Methodism's first itinerant preacher born in America. Although raised in an Anglican home, Watters was converted under the preaching and influence of Methodist preachers and soon became a class leader. At the invitation of Robert Williams, one of John Wesley's earliest workers in America, Watters embarked on his first itinerant preaching journey to the southeastern region of Virginia in October 1772. Watters quickly rose to prominence in the budding Methodist movement as a preacher and leader and was appointed to his first circuit at the 1773 Conference. As the Revolutionary War against Britain grew more intense Wesley's missionaries left the country or went into hiding. As a result Watters became a significant leader of Methodism, which included becoming the first American Methodist to chair a Methodist Conference in 1778. In the late 1770's the growing problem of limited access to the ordinances of baptism and communion came to a head with Methodists in Virginia and North Carolina ordaining themselves so that they could administer the ordinances. This created a split in American Methodism since preachers north of Virginia disagreed with these actions. In 1779 and 1780 the split was even more evident, with two separate annual conferences meeting. William Watters was the only preacher determined not to allow American Methodism to suffer irreparable damage from the schism. His proactive peacemaking efforts resulted in the reunification of the movement that met in a united Conference in 1781. Watters gave America Methodism fifty years of distinguished service as an itinerant preacher, a local pastor, trustee and benefactor. Health took William Watters off the punishing circuits but it could never keep him from serving the Lord through American Methodism. / Christian Spirituality, Church History and Missiology / D.Th.(Church History)

Cette étude menée sur les fondations canoniales de Geoffroy du Loroux, archevêque de Bordeaux de 1136 à 1158, a pour objectif de montrer une implication du prélat dans le parti architectural de ses fondations qui présentent a priori une similitude en plan et en élévation. Grand artisan de la réforme grégorienne en Aquitaine, l’action de Geoffroy du Loroux est bien cernée par sa collection de sermons mais ses fondations n’ont jamais fait l’objet d’une étude de synthèse. Chacune des quatre fondations attribuées à l’archevêque, l’Isle et Pleine-Selve (Gironde), Sablonceaux (Charente-Maritime) et Fontaine-le-Comte (Vienne), a été soumise à une analyse architecturale approfondie, complétée d’une étude métrologique, afin d’appréhender chaque édifice dans sa globalité. Les éléments conservés du XIIe siècle ont ensuite été soumis à une étude comparative. En outre, une discussion est menée autour de l’attribution à Geoffroy du Loroux de la reconstruction de la cathédrale de Bordeaux dès le XIIe siècle.Il s’avère que les fondations liées à Geoffroy du Loroux adoptent un parti architectural stéréotypé et d’une esthétique ostensiblement austère. L’archevêque apparaît comme un prélat soucieux de laisser à ses successeurs des modèles pour transmettre le message de la réforme grégorienne, tant au travers de ses sermons qu’au niveau de ses fondations. Ces dernières se devaient d’être représentatives d’une grande humilité et du retour à la rigueur prôné par la réforme, en totale opposition avec le faste clunisien. Ce travail amène à s’interroger sur le rôle des collégiales qui, utilisées tel un outil de diffusion de la réforme, ont pu freiner l’implantation de Cluny dans le Bordelais. / The purpose of this study on the canonical foundations of Geoffroy du Loroux, Archbishop of Bordeaux from 1136 to 1158, is to reveal the involvement of the prelate in the architectural party of its foundations that seem a priori to show similarities in plan and elevation. As a great artisan of the Gregorian reform in Aquitaine, the action of Geoffroy du Loroux is well surrounded through his collection of sermons while its foundations were never subjected to a dedicated study.Each of the four foundations attributed to the Archbishop, l’Isle and Pleine-Selve (Gironde), Sablonceaux (Charente-Maritime), and Fontaine-le-Comte (Vienne), was subjected to a in depth architectural analysis, completed by a metrological study, to apprehend each building as a whole. The elements preserved from the XIIth century were then subjected to a comparative study. Moreover, a discussion is also conducted on the attribution to Geoffroy du Loroux of the rebuilding of the Cathedral of Bordeaux starting in the XIIth century.It turns out that the Foundations related to Geoffroy du Loroux adopt a stereotypical and ostensibly austere architectural party. The Archbishop appears as a prelate who intended to leave to his successors models to convey the message of the Gregorian reform, both through his sermons and its foundations. The latter had to be representative of the great humility and return to the rigour advocated by the reform, in contrast with the pomp of Cluny. This work brings into question the role of canon communities as a dissemination tool for the reform, which could account for the slowdown of the implementation of Cluny in the region of Bordeaux.

William Watters was American Methodism's first itinerant preacher born in America. Although raised in an Anglican home, Watters was converted under the preaching and influence of Methodist preachers and soon became a class leader. At the invitation of Robert Williams, one of John Wesley's earliest workers in America, Watters embarked on his first itinerant preaching journey to the southeastern region of Virginia in October 1772. Watters quickly rose to prominence in the budding Methodist movement as a preacher and leader and was appointed to his first circuit at the 1773 Conference. As the Revolutionary War against Britain grew more intense Wesley's missionaries left the country or went into hiding. As a result Watters became a significant leader of Methodism, which included becoming the first American Methodist to chair a Methodist Conference in 1778. In the late 1770's the growing problem of limited access to the ordinances of baptism and communion came to a head with Methodists in Virginia and North Carolina ordaining themselves so that they could administer the ordinances. This created a split in American Methodism since preachers north of Virginia disagreed with these actions. In 1779 and 1780 the split was even more evident, with two separate annual conferences meeting. William Watters was the only preacher determined not to allow American Methodism to suffer irreparable damage from the schism. His proactive peacemaking efforts resulted in the reunification of the movement that met in a united Conference in 1781. Watters gave America Methodism fifty years of distinguished service as an itinerant preacher, a local pastor, trustee and benefactor. Health took William Watters off the punishing circuits but it could never keep him from serving the Lord through American Methodism. / Christian Spirituality, Church History and Missiology / D.Th.(Church History)

The Korean church, famous for her rapid growth, has begun to notice a downward trend in her growth rate since the mid-eighties. Although many reputable investigations have recently been carried out with regard to this downward slide, these investigations have overlooked the full meaning of preaching in the interaction between church and culture. In view of this, this study sets the following four aims: (1) to investigate the reasons behind church decline in terms of preaching in the interaction between church and culture in Korea; (2) to interpret preaching in the interaction between church and culture biblically, historically and theologically in order to understand the normative Christian perceptions and practices of preaching; (3) to attempt an integration between the descriptive and the normative; and (4) to propose developmental strategies for the Korean church. To achieve these purposes, two kinds of methods are employed in this study: (a) an analysis of preaching in the interaction between church and culture both in Korea and in the normative Christian sources, with the model advocated by D Browning (1991); and (b) qualitative interviewing as an empirical interpretation with a model based on the findings of Rubin&Rubin (1995). Five claims emerge from this study: (1) How do we reset the context of preaching? (2) How do we revise the present preaching theory of the Korean church? (3) How do we define and defend conversion preaching that is seemingly exclusive in contemporary pluralistic Korean society? (4) How do we rethink and re-establish the ecclesiology of the Korean church? (5) How do we formulate the Christian culture against or in the rage of worldly thoughts and cultures in Korea? This thesis concludes by proposing preaching as interaction and the preacher as an inter-actor between church and culture. Practical strategies are developed to answer the claims. / Thesis (PhD (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted

Katechetické aspekty v díle Rudolfa Horského Catechetical Aspects in the Work of Rudolf Horský Bc. Eliška Chottová Rudolf Horský, a theologian, catechist, bishop of the Czechoslovak Church, professor and dean of the Hus Czechoslovak Theological Faculty in Prague left behind, among other things, his works on catechetical themes. These works, which include, for example, How to Work with Children (Handbook for Religious Teachers and Volunteer Lay Preachers), How to Work with Youth, and A Child in the Living Church, can still be beneficial for working in the church today, especially in religious education of children and youth. The central point of Rudolf Horský's catechetical activities were the Sunday Schools and the Youth Union, that is the institutions aimed at religious education for children and youth. Horský, of course, emphasized the methods that should be used not only in religious teaching, which is also related to the character of the preacher, or a religious educator, i.e. a teacher, who should be properly educated not only in the given issue, but also in the child's soul, in order for the teaching to be as effective as possible. 1

Die kirchliche Verkündigung steht heute vor mannigfachen Herausforderungen. Das dynamische Beziehungsgeflecht von Prediger und Hörer, Text und Situation lässt sich nur schwer im Gleichgewicht halten. Prüft man die homiletischen Publikationen der Gegenwart und der jüngeren Vergangenheit, so wird deutlich, dass die Predigt sehr gründlich im Kontext der Hörersituation reflektiert wird. In diesem Zusammenhang ist auf einen möglichen Konflikt aufmerksam zu machen: die auf die Hörersituation bedachte Predigt kann versucht sein, den Anspruch des biblischen Textes zu vernachlässigen. Meine Dissertation will zur Frage der Hörerorientierung der Predigt einen klärenden Beitrag leisten, und zwar mithilfe eines homiletischen Vergleichs, der Epoche Johann Michaels Sailers mit der Gegenwart und jüngeren Vergangenheit. Bei aller kritischen Distanz zur geistesgeschichtlichen Bewegung der Aufklärung dürfen wir nicht übersehen, dass fruchtbare Impulse von ihr ausgegangen sind und zum Beispiel viele Anliegen der „katholischen Aufklärung“ im Zweiten Vatikanischen Konzil (1962-1965) wieder aufgegriffen wurden. Die weithin von anthropologischen Interessen geleiteten homiletischen Bemühungen während der Aufklärungsphase im 18. Jahrhundert stehen in einer erkennbaren Analogie zur gegenwärtigen Situation. In besonderer Weise wird die homiletische Konzeption des Pastoraltheologen und späteren Bischofs von Regensburg Johann Michael Sailer (1751-1832) dargestellt. Sein Entwurf einer christlichen Lebenslehre auf biblischem Fundament ist von bleibender Aktualität. Zum Vergleich, insbesondere im Blick auf die Hörererwartungen Situationsklärung, Solidarität und Zukunft, werden exemplarisch die homiletischen Entwürfe von Ernst Lange, Rudolf Bohren, Wilfried Engemann und Rolf Zerfaß herangezogen. / Preaching in the church today faces manifold challenges. The dynamic web of relationships between preacher and audience, text and situation is difficult to keep in balance. When analysing the homiletic publications of the present and recent past, it becomes apparent that the sermon is very thoroughly reflected with the context of the situation of the audience. In this connection, one has to draw attention to a possible conflict: a sermon designed with regard to the situation of the audience may be tempted to neglect the biblical text and its demands. Therefore, this thesis aims to make a clarifying contribution to the question of the audience orientation of sermons, namely by means of a homiletic comparison of the epoch of Johann Michael Sailer with the present and recent past. In spite of all critical distance to the history of thought of the Enlightenment Movement, we should not overlook the fact that fruitful impulses emanated from this time, and that, for example, many concerns of the “Catholic Enlightenment” were addressed again at the Second Vatican Council (1962-1965). The homiletic efforts of the Enlightenment period in the 18th century, which were widely led by anthropological interests, can be recognized as analogous to the current situation. The homiletic conception of the pastoral theologian and later Bishop of Regensburg, Johann Michael Sailer (1751-1832), will be described in particular. His conception of Christian ethical teaching on a biblical foundation is of timeless relevance. As comparison, the homiletic drafts of Ernst Lange, Rudolf Bohren, Wilfried Engemann and Rolf Zerfaß will be exemplarily analysed, particularly with regard to the expectation of the audience. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)