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.

Abstract The purpose of this study is to introduce the ten documents, written in the Italian language, registered by Riksarkivet, Stockholm. The oldest document being written in 1346 and the last one in 1520, they all belong to the European medieval period. The study provides the texts (sometimes contracted, sometimes partly translated from Latin), the cultural backgrounds to the texts and possible reasons why they are written in Italian. An additional question concerning the existence of people in Medieval Sweden who were able to read and understand Italian texts is discussed. The importance of the extension of the Italian language in the Mediterranean area as well as in the Levant is referred to as an explanation of the use of Italian in the documents. Important motives of the fact that some of the documents are being found in the Swedish archive are the activities of the Swedish Expeditions to the Vatican library as well as the life of Bridget of Sweden, who played an outstanding role in the political, cultural and political life in Europe in the fourteenth century. A short background to the studies at the Studio of Siena of a number of Swedish students is given and also to the foundation of the University of Uppsala. The study is concluded by presenting an evaluation of the ten documents.

No description available.

Before the reformation and the schism of the Catholic Church, it had always been the duty of the Church and not of the state, to undertake the seven corporal works of mercy; feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, visit the sick, visit the prisoner, and bury the dead.¹ By dissolving these institutions, Henry had unwittingly created what would become a social disaster of biblical proportions. In essence, this act was rendering thousands of the poor and elderly without a home or shelter, it denied the country of much of the medical aid that has been offered by the church, it denied future generations of thousands of volumes of books and scriptures from the monastic libraries, as well as denied many an education who would have otherwise never received one without the help of the Church. The ultimate goal of my thesis is to prove my hypothesis that the dissolution of the monasteries by King Henry VIII was not merely a contributory factor in the need for the creation of poor laws, but the deciding factor (in a myriad of societal issues) for their creation. Footnote 1: Matthew 25 vv. 32-46.

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 ?

The thesis discusses the Plenary Assembly of the Czech Catholic Church, which took place in the years 2003 ? 2005 in Velehrad. The work consists of six chapters, an introduction and conclusion. The first charter focuses on the history of the synod assemblies and not only in the Czech Republic, but also in the world. The largem part is devoted II. Vatican, which significantly influenced the whole Christian world. The sekond and the third charter is devoted to the Plenary Assembly of himself with us. Capture congress here since its publication. Through the work of parliamentary circles, the Preparatory Commission, all contributions to the Assembly to important natepals and message from I. and II. session of this parlament. The fourth charter presents a few selected topics from the final document PS ? ?Life and mission?? In the fifth chapter, your can already find the final analysis of that document, together with the specifically selected conciliar documents and one, which took care of the Germanem Joint Synod of Bishops. The sixth charter already Rouge Post-Synodal development, including vision and plans of the Czech Catholic Church in the future.

Con il presente lavoro ci si pone l’obiettivo scientifico di dotare di una adeguata dogmatica giuridica quella complessa realtà che è costituita dal configurarsi delle relazioni interne al Collegio episcopale, avanzando anche nella comprensione dell’aspetto intrinsecamente comunitario dell’ufficio episcopale quale risultato del rapporto di unitaria successione all’ufficio apostolico di diritto divino. Leggendo l’appartenenza al Collegio di quei membri che lo compongono uti universi attraverso il fondamentale valore ecclesiologico che ha l’inserimento sacramentale di essi nel “simbolismo dei Dodici” (cap. I), si giunge a configurare la compagine di coloro che sono uniti nel ministero episcopale nei termini di “universitas collegialis personarum inaequali iure" (cap. III), appurando - appunto a partire dalla questione terminologica di “collegium” (cap. II) - come sia effettivamente possibile dar vita a riflessioni sempre più pregnanti sul contributo che il pensiero teologico fornisce ai fini della strutturazione anche giuridica dell’empiria interna al carattere normativo della Chiesa. Può risultare così più agevole individuare le relazioni tra quei nuclei di significato che hanno condotto, in ambito cattolico, sia ad una nuova messa a punto e valorizzazione (teorica e pratica) della dottrina della collegialità episcopale in seno al Concilio Vaticano II sia al sempre più vivace prospettarsi di interessanti orizzonti in sede di riflessione canonistica ed ecclesiologica attuale. / The present work has the scientific aim of endowing with an adequate juridical dogmatics the complex reality that is constituted by the configuration of the internal relations of the College of Bishops, advancing also in the understanding of the intrinsically communitarian aspect of the episcopal office as a result of the relationship of unitary succession to the apostolic office of divine law. By interpreting the belonging to the College of those members who make it up uti universi through the fundamental ecclesiological value of their sacramental insertion in the "symbolism of the Twelve" (chapter I), one arrives at configuring the group of those who are united in the episcopal ministry in terms of "universitas collegialis personarum inaequali iure" (chapter III), demonstrating - starting precisely from the terminological question of "collegium" (chapter II) - how it is possible to give rise to increasingly pregnant reflections on the contribution that theological thought provides for the purposes of structuring, also juridically, the empirical internal normative character of the Church. In this way, it will be easier to identify the relationships between those nuclei of meaning that have led, in the Catholic sphere, both to a new development and enhancement (theoretical and practical) of the doctrine of episcopal collegiality within the Second Vatican Council and to the increasingly lively prospect of interesting horizons in the current canonical and ecclesiological reflection.

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