This study explores the struggle of the Catholic Church to be true to itself and its mission in the midst of other religions, in the context of the non-Catholic American culture, and in relation to the modern world and its discontents. As milestones of the global interfaith movement, American religious freedom and pluralism, and of the relation of religion to modernity, the Chicago Parliaments of Religions offer a unique window through which to view this Catholic struggle at work in the religious public square created by the Parliaments and the evolution of that struggle over the course of the century framed by the two Chicago events. In relation to other religions, the Catholic Church stretched itself from an exclusivist position of being the only true and good religion to an inclusivist position of recognizing that truth and good can be present in other religions. Uniquely, Catholic involvement in the centennial Parliament made the Church stretch itself even further, beyond the exclusivist-inclusivist spectrum into a pluralist framework in which the Church acted humbly as one religion among many. In relation to American culture, the Catholic Church stretched itself from a Eurocentric and monarchic worldview with claims of Catholic supremacy to the American alternative of democracy, religious freedom, and the separation of church and state. In relation to modernity, the Church stretched itself from viewing the modern world as an enemy to be fought and conquered to befriending modernity and designing some specific accommodations to it. In these three relationships, there was indeed a shift, but not at all a clean break. Instead a stretch occurred, acknowledging a lived intra-Catholic tension between religious exclusivism and inclusivism, between a universal Catholic identity and Catholic inculturation in America (and in other cultures), and between the immutability of Catholic eternal truths and their translatability into the new languages offered by the modern world. In all this the Second Vatican Council was the major catalyst. For all three cases the Chicago Parliaments of Religions serve as environments conducive to the raising of important questions about Catholic identity, the Catholic understanding of non-Catholics, and Catholic interfaith relations.

Chez les historiens qui se sont consacrés à l’étude de l’Allemagne contemporaine, plusieurs considèrent qu’en perpétrant un crime aussi barbare que la Shoah, le Troisième Reich a provoqué une « rupture de civilisation » (Zivilisationsbruch) au sein de l’histoire occidentale. En règle générale, ces spécialistes ont réfléchi sur le sens ainsi que sur les implications historiques et philosophiques de cet événement pour le monde contemporain. Peu d’entre eux, toutefois, se sont intéressés au pendant de cette « rupture de civilisation » : le processus de « recivilisation » qui a été à l’œuvre dans la société ouest-allemande au cours des premières décennies d’après-guerre. Caractérisé par le rejet de la violence et du militarisme, par la restauration des normes élémentaires de la civilité ainsi que par l’importance croissante accordée à des valeurs telles que la démocratie et le respect des droits de la personne, ce processus permet en grande partie d’expliquer comment, en à peine deux décennies, les Allemands de l’Ouest ont réussi à édifier un État stable et démocratique sur les ruines d’une dictature génocidaire. En étudiant la présentation du Décalogue dans les catéchismes catholiques, ce mémoire cherche à déterminer le rôle attribué aux prescriptions morales de nature religieuse dans le processus de « recivilisation » de la société ouest-allemande. Il se propose de montrer qu’au cours des années 1950 et 1960, les catéchismes catholiques publiés en RFA ont présenté de plus en plus d’indices d’une volonté que l’on pourrait qualifier de « recivilisatrice ». Ces indices ont surtout pris la forme d’une attention grandissante aux questions relatives à la guerre et à la paix, d’un assouplissement dans la présentation de l’autorité parentale et de l’adoption d’une conception de l’autorité civile fondée désormais sur l’accomplissement de devoirs civiques plutôt que sur l’obéissance aux supérieurs hiérarchiques. / Among scholars who have studied contemporary Germany, many consider that by perpetrating such a barbaric crime as the Holocaust, the Third Reich caused a “rupture of civilizationˮ (Zivilisationsbruch) in the history of the Western world. These experts have reflected on the meaning as well as on the historical and philosophical consequences of the Holocaust for the contemporary world. However, very few of them have examined the other side of this “rupture of civilizationˮ, i.e. the “recivilizingˮ process that occurred in West German society during the first postwar decades. Characterized by the rejection of violence and militarism, the restoration of elementary norms of civility and the growing importance attached to civic values such as democracy and human rights, this process explains how, within barely two decades, West Germans succeeded in building a stable and democratic state on the ruins of a genocidal dictatorship. Using the presentation of the Decalogue in the Catholic catechisms, this master’s thesis examines the role attributed to religious moral norms in the “recivilizingˮ process of West German society. It intends to show that during the 1950s and 1960s the Catholic catechisms published in the FRG presented numerous signs of a “recivilizingˮ will, which consisted in a particular attention to issues of war and peace, an updated view of parental authority and the adoption of a conception of civil authority based on the fulfilment of civic duties rather than on sheer obedience to hierarchy.

I percorsi che hanno portato i cattolici a ripensare il proprio rapporto con gli ebrei sono molti e investono aspetti molteplici del problema. A questo tema, approdato infine al Concilio Vaticano II con la dichiarazione Nostra Aetate (1965), si è aggiunta la questione della posizione dei cristiani di fronte alla nascita dello Stato di Israele. Le riviste cattoliche italiane (di cui si sono qui prese in esame quelle d’opinione di diverso orientamento), luogo di discussione e di formazione di un’opinione pubblica consapevole, rispettarono tale pluralismo e, grazie all’impulso conciliare, affrontarono con crescente competenza la questione dei rapporti ebraico-cristiani, diventando fucina di un confronto fecondo con l’ebraismo. La vicenda dello Stato di Israele si è certamente intrecciata con il dialogo ebraico-cristiano, ma la maggior parte delle riviste cattoliche riuscì a non confondere i due piani e a compiere valutazioni distinte. La solida difesa del dialogo ebraico-cristiano si accompagnò nelle riviste della sinistra cattolica, soprattutto dopo il 1967, a una visione sempre più critica del ruolo che Israele stava svolgendo in Medio Oriente e a un avvicinamento alle posizioni palestinesi. Nella destra cattolica, in alcuni casi lontana dallo spirito conciliare sul tema dei rapporti tra le due fedi abramitiche, furono maggiori le voci in favore dello Stato di Israele, il cui ruolo era inserito nel quadro della guerra fredda. / Paths bringing Catholics to reconsider their relationship with the Jewish are various and touch manyfold aspects of the issue, which finally was brought up during the Second Vatican Council in the declaration Nostra Aetate (1965). Meanwhile Christians were further confronted by the foundation of Israel. Italian Catholic reviews, in the pluralism of the Council, faced with increased competence the issue of Christian-Jewish relationship and became the place for internal debates, opinion making, but also fruitful confrontation with Hebraism; those holding different views are specifically taken into account in this work. The course of Israel as state is certainly interwoven with the Christian-Jewish dialogue, but most Catholic reviews managed to keep the discussion and their evaluations on two different levels. The support of Christian-Jewish dialogue did not prevent left-wing Catholics from a critical vision of the role played by Israel in the Middle East, particularly in 1967, when positions came close to Palestinians. On the other hand within the Catholic right-wing, sometimes far from the spirit of the Council about the two religions with same roots, voices rose in favour of Israel and its role in the frame of the cold war.

The diploma thesis Antifeminism in Contemporary Teaching of the Roman Catholic Church examines the mechanisms which shape the identity of women in Roman Catholic teachings. This is the starting point for the subsequent constitution of gender order, i.e. the way the relationship between man and woman is constructed, and in which woman is subordinated to man. To support the subordinate position of women, Roman Catholic theology implemented theory of complementarity into its teachings. This inequality provides an important underpinning of gender-based violence. Feminist movement and feminist theology, such as that of Mary Daly brought new analytical tools in the 1960s and 1970s to understand the functioning of the social mechanisms that lead to women's subordination. These tools are, in particular, feminist critique and perspective, critique of power relations and of androcentrism, and a specifically feminist understanding of woman's identity. The Istanbul Convention, with its perspective that rejects inequality, promotes criticism of power relations and describes violence against women as gender-based violence, is conceptually in accordance with the methods and goals of the feminist movement as well as with democratic principles. In particular, it agrees with them on the issue of gender-based...

Denna uppsats behandlar den katolska kyrkans syn på grunden för mänskliga rättigheter och religionsfrihet. Idén om mänskliga rättigheter började ta fast form under upplysningen på 1700-talet. Vid den tiden var dock katolska kyrkans syn på de mänskliga rättigheterna inte förenlig med den sekulära uppfattningen. De demokratiska principerna och mänskliga rättigheterna, inklusive religionsfrihet, integrerades i den katolska socialdoktrinen först genom Andra Vatikankonciliet (1962–1965), även kallad Vatikan II. Syftet är dels att undersöka hur den katolska kyrkan argumenterar för mänskliga rättigheter och religionsfriheten efter Vatikan II, dels att analysera relevanta skrifter och kanoniska bestämmelser i jämförelse med FN:s Allmänna förklaring och konventioner om de mänskliga rättigheterna. Uppsatsens tes är att området mänskliga rättigheter är ett tvärvetenskapligt akademiskt fält där den katolska teologin också har relevans i diskussioner kring hur mänskliga rättigheter kan rättfärdigas. För att nå syftet används flera metoder. Genom text- och argumentanalys av skrifter från Vatikan II kan det konstateras att det finns vissa skillnader mellan den katolska kyrkans argumentation för mänskliga rättigheter och de sekulära argumenten. Analysen visar att grunden för mänskliga rättigheter och religionsfrihet enligt katolska kyrkan är den mänskliga personens värdighet. I detta avseende är Jürgen Habermas teori om människans värdighet, som ofta benämns teori om människovärde, relevant att användas som teoretiskt ramverk. En begreppsanalys gällande de kursiverade begreppen görs även i uppsatsen. Som ytterligare metoder används juridisk metod och kanonisk tolkning i rättsavsnittet.  Jag argumenterar för att katolska kyrkans människosyn ger en ökad förståelse för vad religionsfrihet innebär. Med tanke på mångfalden av religioner och traditioner i den postmoderna världen bör teologer även involveras i diskurser om religionsfriheten. Därför föreslår jag att mänskliga rättigheters dimensioner utvidgas till att ta mer hänsyn till teologiska människorättsargument. / This essay deals with the Catholic Church's view of the basis of human rights and freedom of religion. The idea of ​​human rights began to take shape during the Enlightenment in the 18th century. At the time, however, the Catholic Church's view of human rights was inconsistent with secularism. Democratic principles and human rights, including freedom of religion, were first integrated into Catholic social doctrine through the Second Vatican Council (1962–1965), also known as Vatican II. The purpose is partly to examine how the Catholic Church argues for human rights and freedom of religion after Vatican II, and partly to analyse relevant writings and canonical provisions in comparison with the UN Universal Declaration and Conventions on Human Rights. The thesis of this essay is that the field of human rights is an interdisciplinary academic field where Catholic theology also has relevance in discussions about how human rights can be justified. To achieve the purposes, several methods are used. Through a text- and argument analysis of writings from Vatican II, it can be stated that there are certain differences between the Catholic Church's arguments for human rights and the secular ones. The analysis shows that the basis of human rights and religious freedom, according to the Catholic Church, is the dignity of the human person. In this respect, Jürgen Habermas' theory of human dignity, often referred to as human worth (människovärde), is relevant to be used as a theoretical framework. A concept analysis regarding the italicized concepts is also done in the essay. As additional methods, legal method and canonical interpretation are used in the legal section. I argue that the Catholic Church's view of human beings gives a greater understanding of what freedom of religion means. Because of the diversity of religions and traditions in the postmodern world, theologians should also be involved in discourses on freedom of religion. Therefore, I propose that dimensions of the human rights be extended to take more account of theological human rights arguments.

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The thesis deals with European sacral architecture of the twentieth and the twenty-first century. Particularly, it refers to Judaic, Roman-Catholic and Islamic buildings. The second part puts into historical context the sacral constructions of individual religions including their function, characters and typology. In the third part of this thesis the representative sample of significant modern sacral constructions is selected, always under circumstances regarding their creation, the urban description and the setting in a specific location as well as the architectural layout, the interior arrangment and a possible use of special technological procedures at their construction. The mutual comparison and the evaluation of the modern European sacral architecture development are carried out in the fourth part. This section notices the function and the usage of light and presents some extraordinary buildings from this point of view. The final fifth part tries to answer the question, how a modern temple should look like.

本論文はイギリス20世紀のカトリック作家イーヴリン・ウォー(Evelyn Waugh)(1903-66)の後期作品、主に1940-1960年代に書かれた小説について論じるものであり、とりわけ、彼の最後の作品である『名誉の剣』三部作(the Sword of Honour trilogy)を中心に考察する。本論の考察の目的は、作品が書かれた時代のイギリス社会とウォーの作品との関連性、そして彼が希求した、キリスト教徒としての召命のテーマを探ることである。 / This dissertation is on Evelyn Waugh's (1903-66) later novels, written from 1942, through the Second World War, to 1965, especially on his last ones, the Sword of Honour trilogy. With discussions focusing on the relationship of Waugh's works with British society of the same period, this thesis clarifies the theme of vocation, which is observed in most of his novels. / 博士(英文学) / Doctor of Philosophy in English Literature / 同志社大学 / Doshisha University

Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ? / As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?