De ses antiques origines à son actualité postmoderne du XXIe siècle, le christianisme est traversé par deux phénomènes, en tensions variables et complexes, d’empathie et de vigilance à l’égard de la raison et de la science : ici des vigilances critiques l’emportent sur la considération pour la légitime autonomie de la raison et de la science, là un respect théologal et éthique tend à présider dans l’économie de différentes formes et phases d’estimes critiques pour l’autonomie de la raison et de la science. Sciences affranchies des théologies, sciences excellant en performances du savoir et de techniques, mais sciences modernes et contemporaines non épargnées par les errances du naturalisme, du nominalisme, du scientisme, des positivismes réducteurs, ou de politisations idéologiques.Malgré un conflit, loin d’être résolu, concernant la querelle antimoderniste, les conciles généraux Vatican I (1869-1870 : Constitution Dei Filius, chapitre IV) et Vatican II (1962-1965 : Constitution Gaudium et Spes, 36) font date : l’un rappelle la légitimité des domaines propres à la raison et aux scientificités, l’autre bénéficie de la progression en théologie de l’historicité pour contempler la tradition de l’autonomie des réalités terrestres. Avec quels instruments d’abord canoniques, est conjuguée la mission d’Église de sauvegarde du caractère catholique romain de ses propres universités, par exemple, et sa protection – certes conditionnelle - des cultures, des sciences, des scientifiques ? / From its earliest beginnings down to current postmodern XXIst century, Christianity is struck a balance between two phenomena, holding one another in various and complex mounting tensions, of empathy and of awareness towards reason and science. Herein, critical appraisals override the consideration of legitimate autonomy of reason and science, therein, a religious and ethical respect tends to govern various forms and shades of critical esteem, in favour of the autonomy of reason and science. Sciences freed from theologies monopoly, sciences excelling in knowledge and technical performances, but there still remains however, modern and contemporary sciences with misconducts of naturalism, nominalism, narrow positivism or political ideologies.Irrespective of an unresolved conflict, arising from the anti-modernist fights, the Church’s general councils of Vatican I (1869-1870: Constitution Dei Filius, chapter IV) and Vatican II (1962-1965: Constitution Gaudium et spes, 36) made huge steps forward : As the first reminds us of the legitimacy of science and reason in their specific areas of expertise, the second, while taking into account the progress of the theology of history, reflects deeper on the autonomy of worldly realities. With this background, with what canonical tools, could the safeguarding mission of the Roman Catholic character of the Church’s universities, for example, and her protection of cultures, sciences and the world of scientists, - under the conditions - could be guaranteed ?

There is a great diversity of initiatives furthering unity among christians. Probably the most important ones are those of the World Council of Churches (WCC), the Roman Catholic Church as such and the Lausanne Movement of the Evangelicals. The "Runde Tisch" (=Round Table) brings together Austrian christians from all parts of the christian scenario as a new initiative towards unity. To find out, which of these initiatives is the most efficient, from a mission-strategical standpoint, this thesis develops the New Testament findings on the question of unity. Then, the 4 models are presented to finally be compared, to find out, where each one has its strengths and weaknesses. The Round Table Austria with its great width of christians involved, its theological profoundness and its leadership structure with proportional engagement of members from all present parts of the christian body is indeed quite close to the New Testament picture of unity. / Initiativen, die die Einheit unter Christen fördern gibt es sehr viele. Mit zu den wichtigsten zählen die des Weltkirchenrates (WCC), die Römisch-katholische Kirche als solche und die Lausanner Bewegung der Evangelikalen. Der Runde Tisch bringt in Österreich Christen aus allen Richtungen der Christenheit in eine neue Einheitsinitiative zusammen. Um nun herauszufinden, welche dieser Initiativen missionsstrategisch effizient ist, entfaltet diese Arbeit zunächst den neutestamentlichen Befund zur Frage der Einheit unter Christen. Dann werden die vier Modelle dargestellt und abschließend mit dem Ziel verglichen, herauszuarbeiten, wo die Stärken und Schwächen eines jeden Ansatzes liegen. Hierbei dient als Maßstab der Befund der neutestamentlichen Analyse. Der Runde Tisch Österreich liegt mit seinem breiten Spektrum an vertretenen Christen, seiner theologischen Tiefe und richtungsparitätischen Leitungsstruktur sehr nahe bei den neutestamentlichen Vorgaben zur Einheit unter Christen. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

This paper investigates the contours of the program of New Evangelisation of Europe (NEE) in the Roman-Catholic Church. While the roots lie with Vatican II and Paul VI.'s Evangelii Nuntiandi, the concept itself was developed by Pope John Paul II., the European Council of Bishops (CCEE) and the Bishops' Special Synod on Europe in 1991. The concept sees European culture as having been born out of Catholic Christianity. Postchristian Europe therefore is judged as having lost its (catholic) soul. This becomes evident in a reduction of humanness in the personal, cultural and spiritual realm. Therefore official Catholic teaching outlines NEE as personal spiritual renewal, catholic unity and cultural transformation. Source, norm and bearer of the NEE is the Roman-Catholic church. The author however thinks that genuine renewal springs from God's Word and Spirit (missio Dei), creating communities of faith, transforming both, church and culture in Europe. / Viele Jahrhunderte lang sahen die europaischen Kirchen ihren Kontinent und ihre Kultur als corpus Christianum. ,,Mission" galt nur den ,,Heiden" in Obersee. Diese Sicht geriet im Laufe des 20. Jahrhunderts ins Wanken. Imrner mehr Stimrnen fragten: ist nicht auch Europa ,,Missionfeld"? Inzwischen sind sich die meisten kirchlichen Traditionen in Europa einig, dal3 sie es mit einer ,,nachchristlichen" oder ,,neuheidnischen" Kultur zu tun haben, die emeut missionarisch mit dem Evangelium durchdrungen werden mu13. Die vorliegende Arbeit mochte die Konturen und Grundlinien des romisch-katholischen Programmes der Neuevangelisierung Europas (NEE) verstehen, darstellen und kritisch wurdigen. Die Arbeit besteht aus sechs Hauptteilen. Im ersten Teil werden grundlegende missiologische Aussagen des II. Vatikanischen Konzils und das Schreiben Papst Pauls VI. Evangelii Nuntiandi als Hintergrund und Wurzel fur das Konzept der NEE interpretiert. Im zweiten Teil stelle ich die Entwicklung der NEE im Denken Johannes Pauls II. seit 1979 dar, wahrend ich mich im dritten Teil auf die Interpretation der NEE auf den Symposien des Rates der Europaischen Bischofskonferenzen (CCEE) von 1982-1989 konzentriere. In verschiedenen Nuancen heben sich die Interpretationen der Bischfofe von den Gedanken Papst Johannes Pauls II. ab, ohne jedoch grundlegende Widerspriiche zu erzeugen. Im vierten T eil zeichne ich die Gedankengange zur NEE anhand der Abschlu13erklarung der Sondersynode der Bischofe fur Europa von 1991 nach. Die Synode stellt einen unspektakularen Hohepunkt, eine gewisse Zasur und eine ausgewogene Zusamrnenfassung der Entwicklung des Konzeptes dar. Eine systematische Zusamrnenfassung der Grundlinien der NEE bildet den funften Teil. Es wird deutlich, da13 die NEE die gesamte missionarische Existenz der romischkatholischen Kirche in Europa in all ihrer Vielfalt umfasst, um dem Ziel geistlicher, kirchlicher und kultureller Emeuerung im eschatologischen Horizont des Reiches Gottes naherzukommen. Im abschlie13enden Teil versuche ich das Konzept der Neuevangelisierung Europas anhand verschiedener missiologischer Modelle einzuordnen und aus evangelikaler Sicht kritisch zu wlirdigen. Die Starke des Konzeptes sehe ich im kulturbezogenen Ruf zur Urnkehr aus gottlosem und destruktivem Glauben, Denken und Handeln und der Verkiindigung der Hinkehr zu Jesus Christus, die sich in alle Bereiche der Kultur auswirkt und somit Europa mit neuer Hoffnung und Zukunft erfullen kann. Die Schwache des (offiziellen) Konzeptes sehe ich darin, da13 die romisch-katholische Kirche m.E. zur Norm fur die Emeuerung gemacht wird. Umfassende Emeuerung jedoch geht von Gottes Wort und Geist (missio Dei) aus, der Kirche und Kultur verandert und erneuert. / Christian Spirituality, Church History & Missiology / M.Th. (Missiology)

This dissertation considers the possibility that, flowing from his broader theological framework and historical background, John Calvin’s eucharistic theology ‘re-invents’ a doctrine where the ‘substance’ (meaning) of the elements becomes the body and blood of Christ, and the believer who receives them is drawn, through understanding, into participation in Christ. The study begins with the historical setting and the second chapter sketches Calvin’s life. Chapter 3 considers epistemology and the impact of classical rhetoric on Calvin’s approach to knowledge. The following chapter considers Calvin’s understanding of our relationship with the Father, and of Christ as Mediator and as means of salvation. Chapter 5 considers the work of the Spirit in nurturing faith, a ‘higher knowledge’, through preparing us for knowledge of Christ and mediating our understanding of and participation in him. In this manner the Spirit acts as an instrument of revelation to enable us to participate in Christ. Chapters 6 and 7 move to consider Calvin’s writing on the Sacraments, their nature as sign and seals of the promise made in Christ, their substance and their role in our participation in Christ and, in the light of the duplex gratia, as gateways to participation. In Chapter 8 Calvin’s teaching is examined in terms of his opposition to the doctrine of transubstantiation, and his understanding of substance is considered. The possibility that Calvin ‘re-invents’ the doctrine is proposed. This is not to suggest that there is a conscious copying of the doctrine, but that through the process of forming his doctrine, using an alternate philosophical framework, Calvin’s understanding bears significant similarities to the doctrine he so deeply opposed. His key opposition to transubstantiation can then be seen to be to the materialist interpretations that impede the ability of the believer to lift his attention beyond the physical elements to the divine offer they represent. The study concludes by briefly considering the significance of Calvin’s ‘reinvention’ for contemporary understandings.

法國歷史長期以來多樣性文化造成的地方特殊性，在旺代地區與羅馬公教信仰結合，成為宗教信仰與地方認同的綜合體——鐘聲文化。透過教堂與教堂的鐘，神職人員掌控居民的一切活動，創造與教堂密不可分的生活經驗，也以教堂為中心建立一個居民共享的文化空間。 　　法國大革命延續波旁王室追求中央集權與教權歸屬王權的目標，希望能夠創立全國性的國家認同，打破過去各地方獨立的地方特殊性，以及宗教干預政治的傳統，並將法國建構成一個想像的共同體。而在鐘聲文化之下，旺代則希望能夠維持地方情感，保護信仰，延續法國歷史上地方精神與中央精神的抗衡。旺代戰爭的意義在於突顯出法國並不是一個單一的概念，在法國一詞之下，包含的是各種各樣的文化與生活模式。 　　旺代的地方意識，顯現出法國歷史的延續性，並沒有因為革命發生而斷裂。而法國大革命所彰顯的國家認同，目的則在使法國能真正朝向一個民族國家前進，不再是分散的、對中央沒有依賴性的不緊密結構。延續與變遷，便構成法國大革命時期，旺代地區的認同糾葛。 　　本文所要探究的，即是從旺代地區在舊制度時期羅馬公教下鐘聲文化開始，進而探討大革命發生後，在旺代戰爭過程中，地方意識與中央集權的對抗，以及戰後國家認同的問題。 / In French history, cultural diversity influenced the identity of many different regions. In the case of Vendée, local identity, strengthened by the Roman Catholic Church, formed a special concept, which was described as “esprit du clocher”. The rhythm of daily life, as well as the general view of the world, was dominated by the church bell. Even after the French revolution, the French government followed the example from the ancien régime. They tried to replace this feeling of local identity with the spirit of a new nation. The general tendency of centralization continued. However, Vendée tried hard to maintain their long held approach. The Vendée War was a result of the cumulation of this tension. The outcome of this war proved that the new national identity was prevailing. In this thesis, the author wishes to examine the transition from the esprit du clocher to the esprit de la nation.

The thesis "Medial muck-raking of sexual affairs in the Church in Czech press in spring 2010" through the use of medial ruts, stereotypes and logic, inquires into medial texts from the springtime 2010, which have referenced to sexual affairs in Catholic Church. Based on medial theories (gatekeeping, social construction of reality, agenda setting etc.) the thesis follows up the reflection of the theme and specifics of media discourse. This view is complemented with interviews with members of the Church, which give the thesis out-of- media extent. Qualitative part of the thesis takes sexual affairs in Church as illustrative theme, which is meant in connection with the Roman Catholic Church reflected by Czech media. The thesis also attempts to generalize the actual medial reflection of the Church on the background of current medial trends. It tries to offer a way how to improve the relationship between two part of culture - media and the Roman Catholic Church. To put the thesis into context it will be provided with information about history of the Roman Catolic Church and relationship of Czech society to matters of the church, because it determinates perception of medial news about this theme.

Annotation: The thesis Roman Catholic Church and the ecumenical movement since the end of II. World War II until the end of the pontificate of John Paul II. discusses the efforts that were made in Roman Catholic Church toward the ecumenical movement after World War II. The content of this thesis describes different pontificates, characteristics of popes and their impact on ecumenism. It also gives the definition of the ecumenical movement and its development. In the third chapter, this thesis analyzes II. Vatican Council and its ecumenical approchement with the terms of the Roman Catholic Church with other Christian churches.

Pope John Paul II who led the Roman Catholic Church in the period of 1978-2005 is seen as one of the most influential top officials of this religious institution. His activity in the area of media communication was very conspicuous and has been considered to be revolutionary in many respects until today. Among other things, John Paul II directly encouraged the faithful to actively join the process of media communication, broadening media awareness, the rise of Church media channels as well as their active cooperation with public service or commercial media. Personally, he was very popular among the journalists. This master thesis under the title "Kamarádi na cestách": mediální image papeže Jana Pavla II. a jeho poselství hromadným sdělovacím prostředkům ("Friends in the Travels": The Media Image of the Pope John Paul II and His Message to the Mass Media)" attempts to track the approach of the Holy Father to mass media; his active use of mass media; observations addressed to media content creators as well as their target audience; as well as to analyse factors leading to the Pope's success in the field of media communication and his positively perceived media image. The central part of the text consists of an analysis of the Pope's messages on the occasions of World Communications Days. Their...

L’affirmation de l’Église « Une » comme une réalité présente dans l’histoire fait partie de la tradition catholique. Après la naissance du mouvement œcuménique, Yves Congar (1904-1995) introduit dans la théologie catholique le principe ecclésiologique de l’œcuménisme. Il s’agit de penser la vie chrétienne des autres baptisés à partir de leurs Communions. Pour mettre en évidence ce principe herméneutique, cette thèse étudie sa portée théologique dans l’œuvre congarienne (1931 à 1954), se penche sur sa réception dans le décret sur l’œcuménisme Unitatis Redintegratio (1964), dans l’encyclique Ut Unum Sint (1995) et dans quelques documents récents, avant de proposer son inscription dans une théologie de l’ Église structurée à partir de l’institutionnalité de la grâce, située dans une perspective eschatologique. / The assertion of the Church as “One” present throughout history is part of the Roman Catholic tradition. After the appearance of the ecumenical movement, Yves Congar (1904-1995) introduces the ecclesiological principle of ecumenism in catholic theology. The idea is to think of the Christian life of the other baptized based on their Communion. To emphasize this hermeneutics’ principle, this thesis studies its theological impact on the congarian work (1931-1954) and ponders over its reception within the decree on ecumenism Unitatis Redintegratio (1964), within the encyclical Ut Unum Sint (1995) as well as in recent documents. It will also lead on to suggesting its recording in one theology of the Church structured by the institutionalization of grace in an eschatological perspective.

République du Congo, l’armée, en tant qu’ensemble de structures et de moyens militaires institutionnellement affectés à la mise en œuvre de la politique décidée par les autorités politiques pour assurer et garantir la défense nationale, est loin d’être l’auteur exclusif des coups d’Etat, même si, systématiquement, elle profite des conséquences politiques attachées à ceux-ci. En réalité, les coups d’Etat y sont la résultante d’une lutte entre plusieurs champs. Dans cette lutte, les acteurs des coups d’Etat, en fonction de leurs corpus idéologiques respectifs, mettent en place des stratégies dont la particularité n’est pas de se limiter au champ bureaucratique mais d’engager également la société appréhendée au regard de leurs groupes ethniques ou régionaux d’appartenance. Ainsi, mobilisent-ils, non seulement leurs propres capitaux (diplômes, profession), mais aussi les ressources de leurs groupes ethniques ou régionaux en vue de réaliser la conquête ou la conservation du pouvoir. Par le jeu complexe des solidarités idéologiques, ethniques ou corporatistes, les acteurs politiques tissent des alliances et, selon le cas, participent ou s’opposent à l’exécution des coups d’Etat. Sous ce rapport, les coups d’Etat, qui supposent une importante mobilisation stratégique, politique et matérielle de la part de ceux qui en forment le projet, se confondent à un mode de conquête du pouvoir assimilable formellement à l’élection, et s’inscrivent dans ce que Marcel Mauss nomme les faits sociaux totaux. Les leaders politiques appartenant aux ethnies minoritaires, ne pouvant accéder au pouvoir par voie démocratique, élaborent une stratégie de conquête de pouvoir prenant appui sur l’armée. Ainsi, détournée de sa mission traditionnelle de protection du territoire national face aux agressions extérieures, l’armée voit sa valeur opérationnelle diminuée. / In Republic of Congo, the army, as a whole of structures and average soldiers institutionally assigned to the implementation of the policy decided by the political authorities to ensure and guarantee national defense, is far from being the exclusive author of the coups d'etat, even if, systematically, it benefits from the political consequences attached to those. Actually, the coups d'etat are there the resultant of a fight between several fields. In this fight, the actors of the coups d'etat, according to their respective ideological corpora, set up strategies whose characteristic is not to limit themselves to the bureaucratic field but to also engage the company apprehended taking into consideration their ethnic or regional group of membership. Thus, they mobilize, not only their own capital (diplomas, profession), but also resources of their ethnic or regional groups in order to carry out the conquest or the conservation of the power. By the complex play of ideological solidarity, ethnic or corporatists, the political actors weave alliances and, according to the case, take part or are opposed to the execution of the coups d'etat. Under this report, the coups d'etat, which suppose an important strategic mobilization, political and material on behalf of those which form the project of it, merge with a mode of conquest of the power comparable formally to the election, and fit in what Marcel Mauss names the total social facts. The political leaders belonging to the minority ethnic groups, not being able to reach the power by democratic way, work out a strategy of conquest of fascinating power support on the army. Thus, diverted its traditional mission of protection of the national territory vis-a-vis the external aggressions, the army sees its decreased operational value.