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Papal primacy rests on a single line of scripture: Matthew 16:18, “You are Peter and on this rock I will build my church.” The question of whether or not Christ vested the full authority of the Christian Church to Peter alone allowed secular rulers and reformers alike to dispute the legitimacy of the papal institution. In the period leading up to the opening of the Council of Trent, papal primacy became a fundamental concern. Popes claimed that any threat to their plenitudo potestatis jeopardized the unity of the faith, while their opponents saw it as the main hurdle towards religious and civic autonomy. During this time, a series of ongoing papal commissions beginning with Paul III Farnese (1534-1549) and continuing through the pontificate of Gregory XIII Boncompagni (1572-1585) sourced pictorial content from the Acts of the Apostles and the Life of Peter. These pontiffs were able to legitimize and bolster their authority by investing in Petrine and Pauline imagery that promoted the Apostolic identity of the church at a crucial turning point when the very definition of doctrine was intensely debated. This project traces how a coherent and consistent program for leveraging cultural capital emerged across five decorative programs within the Apostolic Palace: the Pauline Chapel (1542-45/1573-76/1580-85), the Casino of Pius IV (1562-63), a previously unknown series of frescoes for the landings of the palace staircases (1572), the second loggia (c. 1574/75), and the area above the portico of Saint Peter’s Basilica (c. 1575/76). Over the course of forty years, the papacy employed artists such as Michelangelo Buonarroti, Perino del Vaga, Giorgio Vasari, Lorenzo Sabbatini, Federico Zuccaro, and many others to visually concretize these Apostolic-focused narratives. Besides painted programs, the larger visual strategy capitalized on a broader scope of media. This included cope decorations, carved marble reliefs, and papal medals, which helped circulate and solidify the thematic typological associations between the Apostolic age and the Tridentine era. By the end of the sixteenth century, the systematic development of the papacy’s Apostolic identity had taken such a firm hold that it continued with Clement VIII Aldobrandini (1592-1605) in the altarpieces chosen for the small nave of new St. Peter’s Basilica, and with Paul V Borghese (1605-1621) at his eponymously named Pauline Chapel. What emerges from this analysis is the collective organization of a papal identity built around the lived and witnessed experience of the disciples that predates the full expression of a Counter-Reformation ideology. / Art History

This dissertation provides an analysis of the attempts by John Henry Newman to account for the historical reality of doctrinal change within Christianity in the light of his lasting conviction that the idea of Christianity is fixed by reference to the dogmatic content of the deposit of faith. The existing literature on Newman is enormous and wide-ranging but this present work fills a notable gap by treating Newman at any particular point in the account as a person with an open future, where his present acts are not determined by later events, and where any apologetic intent has to be identified and accounted for by reference to the immediate matter under consideration and the contemporaneous evidence. The argument of the thesis is that Newman proposed a series of hypotheses to account for the apparent contradiction between change and continuity, that this series begins much earlier than is generally recognised and that the final hypothesis he was to propose, contained in An Essay on the Development of Christian Doctrine, (‘Essay’), provided a methodology of lasting theological value. The introduction establishes the centrality of the problem of change and continuity to Newman's theological work as an Anglican, its part in his conversion to Roman Catholicism and its contemporary relevance to Roman Catholic theology. It also surveys the major secondary literature relating to the question, with particular reference to those works published within the last fifty years. In the first main chapter, covering the period to the publication of his first major work, The Arians of the Fourth Century, in 1833, Newman's earliest awareness of the problem and first attempts to solve it are considered. The growing confidence of Newman's Tractarian period and his development of the notion of the Via Media form the second chapter and the collapse of that confidence, the subject matter of the third. The fourth chapter is concerned with the emergence of the theory of development and the writing and content of the Essay. The conclusion considers the legacy of the Essay as a tool in Newman’s theology and in the work of later theologians, finally suggesting that it may offer a useful methodological contribution to the contemporary Roman Catholic debate about hermeneutical approaches to the Second Vatican Council.

The topic of the Diploma thesis is "Necropoleis on the Vatican Hill. The decoration analysis and its parallels in Roman art." The diploma thesis is divided into several parts that are particularly analysed. The first part is focused on the Vatican area layout in ancient world and both ancient and contemporary area layouts are compared. The second part is focused on the analysis of mausoleums along Via Cornelia and their decoration. The thesis tries to find some parallels with the mausoleums in the roman art which proclaim the use of these iconographical materials in other settings and historical backgrounds. The next part describes the necropolis along Via Triumphalis and the most important tombs within the specific sectors. The individual subchapters deal with selected motifs, which meanings intersect the pagan and Christian world. The following part analyzes selected sarcophagi and their decorative motifs. Consequently, both observed contexts are compared. The last part of the thesis provides the dating of several lamps from necropolis along Via Triumphalis. Keywords Vatican, necropolis, Via Cornelia, Via Triumphalis, antiquity, early Christian, roman art, decoration, sarcophagi

The diploma thesis consists of three parts. The first one describes the historical role of psalms during masses from their origin until presence. It illuminates the new role of psalms in the Cathlolic liturgy after the second Vatican council and outlines how these liturgical changes projected into Czech Catholic enviroments. The second part introduces significant Czech psalters and their authors. The psalters were created for liturgical needs and in reaction to the conclusions of the 2VC for liturgical needs. The third, main part of the thesis consists of detailed analysis of 1992 Karel Sklenička's psalter Responsoriální žalmy pro neděle a významné dny liturgického roku. The analysis of harmonic and melodic procedures of individual tones serves as a basis for the practival part of the thesis which is an extension of existing Sklenička's psalter to all days of liturgical year. The new psalter preserves the music component composed by Karel Sklenička and also preserves the way of work with the liturgical text in new psalms following the pattern of Karel Sklenička. The new psalter keeps strictly to the liturgically prescribed texts for individual liturgical occasions like the psalter from 1992.

[pt] A abertura ao mundo moderno em todas as direções caracterizou o trabalho do Concílio Vaticano II. Bernhard Häring foi um dos personagens-chave do Concilio e de seu desenvolvimento teológico posterior. A perspectiva básica da sua teologia moral está na integração entre atitude religiosa e ética. Com isso, desenvolve a sua reflexão baseada na existência concreta da pessoa humana, na responsabilidade e no amor, onde fé e vida sempre se encontram e se complementam. A presente tese tem como objetivo apresentar algumas considerações no tocante a este tema, tendo em vista os desafios suscitados pela Modernidade/Pós-Modernidade. O fenômeno da consciência moral é algo muito complexo e, frente aos desafios do mundo atual, tornou-se uma realidade extremamente dinâmica. Hoje, mais do que nunca, a educação da consciência moral exige a superação das armadilhas do individualismo moderno, visando uma ética da solidariedade e o reconhecimento da profundidade da vida, em todos os seus aspectos. O compromisso dos cristãos encontra a sua forma real no fazer o que Jesus fez. A atitude cristã é necessariamente empenho perseverante pela transformação da sociedade rumo à realização dos autênticos valores humanos e invocação constante da vinda do Reino. Neste sentido, uma proposta ética cristã para o século XXI deve ser ao mesmo tempo, defensora da autonomia da subjetividade humana e da objetividade dos valores evangélicos. / [en] An openness to the modern world in all aspects characterized the work of the Vatican Council II. Bernhard Häring was one of the key personalities of the Council and of its consequent theological development. The fundamental perspective of his moral theology is built on the integration of a posture that is both religious and ethical. On these elements he develops his moral reflection based on the concrete existence of the human being, on responsibility and love, where faith and life meet and complement one another. The present thesis seeks to present some considerations related to this theme, keeping in mind the challenges raised by Modernity and Post-Modernity. The phenomenon of moral conscience is very complex and, facing today s challenges, it becomes an extremely dynamic reality. Today, more than ever, the education of the moral conscience demands an overcoming of the assaults of modern individualism, while seeking an ethic of solidarity and a recognition of the profundity of life in all its aspects. The commitment of Christians finds its true form in doing what Jesus himself did. The Christian attitude is necessarily a persevering commitment to transform society, a pursuit of the acquisition of authentic human values, and a constant calling forth of the Reign of God. In this sense, a Christian ethical proposal for the 21st. Century must be at the same time the defender of the autonomy of human subjectivity and the objectivity of evangelical values.

Le 2 avril 1982, l’Argentine envahit les îles Malouines et réaffirme sa souveraineté sur ces îles perdues en 1833. Pourquoi l’Argentine décide-t-elle reprendre ces îles ? Par lassitude ? Sans doute, les négociations s’enlisent et ne laissaient entrevoir aucune solution. Par intérêt ? Sans nul doute, le rapport Shackleton évoque les richesses naturelles inexploitées de l’archipel (du pétrole et des eaux poissonneuses). Par opportunisme ? Indéniablement, l’Argentine est alors en crise financière et est gouvernée par une dictature militaire fragilisée par les oppositions. La reconquête des Malouines pourrait être une planche de salut pour la Junte. La force de réaction de Margaret Thatcher à cette invasion semble surprendre : pourquoi vouloir conserver des îles lointaines, qui comptent 1800 habitants, et 700 000 ovins ? Le monde est encore en pleine guerre froide, les Etats-Unis et l’URSS s’opposent toujours, le conflit des Malouines vient leur offrir un terrain d’affrontement supplémentaire. / On the 2nd April 1982, Argentina invaded the Falkland Islands and reclaimed sovereignty over the islands that she had lost in 1833. Why did Argentina decide to retake these islands ? Was it weariness? Without doubt, negotiation had not given hope of a solution. Was it out of interest? Without a doubt the Shackleton connection suggested unexploited natural resources on the islands (petrol and fishable waters). Was it opportunism? Undeniably Argentina was at that time in a financial crisis and governed by a military dictatorship weakened by conflict. The re-conquest of the Falklands could have been the last hope for the Junta. The strength of Margaret Thatcher's reaction to this invasion seemed surprising: why would one want to keep hold of these far flung islands with 1800 inhabitants and 700 000 ovines? The world was still in the middle of a cold war, the United Stated of America and the USSR continued to clash; the conflict in the Falklands offered them an additional battle ground.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-10-22T12:32:04Z No. of bitstreams: 1 Rodrigo Antonio da Silva.pdf: 763487 bytes, checksum: 6fbcd6c5dfe59659585620883c9ebf44 (MD5) / Made available in DSpace on 2018-10-22T12:32:04Z (GMT). No. of bitstreams: 1 Rodrigo Antonio da Silva.pdf: 763487 bytes, checksum: 6fbcd6c5dfe59659585620883c9ebf44 (MD5) Previous issue date: 2018-09-05 / Hermetic definitions about the Church can not to express the fullness of her Mystery. Overcoming the vision of juridical emphasis, the ecclesiology developed from the Second Vatican Council takes the theological way of the first millennium and rescues aspects, images and notions that complement each other. The Church recognizes herself as being a mystery: desired by God, she has her foundation, life and destiny in the Trinity. Your life should express Trinitarian communion. It is the new People of God who walk in communion with each other and with God towards the heavenly homeland. Evidently, this vision rescued and renewed in the Council brings with it new ecclesial relations ad intra and ad extra. The Ecclesiology of Communion, along with other important images and definitions, still seems to lack more attention and also remains with an immense open field of practical applications in the ecclesial life. The present dissertative text intends to explore the foundations and relevance of this ecclesiology for the present time and the possible implications already observed in some scenarios of the Church. For this purpose, the author offers the results of the research in three moments: first, he presents the fundamental biblical concepts that relate to the ecclesiology of communion: community, communion and People of God. Next, the contrast between the juridical ecclesiology characteristic of the second millennium and the paradigm shift present in the Dogmatic Constitution Lumen Gentium, as well as some advances achieved in the trinitarian and ecclesiological theologies in the post-Council, is made. Finally, the focus is on some of the ecclesial articulations developed in recent years: the dialogue movement in the internal and external spheres of the Church, the reception in Latin America, as well as the perspectives opened from the pontificate of Pope Francis / Definições herméticas a respeito da Igreja não conseguem expressar a totalidade do seu Mistério. Superando a visão de ênfase jurídica, a eclesiologia desenvolvida a partir do Concílio Vaticano II se coloca na via teológica do primeiro milênio e resgata aspectos, imagens e noções que se complementam. A Igreja se reconhece como sendo mistério: desejada por Deus, ela tem seu fundamento, vida e destino na Trindade. Sua vida deve expressar a comunhão trinitária. Trata-se do novo Povo de Deus que caminha em comunhão entre si e com Deus rumo à pátria celeste. Evidentemente, esta visão resgatada e renovada no Concílio traz consigo novas relações eclesiais ad intra e ad extra. A Eclesiologia de Comunhão, ao lado de outras importantes imagens e definições, ainda parece carecer de maior atenção e também permanece com um imenso campo aberto de aplicações práticas na vida eclesial. O presente texto dissertativo pretende explorar os fundamentos e a relevância desta eclesiologia para a atual época e as possíveis implicações já observadas em alguns cenários da Igreja. Para tal intento, o autor dispõe o resultado da pesquisa em três momentos: primeiramente, apresenta os conceitos bíblicos fundamentais que se relacionam com a eclesiologia de comunhão: comunidade, comunhão e Povo de Deus. Em seguida, é feito o contraste entre a eclesiologia jurídica característica do segundo milênio e a mudança de paradigma presente na Constituição Dogmática Lumen Gentium, além de alguns avanços alcançados nas teologias trinitária e eclesiológicas no pós-Concílio. Por fim, o olhar é voltado para algumas das articulações eclesiais desenvolvidas nos últimos anos: o movimento de diálogo nos âmbitos interno e externo da Igreja, a recepção na América Latina, bem como as perspectivas abertas a partir do pontificado do Papa Francisco

Made available in DSpace on 2017-07-21T14:43:03Z (GMT). No. of bitstreams: 1 SiderleiNascimento.pdf: 1511048 bytes, checksum: 4e0d3a8cdb36ae16997bbbd3399459f3 (MD5) Previous issue date: 2012-09-21 / The present study sought to understand the positioning of the Diocese of Ponta Grossa-PR before the changes provided by the Second Vatican Council, which discussed the integration of the Catholic Church to modernity, the appreciation of the particular churchand lay participation. In the city of Ponta Grossa-PR., Diocesan seat, there was the embodiment of the Pastoral Plan for the 1978/1979 biennium, aimed at the formation of Basic Ecclesial Communities, which undertook, with the evangelization liberating and transformative social structures. However, when oral narratives articulate individuals who experienced the historical period, in various social settings of the diocese, we measurethe constraints of the diocesan bishop with regard to the social movements of the church in relation to the participation of church members on issues of local politics , and the preferential option for the poor. From this discussion, we conclude that the materialization of this pastoral plan was effective, more as an instrument of legitimation of the power of the religious specialist, than to the Catholic church linked to social movements. / O presente trabalho buscou compreender o posicionamento da Diocese de Ponta Grossa-PR diante das transformações proporcionadas pelo Concílio Ecumênico Vaticano II, que discutiu a integração da igreja católica à modernidade, a valorização da igreja particular e a participação leiga. Na Cidade de Ponta Grossa-PR., sede diocesana, observou-se a materialização do Plano de Pastoral para o biênio de 1978/1979, que visava à formação de Comunidades Eclesiais de Base, as quais se comprometiam, com a evangelização libertadora e transformadora das estruturas sociais. Entretanto, ao se articular as narrativas orais de sujeitos históricos que vivenciaram o período, em diversos cenários sociais da diocese, aferimos as restrições do bispo diocesano em relação aos movimentos sociais da igreja, em relação à participação dos membros da igreja nos assuntos da política local, e na opção preferencial pelos pobres. De tal discussão, conclui-se que a materialização do referido plano de pastoral foi efetivada, mais como instrumento de legitimação do poder do especialista do campo religioso, do que para a igreja católica ligada aos movimentos sociais.